and/or www.mantra.com/jai (Dr. Jai Maharaj)
2010-09-27 01:44:00 UTC
[ Subject: 'CASTE SYSTEM IN INDIA' by Koenraad Elst
[ From: Dr. Jai Maharaj
[ Date: March 23, 1999
Forwarded article from "indian lady" <***@erols.com>
CASTE SYSTEM IN INDIA BY PROF KOENRAAD ELST
http://www.eu.spiritweb.org/HinduismToday/94-09-Caste.html
Sub Verdict from Belgium
Last month, two ardent Hindus battled out the controversial pros
and cons of caste. This month's assessment, from Europe, focuses on
history and how jati and varna have, for the most part, helped
rather than hurt Hinduism.
By Prof. Koenraad Elst
In an inter-faith debate, most Hindus can easily be put on the
defensive with a single word-caste. Any anti-Hindu polemist can be
counted on to allege that "the typically Hindu caste system is the
most cruel apartheid, imposed by the barbaric white Aryan invaders
on the gentle dark-skinned natives." Here's a more balanced and
historical account of this controversial institution.
Merits of the Caste System The caste system is often portrayed as
the ultimate horror. Inborn inequality is indeed unacceptable to us
moderns, but this does not preclude that the system has also had
its merits.
Caste is perceived as an "exclusion-from," but first of all it is a
form of "belonging-to," a natural structure of solidarity. For this
reason, Christian and Muslim missionaries found it very difficult
to lure Hindus away from their communities. Sometimes castes were
collectively converted to Islam, and Pope Gregory XV (1621-23)
decreed that the missionaries could tolerate caste distinction
among Christian converts; but by and large, caste remained an
effective hurdle to the destruction of Hinduism through conversion.
That is why the missionaries started attacking the institution of
caste and in particular the brahmin caste. This propaganda has
bloomed into a full-fledged anti-brahminism, the Indian equivalent
of anti-Semitism. Every caste had a large measure of autonomy, with
its own judiciary, duties and privileges, and often its own
temples. Inter-caste affairs were settled at the village council by
consensus; even the lowest caste had veto power. This autonomy of
intermediate levels of society is the antithesis of the
totalitarian society in which the individual stands helpless before
the all-powerful state. This decentralized structure of civil
society and of the Hindu religious commonwealth has been crucial to
the survival of Hinduism under Muslim rule. Whereas Buddhism was
swept away as soon as its monasteries were destroyed, Hinduism
retreated into its caste structure and weathered the storm.
Caste also provided a framework for integrating immigrant
communities: Jews, Zoroastrians and Syrian Christians. They were
not only tolerated, but assisted in efforts to preserve their
distinctive traditions.
Typically Hindu? It is routinely claimed that caste is a uniquely
Hindu institution. Yet, counter examples are not hard to come by.
In Europe and elsewhere, there was (or still is) a hierarchical
distinction between noblemen and commoners, with nobility only
marrying nobility. Many tribal societies punished the breach of
endogamy rules with death.
Coming to the Indian tribes, we find Christian missionaries
claiming that "tribals are not Hindus because they do not observe
caste." In reality, missionary literature itself is rife with
testimonies of caste practices among tribals. A spectacular example
is what the missions call "the Mistake:" the attempt, in 1891, to
make tribal converts in Chhotanagpur inter-dine with converts from
other tribes. It was a disaster for the mission. Most tribals
renounced Christianity because they chose to preserve the taboo on
inter-dining. As strongly as the haughtiest brahmin, they refused
to mix what God hath separated.
Endogamy and exogamy are observed by tribal societies the world
over. The question is therefore not why Hindu society invented this
system, but how it could preserve these tribal identities even
after outgrowing the tribal stage of civilization. The answer lies
largely in the expanding Vedic culture's intrinsically respectful
and conservative spirit, which ensured that each tribe could
preserve its customs and traditions, including its defining custom
of tribal endogamy.
Description and History The Portuguese colonizers applied the term
caste, "lineage, breed," to two different Hindu institutions: jati
and varna. The effective unit of the caste system is the jati,
birth-unit, an endogamous group into which you are born, and within
which you marry. In principle, you can only dine with fellow
members, but the pressures of modern life have eroded this rule.
The several thousands of jatis are subdivided in exogamous clans,
gotra. This double division dates back to tribal society.
