PROLOGUE ON COMPLEX HINDU CASTE SYSTEM

PROLOGUE TO COMPLEX HINDU CASTE SYSTEM 

 (Compiled by N.R. Srinivasan,Nashville, TN, USA)

Vincent a Smith in his Oxford History of India elaborating on present day Caste System in India says: "Most of the misunderstanding on the subject has arisen from the persistent mistranslation of Manu's Varna as Caste whereas it should be rendered as class or order". He also says that Manu was well aware of the distinction between Varna and Caste. He further says: "It is absurd to treat the symbolic language of a poem (Purushsookta) as a narrative of supposed facts. The verses are highly figurative and imaginative theory of creation. Thus he dismisses Purushasookta which is the part of Veda as a master-piece of poetic fantasy.

 Some-how he tumbled upon write conclusion that present day caste system has nothing to do with Varna classification mentioned in Vedas but his analysis and understanding of Purushasookta was wrong. Purushsookta is a Vedic Mantra and Mantrapushpa and Divine Voice called Shruti. Veda means true knowledge. No Hindu would dismiss it as fantasy or imagination. Vedic language was hard for foreigners to understand who had however good knowledge of Sanskrit. The picture as presented by other historians is biased and prejudiced with vested interests and attached motives unlike that of Smith who had limitations in understanding Vedas.

 

There is yet another confusion as to the Sanskrit word Varna which also means color. There are many references to Vedas conveniently interpreting the original Sanskrit word Varna to mean caste system based on the color of the human race. It is even interpreted that Agni mentioned as Brahmin in Vedas is white in color because of the natural color of flames. Bhoomi, Soodra of the Vedas (Pooshan) was attributed black color due the color of the black cotton soil as well as the dark color of the soil, generally attributed to Soodras by historians. Scriptures sometime attribute these colors to Satva, Rajas and Tamas (Trigunas).

 

In the recent Vishnu Exposition in Nashville Vishnu was described as blue-skinned savior. But in Puri Jagannath though the deities are from Vaishanavism none of the deities are seen with blue color. They are all painted with white, red, yellow, brown and black. Local religious experts also explain these colors as the only colors found in the human race all over the world and Lord Jagannath being the Lord of the world is represented only in these colors as Jagannath and his Vyahritis, Subhadra, Balarama and Sudarshana. Protogonists of Color theory of Varnas have also drawn support from these. It is only here that Vishnu is not shown in blue color in paintings.

 

Those of you who are interested may go to the website (indoaryans.org)which refers to the Book, March of the Titans, that deals with the history of the White Race—Aryans in Afghanistan and India making reference to National Geographic Magazine's article on Afghanistan. They also go to the extent that the strong Aryan ancestry in modern India is evident from well known cine-artists like Preity Zinta, Pooja Bhat, Aisvarya Roy and Aamirkhan and the Dravidian from black tribes from the South though this dark color is due to hot humid sea coast regions. Many still think Kashmiri Brahmins coming from cold region are the only pure Aryans today. It also says blue and gray eyes are to be found in the Indian upper class which tends to concentrate in the Northern part of India where the original settlement took place; the dark elements of Indian society are more numerous in South India. Thus it is easy to visualize how far the historians have twisted facts to suit their theories of race and color. This trend still continues even today amongst Indian politicians and in Governmental concessions to backward classes to catch votes and continue in power.

 

Even after going through Brihadaranyaka Upanishad some authors feel four orders of human beings are quite ancient. They feel that the explanations given in the Upanishad are allegorical. They feel that the Upanishad's contention is that the society is complete and perfect on account of the existence of all these four divisions but much more so on account of the law (dharma) which binds all and which all ought to obey. But Brihadaranyaka Upanishad does not prescribe Jaati Dharma, Kula Dharma and Svadharma etc which finds place later in Smritis. It only says that all human beings should study Vedas, acquire knowledge and meditate on Brahman without compartmentalization. Liberation should be the aim of all human beings.

 

It is therefore necessary to go deep into our holy-scriptures rather than drawing conclusions by casual references to Purushsookta and Bhagavadgeetaa without understanding their deeper message as well as references to other Upanishads and Brahmodyas that carry the true message of Vedas. Vedic language is difficult to understand even to Sanskrit scholars and needs the help from Vedantins. An attempt has been made here to make an integrated study as far as possible drawing help from well known Vedic scholars. Probably more can be revealed if further studies are made by Vedantins and spiritual authorities.

 

The entire universe within the body of Purusha (Viraaj or Prajaapati) was undifferentiated from him. He desired a companion. With his will, he projected himself to another entity. This got split into two—a male and female. The male part was Manu and the female part was Sataroopaa. By their union the entire animates were created, from man to ant. He was not affected by all these changes. He then realized that the universe he created was he alone as he had entered into all of them as inner Self (antaryamin). This antaryamin in individuals is known as Jeevaatama. Lord Krishna later explained in Bhagavadgeetaa Jeevaatman as follows; "Mamaivaamso Jeevaloke jeevabhootah sanatanah" –Jeevatman is a tiny part of me (Paramaatman) alone. Purusha then created other gods.

 

Brihadaaranyaka Upanishad then describes the creation of four Varnas, as described also in Purusha Sookta of Rigveda but with more details:

 

"Sa mukhaaccha yoner –hastaabhyaam
cha agnim srijata" (1-4-6)

 

Then prajaapati
churned thus and created the Agni (Fire God).

