One of the most sensitive subjects in India is the ‘caste system’. To better understand the evolution of the caste system one must look back into history. To better understand the roots of the caste system, one must look to the original science contained within the Hindu scriptures upon which the current system evolved.
I never bought into the modern day concept of the caste system. As modern definitions go, I was born of a Kshatriya father and Brahmin mother. My dad was a banker and my mum an office administrator. I pursued a degree in Engineering, and today find myself in the business of coaching and education. So what does that make me?
My wife’s parents are from the Vaisya and Shudra caste… so my question is, based on the current ‘context’ of caste, what does that make my children, a quarter each?
So let’s cut to the chase, despite the current popular view that caste is birth based, one only needs to do some basic research and simply think about this to realize the modern or popular ‘caste’ makes no sense.
The caste system was never birth based, it was simply a division of labor essential for the functioning of a society. Ones caste is assigned based on the type of work you do. The type of work you are best suited to is related to your Guna. (the ‘inherent tendency’ with which the human mind functions).
Nor should the caste system be used to qualify one as being better or worse than another human being. I personally believe these mis-understood, popular and common thoughts of the caste system have to be eradicated.
While many people will vehemently disagree, I know that my thoughts are shared by many. I recently had the opportunity to discussed this subject with ‘Swami Chidanand Saraswatiji’ at the ‘Parmarnath Niketan’ Ashram in Rishikesh.
Below are written his thoughts in the subject of Caste:
Swami Chidanand Saraswatiji
Caste was originally an arrangement for the distribution of functions of society, just as much as class in Europe, but the principle on which the distribution was based in India was peculiar to this country.
A Brahmin was a Brahmin not by mere birth, but because he discharged the duty of preserving the spiritual and intellectual elevation of the race, and he had to cultivate the spiritual temperament and acquire the spiritual training which alone could qualify him for the task.The Kshatriya was a Kshatriya not merely because he was the son of warriors and princes, but because he discharged the duty of protecting the country and preserving the high courage and manhood of the nation, and he had to cultivate the princely temperament and acquire the strong and lofty Samurai training which alone fitted him for his duties.
So it was with the Vaishya whose function was to amass wealth for the race and the Shudra who discharged the humbler duties of service without which the other castes could not perform their share of labour for the common good. Essentially there was, between the devout Brahmin and the devout Shudra, no inequality in the single ‘virat purusa’ [Cosmic Spirit] of which each was a necessary part.
Sir Rustom Pestoji Masan
The seers of the early Vedic period know nothing of caste. Delve as much as one may into the literature of the period, one discovers only classes not castes. …the conception of social segregation and untouchable was repugnant to the genius of the people who sought unity in variety and dissolved variety in unity. Each class was regarded as an integral part of the fabric of society. Each submitted cheerfully to the special functions and duties assigned to it. Even the Sudra appears to have been content with his mission in life; and there were no agitators abroad to sow in the minds of the proletariat the seeds of discontent.
There appeared to have been a tacit understanding that different classes of individuals stood at different stages of evolution and that, therefore, the duties, modes of life, and rules of conduct applicable and helpful to each must necessarily differ. The differentiation was, however, regarded only as a means to an end, not an end in itself. It assigned to each individual his due position in the social order; it regulated his relation with other members of the community, and provided means for his orderly development, eliminating possibilities of a clash of interests between master and servant, landlord and tenant, capital and labor, state and subject.
M V Nadkarni
It is necessary to demolish the myth that caste system is an intrinsic part of Hinduism. This myth is believed by orthodox elements within Hinduism and also is propagated by elements outside Hinduism with the mischievous intent of proselytizing. Even Vedic and classical Hinduism – not only does not support the caste system, but has taken lots of pains to oppose it both in principle and practice, making it obvious that caste system is not an intrinsic part of Hindu canon, philosophy and even practice.
It is only in the dharmashastras (dharmasutras and smritis) that we find support to the caste system, and not in other canon. However, dharmashastras never had the same status as other canon known as shruti (Vedas and Upanishads) and it is laid down that whenever there is a conflict between the shruti and smriti literature, it is the former that prevails.
It is Manusmriti, which is particularly supportive of caste system but where it conflicts with Vedas and Upanishads, the latter would prevail. Though Bhagvadgita (Gita) is not regarded as a part of shruti, Gita is highly regarded as sacred and is very much a part of classical Hinduism. As we shall just see even the Gita is against caste system based on birth, and not supportive to it. Thus, to the extent that dharmashastras conflict with shruti and the Gita, the latter prevails.
