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VEDIC SOCIETY OF SANATANA DHARMA AND CASTE SYSTEM OF

HINDUISM TODAY

(N.R.Srinivasan, Brentwood, TN)

Existing institution of caste in India is peculiar to India and is the most vital principle of

Hinduism, dominating Indian social life, morals and thoughts. It consists essentially in

the division of Hindu Mankind into about 3000 hereditary groups each internally bound

together by rules of ceremonial preference and purity and externally separated by the

same rules from other groups. The word caste is Portuguese origin, ‗casta‘. It is a system

of rigid social stratification characterized by hereditary status, endogamy and social

barriers sanctioned by custom.

Vedic Society-Functional hierarchy in vedic society was called Varnashrama Dharma

which is now wrongly identified with the caste system. The original word is Varna,

which means, profession or social order. Varna also means color and therefore

Varnashrama Dharma was perversely translated to signify caste system, depending on the

color of the people.

The Myth of Aryan and Dravidian races being separate entities was created by historians

of vested interests and British rulers to use it as a strong base exploiting mass sentiments

and adopting divide and rule policy. The theory of color of the people and race does not

fit into this separation, though the term ‗dravid‘ exists even in National Anthem and has

been smuggled into holy texts. . The term was cleverly coined from the words like

‗dasyus‘, ‗druids‘ etc. who went out of Sanatana Dharma fold protesting against stringent

ritualistic practices. This has been fully exploited to divide South from the North and

widely spoken North Indian language Hindi was used as a ready tool, failing to draw

color of the people as the basis. Varnashrama Dharma is an intelligent division of the

available manpower in the community on the basis of intellectual and mental capacities

of the individuals. We clearly see that the human beings are distinguished by functional

evolution into four great classes. Those capable of offering service to the society through

their body-labor are called Sudras. Those that serve through mentality, skill, agriculture,

trade and commerce and business life in general are known as Vaisyas. Those persons

whose talents are administrative, executive and protective are said to be Kshatriyas.

Finally, those of contemplative nature, spiritually inspired and inspiring are called

Brahmins or brahmanas. Their activity is determined by their love and wisdom, and not

by rules. Neither birth, nor sacraments, nor study, nor ancestry can decide whether a

person is twice born that is Brahmin. Mahabharata declares, ‗character and conduct‘ only

can decide Varna. Inclusion in one of those four classes originally depended not on birth

but on the basis of individual‘s natural capacity as demonstrated by the goal in life that

the person selects to achieve. This goal could be: 1) Kaama, desire --activity of the life of

the senses (Sudra stage); 2) Artha, gain--fulfilling but controlling the desires (Vaisya

stage); 3) Dharma, self discipline--the life responsibility and right action (Kshatriya

stage); 4) Moksha, liberation--the life of spirituality and vedic dharma (Brahmin stage).

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These four classes render service to humanity by 1) body; 2) mind; 3) will power; 4)

spirit. These four stages correspond to the eternal gunas or qualities of nature--

Obstruction, Activity and expansion or Mass; Energy; Intelligence. The four natural

classes are marked by the gunas: 1) tamas (ignorance); 2) tamas-rajas (mixture of

ignorance and activity); 3) rajas-sattva, mixture of right activities and enlightenment 4)

sattva, enlightenment. Thus nature has marked every individual with his class by the

predominance of one or a mixture of the two of the four gunas. Of course, every human

being has all the four gunas in varying proportions. The mother and guru can only

correctly determine a person‘s varna or evolutionary status at an early stage.

The fourfold Varna system goes back to the Rigveda samhita (vide 8.35.16.7; 1.10.8.7)

itself. To make a living by choosing a profession as per one‘s desire and aptitude is a

common phenomenon seen in all civilized societies. It is the duty of the society to

provide suitable opportunities for its members to choose and pursue those vocations that

agree with their nature. This is the philosophy behind varna system. The Vedas including

the Purushasookta have only recognized its existence and not created it.

To describe Varnashrama Dharma as an idea or in actual practice would require volumes.

But we can describe a few of its characteristics. The nature of difference, for example,

between Sudra and Brahmin is indicated in the view that a Sudra can do no wrong

because of his ignorance. This view makes an immense demand upon the patience of the

higher classes and is the absolute converse of the Western doctrine that ―the King can do

no wrong‖. These facts are well illustrated in the doctrine of legal punishment in vedic

days. (Manudharma Shastra). The punishment for Vaisya should be twice as heavy as

that of the Sudra; that of Kshatriya, twice as heavy; as again, that of the Brahmin, twice

or even four times heavy again in respect of the same offence because the responsibility

rises with intelligence status. The Sudra is also free of innumerable forms of self denial

(vratas and rituals), that is self imposed upon by the Brahmin. Nitya karma (day‘s

rituals) and Naimittika karma (specific rituals) are more elaborate and stringent for

Brahmins including fast, yagna, ceremonies etc. The Sudra may indulge for instance in

coarse food (meat eating) and the widow may remarry. In fact, Manu says, that by birth

everyone is a Sudra— ―Janmanaa jaayate Sudraha‖; because at birth we are basically

the raw material of life from which anything can be made. Also one should observe that it

was strongly held, that Sudras should not by any means outnumber other classes. If there

are too many Sudras, as was the case in ancient Greece the slaves outnumbered the free

individuals, the voice of the least wise may prevail by mere weight of numbers. Vedic

society kept a watch to keep the balance of varna.

