Introduction
In the article "Bharat as a Civilizational State," I highlighted the inclusive nature of the native culture of Bharat. Despite ample evidence of inclusivity in both scripture and history, Western intellectuals and Marxist-influenced Indian "liberals" have created a perception of Hinduism only as a religion of oppression. This perception has been propagated by what I would further refer in this article as, the "liberal cabal."
A little over ninety years ago, Ms. Mayo, an American author visited India and authored the book “Mother India”. With her racist lenses, all she could see in India was evil and horror. Astonished by her pinhole size narrow mindedness, Gandhi called her the “drainage inspector of India”. But she was neither the first, nor the last drainage inspector of India. Today’s liberal cabal are fed on the garbage produced by several such drainage inspectors, and I can only sympathize on their self-inflicted intellectual malnourishment, though I cannot forgive them.
Despite spectacular failure of several decades of propaganda and recent conferences like “Dismantling Global Hindutva”, this liberal cabal continues to run newer toolkit initiatives to tarnish Hinduism and perpetuate Hindu-Phobia. After running campaigns with slogans like "Smashing Brahminical Patriarchy”, a recent trend that they started is resolution by few Canadian provinces and American states banning “caste-based discrimination”. In an era when caste-based discrimination is on the wane even in India, these resolutions in the Western nations are obviously nothing but sheer evil propaganda.
I am not overly concerned with the devious schemes of this liberal cabal. What does concern me is the self-loathing that even the well-meaning individuals continue to experience due to lack of awareness about their own culture and the blind eye that they turn towards these devious schemes. Today's Indians can be broadly divided into four categories when it comes to caste: those who believe in caste divisions as divine intervention; those who propagate that Hinduism is nothing but casteism; those who wear a nominal identity of caste without strict adherence; and those who do not care about castes at all.
The first category is numerically declining. The second category comprising the liberal cabal, is irredeemable. More than the first, it is the second category who want to keep digging the caste separations deeper so that their propaganda industry keeps thriving. It is the third and fourth categories that are rising in numbers and they who will eventually erase the caste lines from Indian society. But it is also they who also find it difficult to speak out against the propaganda of the liberal cabal. They need to develop a perspective on casteism, and this article attempts to provide such a perspective from both scriptural and historical viewpoints.
Varna
The Varna system, not "caste," has been an integral part of Bharateeya culture and scriptures. As described by Swami Dayanand Saraswati, the term Varna originates from the Sanskrit root word "Vr," meaning to choose. That is Varna is chosen by an individual based on their nature (Guna) and actions (Karma), not by their birth. The Varna system comprises four categories: Brahmins (knowledge and intellect), Kshatriyas (strength and valor), Vaishyas (prosperity), and Shudras (skill and service). The system is not hierarchical, and there is no indication that any group is "lower" than others.
The Varna system is mentioned in Hindu scriptures, including the Rigveda and Bhagavad Gita, which emphasize that the system is based on nature and actions. The categories are not fixed, and there are numerous instances of individuals moving from one Varna to another. Maharshi Valmiki, author of Ramayana, was born into a forest dwelling group (Shudra) and later became a Maharshi (Brahmin). Ved Vyasa, who compiled all Vedas and authored Mahabharata, was born to a fisher woman (Shudra) and became a Maharshi (Brahmin). Vishwamitra was a Kshatriya who became a Maharshi, and Sage Satyakama was born to a prostitute but educated as a Brahmin due to his commitment to truth. The Vyadha Gita, a vedanta discourse, was delivered by Vyadha, a butcher and Shudra, to a young Brahmin. Mahidasa Aitareya Rishi, who compiled the Aitareya Brahmana, was a son of a dasi.
The fluidity of the Varna system has been evident in these examples and many others. This system was not based on birth, and there was no hierarchy among the four categories. Shudras, which included artisans and other skilled professionals, played a vital role in society, and were not considered "lower" than other categories.
Jati – The Family Vocation
In pre-industrial times, families specialized in certain vocations that were passed down through generations. This vocation was a source of livelihood and training was easily available within the family. However, over scores of centuries, these vocations came to be defined by birth, leading to the evolution of rigid "jatis" or groups. Some jatis lost the dignity of labor and discrimination became prevalent, leading to untouchability in Bharateeya society. The liberal cabal attempts to confuse everyone by equating the scripture-based human nature description of varna with the social tradition that degenerated into discrimination based on jati. They label the entire system as "caste-based discrimination," which is a distortion of the truth. The varna system was based on natural abilities and actions, and the jati system devolved into rigid social groups. It is important to understand the nuances of these terms and not fall for propaganda that Hinduism as a religion advocates discrimination.