Apasthambha dharmasutra may have supported untouchability, but it seems to be read more by those who like to attack Hinduism with it than by its followers! It is hardly regarded as canon, even if any Hindu has heard of it. Vedanta philosophy declares that there is divinity in every lecture. Rg Veda emphasizes equality of all human beings. It goes to the extent of saying, which sounds quite modern: ‘No one is superior, none inferior. All are brothers marching forward to prosperity
Bhavishya Purana (holy scripture)
Since members of all the four castes are children of God, they all belong to the same caste. All human beings have the same father, and children of the same father cannot have different castes.
Dr Ambedkar.
The Out-caste is a bye-product of the Caste system. There will be outcastes as long as there are castes. Nothing can emancipate the Out-caste except the destruction of the Caste system. Nothing can help to save Hindus and ensure their survival in the coming struggle except the purging of the Hindu Faith of this odious and vicious dogma.Sir Sarvepalli Radhakrishnan
Sir Sarvepalli Radhakrishnan
The institution of caste illustrates the spirit of comprehensive synthesis characteristic of the Hindu mind with its faith in the collaboration of races and the co-operation of cultures. Paradoxical as it may seem, the system of caste is the outcome of intolerance and trust. Though it may now have degenerated into an instrument of oppression and intolerance, though it tends to perpetuate inequality and develop the spirit of exclusiveness, these unfortunate effects are not the central motives of the caste system.” “The system of caste insists that the law of social life should not be cold and cruel competition, but harmony and co-operation. Society is not a field of rivalry among individuals. The caste system in India was organized so that the castes were not allowed to compete with one another.
I never bought into the modern day concept of the caste system. As modern definitions go, I was born of a Kshatriya father and Brahmin mother. My dad was a banker and my mum an office administrator. I pursued a degree in Engineering, and today find myself in the business of coaching and education. So what does that make me?
My wife’s parents are from the Vaisya and Shudra caste… so my question is, based on the current ‘context’ of caste, what does that make my children, a quarter each?
So let’s cut to the chase, despite the current popular view that caste is birth based, one only needs to do some basic research and simply think about this to realize the modern or popular ‘caste’ makes no sense.
The caste system was never birth based, it was simply a division of labor essential for the functioning of a society. Ones caste is assigned based on the type of work you do. The type of work you are best suited to is related to your Guna. (the ‘inherent tendency’ with which the human mind functions).
Nor should the caste system be used to qualify one as being better or worse than another human being. I personally believe these mis-understood, popular and common thoughts of the caste system have to be eradicated.
While many people will vehemently disagree, I know that my thoughts are shared by many. I recently had the opportunity to discussed this subject with ‘Swami Chidanand Saraswatiji’ at the ‘Parmarnath Niketan’ Ashram in Rishikesh.
Below are written his thoughts in the subject of Caste:
Swami Chidanand Saraswatiji
The Caste system as you see it today is not was originally simply a division of labor based on personal, talents tendencies and abilities. It was never supposed to divide people.Rather, it was supposed to unite people so that everyone was simultaneously working to the best of his/her ability for the greater service of all.
In the scriptures, when the system of dividing society into four groups was explained, the word used is “Varna.” Varna means “class” not “caste.” Caste is actually “Jati” and it is an incorrect translation of the word “varna.” When the Portuguese colonized parts of India, they mistakenly translated “varna vyavasthaa” as “caste system” and the mistake has stayed since then.
In the scriptures, when the system of dividing society into four groups was explained, the word used is “Varna.” Varna means “class” not “caste.” Caste is actually “Jati” and it is an incorrect translation of the word “varna.” When the Portuguese colonized parts of India, they mistakenly translated “varna vyavasthaa” as “caste system” and the mistake has stayed since then.
His thoughts are not alone, many people have
expressed similar opinions
The great sage Sri Aurobindoexpressed similar opinions
Caste was originally an arrangement for the distribution of functions of society, just as much as class in Europe, but the principle on which the distribution was based in India was peculiar to this country.