The learned priestly and intellectually superior class who were called Brahmins gradually

framed extremely strict rules to guard their own ceremonial purity against defilement

through unholy food or undesirable marriages. The voluntary enforcement of such rules

on themselves by the most respected members of the vedic society attracted the

admiration of the more worldly classes of society, who sought to emulate and initiate the

virtuous self-restraints of the Brahmins. It being clearly impossible that ordinary soldiers,

business men, peasants and servants could afford to be as scrupulous and saintly or at

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least professedly religious Brahmins, a separate standard of Dharma for each section of

society necessarily grew up by degrees.

The theory of vedic Brahmarishis has also a far reaching bearing on the education.

Garuda Purana says that ‗reading to a person devoid of wisdom is like showing a mirror

to the blind‘. Brahmins attached no value to uncoordinated knowledge or to unearned

opinions but rather regarded these as dangerous tools in the hands of unskilled craftsman.

The greatest stress was placed in the development of character. Proficiency in hereditary

aptitudes is assured by pupils‘ succession within the class. But it is in respect of what we

generally understand as higher education that the brahmin‘s method differ most from

modern ideals because it is not even contemplated as desirable that knowledge should be

made accessible to all. The key to education should be found in personality. There should

be no teacher for whom teaching is less than vocation. No teacher should impart

knowledge unless the teacher finds the pupil ready to receive it. The proof of this is found

by asking right questions. Manu says ―as a person who digs well with a spade obtains

water, even so an obedient pupil obtains the knowledge from the teacher‖.

Fluidity of Varna system in vedic days

Performing vedic sacrifices was an integral part of a brahmin‘s professional life. He

could not refuse to eat, when invited at the houses of sach-sudras (good sudras who

followed saamaanya dharmas or the basic moral code in their life) especially if they were

his employees or family friends. During national emergencies he could take to the

vocations of other Varnas. He was relegated to the group of Chandaalas (lowest amongst

Sudras) if he gave up brahminical way of life without valid reasons.

Many brahmins went to foreign countries such as Egypt, Greece, Mexico as also South-

east Asian countries to preach religion, philosophy and various aspect of Hindu culture,

which was later prohibited.

Many of the Kshatriyas were not only good kings but also experts in the field of vedic

lore and saintly in their personal life like king Janaka.

Vaisyas were generally divided into two groups, the grihapatis and the Shrestas. The

former lived by agriculture and dairy forming. The latter were devoted to trade and

commerce. They established trade links with foreign countries such as China and Java in

the East and Egypt, Greece and Rome in the West.

The Sudras were divided into two classes—the sach sudras(the good) and asach

Sudras(the not so good). The former, who led a good life, honoring the general moral

principles, had been permitted to even undergo Upanayana ceremony and perform certain

kinds of yagnas or sacrificial rituals. They could learn and teach religious truths except

Vedas which required serious study for long under a learned Guru. They could adopt

various professions such as fighting, agriculture, mat making, fishing, laundry, hair-

cutting and so on.

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Asprityata or untouchability was unknown in vedic days. It gradually started during

eighth century. Even they were given enough scope for moral and spiritual development

by exhorting them to follow the Saamaanya dharmas as also the worship of gods like

Vishnu and Bhairava.

It was from the sons of Vyasa that the Pandavas and Kauravas descended. Their great

grand mother Satyavati, belonged to a fisher tribe and their great grand father Parasara,

was a Brahmin sage. Yet because they were princes of the royal house of Hastinapura,

they were considered as Kshatriyas. In actual fact they were not so by birth but by

occupation, once again showing that Varna was purely occupational. A servant woman of

the palace approached Vyasa in a spirit of great devotion and to her was born Vidura,

considered again one of the greatest of Brahmin Sages (in view of the wisdom and

knowledge of the Dharma Sastras) in spite of his mother being a servant woman of the

lowest Varna.

As late as in the eighth century, an untouchable could be considered a Guru by one born

as a Brahmin like Adi Sankara.

Shakuntala, the daughter of a Brahmin sage, chose Dushyanta, a Kshatriya prince and

married him with her father‘s consent. Santanu, a Kshatriya prince, married Satyavati, a

fisher woman. Women could undergo the Upanayana ceremony and pursue vedic studies.

Those who chose this path were called Brahmaavadins.