Rejection of Varna and Jati
While the invaders like the Mughals and the British and the Western influenced Indian constitution clubbed the entire Bharateeya society under one term called “Hindus”, Hinduism was not and is not a monolithic structure. Hinduism is a diverse religion with many sects, or panths, that have different beliefs and practices. The major branches of Hinduism include Vaishnavism, Shaivism, and Shaktism, each with their own sub-branches. Vaishnavism and many subbranches of Shaivism (e.g., Lingayats) didn’t accept the Varna system. Shaktism started even before the varna system was first mentioned in Vedas. East and Northeast of India were major centers for Shaktism and even today the influence of varna system is very minimal in those geographies. So historically large sections of “Hinduism” didn’t even subscribe to the Varna system, despite the fluidity in that system.
The Jati system did evolve into a rigid form, but the Bhakti movement revolted against this jati based discrimination. Started in 6th century in Tamilakam (land of Tamils), the Bhakti movement brought religious reforms in the Bharateeya society by focusing on devotion. Started by Alwars (Vaishnavites) and Nayanars (Shaivites) in the South, the Bhakti movement gradually spread to the Western India and later to the Northern and Eastern India. The Bhakti saints came originally from different varnas and jatis but later grew into saints and received reverence by one and all. The Bhakti movement and the religious reform was reaching its peak when the Mughals and Britishers were adopting ruthless tactics to drive large scale religious conversions in India.
In summary, there were significant sections of Bharateeya society that didn’t subscribe to the Varna system and there was significant and sustained movement (from 6th to 17th century) that brought religious reforms and opposed the jati based discrimination. Despite this sustained effort, the narrative that is often peddled is that the Indian society would have collapsed under the oppressive caste system without the intervention of the British and Western-educated elite.
Section 2 (The Fraud & The Propaganda)
Caste – A Fraud started by the Colonizers and continued by the Colonial Stooges
Many people believe that the Indian “caste system” as it exists today, is an ancient and intrinsic part of Indian society, but the reality is that it has been largely shaped by colonialism. By the time British landed in India, the rainbow Bharateeya society had a significantly large section of subcultures which didn’t accept Varna or Jati, a large section of people who accepted a fluid varna system and another significant section entangled in rigid Jati based discrimination. But there was no universal “caste” system.
Introduced in a small way by the Portuguese, the term “Casta” (or lineage) was appropriated and propagated on a large scale by the British as “Caste”. Partly for the convenience of administration and partly as part of their “divide and rule” strategy, the British forced Indian Varna and Jati system into “Castes” and “Sub Castes”.
The British had a clear strategy of divide and rule when it came to India. They realized that the caste system could be used to their advantage, and they took advantage of it. They created caste-based army units such as “Jaat regiment”, “Rajput regiment”, “Gorkha regiment” etc. These units continue even till today. The British also recruited the “upper castes” into administrative posts and military roles. By doing this, they created a class of people who were loyal to them and helped them maintain their control over India. And they unleashed the proselytizing missionaries on the “lower castes”.
One of the most glaring examples of the British ploys is evident from a survey they did before forcing the British education system in India. The survey was conducted in 1822 by Sir Thomas Munro, the Governor of Madras. This survey was conducted to gain insights into the indigenous education system so that the British could take “necessary” actions to “reform” the education system. The survey was conducted in 20 districts of Madras Presidency. These districts had 12000+ schools which were providing education in Tamil, Kannada, Telugu, Malayalam, and Odia.
The survey revealed that education was free for all, and teachers as well as scholars were derived from every class and caste. Of the total number of scholars in Madras Presidency, only 22% were Brahmins, 10.4% percent were Vaishyas, while Shudras and other castes constituted 60%. Muslims constituted 7.2%, not in disproportion to their population. In 6 Telugu speaking districts, Brahmins, Kshatriyas, and Vaishyas provided 57% of scholars and Shudras and other castes provided 39%. In 10 Tamil speaking districts (supposed to be home of die-hard Brahmanism), the “upper” castes accounted for only 17% of scholars while Shudras and other castes accounted for 76.7%. Even in districts of Bengal and Bihar, only 24% of scholars were Brahmins. In the survey about teachers in Bihar and Bengal, less than 10% teachers were Brahmins.
Madras Presidency reported 1000+ colleges where the subjects that were taught were – grammar, literature, mathematics, astronomy, astrology, law, logic, Vedanta, philosophy, Veda, and shastra. Some colleges even taught other subjects like music and medicine. There existed a lot of flexibility in the language of instruction. E.g., in Tamil speaking Coimbatore there were 671 schools teaching in Tamil, 38 teaching in Kannada, 25 teaching in Telugu, 14 teaching in Hindi and 10 teaching in Persian.
The British historians prior to Independence and the post-independence Marxist and Nehruvian historians selectively suppressed these facts that clearly established the inclusive nature of Bharateeya society and ran a one-sided campaign portraying Hinduism as a bundle of casteist evil. We are yet to discover many such truths and facts suppressed by the Colonizers and their post-independence stooges.
