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The first literary traces of the caste system are to be found in the Rig Veda, where three groups are mentioned: Brahma (priests), Ksalra (kings and rulers), and PYs (common people). The Purtisasukla hymn, however, mentions of four classes originating from four parts of the body of the Creator (God). These four classes—Brahmana, Rajanya, Vaisya, and Sudra are referred to in later literature as Chaturvama.
The post-Vedic period saw the growth and consolidation of the power of Brahmins. Brahmin writers continually discussed and defined the duties and rights of each caste amidst its place in the hierarchy. Justifications and rationalisations of the hierarchy were also produced during this period. In the Bhagavad Gita, for instance, the caste system is sought to be justified on the basis of the ideas of Guna, Karma, and Dharma.
The 6th century BC. saw the rise of Buddhism, which is believed to have questioned the basis of the caste system itself. Some scholars, however, have said that Buddhism on its social and political side was chiefly a Ksatriya movement against Brahmanical supremacy.
The Bhakti Movement with its long history contained elements which ran counter to caste ideology. The Bhakti saints came from all castes, including Harijans. The movement was more or less continuous in Indian history, and it spread right across the subcontinent. The movement attracted converts from all castes including Harijans. The followers of Kabir (Kabirpanthi) also became a caste. Caste even survived conversion to Christianity and Islam. During the last century, there came into existence the Arya Samaj in the Punjab and Brahmo Samaj in Bengal. These movements, as well as the Ramakrishna Mission, represented a shift towards the liberalisation of castes.