Divorce and remarriages of women were allowed under very special conditions. Shaving

the heads by widows, wearing red saris by widows or the sahagamana (sati) was never

compulsory.

Prostitutes were allowed to make a living in the society but were regulated by a conduct

specially made for them.

Formal conversions to Sanatana Dharma from alien regions do not seem to have existed.

Foreigners like Hunas, Sakas, Yavans etc. just adopted Sanatana Dharma and were

absorbed into the Society. However Patita Samskara, expiations and purification of those

fallen from Hindu way were very much prevalent and appropriate rites, praayaschitta, had

been prescribed for the same.

Rules and regulations were set about food and eating; what to eat and what not to eat,

how to eat and how not to eat and so on.

Mamsabhojana, meat eating was common during vedic period. However, it was later on

discouraged-though tolerated-due to the influence of Jainism and Buddhism.

Drinking of wine was severely condemned as a heinous crime. Soma juice was not an

intoxicating drink.

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Dhumapana (smoking of fragrant substances) and use of snuff (special medical powders

only) for curing diseases have been mentioned. Smoking and taking snuff as known

today, did not exist. Tobacco was introduced by Westerners during the 15th

century.

From all this we can easily understand that the basic scriptures of Hinduism- of all hues

and views- never ignored the social aspects of life even while constantly stressing the

ultimate spiritual goal. From the foregoing portrayal of the vedic society one thing stands

supreme: Life is not a curse but a great gift of God. It must therefore be lived well.

All nations and races observe in practice, if not in theory, the features of class system, to

certain extent. All races and nations where social customs discourage intermarriages

between social classes practice certain aspects of the caste system, whether or not they

understand the theory. Where there is a great license or the so called liberty, particularly

in intermarriage between extremes in the natural classes, the race dwindles away and

becomes extinct. Purana Samhita compares the off springs of such unions to barren

hybrids, like the mule, which are incapable of propagation of species. Artificial species

are eventually exterminated. History offers abundant proof of numerous great races that

no longer have any living representation.

As a society grows in size and civilization, there has got to be a division of labor, since

all persons cannot do all things. In the early vedic period, the division of labor took place

on a voluntary basis, even as the members of the family do so on any important occasion

affecting the whole family. Some chose the occupation of acquiring knowledge, wisdom

and culture and training the younger generation in them. They became the ‗brahmins‘.

Those who were physically sturdy and strong took to protect society from external

aggression as also to maintain law and order. They were ‗Kshatriyas‘. A great majority of

the rest devoted themselves to the production and distribution of wealth and goods

through agriculture, dairy farming, trade and commerce. They were called the ‗Vaisyas‘.

The others who could not fit into any of these vocations, made a living by supplying

manual labor and serving others. They became ‗Sudras‘. In course of time, each of these

varnas acquired hierarchal superiority over the succeeding ones.

Nobody can understand the caste system until he has freed himself from the mistaken

notion based on the current interpretation of Geeta, Purushasookta and the so called

Institute of Manu, that there were four original castes. No four original castes ever existed

at any time or at any place and at the present moment the terms Kshatriya, Vaisya and

Sudra have no exact meaning as a classification of existing castes. Nobody uses these

names to indicate their belonging and therefore do not use them as suffixes or affixes to

their names. Most of the misunderstanding has arisen from the persistent mistranslation

of the vedic term ‗Varna‘ as caste, where it should be rendered class or order or by some

equivalent term. The compiler of the Institute of Manu was well aware of the distinction

between Varna and Caste (Jaati). While he mentions about fifty different castes, he lays

stress on the fact there were only four varnas. The only passage that enumerates the four

varnas in the Vedas is in Purusha Sookta. The sage Taittireya proceeds to expound the

creation of human race and finally the sun, the moon and the elements. Out of Purusha‘s

mouth came the Brahmana (priest) and the fire. Out of his arms came the Kshatriya

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(soldier). Out of his thigh came the Vaisya (husbandman). Out of his feet came the earth

and sudra, to mean the son of the soil. The moon was produced from his mind; the sun

sprung from his eyes; the sky from his head; air and breath from his ear; the subtle

elements from his navel—thus did He frame worlds. The verses give a highly figurative,

imaginative theory of creation. No suggestion of the existence of caste group is made.

Mankind is simply and roughly classified under four heads according to occupation, the

more honorable profession being naturally assigned the more honorable symbolical

origin. It is absurd to treat the symbolical language of the mantra as a narrative of

supposed facts.

The jatis (sects) in time became more important than the four main classes. These were

mainly occupational (like the goldsmith‘s jati, the weaver jati, the carpenter jati etc) and

served the purpose of guilds which protected the interests of their members, trained the

young and saw to it that no outsider entered the fold. In time, these jatis or sects grouped

themselves under the main classes, which is why we talk of four ―castes‖ to-day.

