Chanakya National Law University

Introduction
Indian social history can be categorized into four main cultural phenomena over
the last four thousand years. Starting with the Indus river valley civilization,
Indian social theory has been the direct result of a 'dialogue' between varying
religious ideologies and their adherents.
Beginning in approximately 2500 B.C.E. (before common era-equivalent
to A.D., anno domini), the Indus Valley Civilization, also known as Harrappan
Civilization, grew up around the Indus Valley in two cities: Harrappa and
Mohenjo-Daro. Each city was rigidly designed into a latticework of streets that
express the orderliness of the culture. A uniform system of measures and weights
has been established by archeological evidence in the marketplaces, which further
expresses the society's preference for ordered systems. Harrappan Civilization
was also characterized by religious sexual imagery. Two coinciding iconographic
systems were developed in the Indus Valley. On the one hand, there were phallic
images associated with animals and animal-man combinations. Contrastingly,
mother goddess icons have been found in homes and distinct from the masculine
images, which occur on small plates (seemingly of some undetermined mercantile
or political meaning).
The citizens of Harrappa and Mohenjo-Daro also clung to a rigid dualism
of purity and pollution. They were among the first civilizations to establish a
functioning system of sewage and plumbing and they also placed community
baths in prominent locations in their cities. The various concerns of the Indus
Valley Civilization would come to find new homes in the later religious systems
that would dominate Indian thought until the coming of the Muslims in the 11th
century of the Common Era.
First among India's non-indigenous religious systems to develop was Hinduism,
which had strong ties to the Indo-Aryan people who moved south through India
and displaced the Indus Valley Civilization. Hinduism is based upon three

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primary texts: the Vedas (written 1400-1000 B.C.E.), the Upanisads (written 900-
500 B.C.E.) and the Mahabharata (400 B.C.E. to 400 C.E.). The works of
Hinduism describe two dynamic social systems: the varna system, better known
as the caste system, and the asrama system, which is based upon age.
The varna system has its origins in the conquering Indo-Aryan tribes, who set
about creating a servant class out of the indigenous Indians during the latter half
of the second millennium B.C.E. and the first half of the first millennium.
Although the Vedas spoke of four varnas: Brahmans, Ksatriyas, Vaisyas, and
Sudras, the actualization of the Hindu social system provided for only two major
classifications: Brahman and non-Brahman. It is from this distinction that a
conflict arose between the priestly teachers (Brahmans) and political
leaders/warriors (Ksatriyas). In ancient times, social mobility existed and an
individual could move from one varna to another, though with some difficulty. In
modern times (since the coming of the British to India and their rugged
reclassification of the castes), such social mobility is almost extinct.1
‘Varna’ literally means ‘group’ in Sanskrit. With the advent of the Aryans the
ancient Indian society got divided into four sections-Brahmin, Kshatriya, Vaishya
and Sudra. The reference to the Varna System can be traced back to the religious
texts of the land. In Mahabharata (Anusasana Parva, Chapter 163) it is said: "O
Devi, if even a Sudra is actually engaged in the occupation and pure behavior of
a brahmana, he becomes a brahmana. Moreover, a Vaishya can become a
Kshatriya. Therefore, neither the source of one`s birth, nor his reformation, nor
his education is the criterion of a brahmana. The vritti, or occupation, is the real
standard by which one is known as a brahmana." So it is not birth but one`s
karma that decided his class.
The Varna system was, thus, merely based on occupations. The first 3
Varna is called twice born. It implies that they have come of age and are eligible
to study Sanskrit and the Vedas and perform Vedic rituals. The thread ceremony
marks the second birth among the Indian male. For girls it is during their marriage
1
http://www.essortment.com/all/ancientindianc_rraf.htm

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that a thread is tied round their hands to mark the second birth. Besides Hindus
this custom is also prevalent with the Jains. The definition of the Varna System of
the Later Vedic Period underwent a huge change with time. The class system gave
way to caste system. The caste of an individual was decided by his birth. Hence, a
rigid one replaced the flexible Varna system. The caste system in ancient India
divided the masses and brought in inequality and suppression.
The Indian Varna System was primarily divided into four main sections: -