By contrast, varna is the typical functional division of an
advanced society-the Indus/Saraswati civilization, 3rd millennium,
bce. The youngest part of the Rg-Veda describes four classes:
learned brahmins born from Brahma's mouth, martial kshatriya-born
from his arms; vaishya entrepreneurs born from His hips and shudra
workers born from His feet. Everyone is a shudra by birth. Boys
become dwija, twice-born, or member of one of the three upper
varnas upon receiving the sacred thread in the upanayana ceremony.
The varna system expanded from the Saraswati-Yamuna area and got
firmly established in the whole of Aryavarta (Kashmir to Vidarbha,
Sindh to Bihar). It counted as a sign of superior culture setting
the arya, civilized, heartland apart from the surrounding mleccha,
barbaric, lands. In Bengal and the South, the system was reduced to
a distinction between brahmins and shudras. Varna is a ritual
category and does not fully correspond to effective social or
economic status. Thus, half of the princely rulers in British India
were shudras and a few were brahmins, though it is the kshatriya
function par excellence. Many shudras are rich, many brahmins
impoverished.
The Mahabharata defines the varna qualities thus: "He in whom you
find truthfulness, generosity, absence of hatred, modesty, goodness
and self-restraint, is a brahmana. He who fulfills the duties of a
knight, studies the scriptures, concentrates on acquisition and
distribution of riches, is a kshatriya. He who loves cattle-
breeding, agriculture and money, is honest and well-versed in
scripture, is a vaishya. He who eats anything, practises any
profession, ignores purity rules, and takes no interest in
scriptures and rules of life, is a shudra." The higher the varna,
the more rules of self-discipline are to be observed. Hence, a jati
could collectively improve its status by adopting more demanding
rules of conduct, e.g. vegetarianism. A person's second name
usually indicates his jati or gotra. Further, one can use the
following varna titles: Sharma (shelter, or joy) indicates the
brahmin, Varma (armour) the kshatriya, Gupta (protected) the
vaishya and Das (servant) the shudra. In a single family, one
person may call himself Gupta (varna), another Agrawal (jati), yet
another Garg (gotra). A monk, upon renouncing the world, sheds his
name along with his caste identity.
Untouchability Below the caste hierarchy are the untouchables, or
harijan (literally "God's people"), dalits ("oppressed"), paraiah
(one such caste in South India), or scheduled castes. They make up
about 16% of the Indian population, as many as the upper castes
combined.
Untouchability originates in the belief that evil spirits surround
dead and dying substances. People who work with corpses, body
excretions or animal skins had an aura of danger and impurity, so
they were kept away from mainstream society and from sacred
learning and ritual. This often took grotesque forms: thus, an
untouchable had to announce his polluting proximity with a rattle,
like a leper.
Untouchability is unknown in the Vedas, and therefore repudiated by
neo-Vedic reformers like Dayanand Saraswati, Narayan Guru, Gandhiji
and Savarkar. In 1967, Dr. Ambedkar, a dalit by birth and fierce
critic of social injustice in Hinduism and Islam, led a mass
conversion to Buddhism, partly on the (unhistorical) assumption
that Buddhism had been an anti-caste movement. The 1950
constitution outlawed untouchability and sanctioned positive
discrimination programs for the Scheduled Castes and Tribes.
Lately, the Vishva Hindu Parishad has managed to get even the most
traditionalist religious leaders on the anti-untouchability
platform, so that they invite harijans to Vedic schools and train
them as priests. In the villages, however, pestering of dalits is
still a regular phenomenon, occasioned less by ritual purity issues
than by land and labor disputes. However, the dalits' increasing
political clout is accelerating the elimination of untouchability.
Caste Conversion In the Mahabharata, Yuddhishthira affirms that
varna is defined by the qualities of head and heart, not by one's
birth. Krishna teaches that varna is defined by one's activity
(karma) and quality (guna). Till today, it is an unfinished debate
to what extent one's "quality" is determined by heredity or by
environmental influence. And so, while the hereditary view has been
predominant for long, the non-hereditary conception of varna has
always been around as well, as is clear from the practice of varna
conversion. The most famous example is the 17th-century freedom
fighter Shivaji, a shudra who was accorded kshatriya status to
match his military achievements. The geographical spread of Vedic
tradition was achieved through large-scale initiation of local
elites into the varna order. From 1875 onwards, the Arya Samaj has
systematically administered the "purification ritual" (shuddhi) to
Muslim and Christian converts and to low-caste Hindus, making the
dwija. Conversely, the present policy of positive discrimination
has made upper-caste people seek acceptance into the favored
Scheduled Castes.
