BEFRIENDING THE OTHER: A STUDY ABOUT HINDU CASTE SYSTEM

Introduction 

    The caste system in the Hindu religion is a coordinated system of social organization and complex social phenomena. In the Hindu religion, we can see the division in life called ashrama (Stages of life) likewise there are divisions in the society too, called the caste system. The caste system is a peculiar system of social stratification in the Hindu religion from the very ancient period. The caste division is based on occupation. The division of labor is needed in society. The caste system has a long and various complex history. It is a general notion that when there is a division there is a matter of discontent. It is also a fact that there are many problems in the Hindu caste system also. Everywhere the other is considered a rival. In the caste system also we can find such kinds of attitudes. ‘Befriending the Other: A Study about Hindu Caste System’ is an earnest effort to find how far, ‘befriending the other’ is possible within the caste system. 
    How we can befriend others, is a major question that we have to find a solution in the present society. But it is really a challenge for us. In the caste system, the member outside a particular caste is the other. The other has to be one with the other. Then only befriending will be possible in this reality. Here I am analyzing the caste system, how it came into being, and its features. The Varna system of the society has no bond with the caste system. I am trying to find out an answer to that. I bring up three concepts, how the problem of befriending is solved within the caste system. Towards the end, I am pointing the importance of befriending the other in the present day. 
    Hindu traditions and customs are the moral fiber of the Hindu religion and I will never hurt the religious feeling of the Hindu religion by saying nothing to abolish the system rather I am saying how we can befriend the other within the caste system. Befriending the other is a ‘we feeling’ that each and everyone has to create, considering the equality of each individual person. The ‘we feeling’ is the thread for befriending the other within the caste system.

1. Caste System

    Caste comes from the Portuguese word ‘caste’ which means breed, race, or class, which shows a hereditary link or family origin. The word equals with the word ‘jati’, which means birth or descent. Manrtindat and Monachess define caste as “an aggregate of persons whose share of obligation and privilege are fixed by birth sanctioned and supported by magic and religion.” 

    Common ancestry is not a problem; in India Brahmins of various regions do not have a common ancestry. We can say caste is the root of social stratification; birth gives a certain position and imposes certain codes of conduct upon the members. These things alone cannot define caste in a good manner; the classification of main features will help us to understand the caste in a better manner.

1.1 Characteristics of Caste 

Caste divides the whole society in which the social status is different. Caste feeling is more than the individual feeling. They have their own rules and regulations and the one who breaks these is expelled from the caste. There is a well-defined arrangement in the social system. As it is based on birth, it is difficult to change one's caste, but in the modern industrialized age, the rigidity of the caste system is losing its conservations. A set of strict rules are there for each caste, by which individual of a caste is forbidden to have food with members of other caste and there are many sub-rules regarding this. Inter-caste marriage is the main character of the caste system. Marriage outside one’s own sub-caste is also restricted. Members of each caste have their own obligation to perform certain occupations. Some enjoy social privileges and others are debarred of their caste. 

1.2 Origin of Caste

    The origin of the caste system is a problem in the social history of India. In spite of various difficulties, various scholars have tried to trace the origin of the caste system with the help of various theories.

Brahmano asya mukhiamasid bahu rajanya kritha

Uru tadasya yadvaisyah padbhyam sudro ajayah

Rig Veda: X-XC-1

    Ancient literature of India is the backbone of this Traditional theory. Brahmins are from the mouth, Kshatriya from the arms, Vaishya from the thighs, and Sudra from the feet of the creator. This receives a classical interpretation in the accounts of Manu. For him, all this is based on the assumption that the self-existent created these four groups. The occupational theory is based on the underlying assumption that there is an occupational origin of caste. This theory is forwarded by Nesfield. Occupation made divisions into caste and religion has nothing to do with the caste. It is clear from the occupation we can understand the name of the caste to which he belongs to. Europeans are behind Political theory. Brahmins established caste system in order to maintain their status in the society and the divine origin of the caste system was spread by obscuring the true facts. Cultural integration theory says that the caste system was developed as a result of integration and assimilation of various cultures from the variation between various ethnic groups existed here. Denzil Ibbetson proposed Evolution theory by the interaction of tribes, occupational guilds, and religion. Intertribal occupations were sanctioned by religion and thus become hereditary and gradually stratification resulted in caste

2. Varna System and its Origin

    Varnavyavastha can be understood as the ideal form of division of labor in society, from the very ancient period. ‘Varna’ literally means color. It has been originally used for showing the differentiation between Arya and Dasa. In the Vedic literature, we can find several references regarding the origin of varnas. A clear reference can be seen in the Purusasukta of Rig Veda about the four orders of society, as we had seen in the traditional origin of the caste system. Mahabharata gives importance to the divine origin of the Varna system as it is in the Rig Veda. Gita says that these divisions are on the basis of quality and actions. Members of different varnas have their own duties and obligations. The Varna theory of social organization is completely based on the theory of Karma.