However, it is not the caste of the man but his sect that is important to this day. Even to-

day these sects often do not permit fluidity of movement, even where the old occupations

have broken down and new ones have come in. Though Varnashrama dharma based on

‗guna‘ (aptitude) and ‗karma‘ (vocation) chosen as per the aptitude as stated in Geeta, it

was more a general rule, and an ideal one at that. Hence, birth in a varna became an

easier and a more practicable principle to fix up the varna of that individual. This has

happened only in the last several hundred years, when people with Brahmin qualities for

instance began to marry only those with similar qualities. Children born into such a

family were then called Brahmins. However this was neither the original intent nor the

basis upon which varnas were actually divided. This was also the beginning by which the

caste system got automatically fixed by birth (jati=birth). There is no religious sanction

whatsoever in Sanatana Dharma for this birth right. It was purely a social practice.

A caste in modern context in India may be defined as a group of families internally united

by peculiar rules for the observance of ceremonial purity or exclusivity especially in the

matters of diet and marriage and certain special customs of their lives. The same rules

serve to fence it off from all other groups, each of which has its own set of rules.

Admission to an established caste in long settled territory can be obtained now -a-days by

birth only and transition from one caste to another, which used to be feasible in ancient

times, are no longer possible except in certain regions like Mizoram, Nagaland and other

areas in Manipur region in India. The families composing a caste may or may not belong

to one stock. Race, that is to say, descent by blood has little concern with caste. The

individual members of a caste may or may not be restricted to any particular occupation

or occupations. The members may believe or disbelieve any creed or doctrine, religious

or philosophical, without affecting their caste position. Each caste has its own Dharma, in

addition to the common rules of morality accepted by Hindus generally and considered to

be the Dharma of mankind.

Every caste man is expected to observe accurately the rules of his own group and to

refrain from causing violence to the feelings of other groups concerning the rules. The

essential duty of the member of the caste is to follow the custom of his group, of which

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diet and marriage occupy important considerations. Violation of the rule on those

subjects, if detected, usually involves unpleasant and costly social expiation and may

result in expulsion from the caste, which means social ruin and grave inconvenience.

The Hindus do not have any name for the caste institution, which appeals to them as part

of the order of nature. It is almost impossible for a Hindu to regard himself otherwise

than a member of some particular caste species of mankind. Everybody else who

disregards Hindu Dharma is ‗Mlechcha‘ no matter how exalted his worldly rank or how

vast his wealth may be. The closest Sanskrit and vernacular term for a caste is ‗Jaati‘

‗species‘ although the members of a jaati are not necessarily descended from a common

ancestor. Indeed, as a matter of fact, they are rarely, if ever, so descended. Their special

rules make their community in effect distinct species, whoever their ancestors may have

been.

The untouchables or outcastes were originally those who had broken certain caste rules.

For example, ‗Nayadis‘ who were considered outcastes of the lowest order were

originally Brahmins who were ex-communicated for some reason. Those who ate beef or

the meat of certain proscribed animals came to be considered as outcastes or

untouchables. The cow had come to be regarded akin to mother, the people being largely

rural, having to depend on the cow‘s products for sustenance. (That is why cow is given

the reverence due to a mother in Hindu society to this day even by the meat eaters). The

cow is a symbol of divine love and grace. With no thought of itself, but only love, like

the Divine Mother, it produces milk which nourishes other creatures. Respect for the cow

is meant to instill the virtue of gentleness and respect into the human mind. Hindus do not

worship cows. The cow is a great symbol of cosmic beneficence.

There is no religious sanction whatsoever in Sanatana Dharma to the concept of

untouchability, although later additions on the subject were inserted into the earlier

scriptures to justify its existence. It was purely a social practice introduced by the upper

castes to provide themselves with menial labor to perform certain tasks repulsive to

themselves such as those of cemetery keepers, scavengers and cleaners.

As said earlier, asprisyata or untouchability was unknown during the vedic days. It might

have gradually started duirng the 8th

century B.C. Certain vocations considered as

unclean and a health hazard, committing of heinous crimes, people of certain countries

whose ways of life radically differed from those of the people here, certain cults

considered as heretical and hence dangerous—these seem to be the various reasons for

the origin of untouchability over centuries. But even they were given enough scope for

moral and spiritual development by exhorting them to follow the samanya dharma as also

the worship of forms of god like Vishnu or Bhairava. Work for their emancipation, even

by the spiritual teachers of devotional schools has gone on for centuries, though the

results achieved are not commensurate with the efforts put in.

Hindu Society has much to answer for the inhuman treatment of a whole section of its

own people, but the Sanatana Dharma or the so called Hindu Religion has nothing to do

with it.

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The disciples of the great scholar, Adi Sankara, once asked a Chandala(outcaste) to move

away from his path. ‗Who are you and who am I? Is the Self within me different from

yours?‘ questioned the Chandala (believed to be Siva in disguise). Sankara realizing the

wisdom of these words, prostrated before the Chandala, saying, ―One who is established

in the Brahman, be he a low born Chandala or twice born Brahmin, verily I declare him

my Guru.