Veer Savarkar, the ideologue of Hindu nationalism, advocated
intermarriage to unify the Hindu nation even at the biological
level. Most contemporary Hindus, though now generally opposed to
caste inequality, continue to marry within their respective jati
because they see no reason for their dissolution.
Racial Theory of Caste Nineteenth-century Westerners projected the
colonial situation and the newest race theories on the caste
system: the upper castes were white invaders lording it over the
black natives. This outdated view is still repeated ad-nauseam by
anti-Hindu authors: now that "idolatry" has lost its force as a
term of abuse, "racism" is a welcome innovation to demonize
Hinduism. In reality, India is the region where all skin color
types met and mingled, and you will find many brahmins as black as
Nelson Mandela. Ancient "Aryan" heroes like Rama, Krishna,
Draupadi, Ravana (a brahmin) and a number of Vedic seers were
explicitly described as being dark-skinned.
But doesn't varna mean "skin color?" The effective meaning of varna
is "splendor, color," and hence "distinctive quality" or "one
segment in a spectrum." The four functional classes constitute the
"colors" in the spectrum of society. Symbolic colors are allotted
to the varna on the basis of the cosmological scheme of "three
qualities" (triguna): white is sattva (truthful), the quality
typifying the brahmin; red is rajas (energetic), for the kshatriya;
black is tamas (inert, solid), for the shudra; yellow is allotted
to the vaishya, who is defined by a mixture of qualities. Finally,
caste society has been the most stable society in history. Indian
communists used to sneer that "India has never even had a
revolution." Actually, that is no mean achievement.
Address: Professor Koenraad Elst, PO box 103, 2000 Leuven 3,
Belgium. Dr. Elst is a Belgian scholar who has extensively studied
the current socio-political situation in India. Keenly interested
in Asian philosophies and traditions from his early years, he has
studied yoga, aikido and other oriental disciplines. Between 1988
and 1993 he spent much of his time in India doing research at the
prestigious Banaras Hindu University.
End of forwarded article
Jai Maharaj, Jyotishi
"A king, though endowed with little prowess,
starting on an expedition at the proper time, in
view of the good positions of the planets, achieves
greatness that is eulogised in the scriptures."
- Brhat Samhita, 104.60
Om Shanti
o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.
FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.
Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
[ From: Dr. Jai Maharaj
[ Date: March 23, 1999
Forwarded article from "indian lady" <***@erols.com>
CASTE SYSTEM IN INDIA BY PROF KOENRAAD ELST
http://www.eu.spiritweb.org/HinduismToday/94-09-Caste.html
Sub Verdict from Belgium
Last month, two ardent Hindus battled out the controversial pros
and cons of caste. This month's assessment, from Europe, focuses on
history and how jati and varna have, for the most part, helped
rather than hurt Hinduism.
By Prof. Koenraad Elst
In an inter-faith debate, most Hindus can easily be put on the
defensive with a single word-caste. Any anti-Hindu polemist can be
counted on to allege that "the typically Hindu caste system is the
most cruel apartheid, imposed by the barbaric white Aryan invaders
on the gentle dark-skinned natives." Here's a more balanced and
historical account of this controversial institution.
Merits of the Caste System The caste system is often portrayed as
the ultimate horror. Inborn inequality is indeed unacceptable to us
moderns, but this does not preclude that the system has also had
its merits.
Caste is perceived as an "exclusion-from," but first of all it is a
form of "belonging-to," a natural structure of solidarity. For this
reason, Christian and Muslim missionaries found it very difficult
to lure Hindus away from their communities. Sometimes castes were
collectively converted to Islam, and Pope Gregory XV (1621-23)
decreed that the missionaries could tolerate caste distinction
among Christian converts; but by and large, caste remained an
effective hurdle to the destruction of Hinduism through conversion.
That is why the missionaries started attacking the institution of
caste and in particular the brahmin caste. This propaganda has
bloomed into a full-fledged anti-brahminism, the Indian equivalent
of anti-Semitism. Every caste had a large measure of autonomy, with
its own judiciary, duties and privileges, and often its own
temples. Inter-caste affairs were settled at the village council by
consensus; even the lowest caste had veto power. This autonomy of
intermediate levels of society is the antithesis of the
totalitarian society in which the individual stands helpless before
the all-powerful state. This decentralized structure of civil
society and of the Hindu religious commonwealth has been crucial to
the survival of Hinduism under Muslim rule. Whereas Buddhism was
swept away as soon as its monasteries were destroyed, Hinduism
retreated into its caste structure and weathered the storm.