 

Brahma vaa idamagra aaseed ekam eva | tad-ekam sanna vyabhavat | tac-chreyo-roopa-matyasrijata kshatram yaan-yetaani devatraa kshatraanee-indro varunah somo rudrah parjanyo yamo mrityur-eesaana iti | Tasmaat-kshatraat param naasti | tasmaad braahmanah kshatriyam-adhastaad-upaaste raajasooye | Kshatra eva tadyaso dadhaati| saishaa kshatrasya yonir-yat brahma | tasmaad-yadyapi raajaa paramataam gacchati brahmaivaa-ntata upanisryati svaam yonim ya u enam hinasti svaam sa yonimricchati | sa paapeeyaan-bhavati yathaa sreyaasam himsitva || (1-4-11)

 

In the beginning it was indeed Brahman alone. It did not flourish being alone. It created Kshatriyas of excellent forms. Indra, Varuna Soma, Rudra, Parjanya, Yama, Mrityu and Eesaana were the Kshatryas among gods. Therefore there is none higher than Kshatriyas. Hence the Brahmana (who is already in existence) honored the Kshatriyas from a lower seat in the Rajasooya Yajna (sacrifice). The Brahmana is the source of Kshatriya. Therefore the king resorts to Brahmin only in spite of attaining supremacy in the sacrifice at the end of the Yajna. He who insults Brahmana digs his own grave. By doing so he becomes the sinner as one who slights his elder.

[Knowledge is respected most and so the Brahmana who had that knowledge. The creation of Agni was described earlier in 1-4-6. Therefore it should be concluded the only creation before was a Brahmana, that is god Agni. Throughout the text it says only Brahmana in singular form meaning Agni only. Kshatriyas therefore outnumbered Brahmana. Chaturmukha Brahma is also said to be the first Brahmana somewhere else. Therefore the king respected Brahmana their elder.]

 

Sa naiva vybhavat | sa visama-srijata Yaan-yetaani devajaataani ganasa aakhaayante vasavo rudraa aadityaa viswaadevaa marutaa iti ||

 

Brahman was not happy even after creating Kshatriyas. So, he created the Vaisya class (Varna). Those species of gods now are designated in groups—the Vasus, Rudras, Adityas, the Visvedevas and the Maruts.

 

[These are groups of deities unlike the individual gods before. Evidently they outnumbered Kshatriyas.]

 

Sa na-iva vyabhavat | sa saudram varnam-asrijata pooshanam-iyam vai poosheyam heeda(m)sarvam pushyati yadidam kincha ||

 

Still he did not flourish (he was not happy). He created then Soodra class (Varna) Poosha. Indeed this is Poosha (earth) alone. It is called Poosha for it nourishes all that exists.

[The earth alone is called Poosha.]

 

Tadeta brahma kshatram vit-soodrah | Tadagninaiva deveshu brahmaaabhavat | Brahmanoe manushyeshu kshatriyena kshatriyo vaisyaena vaisyah soodrena soodrah | tasmaad-agnaaveva-deveshu lokam-icchante brahmane manushyeshu-etaabhya hi roopaabhyaam brahmaabhavat ||

 

Thus this Brahman became the four Varnas--Brahmana, Kshatriya, Vaisya and Soodra. He became a Brahmana amongst gods as fire and amongst human beings Brahmana through fire, a Kshatryiya through the Kshatriya gods like Indra, a Vaisya through the Vaisya gods like Vasus and others and a Soodra through the Soodra goddess like the Prithvee.

 

[It is clear from the above Brahman of the form of Agni became the Brahmana class. Brahman characterized by the form of Indra became the Kshatriya class. Brahman characterized by the form of Vasu, Rudra and others became Vysya class. Brahman characterized by the form of the earth became the Soodra class. This only implies that divines were created with different aptitude and temperament, so also later humans but no where it says that a child is automatically or genetically born as a Brahmin to Brahmin father or Brahmin mother. Even amongst husband and wife both may not ideally have the same temperament and aptitude to bring forth a child of same quality!]

 

The next mantra says that if a person departs from this world without realizing Brahman, that Brahman being non–realized by him does not protect him, even as the Veda not studied, or any other work not undertaken does not protect. It thus implies that everyone should study Veda and do such works to protect oneself. It does not say that only Brahmins should study Vedas, Kshatriyas only should fight, Vaisyas should only do honest trading and Soodras should only serve. Born with different temperaments everyone should strive to realize Brahman some needing more efforts than others. Nowhere we see the reasoning Varna to be a birthright as is assumed to-day. Therefore Varna concept in Vedas has nothing to do with the present day caste system based on birth. We have also Puranic examples Vidura though born a Soodra was a Brahmin; so also Vedavyasa born to a fisher woman. Viswamitra though a born Kshatriya was a Brahmin. Thus a Varna status is acquired and not in-born in a person.

 

Upanishads talk about three worlds as Bhoo, Bhuvah and Suvah. It is also said Suvar (svarga) loka is that of gods; Bhuvar(pitru)loka is that of manes (pitrus) and Bhooloka (earth) is that of humans. Sraaddha mantras repeatedly refer to Pitrus as Vasu-Rudra-Aaditya svaroopaaya, wanting the Pitrus(manes) to elevate to the status of the last group of deities by their oblations. That means they belong to the Vaisya group. It is therefore obvious here also that Bhuloka of humans has only the Varna Soodras as per the definition of divine Varnas. On attaining the status of manes (pitrus) they attain the status of Vaisyas.

 

Lord Krishna says in Bhagavdgeeta: "Chaturvarnyam mayaa srishtam gunakarma-vibhaagasah | tasya kartaaramapi maam vidhy-akartaataaram avyayam ||

 

The order of the four Varnas was created by me (Supreme Being) in accordance with the differences in their qualities and actions. Though its creator, know me as the non-doer, and immutable (eternal). He does not mention four Varnas (Chaturvarnaah) but Order of the Varnas

(Chaaturvarnyam) in the sloka.