The fact remains, untouchability was in practice in low key even at the time of Sankara. It

is also a fact even they were respected and venerated for their knowledge of Brahman,

like some of the Azhwars. It is interesting to note that throughout India‘s long history a

large number of Hindu saints have come from castes other than the so called Brahmin

designated castes of present days, including some from the so called untouchables.

Evolution of caste –The geographical isolation of interior India favored the evolution of

distinct and peculiar social system. It can be reasonably presumed that Indus basin where

Sanatana Dharma has its origin became the holy land of Hinduism. This is evident from

the never tired singing of the praise of mighty Indus and its tributaries by rishis. But

Brahmins of interior India, at an early date, came to regard the basin of Indus beyond

Sutlej as impure land. Orthodox Hindus are still unwilling to cross the Indus and the

whole Punjab between the river and Sutlej as unholy ground unfit for the residence of

strict votaries of Dharma. The reason is that the Northwestern territories continued to be

overrun by successive swarms of muscleman from central Asia who disregarded

Sanatana dharma rituals and followed their own customs. To the east of Saraswati and

Sutlej followers of Sanatana dharma were safe from outside interference. They proceeded

to create Hinduism with its inseparable institutions and caste. Internally Indian Territory

was broken up into a multitude of small units, each of which had a tendency towards an

exclusive, detached way of living within the framework of Sanatana Dharma.

The effects of Ahimsa on Caste_-_The propagation of Ahimsa necessarily produced a

sharp conflict of ideas and principles of conduct between the adherents of the doctrine

and the old fashioned people who clung to animal sacrifices and meat eating.

Communities which had renounced the old practices and condemned them as revolting

impieties, naturally separated themselves from their more easy-going and self-indulgent

neighbors and formed castes bound strictly to maintain the novel code of ethics.

Especially the Brahmins and vaisyas were influenced by the early Jainism and Buddhism

and changed their eating habits to vegetarianism. Those who ate beef and certain

proscribed animals came to be considered as outcastes.

Effects of Muslim conquest.-The Hindus, unable on the whole to resist Muslims in the

field, depended themselves passively by the increased rigidity of caste association. The

system of close caste brotherhood undoubtedly protected Hindus and Hinduism during

many centuries of Muslim rule. The change in the attitude of the Hindus towards

foreigners seems to be mainly due to the Muslim conquest. We may take it that from 11th

to 12th

centuries the caste institution has subsisted substantially in its modern form. Minor

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local and superficial modifications are taking place continually. But the institution as a

whole remains unchanged and unshaken

The Hindu-Buddhist culture which dominated Asia, during the 2nd

phase of Sanatana

Dharma, began to decline with the Islamic invasions of India around 700 AD. and came

to an end around 1500 A.D. with the Islamic conquest of India and Indonesia, which

involved massive destruction of temples, genocide of people and a policy of forced

conversion to Islam that made caste system more compartmentalized and rigid in order to

preserve itself and which incidentally eliminated Buddhism from India as it did from

Central Asia.

Demerits of a caste system –Anybody can perceive that it shuts off Hindus from free

association with foreigners and even among themselves, thus making it difficult for the

Hindus to understand the foreigner and the stranger to understand the Hindus. It often

extends to Indian community as a whole irrespective of their religious leanings. Within

India, caste breaks up into thousands of units, frequently hostile to one another and

always jealous. The institution necessarily tends to hinder active hearty cooperation for

any purpose, religious, political or social. All reformers are conscious of the difficulties

thus placed in their path. The restrictions of caste rules collide continually with the

conditions of modern life and are the source of endless inconveniences. The institution

does not really adapt itself to the requirements of present days. Powerful Poets like

Vemanna and Bharati, in their powerful writings strongly denounced the caste system,

but the system continues with minor changes. The conflict between caste regulations and

modern civilization is incessant, but the caste survives. Further the institution fosters

intense class pride fatal to the feeling of brotherhood between man and man. Foreigners

vehemently criticize caste system. Among Indians there is a strong and persistent move

supported by government to put an end to it. Of course, in the context of modern life, the

rules are not practiced as strictly as before.

The main argument against caste is that it has led to conflicts. Conflicts of castes are of

comparatively recent origin. The conflicts in the past have not occurred on the basis of

caste. Interested persons or parties have prompted those conflicts. More violent than caste

hatred has been religious hatred. Religious animosities have a long history. This has led

some people to conclude that caste and religion lead to fighting and bloodshed and so we

should work for the abolition of caste and religion altogether! A similar dispute has

cropped up recently about the forms of government. The fight between kings of ancient

days has now been replaced by ideological conflicts with more terrible consequences. But

the question is whether because of controversies range over forms of government, we

should have no government at all, and, let humanity revert to law of the jungle? The same

is the case with the linguistic controversies. Language is an instrument for human

intercourse. Each language is suitable to the needs of the people who speak it. There need

to be no language problem if we think about the same way. But, people quarrel over

language considering one to be superior and another to be inferior or insist on majority

role. Should we on that account abolish languages alltogether ? Evidently, some evil has

flown into our caste system. Caste system cannot also be removed from the society

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without repercussions. The sane thing is to retain the same for its good and eliminate the

root cause of evil.

