In this series, author Kanchan Banerjee attempts to find the origin of casteism in India along with India’s original idea of varna classification. He also explores how the original varna system had an evolutionary plan embedded in it as expressed by various Indian thinkers
In past articles, we have discussed the origin of the term caste, growth and impact of the so-called ‘caste system’ in the Indian subcontinent. Few important points to recap:
Varnashram system is not the same as the ‘caste system’. Jati, Varna, Gotra etc. are related terms but have been merged in the idea of caste which is responsible for so much confusion among scholars and masses alike. Same thing happened with many other Indian ideas – Western super-imposition of ‘religion’ on the idea of Dharma, ‘philosophy’ on Darshana and even on the ideas of divinity – ‘Deva’ as god! These not only have confused the world, but the people of India as well.
Varnashrama reflects different social values. Caste is mainly Jati or family and birth-based distinctions, which if made rigid quickly become problematical. Yet Jati by itself or sustaining family and community is very important, when not rigidly defined. Strong Jatis did preserve Hinduism but caused some rigidity as Hindus contracted into themselves in the face of violent oppression and anti-Hindu rulers.
s explain the Hindu philosophy of life SPIRITUALITY 51 NGI KNOWLEDGE EXCHANGE DECEMBER 2012 foreign idea of ‘caste’ was superimposed on Indian ‘varna and jati’ system. Later during the periods of invasions, this social system became rigid and discriminating, and was further exploited by the British. Though this rotten class system has caused havoc in the lives of millions in the form of discrimination and countless miseries, the jati system had one positive outcome – India could not be converted into a theocratic state and India (divided) has remained a secular, pluralistic and open society till date. Else, many believe that whatever has remained as ancient Indian heritage and culture would have disappeared from India and perhaps from the world altogether!
One of the most severe critics of the caste system, Dr. BR Ambedkar said, “[Vedic] varna and caste are two very different concepts. Varna is based on the principle of each according to his worth, while caste is based on the principle of each according to his birth. The two are as distinct as chalk from cheese.”
Swami Vivekananda defended it and said: “Though our castes and our institutions are apparently linked with our religion, they are not so. These institutions have been necessary to protect us as a nation, and when this necessity for self-preservation will no more exist, they will die a natural death. In religion there is no caste. A man from the highest caste and a man from the lowest may become a monk in India and the two castes become equal. The caste system is opposed to the religion of Vedanta.” Actually, to become a Hindu monk one had to renounce the lower varnas and the outer social order.
Now the question: Why do we need to discuss about caste? ‘If the caste system is bad, get rid of it:’ that would be the majority opinion. Should we follow the Samurai Model (Eta- Hiu-in classes demolished in 1871 imperial edict) of Japan? Is it possible to do away with that like that? If we opt for a new social model, then how do we evolve a system which will be meaningful and practical today? Do we need to restart a process of reclassifying people? Who is going to do it? In any case, the current census in India will accept caste-based distinctions and so it will not go away. It is the basis of various vote banks. Perhaps a better question would be to allow for more interrelationships between castes, as well as easier movement from one to another. Since backward classes in India are rewarded for their caste, they are not likely to want to give it up anyway. Even religion has become a vote bank or caste in India. Similarly, in the US we now have various vote banks like women, blacks, latinos, gays etc., that are now becoming similar to the Indian caste phenomenon.
I’ll leave this debate to social reformers and sociologists. We will now focus on the original idea of Varna. The first question is: What utility of the Varna do we have now? Some great reformers of India from Dayanand Saraswati to Vivekananda, Gandhi and Aurobindo all said that varnashram must stay. Many people give the opinion that we need to re-invent the idea! But why and how?
Varnashram is always there. One’s social values determine one’s activity in life. These are primarily four as Brahmin, education, Kshatriya, protection, Vaishya, business and Shudra, service, though to some extent each person must follow all four in certain aspects of behavior. The question is recognizing and organizing varnashrama. The modern society places the Vaishya at the top and the Kshatriya and Brahmin at the service of the Vaishya. The modern system is not birth based, but birth does play an important role. Vedic thought would create a basis of spiritual and dharmic values and would find the modern commercial values dangerous for both human and natural well-being.
It is commonly accepted that Darwinian evolution process is in effect continuously. While there are slow changes happening in the physiology, there is also a concurring evolution in the human society based on the intellectual, emotional and spiritual levels of people. By spiritual I’m not talking about ‘religious’. We can start at ‘human spirit’ of cooperation, co-existence rules and doing good for the world. The simple fact is that we all are interconnected and various disciplines – sociology, economy, biology and even physics explain how interconnected and interdependent we are. Accepting, respecting and acting on these basic concepts is the basis of spirituality, even though one does not believe in an external entity called ‘god’. This Indian notion is formulated in the idea of Dharma.
For a second, say all people on earth were 12 year olds in terms of thinking abilities. How would the world run then? The world has and will have people with different capabilities, aptitudes and thinking abilities. Even at home, we have people (parents and kids) at two different maturity levels. Five adults will have five different intelligence, emotional levels, aptitude and abilities to contribute to the society and different levels of abilities and means to express them.
If there was a system to identify the most basic and common traits of humans, we can come to the age-old conclusion – some of us are better equipped for knowledge-related work, some of us are for intellectual and protective war, some are for entrepreneurship and some are for service. Simply speaking, this was the idea rooted in the Vedic varnashram system.
