One
aspect of Hinduism that is unique, controversial but so intrinsic to
the religion is the Caste system. So many saints, reformers and even
outsiders have tried to eradicate or avoid it but the system continues
to be alive and vitiate the society from attaining the much needed
harmony in modern times. The modern education system was expected to
produce men and women with no castes and creed. But we have seen that
the ‘ugly’ caste feelings are much more among educated class and more
so when it comes to social affairs like marriages and rituals.
Instead of wasting time to eliminate an essential feature of our own
religion, I feel it is worthwhile exploring mechanisms for effective
and quick reforms. Any religion that refuses to reform with the times
will be relegated to oblivion and insignificance. We have classic
examples of this natural phenomenon in India itself in Buddhism and
Jainism. A simple and clear reform, not affecting the basic nature, is
the need of the hour if Hinduism is to find its place as one of the
best ways of life in twenty first century. A knowledge based liberal
democratic religion is indeed the best suited for the modern age of
information, knowledge and freedom.
Any religion that refuses
to reform with the times will be relegated to oblivion and
insignificance. We have classic examples of this natural phenomenon in
India itself in Buddhism and Jainism. A simple and clear reform, not
affecting the basic nature, is the need of the hour if Hinduism is to
find its place as one of the best ways of life in twenty first
century.
Mismatch
A clear mismatch exists between the classical four tier Caste system
mentioned in the scriptures and the present day Hindu society. We find
thousands of castes and sub-castes instead of a clear cut division into
four. Across India, we find only the Brahmins having some similarity but
other groups are let to choose their Castes according to the political and
economic clouts.
For example, in Kerala, no one knows who are the Kshatriyas, Vysyas and
Sudras. We have always considered Namboothiris to be the Brahmins in
Kerala but there have never been a consensus on the other three castes.
Other categories of people like Nairs, Ezhavas, Thiyas, Parayas, Pulayas
etc. etc. have been classified under various castes in various times
according to different scholars. The situation is very much similar in
other states as well.
I strongly feel that we can positively utilize this mismatch between the
classical four tier Caste system and the hundreds of castes that exist
now. It is possible that we are confused between Gothras and Castes. All
these present day categories like Jats, Rajputs, Nairs etc., etc., are
essentially Gothras and are akin to the tribes in Africa and Arabia. Even
if some scholars feel otherwise, I feel a lot of our problems can be
solved if we define it that way. The present day names can continue as
such provided they are considered as Gothras (or some other new name)
instead of Castes. At one stroke, we can continue with the present naming
systems and social groupings but can do away with the Caste problems.
Reform
Since the four tier system is referred in our scriptures at various places
and cannot be undone or wished away, all that is required is a different
way of looking at the Caste system. I propose a system in which all of us
Hindus live through the Sudra, Kshatriya, Vysya and Brahmin Castes as
different stages in our lives.
If one goes back to the origins of Caste system, it is nothing but a
scientific and systematic structuring of the then society according to the
tastes and talents of the people. The hereditary principle which created
bad blood in later years is nothing but a clever move on the part of
Brahmins to keep the power within their kith and kin. We find this no
longer valid and practical. Most children of Brahmin parents do not study
scriptures, do not practice rituals and do not live like Brahmins. So how
can they continue to ‘enjoy’ and monopolize Brahminhood? Similar is the
case with all other castes, as they are classified now.
In the classical definition of Caste System, the different qualities
attributed are as follows :
Essentially all of us are
Sudras at birth and it is evident from the qualities attributed. It is
something like starting on a clean slate. The average age of a human being
is now 80 years and it is logical to assume that we exhibit Sudra like
qualities until one fourth of our lifetime i.e till the age of 20. In the
next phase i.e till the age of 40, we are strong, physically active and
exhibit qualities of a Kshatriya. This is the period most of us marry and
rear children. Strong and fighting qualities are required to protect the
family and feed them. In the next phase i.e 41 to 60, we all become
worldly wise and participate in one form or other of wealth creation for
the family and society, which makes us good Vysayas. And finally, in the
last phase, we tend to concentrate on spiritual activities and get ready
to depart. We all try to become ideal Brahmins in the age group above 60.
Thus all of us Hindus, irrespective of our Gothras, pass through the four
tier Caste system as envisaged in our scriptures and live an ideal life
fulfilling all the necessary conditions required at various phases. It is
this minor reinterpretation of the Caste system that will bring about
drastic changes in the way Hindu society would think. All that we need is
disassociating the classical Caste system from the present arrangement we
have.
Advantages
The distinct advantage of such a reinterpretation of the Caste system is
the little or minimum changes that will result in the present social
symbols. All the present day laws and rules can continue as such if Caste
is replaced by Gothra in the statute. For example, Scheduled Castes and
Scheduled Tribes will merge and change to Scheduled Gothras. And they can
enjoy the same reservations they are entitled to. The bad name attributed
to Hinduism on account of the caste discrimination will vanish in one
stroke. All present day names and surnames can continue without any
change, but no Gothra will be automatically associated with any one of the
four castes. This means nobody is a Brahmin or Kshatriya or Vysya or Sudra
throughout his or her life. It all depends on age and qualities. In the
long run, the bad blood generated so far would fade out and Hindu society
would be much more harmonious and stronger.
Remarks
Success of all this depends on the approval and blessings of the prominent
religious leaders and institutions. It would be one of the most popular
and progressive decisions anywhere in the world, if one ‘Dharm Sansad’ is
called specifically to endorse such a viewpoint and root out causes of
caste discrimination once for all from the mind of modern Hindus. It is
high time the nationalist and patriotic forces in our country realized the
importance of such a reform is equal to that of the Ram temple at Ayodhya,
if not more.
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