Merits of the Caste system- Caste system has been in vogue for thousands of years. An

institution that has lasted for thousands of years and has forced its passage through the

peninsula all the way to Kanyakumari in the face of strongest opposition must have

merits to justify its existence and universal prevalence within the limits of India. The

most ardent defenders of course, must admit its unsuitability for other lands or Hindu

migrants abroad. We must beware lest the vast and elaborate social structure that has

arisen in the course of thousands of years of valuable experience should be injured or

destroyed without anything to substitute or with a far worse structure to replace it. The

institution of Caste is an integral part of Hinduism, that is to say, of the Hindu social and

economic system. It is intimately associated with Hindu philosophical ideas of Karma,

rebirth and the theory of the three gunas. The Hindu mind clings to custom and caste

rules are solidified custom. That stability, although not absolute, has been the main agent

in preserving Hindu ideas of spiritual pursuit, morals, art and craftsmanship. One should

also be impressed by the services that the institution renders to social order. The caste has

been useful in promoting self-sacrifice in securing subordination of the individual to an

organized body, in restraining vice and in preventing pauperism.

In India, members of society are tied together in a number of cohesive bundles called

castes and then all bundles are tied together with common bond of Sanatana dharma.

Caste and religion are meant to keep society together so that all the component parts

would strive for the general welfare of the community as a whole, in an atmosphere of

cooperation and not to create hatred and conflicts. No one should pride himself over his

caste or status. We should think only of the duties of our respective castes without any

consciousness of superiority or inferiority. Whatever one‘s caste be, if one has devotion

to God, one can become divine in essence. Caste consciousness can be eradicated only if

one is filled with Bhakti and has acquired Gnana like some of the azhwars and saints. A

holy man, a sage or a wise man has no caste consciousness since he is full of Bhakti and

Gnana. When dharma, bhakti and gnana take deep root, the caste differences will recede

to the background. We adore great gnanis and bhaktas irrespective of their castes.

Arrogance of caste superiority is a sin according to our shastras. Men should do their

duties that pertain to their castes with humility and devotion and not pride themselves on

their caste.

There is one other aspect of the caste system that deserves to be emphasized. In times,

when it was strictly observed, it was an effective instrument to keep people in the path of

righteousness. If a person belonging to a particular caste violated the rules of the caste or

committed any immoral act, he was made to lose his caste. He was ostracized and

expelled (banished) from community (outcaste). This practice had a deterrent effect on

the people and hence the moral tone of the community was very high. Now, however

with the loosening of restrictions, we have to adopt other legal means to keep people on

right path and they are not very efficacious as the dread of losing caste in times of yore. It

is also our duty to correct the evil that has flown into the caste system and eliminate the

root cause of evil by various methods to keep orderliness in Hindu society.

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Behind the caste system was originally a great idea that became distorted. The Hindu

Social system (Varnhashrama Dharma), which degenerated into caste, gave people who

developed their minds, the learned, preeminence in society over the warrior and merchant

classes. Unfortunately people became judged by their family of birth rather than by the

real qualities of their character, which turned this great idea into a misleading appearance.

In the modern world it is the merchant (commercial) class or nation that rules the world,

including dictating religion. The warrior class or nation (those with the most guns or best

weapons) also has much power. Spiritual people, the brahmins, generally have neither

money, nor power, nor respect. In this regard we should not think that our modern social

order is humanitarian but should look back to an orderly society that reflects what is of

highest value in each of us, which is not our property but our awareness.

Future of caste system-The institutions of Varna and Caste which have formed well

over 5000 years or more are deeply rooted in the most ancient stratum of India‘s culture.

Modern education, social consciousness, present political systems and organizing ability

of the depressed classes do have considerable impact on these institutions. Customs that

are obsolete or becoming obsolete like Sati, untouchables, human sacrifices, animal

sacrifices, widows forced to shave their heads in Brahmin community and lead a life of

seclusion as well as practicing of severe ritualistic performances (yagnas) are rapidly

vanishing. Caste prejudices will be gradually on their way out, though some part of it will

remain for many generations, predominantly in the rural areas, but the caste-culture will

not disappear.

Various wild tribes and also communities like sweepers and scavengers, whose

occupations were obviously unclean, were standing outside the four orders of Varna

having been separated from the service class (sudras) who separated their lives from main

stream developing apathy to the principles of Sanatana Dharma, being abused victims of

some arrogant pseudo Sanatanists. Fortunately these occupations are dwindling or

changing phase and many wild tribes are coming into the fold of civilization. .