 

Here Lord Krishna makes no reference to human society. Is he then talking of this creation by him as that of Supreme Being in the beginning of creation? Bhagavadgeeta echoes quite often Upanishadic thoughts as we have seen in many places. Even some times Upanishadic mantras are repeated as slokas in Bhagvadgeeta. Therefore it may be proper to assume the creation of Varnas referred by him in Geetaa should be the one described above, that is among the divines. We also know from Puranas that these deities are not exempt from Laws of Karma. You all know the story of Nahusha. Therefore he says "know me as the non-doer". He is silent on when these four Varnas of human beings started. He means though I am their creator, they are answerable to their actions. But he also stresses in Bhagavadgeetaa Svadharma and Kshatriya Dharma etc., reflecting the latter Varna system created by Vedic society inspired by the Divine Varna Classification and prevailing at that time. Later Smritis could have also fixed the dharma for each Varna as we understand. But we have also the mandate that Vedas (Srutis) are the final authority. It is therefore wiser to follow directives of the Vedas. Bhagavadgeetaa accommodates all views as we see. It elaborates on Sankhya System which is silent on Brahman and glorifies it though Vedanta strongly criticizes it. Again in 18:41 Lord Krishna says that the division of labor into four Varnas is also based on the qualities inherent in people's nature thereby implying that it is based on natural propensities, and not necessarily as one's birth right.

 

By the time Lord Krishna arrived on scene man-made Varna system was well established coming from one's birth by convention. But these Varna groups maintained their characteristics by and large then, practicing their developed skill of profession unlike in later days. Even at that time there were also many exceptions deriving inspiration from the incarnations themselves. Parusurama though a Brahmin by birth was a Kshatriya by practice. Krishna though a Soodra was a Kshatriya later. Drona, Kripa, Aswatthaama were all Kshatriyas in practice but were Brahmins by birth. Karna though a soota (Charioteer class) was a Kshatriya as king of Angadha for he did not know his birth identity then. Vidura was a Brahmin though a Soodra. Vyaasa though born to a fisher woman and brought up by her was a Brahmin by practice. This mobility and freedom got lost later and Varnas became water tight compartments by birth alone. Krishna only said that whatever skill one has developed he should only follow it instead of treading on untrained fields which may prove disastrous. Krishna had high respect for Vidura who was not following Dharma of his birth and so also for Drona and others. Arjuna was a Kshatriya by birth, a well trained Kshatriya by practice also. Krishna therefore advises him to follow his Svadharma or individual Dharma. His duty was to protect the society getting rid of evils as well as those who supported those evils. Neglecting one's duty is a sin. Again this cannot be equated with the present day caste system claimed by birth alone.

 

Brihadaaranyaka Upanishad also states in the next mantra that Supreme Being created Dharma making it binding on his creations. This is binding on all the inhabitants of the three worlds and does not compartmentalize. Nowhere in Srutis we come across Dharma compartmentalized for individual Varnas. It is all in Puranas and Smritis.

 

It is therefore not wrong to conclude the caste system amongst humans has nothing to do with the Divine Varna classification. Therefore it is no surprise that Manu said that every human being is born the same when he said "Janamana Jaayate soodrah" everyone is born as Soodra being an animate on earth. It is only by Karma he can change his status even in the man created Varna concept. Varna is not a birth-right. Obviously choosing this title Soodra for human beings to begin with is logical though born with different aptitudes and temperaments as humans are the creations on Earth; Earth (considered to be mother of all animate beings) alone was classified as Soodra in God's creation (Pushaan).

 

It is therefore not clear who started these classification of Varnas for human beings in the Puranaic Age and also when from. Of course Puranas contain lot of fallacies as pointed out in many discourses. Further to blame that Soodras have been pushed to be the last category in human society by Vedas seems to be not justifiable. It is also not fair to put the blame on Vedas that Soodras were not given an honorable place in creation. Just like Agni (sometimes Indra inclusive) was the only deity under Brahmin category (Purusha sookta says "mukahaad –indrascha-agnischa" though Brihadaaranyaka Upanishad mentions only Agni in the Brahmin category) Earth was the only deity under Soodra category under Divine creation of Varnas. Amongst all the deities under classification of four Varnas, only Earth was glorified, as the one who provides nourishment to all that exists and they depended on her. Earth is also the other consort of Vishnu as stated even in Purushasookta, "Hreescha Lakshmeescha Patnyau". (Hree is often translated as Bhoodevi and rarely as goddess of Modesty).
Purushsookta has been vehemently criticized by many as it said that Soodra was born out of the feet of Virat Purusha ignoring the fact that most celebrated Earth also came out of the feet of the Virat Purusha. These critics feel that the Creator was partial and gave Brahmins an exalted position. Feet represents stability and but for the support of earth with its gravity and flora and fauna no human activity including that of other animates as such would have been possible. Contrary to the high level of criticism, Vedas glorify Mother Earth, the divine Soodra on equal footing with Agni the divine Brahmana if one understands the mantra properly.

 

It is therefore probable somewhere during the Puranic period Human society wanted to model after divines their own society to establish Varna system and in the process got confused went on multiplying them as castes, sub-castes and Jatis attributing them to birth-right. This has become political ammunition for our politicians to-day. Vedas are very clear as to the Varna classification. Supreme Being created his council of divines under different categories to sustain the world he created fixing responsibilities. Supreme Being endowed these divines with characteristics like heat, light, coolness, breeze, all pervasiveness, fluidity and nourishment of water etc., these being their characteristics or Gunas. For example Agni is the deity in the Varna Brahmana who carries our prayers and offerings to the Supreme as he is the sacrificial medium. We still continue with this practice in rituals and show our highest respect to him. He is often addressed as Vyahriti of Brahman and also addressed Jaataveda. Indra is the celebrated king of devas. Vritraasura (dark cloud) whom he killed (for release of water) is mentioned in Upanishads. Similarly, all other deities mentioned in Varna classification have their allotted jobs.

