Some of the main theories regarding the origin of caste system in India are: (i) racial theory, (ii) political theory, (iii) occupational theory, (iv) traditional theory, (v) guild theory, (vi) religious theory and (vii) evolutionary theory:
) Racial Theory:

According to Dr. Mazumdar, the caste system took its birth after the arrival of Aryans in India. In order to maintain their separate existence the Indo-Aiyans used for certain groups and orders of people the favourite word ‘varna’, ‘colour’. Thus they spoke of the ‘Dasa varna’, or more properly the Dasa people.

Rig Vedic literature stresses very significantly the differences between the Arya and Dasa, not only in their colour but also in their speech, religious practices, and physical features. The three classes, Brahma, Kshatra and Vis are frequently mentioned in the Rig Veda. The name of the fourth class, the ‘Sudra’, occurs only once in the Rig Veda.

The first two classes, i.e., Brahma and Kshatra represented broadly the two professions of the poet-priest and the warrior-chief. Vis comprised all the common people. The Sudra class represented domestic servants approximating very nearly to the position of slaves. On the relations subsisting between the four classes the Rig Veda has little to say. However, the Brahmin is definitely said to be superior to the Kshatriya.

(ii) Political Theory:

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According to this theory, caste system is a clever device invented by the Brahmins in order to place themselves on the highest ladder of social hierarchy. Dr. Ghurye states, “Caste is a Brahminic child of Indo-Aryan culture cradled in the land of the Ganges and thence transferred to other parts of India.”

The Brahmanic literature of the post-Vedic period mentions certain mixed classes (Sankara jati) and also a group of outcaste classes (Antyavasayin). Among the four varnas, the old distinction of Arya and Sudra now appears as Dvija and Sudra, The first three classes are called Dvija (twice born) because they have to go through the initiation ceremony which is symbolic of rebirth. “The Sudra was called “ekajati” (once born).

The word “jati” is hence forward employed to mean the numerous sub-divisions of a “varna”. However, this demarcation is not rigidly maintained. The word “jati”, is sometimes used for “varna”. In the Brahmin period the position of the Brahmins increased manifold.

The three lower classes are ordered to live according to the teaching of the Brahmin, who shall declare their duties, while the king also is exhorted to regulate his conduct accordingly. The pre-eminence of the Brahmin had secured him many social privileges sanctioned by the law givers. The statement that God created the Sudra to be the slave of all is repeated and he is given the name of “padaja” (born from the feet).

As the priestly influence grew in India, complicated rules of ritual and conduct were built up and incorporated into the religious books. The Brahmins closed their ranks and tried to maintain their superiority over the other classes.

It is true that in the beginning there were no rigid restrictions but slowly and gradually the idea of separation stiffened. It was first the ritual and ceremonial purity which as time went on took an exaggerated aspect. Distinction began to be made between things pure and impure. Restrictions were imposed on food and drink. When the Brahmins closed their ranks, it was but natural that other classes also should follow suit.