1) Brahmin:
At the top of the social hierarchy were the Brahmins. The sages of Indian
culture are all Brahmins. Besides they were wise men who imparted
knowledge and wisdom to the society. They were highly respected in the
ancient Indian society. They were the advisors in the royal courts. In the
post Vedic Age they became oppressive and exploited and misguided the
society.
2) Kshatriya:
The warrior or the ruling class ranked second in the Varna System. They
were the protectors of the society. The kshatriyas were depicted as gallant,
courageous and intelligent. They were the true patriots. With the evolution
in the caste system their position in the society more or less remained the
same.
3) Vaishya:
This was the merchant class. The caste system had little effect on them.
They were the moneyed class and contributed a great deal in the economic
growth of the nation. They were also responsible for introducing Indian
culture to other nations. The Brahmins kept them in good humor as
Vaishyas community constructed temples and other buildings for social
cause.2

2
http://www.indianetzone.com/21/sudras_indian_varna_system.htm

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4) Sudra:
The worst hit by the caste system in India were the sudras. They were
looked down as dasas and dashyush. In the post Vedic ages, there evolved
a new section of sudras known as untouchables. They were social outcasts
because they could not belong to any caste and did menial jobs. They were
denied entry into the mainstream.

Now since the status of sudras cannot be understood without going into and
learning about the history and origin of the varna system now called the caste
system let us have a look at the History and origin of varna system.

THE BEGINNING OF VARNA/CASTE SYSTEM:

There are different theories about the establishment of the caste system. There are
religious-mystical theories. There are biological theories. And there are socio-
historical theories.

The religious theories explain how the four Varnas were founded, but they
do not explain how the Jats in each Varna or the untouchables were founded.
According the Rig Veda, the ancient Hindu book, the primal man - Purush -
destroyed himself to create a human society. The different Varnas were created
from different parts of his body. The Brahmans were created from his head; the
Kshatrias from his hands; the Vaishias from his thighs and the Sudras from his
feet. The Varna hierarchy is determined by the descending order of the different
organs from which the Varnas were created. Other religious theory claims that the
Varnas were created from the body organs of Brahma, who is the creator of the
world.
The biological theory claims that all existing things, animated and
inanimate, inherent three qualities in different apportionment. Sattva qualities
include wisdom, intelligence, honesty, goodness and other positive qualities.
Rajas include qualities like passion, pride, valour and other passionate qualities.
Tamas qualities include dullness, stupidity, lack of creativity and other negative

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qualities. People with different doses of these inherent qualities adopted different
types of occupation. According to this theory the Brahmans inherent Sattva
qualities. Kshatrias and Vaisias inherent Rajas qualities. And the Sudras inherent
Tamas qualities. Like human beings, food also inherents different dosage of these
qualities and it affects its eater's intelligence. The Brahmans and the Vaisias have
Sattvic diet which includes fruits, milk, honey, roots and vegetables. Most of the
meats are considered to have Tamasic qualities. Many Sudra communities eat
different kinds of meat (but not beef) and other Tamasic food. But the Kshatrias
who had Rajasic diet eat some kinds of meat like deer meat which is considered
to have Rajasic qualities. Many Marathas who claim to be Kshatrias eat mutton.
The drawback of this theory is that in different parts of India the same food was
sometimes qualified to have different dosage of inherent qualities. For example
there were Brahmans who eat meat which is considered Tamasic food.3
The social historical theory explains the creation of the Varnas, Jats and of
the untouchables. According to this theory, the caste system began with the arrival
of the Aryans in India. The Aryans arrived in India around 1500 BC. The fair
skinned Aryans arrived in India from south Europe and north Asia. Before the
Aryans there were other communities in India of other origins. Among them
Negrito, Mongoloid, Austroloid and Dravidian. The Negrito have physical
features similar to people of Africa. The Mongoloid have Chinese features. The
Austroloids have features similar the aboriginals of Australia. The Dravidians
originate from the Mediterranean and they were the largest community in India.
When the Aryans arrived in India their main contact was with the Dravidians and
the Austroloids. The Aryans disregarded the local cultures. They began
conquering and taking control over regions in north India and at the same time
pushed the local people southwards or towards the jungles and mountains in north
India.
The Aryans organized among themselves in three groups. The first group
was of the warriors and they were called Rajayana, later they changed their name
3
http://www.indianetzone.com/21/varna_system_ancient_india.htm