 

Closely associated with the concept of avataras is the concept of Vyahriti. While every creature possesses a spark of the Supreme Being only those who fully express the divine potential come to be identified with the Lord and become worthy of worship like the Lord. They include: the most resonant vibration AUM, the perfect Hymn Gayatri, the bravest God Indra, the prime element Fire (Agni), the most luminous body Sun (Aaditya), and the most glorified element Earth. Hence these are meditated upon as Brahman.

 

There is one other topic which needs clarification. Historians and critics often blame Vedas for making the knowledge secret and exclusive and also blame Vedas for making it the privilege of Brahmanas. This would also be clear if one goes through the following Mantra:"Chatwaari vakparimitaa padaani taani vidu brahmanaa ye maneeshinah | guhaa treeni vihitaa nengayanti tureeyam vaacho manushyaa vadanti || (Rigvedic Brahmodaya (1:164; 45)—Words (wisdom of Vedas) are measured in four quarters; the Brahmins who are knowledgeable and insightful do know these. Three quarters were kept secret; they would not let that circulate; human beings only speak the fourth part (or the last part) of these words (Wisdom of Vedas), implying thereby they had no knowledge of other three quarters. It is also very clear here that Brahmins were not human beings at that time. They were all divines as stated in the above Upanishad. Brahma was the first Brahmana in creation say our scriptures and then Agni. It is also clear the later humans had no Varna as Brahmins and they all belong to the class of Sudras being the sons of the soil.

 

With the human classification of Varnas later Vedic knowledge was kept secret by human-made Brahmin groups. But still many Azhwars (Vaishnava saints) and Nayanmars (Saivite saints) mastered Vedas and propagated them in Tamil language understood by common people of their region. Most of them are not Brahmins by birth. They all went through the samskara of Upanayana and their idols are consecrated and worshipped in Hindu Temples. Thus restricting Samskara of Upanayana and study of Vedas seems to be designed and man-made by some religious authorities. Even here concession was made that first three human created Varnas and girls went through Upanayana ceremony and Vedic studies for a long time. Girls gave up as they got confined to the house by early and child marriages due to historic reasons. Soodras could not afford to be away for 12 or more years in Gurukula for study of Vedas as they had to help the family in raising cattle and crops to sustain the society. The practice of study of Vedas weaned away from Kshatriyas and Soodras and even from Brahmins of man-made Varnas with the passing of time and foreign invasions, with the exception of few.

 

In the light of the above, how our Vedas which are our authority on Dharma be blamed for mistaken and misunderstood lapses? We should go deep into things before drawing wrong conclusions. Probably our neglect of study of Vedas and their understanding may be the root cause. Probably later influence of Srutis (Puranas etc.) over the Smritis (Vedas) might have led to the creation of Varna Dharma rules instead of following Dharma as stipulated in Vedas for all humans and also restricting the study of the Vedas amongst human Varnas? Brihadaaranyaka Upanishad also mentions about the creation of Dharma after the creation of Divine Varnas, for all. It does not categorize dharma Varna-wise. Stagnation of Sanatana Dharma during the middle period and later may be due the over importance given to Smritis over Srutis. Srutis went to the back ground and Smritis guided the society in the observance of Dharma.

 

How did so many foreign scholars study Vedas, may be not perfectly, also Tamil scholars who provided scriptures containing the essentials of Vedic Message (Divyaprabhandam, Tirumoolam, Tiruppugazh etc)? Divyaprabhandam in Tamil by Non-Brahmin Aazhwaras mostly, is considered almost as Veda in its message. Whom shall we blame for our neglect of Study of Sanskrit which is so difficult to replace and which is the root cause of all our misunderstandings? The divine spell Vedic Mantras in Sanskrit cast is hard to replace by any other language.

 

It may be of interest to know even amongst Hindus Arya-samajists who are solely devoted to Vedic sacrifices and Veerasaiva community founded by Basaveswara in Karnataka, believe and practice classless society. They do not believe in caste system. Sanyasis do not have any caste affiliations. Even amongst very orthodox Hindus Sanyasis (Azhwars, Nayanmars, and saints like Surdas, Meera, Shirdi Saibaba, Kanakadasa etc.) are worshipped without any caste considerations. I believe Saibaba believed in classless society like Dayanand Saraswati and Basaveswara.

 

                               APPENDIX

A DIVINE VARNA SYSTEM TURNED INTO DEVASTATING CASTE SYSTEM BY HINDUS

Brahmanical Religion emerged from the earlier Vedic religion. In the early 1st millennium BCE Brahmanism emphasized the rites performed by, and the status of, the Brahman, or priestly, class as well as speculation about Brahman (the Absolute reality) as theorized in the Upanishads. It is one of the historical elements from which modern Hinduism emerged, but significantly different from it. (Britannica; Wikipedia)

Hinduism is a more recent nomenclature strongly baptized by the British named by Arabs given to a conglomeration of heterogeneous tradition and plurality of beliefs and worship with a long history from the Vedic sacrificial religion of so called Aryans ( not a cultured society) through the worship of Epic and Puranic heroes and personal deities, cults and sects, as well as philosophical systems rather than to a monolithic tradition or a structure based on a single system of beliefs and worship or a single text as scripture.

Hinduism fashioned its Caste system inspired by the divines and Vedic religion for Dharmic governing of the universe.  Brahmanism of Vedic days was not based on caste or Birth. Valmiki Visvamitra, Vedvyasa were all Brahmins though not born to Brahmins. So are Azhvars some of whom or even born in lowest class or Panchama (fifth)   class as it was called.  So considering some of the Azhvars of later period birth based caste system should not be belonging to the ancient past? But practically a son followed his father’s profession   invariably and belonged to the same Varna unless walked out of it.  So it   got stuck that a Brahman’s son is also Brahman and so  became birth based Varna, later known as caste. This was nothing new or unusual if you see the then prevailing Western system.