Peculiarly such communities also initiated the Hindu caste organization amongst

themselves and developed an elaborate system of castes of their own which may be

described by the paradoxical term‖outcaste castes‖. With right modern education and

social consciousness in the prevailing democratic form of government, these groups are

trying to join the main group, maintaining still many of their cultural heritages. The

movements like Ramanuja‘s spread of Vaishnava cult, Sai Baba movement, Neo-

Buddhism, Gandhian Harijan movement and cosmopolitan outlook etc., are helping them

rapidly in joining the main stream of Indians and entering into the fold of Sanatana

Dharma. Within India, the Dravidian movement in the South and classless communist

movement all over India had very little impact in spite of their political muscle in some

States of India, to create a caste-ridden and religion free (atheistic) society. More caste

feelings grew up and more temples were built and more hatred and chaos still continue.

Although caste distinctions still remain rigidly determined by birth, some progress has

been made restoring the system to its original intent since independence in 1947. Political

power is flowing increasingly to the lower castes.

12

Old habits however die hard and laws by themselves are not enough. The hearts of the

people must change which will only happen when the self ascertaining upper classes

understand the origin of the caste system, the facts of the fluidity of varna in ancient

times; the intermixing of races within each one of us and the reasons for the later-day

rigidity of the caste system.

Amongst migrant Hindus, Varna and Caste are losing their significance as minority

community, which is binding itself culturally. Basic principles of Sanatana Dharma

remain the main binding force amongst migrant Hindus and rich cultural heritage

amongst Indians drawn from different religious and cultural backgrounds from India. A

common form of worship and prayer and active participation in different cultural

activities are slowly evolving out as focus points for Hindu Sanatana dharma and Indian

cultural assimilations as unifying forces, moved away from the complex practices of their

mainland. They are also able to blend themselves with the general stream of social life

based on their rich training and tradition to live together amidst diversity. Rich

educational background is also helping them in the process and to propagate the same to

the future generation and to the general public. They will be able to carry on the essence

of caste-culture and Varnashrama culture with them in the new surroundings but at the

same time able to understand and appreciate continuance of such things in India, which is

a part and parcel of socio-economic and deeply involved religious practices of the vast

majority in India.

We are now in the 3rd

phase of Sanatana Dharma which began with the dissemination of

Hindu teachings to the West through the 18th

and 19th

centuries. This phase started in

earnest with Swami Vivekananda‘s trip to the West in 1893. It is one of the important

spiritual movements of modern times – the expansion of the Eastern Meditation

teachings and Yoga throughout the world. With the migration of Hindus to different

countries with significant population in Canada, USA, the Caribbean, South America,

Africa and Europe, there are now various Yoga, Vedantic, Vedic, Tantric and Buddhistic

centers in most major countries and most major cities. This movement is likely to last for

many centuries to come .This trend is also replacing the rigid caste system and

Varnashrama dharma practices in migrated countries.

Lord Krishna says in Bhgavadgeeta: The four divisions based on aptitudes and vocations

of Human Society were created by me. Though I am the author of this system of the

division of labor, one should know that I do nothing (directly) and I am eternal (4:13).

At the same time he clarifies that these divisions are not based on one‘s birth. So he says:

The division of labor into four categories—Brahmana, Kshatriya, Vaisya and Soodra is

also based on the qualities inherent in people‘s nature (or the natural propensities, and not

necessarily as one‘s birth right (18:41).

In favor of the merits of the caste system Will Durant writes:

Much can be said in defense of the caste system, what must be the most abused of all

social institutions. The caste system had the eugenic value of keeping the presumably

13

finer strains from dilution and disappearance through indiscriminate mixture. It

established certain habits of diet and cleanliness as a rule of honor which all might

observe and emulate; it gave order to the chaotic inequalities and differences of men and

spared the soul the modern fever of climbing and gain; it gave order to every life by

prescribing for each man a dharma or code of conduct for his caste; it gave order to every

trade and profession, elevated every occupation into a vocation, not lightly to be changed,

and, by making every industry a caste, provided its members with a means of united

action against exploitation and tyranny. It offered an escape from plutocracy or the

military dictatorship, which are apparently the only alternative to aristocracy; it gave to a

Country shorn of political stability by a hundred invasions and revolutions a social moral

and cultural order and continuity rivaled only by the Chinese. Amid a hundred anarchic

changes in the State, the Brahmins maintained through the system of caste, a stable

society, and preserved, augmented and transmitted civilization. The nation bore with

them patiently, even proudly, because everyone knew in the end they were the one and

only indispensable Government of India.

About the future of the caste system Will Durant has to say:

When the caste culture dyes, the moral life of India will undergo a long transition of

disorder, for their moral code has been bound up almost inseparably with caste system—

the rule of life for each man as determined by his caste.