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Rajayana to Kshatria. The second group was of the priests and they were called
Brahmans. These two groups struggled politically for leadership among the
Aryans. In this struggle the Brahmans got to be the leaders of the Aryan society.
The third group was of the farmers and craftsmen and they were called Vaisia.
The Aryans who conquered and took control over parts of north India subdued the
locals and made them their servants. In this process the Vaisias who were the
farmers and the craftsmen became the landlords and the businessmen of the
society and the locals became the peasants and the craftsmen of the society. In
order to secure their status the Aryans resolved some social and religious rules
which, allowed only them to be the priests, warriors and the businessmen of the
society. For example take Maharashtra. Maharashtra is in west India. This region
is known by this name for hundreds of years. Many think that the meaning of the
name Maharashtra is in its name, Great Land. But there are some who claim that
the name, Maharashtra, is derived from the Jat called Mahar who are considered
to be the original people of this region. In the caste hierarchy the dark skinned
Mahars were outcasts. The skin color was an important factor in the caste system.
The meaning of the word "Varna" is not class or status but skin color. Between
the outcasts and the three Aryan Varnas there is the Sudra Varna who are the
simple workers of the society. The Sudras consisted of two communities. One
community was of the locals who were subdued by the Aryans and the other were
the descendants of Aryans with locals. In Hindu religious stories there are many
wars between the good Aryans and the dark skinned demons and devils. The
different Gods also have dark skinned slaves. There are stories of demon women
trying to seduce good Aryan men in deceptive ways. There were also marriages
between Aryan heroes and demon women. Many believe that these incidences
really occurred in which, the gods and the positive heroes were people of Aryan
origin. And the demons, the devils and the dark skinned slaves were in fact the
original residence of India whom the Aryans coined as monsters, devil, demons
and slaves.

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As in most of the societies of the world, so in India, the son inherited his
father's profession. And so in India there developed families, who professed the
same family profession for generation in which, the son continued his father's
profession. Later on as these families became larger, they were seen as
communities or as they are called in Indian languages, Jat. Different families who
professed the same profession developed social relations between them and
organized as a common community, meaning Jat.
Later on the Aryans who created the caste system, added to their system
non-Aryans. Different Jats who professed different professions were integrated in
different Varnas according to their profession. Other foreign invaders of ancient
India - Greeks, Huns, Scythains and others - who conquered parts of India and
created kingdoms were integrated in the Kshatria Varna (warrior castes). But
probably the Aryan policy was not to integrate original Indian communities
within them and therefore many aristocratic and warrior communities that were in
India before the Aryans did not get the Kshatria status.
Most of the communities that were in India before the arrival of the
Aryans were integrated in the Sudra Varna or were made outcast depending on
the professions of these communities. Communities who professed non-polluting
jobs were integrated in Sudra Varna. And communities who professed polluting
professions were made outcasts. The Brahmans are very strict about cleanliness.
In the past people believed that diseases can also spread also through air and not
only through physical touch. Perhaps because of this reason the untouchables
were not only disallowed to touch the high caste communities but they also had to
stand at a certain distance from the high castes.
Therefore, the sudras were the most neglected and ill-treated section of the
society. Now let us study the position and status of Sudras in detail.

Status of sudras in ancient time

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Sudra was the last of the four sections in the Indian Varna System. Sudras, in the
Later Vedic Age, referred to those people who were laborers. This word has
evolved from Sanskrit "shuchAt dravanam" meaning a person who is in pain or
mourning. The word can also be found in Rig Veda. According to this text the
Sudras have originated from the feet of Lord Brahma. The origins of the Sudras
render the class with an importance of its own. Foot or the base is crucial for a
society. Thus according to the Vedas they form the base of Indian society. This is
the reason why the farmers, potters, cobblers and vendors belonged to this
community. The Sudras did any kind of work that the other three upper classes
denied to do. They served the society in a way no other community could. They
formed the support system of the ancient Indian society. In the Aryan society the
Sudras were considered as Dasas. They were primarily the Aborigines and
probably spoke in Dravidian language.4 If such ideas are indeed true then the
Sudras can be considered as the descendants of creators of Indus Valley
Civilization. In accordance to another theory the Dasa, Dasyus or Pani were
Iranic. By "Dahyu" the Iranians meant tribe, province and district. Hence this
suggests that the Dasas were merely a tribe. The ancient texts of India simply
assume that the Sudras are part of society and no mentions of any such conquests
are to be found.
The concept of Untouchability came into existence at a much later stage.
The Later Vedic age was known for its social flexibility. Hence, Sudras in ancient
India were not barred from entering temples or denied participation in social
ceremonies. However, with the evolution of the caste system the position of the
Sudras deteriorated. The practice of untouchability came into existence and they
were treated as social outcasts in the Indian society. What began merely as social
stratification gradually led to the division of the Indian society on the basis of
caste. Now in order to understand the status of sudras in a better manner let us
look at the various aspects of their life in the ancient period.