Many surnames were taken from jobs e.g. if a man was a carpenter he might be called John Carpenter and because sons very often followed their father's occupation the surname stuck. Some occupational surnames are obvious e.g. Smith, Potter, Cooper, Mason, Tailor or Taylor, Spinner, Weaver (Webb was another word for weaver; a Webster was usually a female weaver), Dyer, Thatcher, Tyler, Slater, Miller, Baker, Cheeseman, Spicer, Cook, Fisher, Shepherd, Carter, Clarke, Skinner and Gardener (alternative spellings are Gardner and Gardiner). A fowler caught birds. A waterman rowed a boat or a barge. A wheeler is another name for a wheelwright. A Hooper made hoops for barrels. Today whether they practice their profession or not the kids carry the surname of the father.

Among Brahmins also the same norms follow which is usually derived from Brahmin castelike Acharya, Iyengar, Iyer, Upadhyaaya, Vajapeyam, Somayaji, Bhat, Sarma,   etc., but nobody carries the word “brahmin” as such for surname like other castes. Vaisyas and Kshatriyas, carry the Varna name as surnames sometimes. So there is no need to point out that only Hindus carry there caste names while it is universal practice. A cleric in religious order carries the name Clerk as surname and so also surnames Pope and Bishop as priestly profession and Knight a kingly profession.Why not Anna followers in Tamil Nadu carry the Dravid surname like some Maharashtrians do?Periyar had the surname Nayakar Probably Maharashtrians also believe in Aryan-Davidian myth? Unfortunately Western educated Ravindranath Tagore referred to Dravida in the National Anthem with no reference to even Andhra like Vanga that is mentioned in Ramayana. This fortunately has missed the attention of our Anna friends in Tamil Nadu! Perhaps Vande Mataram would have been the right choice for National Anthem of India with no reference to language which resulted in dividing the country on language basis. Potti Sriramulu Naidu sacrificed his life for its cause and divided the country on language basis. Hindi belt had no unanimous thinking on it and hence remain fragmented!

British found this situation very interesting and ideal tool in India to divide and rule. They insisted everyone to declare their surname as well as Varna or caste identity in jobs and in pursuit of education.

The British Rulers broadly divided groups as: 1. Privileged Brahmins (based on IQ and not economic   status); 2.  Non-privileged (Non-Brahmins, word coined by the British like Indu and India; 3.  Condemned (scheduled castes and tribes); 4) Minority Religious groups, (Christians, Anglo-Indians, Muslims, Parsees, but not Jains, Buddhists, Sikhs that were clubbed with Hindus) to pass on  their goodies based on their co-operation. Now Jains and Sikhs in USA want minority religious status and run to White House to exhibit their Dharma as if it is something different from Sanatana Dharma like Hindus with their religious pundits!  Secular Indian Government over 75 years has gone further in making the Condemned group Preferred Group, Preferred Group Condemned Group, Splitting Non-Preferred  Group to sixty and odd  groups elevating them to the newly formed first group. They are even thinking of granting Lingayats minority Religious status and Sikhs and  Tamils   Kalistan and Dravida Nadu as they foolishly do not cooperate with the ruling party like clever Lingayats.

I was born during the British Rule of India and had my name as Nadipuram R Srinivasan. I was studying in a missionary school.  I did not declare my caste or Varna and told them that it was my personal affair. The school refused to release my School Certificate unless I declared my caste and sub-caste identity. It was issued only after confirming and recording   “Srivaishanva Brahmin Hindu” against Caste column as needed by the British Government. Soon Madras Government promulgated Communal G.O., after Independence declaring proportional representation in the allocation of seats for higher studies. I was denied seat in Physics Honors in Government College because I was an Iyengar (Vaishnavite Brahmin) and an Iyer (Saivite Brahmin) with lower marks got the seat under the noble quota system. This G.O. was fought in Supreme Court and was squashed but the damage was done. Similar was my fate in engineering colleges. My application itself was rejected on the ground Brahmin from outside state born in Karnataka though studied in Madras state only (double disadvantage). So you can see how the noble laws of the country worked and people are now blamed for caste-conflicts. But today almost 60% are recognized as Backward Classes and are in power too in secular India with conflicts, fights and discrimination and nobody is in a mood remove caste identity from society. Lingayats now want to declare as a new minority religion like Jains and Tamils want to form their own Dravida Nadu if other Southerners are willing and hate Hindi and Sanskrit! More the merrier.

I did not claim to be Brahmin by birth as I had no intention of carrying out my father’s tradition  but the British insisted  based on their own practice having a professional surname whether they pursue profession or not and so also later the British cultivated politicians.   It  may not be wrong if I conclude  a professional surname becoming a surname based on birth right  and then being victimized based on  surname came from British Practices though it got stuck  before  in society  but not incorporated in the laws of the country, specially designed under British Rule, for India. If the so called Sovereign Secular Republic India is  serious no name should be registered with caste or sub-caste indicative names like Iyengar, Iyer,  Srivastav, Banerjee, Sarma, Varma, Rao and a host of others  but only have a pre-name as to the place  of Birth,   Mother’s maiden name or Father’s  and the proper name  and all other adjunct names erased from official records following the pattern of  my name: Nadipuram (place of origin) R initial of my father’s proper name) and Srinivasan (my christened name).  Of course many in USA including Hindus think my surname is Srinivasan!. I am sure India will not do it for caste indicative name helps politics a lot! I am sure Hindu Americans are taking care of it for future generations though the first generation of immigrants may not be able to correct their official records.

Let us build a Hindu community of “Vasudaiva Kutumbakam” and make Vedanta religion of the Future for the entire humanity as visualized by Vivekananda. Let us be inspired by modern Spiritual leaders who have entered the monasteries with a  spiritual name that has surname Ananda—Chinmay-ananda, Chid-ananada, Harsh-ananda, Tadvid-aannnda Bhaskar-ananda etc., changing their registered name at birth. So also Jains and Sikhs have uniformly Jain and Singh as philosophic sur-names.  