Casteism – A Selective Vicious Propaganda against Hinduism
The myth of an all-encompassing caste system in Hinduism, propagated by Marxist and liberal propaganda, is far from the truth. In fact, worse oppression and discrimination have been rampant in cultures outside of Bharat. Oppressive class structures in European societies existed until the 19th century, and near-annihilation and subjugation of natives in America are just a few examples. The British also displayed a sense of superiority and condescension towards anything Indian, and their atrocities on the Indian public, including massacres and famines, are well documented. Additionally, the slave trade in European and American geographies, persecution of Jews across Europe, communist totalitarianism in the former Soviet Union and China, and inter-religious and intra-religious oppressions in the Middle East are just a few examples of how oppression has existed throughout history.
However, none of these oppressions are labeled as religious oppression. None of them were committed by Christians or Muslims, and history tries to portray them as social issues or the actions of random individuals. But when it comes to oppression in Bharateeya society, it is considered a religious oppression perpetuated by "Hinduism."
I am not suggesting that Christianity or Islam be tarnished for the atrocities committed by various individuals, groups, and societies at different times. However, the question arises: why tarnish "Hinduism" when evidently, a large section of Hindus never subscribed to the Varna and Jati system, and the rigid Jati system was a social malpractice and not a religious prescription?
Even Muslim, Christian, and Sikh societies in India have rigid caste structures, not because of religion but due to societal structures. However, when it comes to Hinduism, the distinction between a social evil and religious prescription gets conveniently blurred. This is a misrepresentation of the true nature of Hinduism.
To keep this misrepresentation growing and to ensure that their vicious propaganda keeps thriving, the cabal started cherry picking some hymns or stories to retrospectively paint a color of caste to those. Let’s address some of those dead horse arguments that the liberal cabal continues to flog:
- Rigveda: One of the most common accusations against Hinduism is that the Rigveda established the hierarchy of castes. The Purusha Sukta in Rig Veda stated that the mouth was Brahmin Varna, shoulders were Kshatriya Varna, thighs were the Vaishya Varna, and the feet were the Shudra Varna. This hymn is often taken as evidence of a "hierarchy of castes" in Vedas. However, this interpretation is misguided, as it is merely a metaphorical reference to the different classes of society. What can we say about anyone who views the human organ system with a perspective of one organ being superior to another organ?
- Ekalavya: Another common accusation against Hinduism is that Ekalavya was a victim of casteism. The story of Ekalavya from the Mahabharata is often cited as an example of casteism, where Ekalavya, a member of the Nishad community, was allegedly oppressed by the Brahmin Guru Dronacharya. However, this argument is flawed, as it conveniently ignores the fact that Ekalavya was the son of a military general of Magadha, which was ruled by Jarasandha, a threat to Hastinapur. Dronacharya was only fulfilling his commitment to Hastinapur by reducing the threat of an able warrior on the enemy side. The same propaganda agents do not talk about the story of Vyadha Gita (in which a Shudra becomes a teacher to a Brahmin) which is also a story from Mahabharata.
- Education: Another common argument against Hinduism is that education was monopolized by Brahmins. However, as evident from the survey of Sir Thomas Munro, nothing could be far from the truth. The survey revealed that most students and teachers in schools were not Brahmins but belonged to other varnas. This indicates that education was not monopolized by Brahmins but was available to people from all varnas.
- Manu Smriti: Finally, the Manu Dharma Shastra is often cited as evidence of casteism in Hinduism. However, this argument is based on a misunderstanding of the nature of Hindu scriptures. Hindu scriptures are categorized as Shruti and Smruti. Shruti refers to knowledge that is "revealed" to the rishis and hence cannot be edited or modified. Vedas belong to the Shruti body of knowledge. Smriti refers to the body of knowledge authored by humans and is subject to modifications. Manu Dharma Shastra is a Smriti and is like a prescriptive guidance for social order. While some of the recommendations in Manu Smriti may not be applicable to today's world, the same can be said of any constitution or rule book from the past. For instance, the American constitution validated slavery until a few decades ago. However, Americans do not judge their Christianity based on a 17th or 18th century rule book, and neither should Hindus judge their religion based on a book of recommendations that was written some 2000 years ago.
Conclusion
In this article I attempted to provide a brief overview of the Varna and Jati systems, their historical evolution, and how they were reformed by various sects of Hinduism and the Bhakti movement. I also highlighted how these structures were exploited first by the British and later by the liberal cabal in their attempt to attack and weaken Hinduism. However, as I said earlier, my effort is not to put sense into the minds of hopeless intellectuals, but to provide a perspective that reasonable individuals can consider, study further, and form their own objective conclusions without falling prey to agenda-driven false narratives built on the garbage produced by several drainage inspectors starting from likes of James Mill and Thomas Macaulay in 19th century to Miss Mayo in pre-independence 20th century to Romila Thapar and Irfan Habib in post-independence 20th century to the contemporary drainage inspectors like William Dalrymple and Audrey Truschke.