4
www.wikipedia/varna_system_htm

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Social Status of the Sudras:

According to the Dharmsutras and various jataka stories the sudras living
conditions and their social life was really miserable in the ancient India. It says
that the sudras who were hired servants were given used and torn clothes to wear.
Since they were the lowest caste therefore they were not allowed or not accepted
by the higher caste as their acquaintances, friends and neighbours. They were
neglected by the higher classes. They were treated as the outcasts or untouchables.
They were considered as the people who did not maintained personal cleanliness
and hygiene. Seeing these people was considered in auspicious by the higher
classes of the varna system. They were generally dark-skinned people. As far as
marriage was concerned the sudras were not allowed to marry a girl or a boy who
belonged to any of the higher classes. According to Manu, a sudra was not
allowed to carry a corpse of a Brahmin. Even the murder of a sudra by a brahman
was considered to be a murder not more than of a cat or a dog. This itself signifies
that the status of the sudras was not more than that of animals. The treatment
given to them was inhuman. The dead bodies of the sudras were not allowed to be
buried at the places where the dead bodies of the other higher classes of the varna
system were buried. In the context of the social status of the sudras Wilkins has
rightly said, “the Sudras were not originally part of the Hindu system, but were
engrafted into it…” The inhumane behavior crossed its limits when a section from
among the sudras was sub-divided and named as untouchables. The untouchables
were the most pitiable people of the varna system. They were ill-treated like
animals. They were considered to ungodly creatures. They were not given any
respect in the society.

Economic status of the sudras:

The sudras were basically the downtrodden people. They were the service class.
They used to do the menial jobs. They were economically weak. They consisted

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of mainly the farmers, labourers, servants etc. the main work assigned to them
was to serve the higher classes. They were even treated as slaves. The higher
classes used to exploit them badly by employing them in heavy work and not
paying them accordingly. They were given low quality food instead of payment
by their masters. Even when they got salary it was so less that they were not able
to fulfill their basic needs. They were hardly able to earn their daily livelihood.
Therefore it can be said that they were poor, downtrodden and exploited people.

Religious status of the sudras:

In the early Vedic period, when the varna system was based on the occupation the
sudras were allowed to participate in several religious rites. They were allowed to
participate in the preparation of the offerings for the God along with the members
of the varnas, although the mode of address employed for them reflected their
lowest place in those rites.5 But from the post vedic period onwards, they were not
allowed to take part in any of the religious rites. They were started to be
recognized as untouchables and impure form of human beings. The sudras were
not allowed to enter temples, they were not allowed to cite or hear Vedas. They
were not allowed to study Vedas. They were not allowed to have the offerings of
the God. Brahmans refused to become the gurus of the sudras. A Sudra had no
right to hear or read a sacred book and if he did so then he was severely punished
for the same. They strictly prohibited to enter into temples or to pray before any
god. So this was the religious status of the sudras.

Political Status of the Sudras:

Manu supplies considerable information about the position of the sudras in the
post-mauryan polity. He lays down that a snataka should not dwell in the country
of a Sudra Ruler. This apparently points out to the existence of sudra rulers
during this period. But here also the discrimination was there, the rulers who

5
Ram Sharan Sharma, Sudras in Ancient India,(4 th edn., 2002) pg. 79

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belonged to the higher classes they did not accept the sudra rulers. They
prohibited their citizens to go into the empire of a sudra ruler. They did not accept
the gifts of the sudra rulers. Manu in his law books have also said that the a
brahman can interpret the law but a sudra ruler can never be appointed as a judge.
Manu has also mentioned about the qualifications to become a ruler failing which
the province of that ruler will be given to some other ruler. Since the sudra rulers
could hardly fulfill these qualities therefore they were thrown out of the throne.
Stigma faced by the Sudras;
The biggest stigma faced by the sudras was the untouchability. The Sudras were
declared untouchables by the Brahmins. Brahmins declared that the sudras were
the people who were unclean and so they should not be allowed to live in the
society with the other sections of the society. The higher classes believed that if
they allowed sudras to live with them then they would be badly cursed by the
God ant they would face the ills. Because of this belief the sudras were thrown to
live at the end of the villages. They were not allowed to use public properties like
wells, rivers. They were not allowed to dine at the places of religious importance
or where the higher classes used to dine. Even their shadow was considered to be
impure. They were purely the outcasts of the society. They were not considered to
be a part of the society.6

Besides this, the punishments prescribed in the Manusmiriti for the civil
and criminal offences committed by the sudras were really severe in comparison
to the other classes. For just an instance the punishment for the offence of assault
was that of cutting the limbs for sudras and for the other higher classes
punishment was of lower degree. So these are all the stigmas and the hardships
faced by the sudras.