  

http://nrsrini.blogspot.com/2011/09/complex-caste-system-of-hindus.html

--E-Mail sent to HR Forum  on May 22, 2108 by N.R.Srinivasan

Comments:

Excellent treatise. There are many interesting, practical ideas which can help get rid of caste identity. Let caste be confined within four walls of one's home, if one wants.

--A. S.  Narayana

                                                                                                                

VARNA AND JATI IN VEDIC SOCIETY AND CASTE SYSTEM IN HINDUISM

(E-mail sent to HR Forum Participants on March 19, 2019)

Existing institution of castes of Hindus 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 of Portuguese origin, ‘casta’. It is a system of rigid social stratification characterized by hereditary status, endogamy and social barriers sanctioned by custom. 

Brihadaranyaka Upanishd says in the beginning it was indeed Brahman alone. It did not flourish being alone. It created Brahmana first. In Divine Society creation only Brahma and Agni were Brahmins. Indra, Varuna Soma, Rudra, Parjanya, Yama, Mrityu and Eesaana were the Kshatriyas among gods.   Vaiayas were the Vasus, Rudras, Adityas, the Visvedevas and the Maruts. He created then Soodra class   Poosha. Indeed this  Poosha (earth)  alone is Sudra. It is called Poosha for it nourishes all that exists. Brahma the Brahmana,    honored the Kshatriyas occupying a lower seat in the Rajasooya Yajna (sacrifice). The Brahmana is the source of Kshatriya. Therefore the king resorts to Brahmin only in spite of attaining supremacy in the sacrifice at the end of the Yajna. He who insults Brahmana digs his own grave. By doing so he becomes the sinner as one who slights his elder.

Brihadaranyaka Upaniṣhad  describes  in detail creation of divine society   to administer the universe in orderly fashion and classified them  into the four   groups called Brahmana, Kshatriya, Vaisya and Sudra which  Vedic society later adopted into what we call the Varnas, in Sanskrit language, which represent the grouping of characters in human society in accordance with their knowledge and capacity for the purpose of coming together in a harmonious mold, for the purpose of the achievement of a single goal.   The intention of the universe is God-consciousness, or Self-knowledge. This urge of the universe towards the All-Self is what we call evolution. From every stage there is an upward urge towards the Self-realization of oneself in the Universal. So, whatever the stage of a particular manifested being be, whether it is human or subhuman or superhuman, from that particular stage there is an urge to go upward, vertically, as it were, towards a greater harmony and experience of integrality. This is what we know in science, today, as evolution. This is what we also call aspiration; this is what is called the moral urge; and this is what we call desire, in general. This is the pull of universal gravitation. All the groups of individuals have to work together, from the point of view of their own species at least, for the purpose of their ultimate good. The four 'Varnas' mentioned are the four capacities of individuals – the spiritual, the political or the administrative, the economic, and the working groups. The social groups among Divines are really not connected one with the other; they are individuals, of course.

How can anyone bring individuals into a harmony or a united formation? How can you ask many people to think singly? This is not possible, obviously. So, the Upaniṣhad tells us that God created what is called 'Dharma'. The law of integration is called Dharma; the law that binds multiplicity together in a harmony is Dharma; any cohesive force is Dharma; else there would be a split of parts into fragments which flee away hither and thither, without any connection among themselves. The parts of creation would apparently have no connection among themselves if Dharma were not to be there as a strong cementing force. We know there is always a tendency of things to meet together, to come together and unite themselves in some form or the other, for the purpose of a higher achievement. This tendency is present physically, vitally, subtly, grossly, socially, intellectually, ethically, spiritually, or whatever the way be – this uniting Law is called Dharma.

Dharma simply means the law of the Righteousness of the Absolute, and this Law operates in every realm of creation, even the lowest form of subatomic structures. Here, too, is the cohesive force working, bringing particles together into a single formation called atoms, molecules, etc. In higher forms of life it is organically visible as the living body, and then there is the social group, etc., all which are indications of the fact that the Supreme Brahman, the Absolute, is operating as an integrating Law, or Dharma, in and through all these manifested varieties, which apparently are disconnected from one another. Thus there is the creation of the groups of individuals, and the Law of Dharma at the same time manifested, to bring them together into a harmony. So, the whole creation is complete in itself. It is a perfect constitution which is laid down with all details, right from the top to the bottom, for all time.

Then Supreme Being created only Human beings on Earth as well as all other lower beings and   subjected them   also to the Law   of Dharma. Born on Earth, Mother of all Mothers and the only divine Sudra, Manu wrote: “janmanaa jaayatye Susdrah”, Everybody on Earth is born as a Sudra and only by self-effort attains the status of Vaisya, Kshatriya or Brahmin or Dwija.

It is strange how every critic who talks so much  and criticizes the giant Virat Purusha being  partial in condemning Sudra to be born from his feet and Brahmana  from His mouth as described in one mantra of Purushasookta just ignored the latter Mantra that says “padbhyam bhoomih disah srotraat”--Earth was born from feet and directions from the ear.  Vedas describe Earth as mother of all mothers and says She is Parasakti or Parabrahman. If Earth is born off His feet why not then human?

Please go through the details provided by Hinduism Today of Hawaii long back on Varna, Jsati and Caste system prevalent bin India:

In articles published so far in this series, we have seen how misleading have been the false stories of Aryan Invasion and subjugation of natives as slaves indulged in menial jobs. On contrary, we have seen the Vedas uphold highest dignity of labor. We have also seen that Daas/ Dasyu or Rakshas which are interpreted as natives or slaves of Aryans, are actually synonyms of criminals. Any civilized society has to keep these criminals in check.

We have also seen that Vedas consider all the four Varnas including Shudra as Arya and gives them utmost respect.

It is unfortunate that in this country of ours, where Vedas were the foundation of our culture, we forgot these original lessons of Vedas and got trapped in a variety of misconceptions regarding birth-based caste system and discrimination of people born in certain castes collectively known as Shudras.