A Brahmin was a Brahmin not by mere birth, but because he discharged the duty of preserving the spiritual and intellectual elevation of the race, and he had to cultivate the spiritual temperament and acquire the spiritual training which alone could qualify him for the task.The Kshatriya was a Kshatriya not merely because he was the son of warriors and princes, but because he discharged the duty of protecting the country and preserving the high courage and manhood of the nation, and he had to cultivate the princely temperament and acquire the strong and lofty Samurai training which alone fitted him for his duties.
So it was with the Vaishya whose function was to amass wealth for the race and the Shudra who discharged the humbler duties of service without which the other castes could not perform their share of labour for the common good. Essentially there was, between the devout Brahmin and the devout Shudra, no inequality in the single ‘virat purusa’ [Cosmic Spirit] of which each was a necessary part.
Sir Rustom Pestoji Masan
The seers of the early Vedic period know nothing of caste. Delve as much as one may into the literature of the period, one discovers only classes not castes. …the conception of social segregation and untouchable was repugnant to the genius of the people who sought unity in variety and dissolved variety in unity. Each class was regarded as an integral part of the fabric of society. Each submitted cheerfully to the special functions and duties assigned to it. Even the Sudra appears to have been content with his mission in life; and there were no agitators abroad to sow in the minds of the proletariat the seeds of discontent.
There appeared to have been a tacit understanding that different classes of individuals stood at different stages of evolution and that, therefore, the duties, modes of life, and rules of conduct applicable and helpful to each must necessarily differ. The differentiation was, however, regarded only as a means to an end, not an end in itself. It assigned to each individual his due position in the social order; it regulated his relation with other members of the community, and provided means for his orderly development, eliminating possibilities of a clash of interests between master and servant, landlord and tenant, capital and labor, state and subject.
M V Nadkarni
It is necessary to demolish the myth that caste system is an intrinsic part of Hinduism. This myth is believed by orthodox elements within Hinduism and also is propagated by elements outside Hinduism with the mischievous intent of proselytizing. Even Vedic and classical Hinduism – not only does not support the caste system, but has taken lots of pains to oppose it both in principle and practice, making it obvious that caste system is not an intrinsic part of Hindu canon, philosophy and even practice.
It is only in the dharmashastras (dharmasutras and smritis) that we find support to the caste system, and not in other canon. However, dharmashastras never had the same status as other canon known as shruti (Vedas and Upanishads) and it is laid down that whenever there is a conflict between the shruti and smriti literature, it is the former that prevails.
It is Manusmriti, which is particularly supportive of caste system but where it conflicts with Vedas and Upanishads, the latter would prevail. Though Bhagvadgita (Gita) is not regarded as a part of shruti, Gita is highly regarded as sacred and is very much a part of classical Hinduism. As we shall just see even the Gita is against caste system based on birth, and not supportive to it. Thus, to the extent that dharmashastras conflict with shruti and the Gita, the latter prevails.
Apasthambha dharmasutra may have supported untouchability, but it seems to be read more by those who like to attack Hinduism with it than by its followers! It is hardly regarded as canon, even if any Hindu has heard of it. Vedanta philosophy declares that there is divinity in every lecture. Rg Veda emphasizes equality of all human beings. It goes to the extent of saying, which sounds quite modern: ‘No one is superior, none inferior. All are brothers marching forward to prosperity
Bhavishya Purana (holy scripture)
Since members of all the four castes are children of God, they all belong to the same caste. All human beings have the same father, and children of the same father cannot have different castes.
Dr Ambedkar.
The Out-caste is a bye-product of the Caste system. There will be outcastes as long as there are castes. Nothing can emancipate the Out-caste except the destruction of the Caste system. Nothing can help to save Hindus and ensure their survival in the coming struggle except the purging of the Hindu Faith of this odious and vicious dogma.Sir Sarvepalli Radhakrishnan
Sir Sarvepalli Radhakrishnan
The institution of caste illustrates the spirit of comprehensive synthesis characteristic of the Hindu mind with its faith in the collaboration of races and the co-operation of cultures. Paradoxical as it may seem, the system of caste is the outcome of intolerance and trust. Though it may now have degenerated into an instrument of oppression and intolerance, though it tends to perpetuate inequality and develop the spirit of exclusiveness, these unfortunate effects are not the central motives of the caste system.” “The system of caste insists that the law of social life should not be cold and cruel competition, but harmony and co-operation. Society is not a field of rivalry among individuals. The caste system in India was organized so that the castes were not allowed to compete with one another.