Caste also provided a framework for integrating immigrant
communities: Jews, Zoroastrians and Syrian Christians. They were
not only tolerated, but assisted in efforts to preserve their
distinctive traditions.
Typically Hindu? It is routinely claimed that caste is a uniquely
Hindu institution. Yet, counter examples are not hard to come by.
In Europe and elsewhere, there was (or still is) a hierarchical
distinction between noblemen and commoners, with nobility only
marrying nobility. Many tribal societies punished the breach of
endogamy rules with death.
Coming to the Indian tribes, we find Christian missionaries
claiming that "tribals are not Hindus because they do not observe
caste." In reality, missionary literature itself is rife with
testimonies of caste practices among tribals. A spectacular example
is what the missions call "the Mistake:" the attempt, in 1891, to
make tribal converts in Chhotanagpur inter-dine with converts from
other tribes. It was a disaster for the mission. Most tribals
renounced Christianity because they chose to preserve the taboo on
inter-dining. As strongly as the haughtiest brahmin, they refused
to mix what God hath separated.
Endogamy and exogamy are observed by tribal societies the world
over. The question is therefore not why Hindu society invented this
system, but how it could preserve these tribal identities even
after outgrowing the tribal stage of civilization. The answer lies
largely in the expanding Vedic culture's intrinsically respectful
and conservative spirit, which ensured that each tribe could
preserve its customs and traditions, including its defining custom
of tribal endogamy.
Description and History The Portuguese colonizers applied the term
caste, "lineage, breed," to two different Hindu institutions: jati
and varna. The effective unit of the caste system is the jati,
birth-unit, an endogamous group into which you are born, and within
which you marry. In principle, you can only dine with fellow
members, but the pressures of modern life have eroded this rule.
The several thousands of jatis are subdivided in exogamous clans,
gotra. This double division dates back to tribal society.
By contrast, varna is the typical functional division of an
advanced society-the Indus/Saraswati civilization, 3rd millennium,
bce. The youngest part of the Rg-Veda describes four classes:
learned brahmins born from Brahma's mouth, martial kshatriya-born
from his arms; vaishya entrepreneurs born from His hips and shudra
workers born from His feet. Everyone is a shudra by birth. Boys
become dwija, twice-born, or member of one of the three upper
varnas upon receiving the sacred thread in the upanayana ceremony.
The varna system expanded from the Saraswati-Yamuna area and got
firmly established in the whole of Aryavarta (Kashmir to Vidarbha,
Sindh to Bihar). It counted as a sign of superior culture setting
the arya, civilized, heartland apart from the surrounding mleccha,
barbaric, lands. In Bengal and the South, the system was reduced to
a distinction between brahmins and shudras. Varna is a ritual
category and does not fully correspond to effective social or
economic status. Thus, half of the princely rulers in British India
were shudras and a few were brahmins, though it is the kshatriya
function par excellence. Many shudras are rich, many brahmins
impoverished.
The Mahabharata defines the varna qualities thus: "He in whom you
find truthfulness, generosity, absence of hatred, modesty, goodness
and self-restraint, is a brahmana. He who fulfills the duties of a
knight, studies the scriptures, concentrates on acquisition and
distribution of riches, is a kshatriya. He who loves cattle-
breeding, agriculture and money, is honest and well-versed in
scripture, is a vaishya. He who eats anything, practises any
profession, ignores purity rules, and takes no interest in
scriptures and rules of life, is a shudra." The higher the varna,
the more rules of self-discipline are to be observed. Hence, a jati
could collectively improve its status by adopting more demanding
rules of conduct, e.g. vegetarianism. A person's second name
usually indicates his jati or gotra. Further, one can use the
following varna titles: Sharma (shelter, or joy) indicates the
brahmin, Varma (armour) the kshatriya, Gupta (protected) the
vaishya and Das (servant) the shudra. In a single family, one
person may call himself Gupta (varna), another Agrawal (jati), yet
another Garg (gotra). A monk, upon renouncing the world, sheds his
name along with his caste identity.
Untouchability Below the caste hierarchy are the untouchables, or
harijan (literally "God's people"), dalits ("oppressed"), paraiah
(one such caste in South India), or scheduled castes. They make up
about 16% of the Indian population, as many as the upper castes
combined.
