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“Spiritual hunger is common to all; but tastes differ.
There are different forms of God to suit all tastes.”
- Swami Yogaswarupananda, of the Divine Life Society,
a Vedanta-based foundation in Rishikesh.

The Basis of Caste System in Hinduism

Gyan Rajhans P. Eng.
BHAJANAWALI RADIO PROGRAM

If we were to state that the cast system has nothing to do with Sanatan dharma or Hindu religion as such, we would be evading the most corrupt, socially exploitable issue of Hinduism. Today, everyone, whether Hindu or non-Hindu knows that the caste system is nothing but the old guild system whereby the son took up the father’s profession and it’s economic evil is that it eliminates competition and accounts for a lot of undeserved, frivolous, lethargy and nepotism. It is indeed a fact, that with the passage of time, like all other institutions, original concept of Varna system (explained below) became corrupt and birth became the determining factor for establishing one’s caste and the caste system did become a hand-made of social exploitation in Hindu society.

The origin of the caste system in Hinduism.

When the Vedas refer to the four-fold division of society, they used the Sanskrit word “Varna” – meaning class and not the word “jaati” meaning caste. The word Varna was mistakenly translated as caste by the Portuguese during their period of colonial establishment in India. In the Varna system, the creative thinkers and the educators were known as Brahmins (don’t confuse it with the word Brahman). The politicians and warriors were knows as Kshatriyas; the businessmen, employers and skilled laborers as Vaishayas and non-skilled laborers as Shudra. The Varna system classified an individual into one of these four classes, based upon his/her aptitude, ability, character, and achievements as explained by Lord Krishna in the 13^th shloka of the 4^th chapter of the Gita. He says “the four fold classification of human beings was created by Me in accordance with their qualities and actions”. The 18^th chapter of the Gita further expounds the natural classification of individual, the quality of work performed by them, the knowledge acquired by them and the quality of their wisdom, steadiness, and concepts of pleasure.

Examples of Castes determined by qualities

In the Mahabharata, Yudhistra defines a Brahmin as one who is truthful, forgiving, and kind. He clearly points out that a Brahmin is not a Brahmin just because he is born in a Brahmin family, nor is a Shudra because his parents are Shudra. In one of the most interesting stories in the Chandogya Upanishad, Satakam asks his mother “I wish to receive religious instruction, tell me of what family am I.” The mother replies, “I do not know my son, I was a servant in my young age, moving from house to house when I conceived you, I do not know of what family you are. I am Jabala, and you are Satakam, say that you are Satakam Jabala.” Satakam went to the sage Gautam (not Buddha, this is Gautam Rishi) and said to him “Sir, I wish to receive religion instruction from you, would you accept me as your student?” The sage asked “Of what family are you?” Satakam replied “I do not know sir. In her young age, my mother went from house to house as a servant and conceived me, she does not know of what family I am. My mother is Jabala and I am Satakam. Therefore, I am Satakam Jabala.” The sage replied, “No one other than a true Brahmin would speak the truth like this, I will initiate you.” This shows that the practice of the Varna system was based on conduct and character and not on birth.

Here are some other examples that the Varna system of the Vedas was based upon one’s aptitude, natural abilities and not on the hereditary caste structure. First example, Sage Vyasa, a Brahmin sage and the most revered author of the major Hindu scriptures was the son of Satwati (a fisherwoman). Vyasa’ father, Sage Parasar had fallen in love with her at first sight. Vyasa’ deep knowledge of the Vedas later determined his caste as a Brahmin sage and not his birth to a low caste fisherwoman. Second example, Sage Valmiki, the celebrated author of the epic Ramayana was a low caste hunter. He came to be known as a Brahmin sage on the basis of his profound knowledge of the scriptures and his authorship of the Ramayana. Third example, Sage Vidura, Brahmin sage who gave religious instruction to King Dhritrashtra was born to a low caste woman servant of the palace. His caste as a Brahmin sage was determined on the basis of his wisdom and knowledge of dharma shastras and scriptures. Fourth, last but not the least, Mahatama Gandhi, by birth a bania (Vaishaya) eminently is fit to be considered a Brahmin by his karma as he painstakingly developed all the qualities of a Brahmin.

Untouchables

This leaves the concept concerning the untouchables. The division of society based on qualities, actions, and profession was a very good idea but in course of time, it degenerated. Some say that a fifth division of people emerged in Hindu society in course of time and these people were known as outcasts or untouchables. Another group of historians says it was Shudras who became the untouchables in society.

Mahatama Gandhi called the untouchables by the name “Harijan” (children of God) and fought for their emancipation. In the modern age, not only Mahatama Gandhi but a galaxy of distinguished men and women from Raja Ram Mohan Roy to Dr Sarvepalli Radhakrishanan has with unwearied and unrelenting constancy carried out the purificatory function of ridding Hinduism of its minor flaws and the maladies caused by the intrusion of certain crude and corrupt practices, like caste and untouchability. Maharishi Devendranath Tagore and Keshav Chandra Sen who founded the Brahmo Somaj; Paramhans Shri Ram Krishan and Swami Vivekanand who established the Ram Krishan Muth & Mission; Swami Dayanand Saraswati , founder of the Arya Samaj are some of the shining examples of this continuous cleansing, purifying and revitalizing process of Hinduism, the way of life.

Conclusions

The caste system could not have been part of Hindu religious philosophy since it violates fundamental Hindu doctrine, according to which there is no absolute distinction between individuals since the supreme Brahman dwells in the hearts of all beings. Thus, there is no religious sanction whatsoever to the concept of the caste system in Hindu religion.

Gyan Rajhans, an internationally recognized heath & safety professional has been broadcasting the only non-commercial Vedic religion radio program in North America since 1981 & worldwide web cast on www.bhajanawali.com since 1999. Mr. Rajhans has published extensively on religious and spiritual matters. Some articles are available on the Bhajanawali web site. He has translated Sri Mad Bhagvad Gita in English for the younger generation. Mr Rajhans has been conferred various titles, including that of Rishi by Hindu Prarthana Samaj of Toronto Hindu Ratna by Hindu Federation of Toronto. He received Canadian Journalists' and Writers' Club (CEJWC) award for 2005 in the Internet category - Opinion - for his Spirituality columns in South Asian Outlook e-Monthly.]