2.1 The Four Varna

Caturvarnyam maya srstam guna karma vibhagasahs.n.2

Gita: IV-13

    The four castes were created by me on the basis of man’s guna and karma. (Characteristics and acts)

    As we have seen in the early section that Brahmins were originated from the mouth, they are considered as the intellectual class. It is their duty to lead people in the right direction in earthly and spiritual matters. Kshatriya is from the hand and therefore they are the martial class. It is their duty to protect the people especially dharma, personal honor, and property. Vaishyas are from the thighs and they are considered as the trading class. It is their duty to provide society with the things necessary for livelihood and the production of wealth through their trade. Sudras are from the feet and thereby they are treated as the serving or the working class. Their workforce is based on the entire welfare of society. These divisions are based on the guna and karma of individuals. This cannot be restricted to Hindus or Indians but is applicable to all mankind. Evolutions of individuals continue until they reach Brahma. The evolution of jivatma (individual person) can be classified using the four stages of life (ashrama) with the Varna system then it will call as varnashrama dharma. Therefore the first stage of life is Sudra, the second stage is Vaishya, and the third stage is Kshatriya and the fourth stage is Brahmin. If we have a clear idea of the four stages of life and Varna, then only we can understand this.

3. Caste and Varna

    Division of labor is seen in every society, no matter where it is modern or ancient. Varna system is the division of society in ancient India. Varna means the only color. Eventually, Varna becomes the foundation of the division of society, which is marked by a particular occupation for every member in accordance with his physical and natural make-ups. Thus the society was divided into four. After a long run Varna system and the caste system were merged with each other and are at the present stage. Therefore we can say that the Varna system is the initial stage of the caste system of today. There are differences between caste and Varna. Caste is based on birth while Varna system is based on occupation and individual qualities. Changing one's caste is difficult but by changing one's occupation one can change his Varna. Varna system had no restrictions as that of the caste system. Varna is a flexible system whereas caste is a rigid system. Now the two different systems became one. 

4. Befriending the Other

   Befriending the other is the main problem that is to be solved in the caste system. The very characteristics and features of the caste system show that it excludes the other. Members of the same caste act as a community. But those who are outside their caste is other for them. The different castes mutually exclude each other.

4.1 Casteism

    Casteism is a phenomenon that hinders befriending the other in the caste system. We can say that up to some extent that the democratic setup in India had loosened the rigidity of the caste system. “Casteism, therefore, is an overriding blind and supreme group’s loyalty that ignores the healthy social standards of justice fair play and universal brotherhood.” Now casteism had become the very nature of all spheres of social life. It is open fact that the power and strength of casteism are growing day by day. Urbanization necessitated the labor force to create a, we feeling among the members of the same caste. When members of a particular caste work for the entire development of their own caste, occupation irrespective of caste, creed, and color is not possible in some areas of practical life. Marriage within the caste makes the caste system a closed group. Mobility in the present economical condition helps in betterment. Casteism benefits only a small number but it has harmful effects on the development of society. It creates a mind of inflexibility towards the members of the other caste. Caste and sub-caste make conflicts in society. Favoring members of the same caste results in all kinds of malpractices in the society and there will be moral degradation.  Education up to a certain extent can solve this problem alone with this minimum usage of the term caste will help us to avoid the major problems of casteism.

4.2 Future of caste system

   It is a general fact that the vastness and the complexion of modern social life cannot be accomplished by the caste system. The concepts like equality, fraternity, and liberty made the stratification and social hierarchy as unethical. When we take the vast diversities and the modern economy cannot be limited to the boundary of the caste system. Enforced law cannot all of a sudden overthrow the caste system. We have to employ some other means for that. 

    Caste was considered an autonomous unit. They were making and enforcing their own laws but now the judicial system has made restrictions to this, whenever where ever the natural justice is denied the court will interfere there. Caste cannot be called a religious unit, but it is widely used as a religious unit. Caste is autonomous within the internal government, governed partially by religious and non-religious. Caste mobility is based on fusion; a fusion of like units widens the ability to adjust with the adjacent segment. 