Untouchability originates in the belief that evil spirits surround
dead and dying substances. People who work with corpses, body
excretions or animal skins had an aura of danger and impurity, so
they were kept away from mainstream society and from sacred
learning and ritual. This often took grotesque forms: thus, an
untouchable had to announce his polluting proximity with a rattle,
like a leper.
Untouchability is unknown in the Vedas, and therefore repudiated by
neo-Vedic reformers like Dayanand Saraswati, Narayan Guru, Gandhiji
and Savarkar. In 1967, Dr. Ambedkar, a dalit by birth and fierce
critic of social injustice in Hinduism and Islam, led a mass
conversion to Buddhism, partly on the (unhistorical) assumption
that Buddhism had been an anti-caste movement. The 1950
constitution outlawed untouchability and sanctioned positive
discrimination programs for the Scheduled Castes and Tribes.
Lately, the Vishva Hindu Parishad has managed to get even the most
traditionalist religious leaders on the anti-untouchability
platform, so that they invite harijans to Vedic schools and train
them as priests. In the villages, however, pestering of dalits is
still a regular phenomenon, occasioned less by ritual purity issues
than by land and labor disputes. However, the dalits' increasing
political clout is accelerating the elimination of untouchability.
Caste Conversion In the Mahabharata, Yuddhishthira affirms that
varna is defined by the qualities of head and heart, not by one's
birth. Krishna teaches that varna is defined by one's activity
(karma) and quality (guna). Till today, it is an unfinished debate
to what extent one's "quality" is determined by heredity or by
environmental influence. And so, while the hereditary view has been
predominant for long, the non-hereditary conception of varna has
always been around as well, as is clear from the practice of varna
conversion. The most famous example is the 17th-century freedom
fighter Shivaji, a shudra who was accorded kshatriya status to
match his military achievements. The geographical spread of Vedic
tradition was achieved through large-scale initiation of local
elites into the varna order. From 1875 onwards, the Arya Samaj has
systematically administered the "purification ritual" (shuddhi) to
Muslim and Christian converts and to low-caste Hindus, making the
dwija. Conversely, the present policy of positive discrimination
has made upper-caste people seek acceptance into the favored
Scheduled Castes.
Veer Savarkar, the ideologue of Hindu nationalism, advocated
intermarriage to unify the Hindu nation even at the biological
level. Most contemporary Hindus, though now generally opposed to
caste inequality, continue to marry within their respective jati
because they see no reason for their dissolution.
Racial Theory of Caste Nineteenth-century Westerners projected the
colonial situation and the newest race theories on the caste
system: the upper castes were white invaders lording it over the
black natives. This outdated view is still repeated ad-nauseam by
anti-Hindu authors: now that "idolatry" has lost its force as a
term of abuse, "racism" is a welcome innovation to demonize
Hinduism. In reality, India is the region where all skin color
types met and mingled, and you will find many brahmins as black as
Nelson Mandela. Ancient "Aryan" heroes like Rama, Krishna,
Draupadi, Ravana (a brahmin) and a number of Vedic seers were
explicitly described as being dark-skinned.
But doesn't varna mean "skin color?" The effective meaning of varna
is "splendor, color," and hence "distinctive quality" or "one
segment in a spectrum." The four functional classes constitute the
"colors" in the spectrum of society. Symbolic colors are allotted
to the varna on the basis of the cosmological scheme of "three
qualities" (triguna): white is sattva (truthful), the quality
typifying the brahmin; red is rajas (energetic), for the kshatriya;
black is tamas (inert, solid), for the shudra; yellow is allotted
to the vaishya, who is defined by a mixture of qualities. Finally,
caste society has been the most stable society in history. Indian
communists used to sneer that "India has never even had a
revolution." Actually, that is no mean achievement.
Address: Professor Koenraad Elst, PO box 103, 2000 Leuven 3,
Belgium. Dr. Elst is a Belgian scholar who has extensively studied
the current socio-political situation in India. Keenly interested
in Asian philosophies and traditions from his early years, he has
studied yoga, aikido and other oriental disciplines. Between 1988
and 1993 he spent much of his time in India doing research at the
prestigious Banaras Hindu University.
End of forwarded article
Jai Maharaj, Jyotishi
"A king, though endowed with little prowess,
starting on an expedition at the proper time, in
view of the good positions of the planets, achieves
greatness that is eulogised in the scriptures."
- Brhat Samhita, 104.60
Om Shanti
o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.
FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.
Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.