For centuries, the social system often referred to as “caste” has undeniably been a major obstacle to the social integration of Hindus in India. Politicians frequently exploit this issue today for vote-bank politics, and some commentators use it to criticize individuals they label as “upper caste.” Many propagate the idea that the “caste system,” especially untouchability, is a “thousand-year curse,” with some even claiming it has been practiced for over 5000 years.
This narrative has gained particular traction since 2014, with a notable increase in caste-based activism since Narendra Modi became Prime Minister of India. Organizations like the RSS have also come under scrutiny. In this ongoing discussion, people frequently blame the ancient Vedic concept of Chaturvarnashram as the root cause of all oppressive caste culture.
But the debate raises fundamental questions: Did Vedic culture truly support the rigid “caste system” as we understand it today? Did Hindu culture truly practice this system for thousands of years?
The British Role in Defining “Caste”
A compelling argument suggests that “caste” as a rigid, birth-based hierarchy is largely a British invention, systematically enumerated based on occupation and livelihood during their colonial rule. In contrast, ancient Vedic culture and Hindu scriptures primarily speak of four Varnas, not thousands of “castes.” Some argue that the British attempt to categorize and administer a diverse society gave rise to the multitude of “castes” we see today.
Raj Pandit Sharma, a member of the Hindu Council UK (HCUK), supports this view, stating in a report that “It was the British who single-handedly formulated the caste schedule that remains in place today. We cannot attribute the evils manifest in the current form of the caste system to the Hindu faith. The current adulteration of the Hindu Varnashram system is a direct result of British colonial bureaucracy.”
Furthermore, Anil Bhanot, General Secretary of HCUK, has claimed that the spread of misinformation regarding the Varnashram system is, in some instances, aimed at facilitating religious conversions (Source: Hindustan Times).
Redefining “Jaati” and “Varna”: Beyond the Colonial Lens
To truly understand this distinction, we must review the original meanings of “Jaati” and “Varna” in Vedic culture, dispelling the misconception that they are synonymous with the modern concept of “caste.”
‘Jaati,‘ as defined in the Vedas, means ‘Samaana prasava atmika Jaatih’—”those who have a similar birth source form a Jaati.” This definition refers to biological classifications, not social divisions among humans. Rishis broadly classified ‘Prajaati’ (different groups of Jaati) into four categories:
- Udbhija: Groups born from the ground (e.g., plants, crops).
- Andaja: Groups born from eggs (e.g., birds, reptiles).
- Pindaja: Groups born from the womb, i.e., mammals.
- Ushmaja: Groups reproduced due to temperature and ambient conditions (e.g., bacteria, viruses).
Within mammals, there are various ‘Jaatis,’ like tigers, dogs, cats, and humans. Crucially, all humans belong to one ‘Jaati”—”manav Jaati’ (human race). This Vedic understanding emphasizes unity, embodying the profound philosophy of ‘Vasudhaiva Kutumbakam‘—”the world is one family.” While ‘Jaati’ is immobile in this biological sense, it does not divide humanity. Even in contemporary usage, ‘Jaati’ can refer to a nation or community, as seen in terms like ‘Jaati-Sangh’ for the United Nations.
Now, let’s turn to Varna. Vedic Sanatana Dharma is also known as ‘Varnashram Dharma,’ which encompasses four basic Varnas: Brahmin, Kshatriya, Vaishya, and Shudra. During the Vedic era, other classifications like Rakshyasa, Dasyu, and Chandal existed, but these were typically associated with criminal or outcast behavior, not inherent social status.
Unlike the modern notion of “caste,” Varna was based on occupation and merit, not birth. It was a mobile system. Vedic Sanatana Dharma states that all are born as Shudras. Individuals then ascended to Brahmin, Kshatriya, or Vaishya Varnas based on their education, chosen profession, and individual merit. These three Varnas are referred to as ‘Dwija’ (twice-born), signifying a spiritual or educational rebirth beyond biological birth.
- Those engaged in intellectual pursuits were classified as Brahmin Varna.
- Those in defense and warfare were Kshatriya Varna.
- Those in trade, economy, animal rearing, and agriculture were Vaishya Varna.
- Those who, due to a lack of education, talent, or choice, performed labor to support the other Varnas remained Shudras.
Importantly, Shudras were not untouchable in Vedic culture. Texts like Yajurveda 30.5, “Tapase Shudram” (Shudra for hard work), highlight their role as hard-working contributors to society. Furthermore, Shudras were permitted to perform ‘Tapasya’ (spiritual austerities), a practice associated with Brahmins, further demonstrating their social inclusion and spiritual freedom.
Mobility in the Vedic Varna System: Historical Evidence
Historical examples from texts like Vishnu Purana, Vayu Purana, and Bhagwat powerfully illustrate the fluidity of the Varna system:
- Aitareya Rishi, born to a Chandal (considered lower than a Shudra), became a Brahmin of the highest order due to his merit and learning, authoring Aitareya Brahman and Aitareyopanishad.
- Ailush Rishi, born to Shudra parents, became a Brahmin and earned the title of ‘Acharya’ through his excellence.
- Satyakaam Jaabal rose to become a Brahmin despite being the son of a prostitute.
- King Dakshya’s son Prisadha became a Shudra but later achieved salvation through rigorous Tapasya, proving Shudras’ access to spiritual practices.
- Kshatriya Nedhistha’s son Nabhag became a Vaishya, while Nabhag’s sons then became Kshatriyas, and one son, Dhrista, became a Brahmin. The next generation further saw changes back to Kshatriya and then Brahmin.
- Agnivesya, Rathotar, Haarit, and Shaunak all became Brahmins despite being born into Kshatriya families. Shaunak Rishi’s sons were of all four Varnas.
- Matanga, born into a Shudra family, became a Brahmin.
- Ravana, who was born into a Brahmin family, assumed the role of a Kshatriya ruler.
- Viswamitra became a Brahmin despite his Kshatriya birth, and his sons later became Shudras.
These numerous instances underscore that the Vedas did not endorse a birth-based caste system. Instead, they promoted a Varna Vyavastha based on an individual’s choice, talent, and contribution. The idea of untouchability, therefore, is not Vedic but a much later development, emerging possibly during periods when Sanatana Dharma faced internal and external challenges.
This distinction is crucial for understanding the true nature of ancient Indian social organization versus the rigid, discriminatory “caste system” that has unfortunately become ingrained in modern discourse.