The misleading theories of communists and biased Indologists have already caused a great damage to our society and have sown seeds of differences. It is unfortunate that so-called Dalits consider themselves outcaste and hence we fail to unite together for prosperity and security. The only solution is to go back to the roots – the Vedas – and rebuild our understanding of our relationships with each other.

In this article, we shall evaluate the reality of caste system in Vedas and actual meaning of Shudra.

There is absolutely no element of hatred or discrimination in Vedas regarding any person – be he or she a Brahmin, Vaishya, Kshatriya or Shudra. [This we see vividly among migrant Hindus in USA from different lands]

The concept of caste is relatively new. Vedas contain no word that can be considered a synonym for ‘caste’. The two words commonly considered to mean ‘caste’ are Jaati and Varna. However the truth is that, all the three mean completely different things.

Caste is a European innovation having no semblance in Vedic culture. [The word caste is of Portuguese origin, ‘casta’. It is a system of rigid social stratification characterized by hereditary status, endogamy and social barriers sanctioned by custom]. 

Jaati

Jaati means a classification based on source of origin. Nyaya Sutra states “Samaanaprasava-atmika Jaatih” or those having similar birth source form a Jaati.

An initial broad classification made by Rishis is 4-fold: Udbhija (coming out of ground like plants), Andaja (coming out of eggs like birds and reptiles), Pindaja (mammals) and Ushmaj (reproducing due to temperature and ambient conditions like virus, bacteria etc.).

Similarly, various animals like elephant, lion, rabbits etc. form different ‘Jaati’. In same manner, entire humanity forms one ‘Jaati’. A particular Jaati will have similar physical characteristics, cannot change from one Jaati to another and cannot cross-breed. Thus Jaati is creation of Ishwar or God.

Brahmin, Kshatriya, Vaishya and Shudra are no way different Jaati because there is no difference in source of birth or even physical characteristics to differentiate between them.

Later, word ‘Jaati’ started being used to imply any kind of classification. Thus in common usage, we call even different communities as different ‘Jaati’. However that is merely convenience of usage. In reality, all humans form one single Jaati.

Varna

The actual word used for Brahmin, Kshatriya, Vaishya and Shudra is ‘Varna’ and not Jaati. [terms  adopted from Vedas]

The word ‘Varna’ is used not only for these four, but also for Dasyu and Arya.

‘Varna’ means one that is adopted by choice. Thus, while Jaati is provided by God, ‘Varna’ is our own choice.

Those who choose to be Arya are called ‘Arya Varna’. Those who choose to be Dasyu become ‘Dasyu Varna’. Same for Brahmin, Kshatriya, Vaishya and Shudra.

That is why Vedic Dharma is called ‘Varnashrama Dharma’. The word Varna itself implies that this is based on complete freedom of choice and meritocracy.

Those involved in intellectual activities have chosen ‘Brahmin Varna’. Those into defense and warfare are ‘Kshatriya Varna’. Those in economics and animal rearing are ‘Vaishya Varna’ and those involved in other support functions are “Shudra Varna”. They refer merely to various choices of professions and have nothing to do with any Jaati or birth.

Often mantras of Purushsukta are cited to prove that Brahmins originated from Mouth, Kshatriya from hands,Vaishya from thighs and Shudras from legs of God. Thus these varnas are birth-based. However nothing could be more deceptive. [brahmonsaya mukamaasaeet baahoo raajanyah kritah oorootadasysa yadvaisyah padbhyaam soodro ajaayata]

Let us see why:

a. Vedas describe God to be shapeless and unchangeable. How can such a God take shape of a gigantic person if He is without shape?  Refer Yajurved 40.8.

b. If indeed this were true, this would defy the theory of Karma of Vedas. Because as per Theory of Karma, one’s family of birth can change as per his or her deeds. So one born in Shudra family can take birth as king’s son in next birth. But if Shudras are born from feet of God, how can same Shudra again take birth from hands of God?

c. Soul is timeless and never born. So soul can have no Varna. It is only when it takes birth as human that it has a chance to opt a Varna. Then what is meant by a Varna coming from one part of God’s body? If Soul did not take birth from God’s body, then does it mean body of soul is prepared from God’s body parts? But as per Vedas, even nature is eternal. And same atoms recycle among various humans. So it is technically impossible for anyone taking birth from God’s body, even if we assume God to be having a body.

d. The said Purush Sukta is in 31st Chapter of Yajurveda, apart from Rigveda and Atharvaveda with some variations. In Yajurveda it is 31.11. To see what it actually means, let us look at the previous mantra 31.10.

It asks a question – Who is mouth? Who is hand? Who is thigh and who is leg? [ Purushasukta asks in the earlier Mantra mukham kimasya kau bahoo? Kaa vooroo paadaa uchyete?--What is His face, arm, thigh and feet?  ( since Brahman has no shape or form)]

The next mantra gives the answer – Brahmin is mouth. Kshatriya is hand. Vaishya is thigh and Shudra becomes the legs.

Note that the mantra does not say that Brahmin “takes birth” from mouth…It says Brahmin “is” mouth. Because if the mantra would mean “takes birth” it would not answer the question in previous mantra “Who is mouth?”

For example, if I ask “Who is Dashratha?--an answer like “Rama is born from Dashratha” would be meaningless!

The actual meaning is: In society, Brahmins or intellectuals form the brain or head or mouth that think and speak. Kshatriya or defense personnel form the hands that protect. Vaishya or producers and businessmen form the thigh that support and nurture (note that thigh bone or femur produces blood and is strongest bone). In Atharvaveda, instead of Uru or Thigh, the word “Madhya” is used meaning that it denotes also the stomach and central part of body.

Shudra or Labor force form the legs that lay the foundation and make the body run.