Educational status of the sudras:

6
C F Thompson, Sudras in Ancient Greek Society, ii, pg. 194-196

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Since, in the ancient time it was only the Brahmins who imparted knowledge to
every class of the society and this only class was prohibited to impart any kind of
knowledge to the sudras by the law books of the ancient time therefore the sudras
were also prohibited to learn. They could not get knowledge and education. It is
mentioned by the many of the historians in their books that no Brahmin was
allowed to become a guru of a sudra.
Therefore, after learning about the various aspects of their life it can be
said that the sudras were the most miserable class of the Hindu caste system.
They were ill-treated by every section of the society. They were not considered as
human beings by the other sections of the society. They were not allowed to take
knowledge. In a way, it can be said that the sudras were there only to serve the
upper classes. They were denied of any rights. They only had duties to fulfill.7

Development and status at present

There have been challenges to the caste system from the time of Buddha,
Mahavira and Makkhali Gosala. Opposition to the system of varṇa is regularly
asserted in the Yoga Upaniṣad-s and is a constant feature of Cīna-ācāra tantrism, a
Chinese-derived movement in Asom; both date to the medieval era. The Nātha
system, which was founded by Matsya-indra Nātha and Go-rakṣa Nātha in the
same era and spread throughout India, has likewise been consistently opposed to
the system of varna.

7
http://adaniel.tripod.com/origin.htm

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Many Bhakti period saints rejected the caste discriminations and accepted
all castes, including untouchables, into their fold. During the British Raj, this
sentiment gathered steam, and many Hindu reform movements such as Brahmo
Samaj and Arya Samaj renounced caste-based discrimination. The inclusion of
so-called untouchables into the mainstream was argued for by many social
reformers. Mahatma Gandhi called them "Harijans" (children of God) although
that term is now considered patronizing and the term Dalit (downtrodden) is the
more commonly used. Gandhi's contribution toward the emancipation of the
untouchables is still debated, especially in the commentary of his contemporary
Dr. B.R. Ambedkar, an untouchable who frequently saw Gandhi's activities as
detrimental to the cause of upliftment of his people.8
The practice of untouchability was formally outlawed by the Constitution
of India in 1950, and has declined significantly since then, to the point of a
society allowing former untouchables to take high political office, like former
President K. R. Narayanan, who took office in 1997, and former Chief Justice K.
G. Balakrishnan.
Sudars in the present era are known by the name schedule caste and
schedule tribe. Though their status have been improved to a considerable extent
due to the special provisions provided by the government for their upliftment yet
a lot needs to be improved. The urban sections of the modern Indian society are
becoming free form the evil clutches of the caste system but the people in the
rural areas are still following the evil practice of the caste system and
untouchability. The sudras in the present era are allowed to study, they are even
seen at the highest and dignitary posts in India. All this definitely shows a change
and improvement in their status. The children belonging to SCs are now going to
schools and colleges and studying with the children of other castes, they play with
them, they dine with them and gradually the gap between the classes is reducing.
This is definitely a positive change in the society and it will lead to the upliftment
of the lower castes and prosperity of India.
8
http://www.ambedkar.org/News/JusticeK.htm

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Critical analysis
Critical Analysis of Caste System:-
The Hindu caste system had its own merits and demerits and should not be judged
purely based on the social values of today. Inequalities and social divisions based
on economic and family status were not unknown in other parts of the world. The
Nordic races followed some form of caste system. The Greeks and Romans had
freemen and slaves. The British, the French and the Russians had their landed
gentry and nobility in contrast to the commoners and peasants who were subject
to unjust taxes and unequal treatment. The new world had its own slave system