To be a Hindu meant so much to accept a creed as to take a place in the caste system, and

to accept a dharma or duties attaching to that place by ancient tradition and regulation.

Each post had its obligations, its limitations and rights; with them and within them the

pious Hindu would lead his life, finding in a certain contentment of routine, and never

thinking of stepping into another caste. ―Better your own work is, though done with

fault‖ said the Geeta ―than doing other‘s works, even excellently‖. ―One‘s own dharma

(code), imperfect though it may be, is better than the dharma of another, however well

discharged. It is better to die engaged in one‘s own dharma, for it is risky to follow the

dharma of another‖ (3:35).

Dharma is to the individual what is normal development is to a seed—the orderly

fulfillment of an inherent nature and destiny. So old is this conception of morality that

even today it is difficult for all, and impossible for most, Hindus think themselves except

as members of a specific caste, guided and bound by its rule. ―Without caste‖ says an

English historian, ―Hindu Society is inconceivable‖

We as Hindu migrants to this nation registered our names with caste and sub-caste

affiliations as per the records and practices in India. We have the opportunity to change

our names at the time of taking citizenship of this country. Some do so by changing

names to Kris, Joe etc., looking at the practices of some Asiatic migrants like Chinese

and looking at some of the anglicized names in India like Paul, Banarjee, Chaterjee etc.

But most of us carry our caste name as last name. Some of them are race based like

Yadav, Parihar, Pandyan etc. Some of them are based on descendents of Sanatana

14

dharma practices like Vajapeyi, Shastri, Agnihotri, etc. Some are based on Rishis from

whom they might have descended like Kashyap, Bhargava etc. Some are based on family

profession that may or may not be practiced in actual life like Patel, Shanbogh, Kumbhar,

Dandekar etc. It is too complicated to enumerate the whole list. Caste names of those

whose forefathers followed Varnashrama Dharma of Brahmins are easily identified from

their surnames and are dubbed as Brahmins in India. It is not easy to find out the origin of

the other three Varnashrama dharma followers from the surnames. They are all dubbed as

non-brahmins to separate them from the other group for political reasons. Brhmins are

morally bound to be lacto-vegetarians, while some brahmins in Bengal and Konkan are

fish eaters too besides. The outcastes and semi hill tribes are all dubbed as scheduled

castes and scheduled tribes irrespective of their socio-economic status. The profession of

priesthood comes from the Brahmins by choice as well as convention. It is also not

lucrative enough for others to be attracted to this profession. Women are also barred from

this by convention. It is therefore very complicated and confusing to practice caste

system in the migrated country.

As immigrants, we are trying to preserve our religious cultural and language background

and pass it on to the future generation. It seems however logical for migrants to drop off

their varna and caste symbols from their names at the time of citizenship or naming their

progeny.

USA insists on mother‘s maiden name as identity in many cases. Most of us are well

aware of our Gotra that gives the hint as to the origin of the rishi from whom we had the

descent. This system is prevalent even amongst many non-brahmin communities. Many

of us also carry the village name, we hail from, or the place of birth in India. Mother

leads all living gods before your eyes as per Sanatana dharma--mother, father, guru and

others in the order.

It would be logical therefore to keep the mother‘s name as the middle name. This would

also take care of the divorcees and gotra or the place of origin as the last name. This

would also keep the Indian heritage and identity for all future generations.

Example: Chiraag Rekha Kaushik (RK)

Srinivasan Rukmini Nadipuram(RN)

Sanjiv Rita Goregaun(RG)

_________________________________________________________________________

Considerable assistance has been drawn in preparing this lecture for the Vedanta class at

Sri Ganesha Temple, Nashville from the different sources given in the Bibliography

which is gratefully acknowledged.

BIBLIOGRAPHY

15

1. Vincent A Smith, The Oxford History of India, Oxford University Press

2. R.R. Diwakar, Aspects of Our Religion, Translation from the Speeches by

H.H. Chandrasekharendra Saraswathi of Kanchi Kamakoti Peetam in Tamil

on ‗ Some of our Religious Institutions-Caste system and Temple Worship,

Bharatiya Vidya Bhavan.

3. Swami Harshananda, An Introduction to Hindu Culture, Ramakrishna Math,

Bangalore.

4. Swami Prakashanand Saraswati, The True History and Religion of India,

International Society of Divine Love.

5. Professor Lakshmikantam V., The Origin of The Human Past, Bharatiya

Vidya Bhavan.

6. Viswanathan, Am I A Hindu, Delhi Publication.

7. David Frawley, Hinduism, Voice of India, New Delhi.

8. Swami Tejomayananda, Hindu Culture, Central Chinmaya Mission Trust,

Mumbai.

9. Shakuntala Jagannathan, Hinduism, Vakils, Feffer and Simons Pvt. Ltd,

Mumbai.