The next mantras talk of other parts of this body like mind, eyes etc. The Purush Sukta describes the origin and continuation of creation including human society and states ingredients of a meaningful society.

[It is strange how every critic who talks so much  and criticizes the giant Virat Purusha being  partial in condemning Sudra to be born from his feet and Brahmana  from His mouth as described in one mantra of Purushasookta just ignored the latter Mantra that says “padbhyam bhoomih disah srotraat”--Earth was born from feet and directions from the ear.  Vedas describe Earth as mother of all mothers and says She is Parasakti or Parabrahman. If Earth is born off His feet why not then human?]

Thus, it is a pity that such a beautiful allegorical description of society and creation is distorted to mean something that is completely contrary to Vedic ethos.

Even the Brahmana texts, Manusmriti, Mahabharata, Ramayana and Bhagvata  do not state anything even close to crazy hypothesis of God creating Brahmins by tearing of flesh from his mouth, Kshatriya from flesh of hands and so on.

It is thus obvious why Brahmins are accorded high respect in Vedas. This is same as what happens even in modern society. Scholars and experts get our respect because they form the direction-providers for entire humanity. However, as we have discussed in previous articles, dignity of labor is equally emphasized in Vedas and hence there is no element of discrimination.

 In Vedic culture, everyone is considered to be born as Shudra. Then based on his or her education, one becomes a Brahmin, Kshatriya or Vaishya. This completion of education is considered to be a second birth. Hence these three Varnas are called “Dwija” or twice-born. But those who remain uneducated for whatever reasons are not discarded from society. They continue as Shudra and perform support-activities for the society. [janmanaa jayate sudrah writes Manu]

 A son of Brahmin, if he fails to complete his education, becomes a Shudra. Similarly, son of a Shudra or even a Dasyu, if he completes his education can become a Brahmin, Kshatriya or Vaishya. This is pure meritocracy. The way degrees are accorded today, Yajnopaveet was provided in Vedic system. Further, non-compliance with the code of conduct for each Varna could result in taking away of the Yajnopaveet.

Many examples exist of change of Varnas in Vedic history.

a. Aitareya Rishi was son of a Daasa or criminal but became a Brahmin of highest order and wrote Aitareya Brahman and Aitareyopanishad. Aitareya Brahman is considered critical to understand Rigveda.

b. Ailush Rishi was son of a Daasi, gambler and of low character. However he researched on Rigveda and made several discoveries. Not only was he invited by Rishis but also made an Acharya. (Aitareya Brahman 2.19)

c. Satyakaama Jaabaali was son of a prostitute but became a Brahmin.

d. Prishadha was son of King Daksha but became a Shudra. Further he did Tapas to achieve salvation after repenting (Vishnu Puran 4.1.14). Had Tapasya been banned for Shudra as per the fake story  Shabhuka from Uttara Ramayana, how could Prishadha do so?

e. Nabhag, son of King Nedishtha became Vaishya. Many of his sons again became Kshatriyas. (Vishnu Puran 4.1.13)

f. Dhrist was son of Nabhag (Vaishya) but became Brahmin and his son became Kshatriya (VP 4.2.2)

g. Further in his generation, some became Brahmin again (VP 9.2.23)

h. As per Bhagvat, Agniveshya became Brahmin though born to a king.

i. Rathotar born in Kshatriya family became a Brahmin as per Vishnu Purana and Bhagvata.

j. Haarit became Brahmin though born to Kshatriya (VP 4.3.5)

k. Shaunak became Brahmin though born in Kshatriya family. (VP 4.8.1). In fact, as per Vayu Purana, Vishnu Purana and Harivansh Purana, sons of Shaunak Rishi belonged to all four Varnas.

Similar examples exist of Gritsamad, Veethavya and Vritsamati.

l. Matanga was son of Chandal but became a Brahmin.

m. Raavana was born from Pulatsya Rishi but became a Rakshasa.

n. Pravriddha was son of Raghu King but became a Rakshasa.

o. Trishanku was a king but became a Chandala

p. Sons of Vishwamitra became Shudra. Vishwamitra himself was a Kshatriya who later became a Brahmin.

q. Vidura was son of a servant but became a Brahmin and minister of Hastinapur empire.

The word “Shudra” has come in Vedas around 20 times. Nowhere has it been used in a derogatory manner. Nowhere it mentions that Shudras are untouchable, birth-based, disallowed from study of Vedas, lesser in status than other Varnas, disallowed in Yajnas.

 In Vedas, Shudra means a hard-working person. (Tapase Shudram – Yajurved 30.5). And that is why Purush Sukta calls them as foundation of entire human society.

Since the four Varnas refer to 4 kinds of activities by choice, as per Vedas, the same person exhibits characteristics of the 4 varnas in different situations. Thus everyone belongs to all the 4 varnas. However, for simplicity sake, we refer to the predominant profession to be the representative Varna.

And hence, all humans should strive to be all the 4 Varnas to best of their capabilities, as per Vedic wisdom. This is the essence of Purush Sukta.

The Rishis like Vasistha, Vishwamitra, Angirasa, Gautam, Vaamdeva and Kanva exhibited traits of all the four Varnas. They discovered meanings of Vedic mantras, destroyed Dasyus, did manual labor and indulged in wealth management for social welfare.We should also emulate the same.

In summary, we see that the Vedic society considers all humans to be one single Jaati or race, upholds the dignity of labor and provides equal opportunity for all humans to adopt the Varna of their choice.

There is no element of birth-based discrimination of any manner in the Vedas.

May we all unite together as one integrated family, reject the last element of birth-based discrimination of any manner and embrace each other as brothers and sisters.

May we also thwart the designs of those who want to mislead us by making baseless claims of casteism in Vedas and destroy the criminals aka Dasyu/Daas/Rakshas.

May we all come under the shelter of Vedas and work together to strengthen the humanity as one single family!