    Modern trends show that the caste system destructs social values, the most important growth factor of every social organization. Therefore caste system has to adjust with the new values of the society. When this is possible, then only befriending will happen and all become equal.

4.3 Call to a Community

    Here I am saying that the different caste has their origin from the same source and by birth all are equal. Janmana jayate sudrah-karmana jayate dvija. Means, at birth every child is born as Sudra. By his own karma (action) he becomes twice-born (dvija). Division of labor is a good one but it should not be on the basis of birth. It should be according to his talents and training. All men are born into the status of Sudra. Thereafter it is his duty to find his own way of life. If he remains in the same status he should be considered as Sudra. One's action will make him a member of the particular varna. ‘If a particular feature of a caste is founded in a person of other castes, he should be considered as the member of that particular caste, not to the caste of his birth.’ (Vishnu Bagavatam VII IX-35) By birth all are equal. Therefore there were no problems, when the tensions occurred in the society; caste became the source of social resentment.

    Varna system has nothing to do with color superiority. When a society is based on varna and ashrama system there will be a collective form of life and ownership. For example, in the fourth stage, one becomes united with God, and then he becomes a social worker serving God and His creations. The unity of all things is in God. Everything is from God, this understanding will help us to respect all forms of life and also helps us to find God in human beings. When these things are fulfilled, befriending the other becomes a possible reality. In this realm befriending the other is based on the general notion that all are created as equal by God.

4.4 My Concepts 

    How far befriending the other is possible without eliminating the caste system? I am nobody to say that the caste system should be abolished. Befriending the other must be done within the caste system itself. “Secularism of our constitution is not anti or a-religious but positive towards every religion.” It is from everyone the ‘we feeling’ must come then only befriending the other is possible. I hereby suggest three concepts to elucidate that befriending the other can be possible in the caste system.

4.4.1 Garden Concept

    A beautiful garden will have many varieties of flowers. These flowers make the garden an attractive one, without flowers we cannot think of a garden. The division in society is needed and is good. The different castes make the caste system a beautiful one likewise the flower in the garden. Flowers make a union for a garden, therefore, the four castes make the caste system and every member must have the ‘we feeling’ as they are members of the same system.

4.4.2 Family Concept

    A caste system is very similar to a family with four children with four different interests. Similarly is the caste system with four castes. The four children have a feeling that they are one because of their family. The four castes must have this feeling as they are the elements of the same system. When this is achieved befriending is a possible reality.

4.4.3 Body Concept

    As I have already mentioned the four castes are originated from different body parts of the Supreme. Different parts have their own functions to perform; the same is for the different castes. The body parts are not functioning as individual units, they work as a union. Therefore the different castes must perform their duties, not as separate entities. Their united cooperation is needed for the good running of the society. They are one with the entire caste system.

Conclusion

    Hindu religion’s main features are the caste and ashrama systems. These gave the Hindu religion a very special status among the world religions. It is very difficult to avoid or eliminate the Hindu believes of the caste system of deep-rooted history. Even though there are different opinions among the scholars about its origin, we cannot which is very correct. I believe in the secularism of our country. I add a new meaning to the concept, respect the people of the same religion along with the meaning respect all other religions. In short, secularism becomes respecting all human beings. This is the most suitable way to befriend the other. So far we had seen the caste system and the varna system in society. Their origin and the interconnectedness between varna and caste system. The two different systems became one organization.

    The rules and regulations of different castes mutually exclude the other caste. At present, the rigidity that the caste system had in the ancient period is fading now. Now we cannot live in a society strictly observing the caste systems. For example, one has to get interconnected with various people of different castes. Interconnectedness is the feature, which helps us to survive. Therefore befriending the other is a survival factor.

    In my opinion, there is no perfect caste. We have four caste and their sub-divisions. In the so-called caste system, a particular occupation is determined for members of a particular caste. When these divisions are made individuals are limited to a particular caste. One particular caste is not enough for a person for example a person is performing the function of the four castes in one way or the other in his lifetime. There an individual becomes one with the other. Then all become equal in their unity in the duties. As we had seen in the Vishnu Bhagavatam, then the four castes will merge in one single person. Then he cannot exclude the other, he has to accept the other. 

    I understood the complexity and the divinity of the caste system of the Hindu religion. I do favor the division of society but it should not be based on birth. I do not want to interfere in the religious matters of the Hindu religion; I like to point out that all are created equally by the One Supreme. It is from every person the ‘we feeling’ has to come. When people are ready to accept this, befriending the other will be possible within the caste system.

“One caste, one religion one God, for man, of the same blood and form, there is no difference.”

Sree Narayana Guru