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practiced for nearly two centuries. Compared so some of these systems and
practices, the Hindu caste system was more humane and gentle. Although the
untouchables were excluded from social interaction, they were free men within
their own world. So were the sudras. The Romans had their slave revolts. The
French had their revolution.
The injustices of American slave system produced deep rooted aggression,
resentment and frustration in the USA. But the low castes in India never launched
large scale organized revolts or violence against the upper castes because there
was no physical suppression of castes but only limitations of opportunities
imposed by tradition and religious beliefs. There were rigid walls among the
communities but within the walls life went on as usually independent of how
others lived. It is in this context one should examine the advantages and
disadvantages of Hindu caste system which are listed below.
Advantages of the the Hindu Caste System are as follows:-
Continuity of traditions:
It would be unfair to say that the caste system had no merit, because if it were true
it would not have survived for so long. If Hinduism survived amidst many
competing traditions, religions and foreign invasions, without a central authority
and with so many centrifugal forces working from all directions, a great deal of
credit ought to go to the rigid caste system that discouraged people from
experimenting with their faith and beliefs acting as a binding force and kept them
within the boundaries established by the scriptures and the tradition. A vast
majority of the Hindus were illiterate, but were not unaware of the laws of karma
or the implications of violating caste rules or their commitment to their caste
based family occupations and its role in ensuring their family well being and
survival.
Division of labor:

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The caste system promoted division of labor and specialization of knowledge

which helped each family perfect and improve their vocational skills and continue
them from generation to generation.
Bonds of Brotherhood:
The caste system contributed to the development of caste based guilds in the
urban areas, which acted like social and labor unions. They united people together
under a common purpose and provided some kind of social insurance against
unfair competition and unjust exploitation of labor. They ensured fair wages to
their members, loaned money to them acting like banks, helped the unemployed
to find work, in addition to promoting work ethics and standards of performance
among their members. In the rural areas the caste system brought together people
of the same caste and promoted unity, solidarity and fraternity among them,
strengthening the bonds of their relationships through marriage, friendship and
other forms of social and professional interaction.
Purity of lineages:
Because of the rigid rules regarding marriage and physical union among the castes
and prohibition of marriages with in the same gotras, many families were able to
maintain the purity of their lineage.
Unity in diversity:
The caste system was not a system of mere division of labor. While it
acknowledged birth related inequalities and karma based existential problems, it
also emphasized the underlying unity of all the castes and their divine nature as
products of a great cosmic sacrifice, arising from various parts of the universal
being. The original purpose of the caste system, at least in theory, was not to
exploit the weaker castes but establish social order, regulate the affairs of the
people and preserve the sacred law (dharma). God was the protector of this order
and it was also the responsibility of everyone to ensure that chaos and unrest
would not ensue from the intermixture and confusion of castes.
Disadvantages of the caste system are as follows:

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Exploitation of the Weak:

The Hindu caste system had inherent weaknesses which rendered it unjust and
exploitative over a period of time, giving rise to social injustices, disabilities and
inequalities among a vast majority of the people. Its rigidity and continued
practice exposed the weaker sections of society to unjust exploitation by the
socially and politically privileged groups in the name of religion and tradition.
Disunity and division of loyalties:
The caste system divided the society vertically and horizontally into several
groups and bred distrust and resentment. It promoted disunity, distrust and caste
prejudices among the people
Foreign domination:
The caste system weakened people's resolve to stand united against foreign
invasions. The physically strong sudras were condemned to pure agricultural
labor and menial jobs, while they could have been more useful as fighters and
soldiers in defending the land and the religion against foreign invaders. By
relegating the physically strong population to menial labor and ignoring them in
the political affairs of the country, except for tax and labor purposes, the Hindu
rulers deprived themselves of able bodied soldiers who could have defended them
and their empires against foreign aggression. It is interesting to note that the
Muslim rulers and the British who recruited people from all castes into their
armies were able to conquer the subcontinent and rule it for centuries.

Preferential Treatment:
The caste system was based on birth rather than individual talent and vocational
choice. This created many disabilities for talented individuals belonging to the
lower castes. The story of Ekalavya in the Mahabharata is a good example of how
the system preferred to protect the less competent or the incompetent among the
higher castes from the more talented lower caste persons in the name of dharma.

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This biased approach stilted the growth of the nation and contributed to its
downfall in course of time.
Political and military implications:
The caste system placed the foreigners on par with the untouchables and
prevented healthy exchange of knowledge and ideas. This worked to the
disadvantage of Indians in general and the armies in particular as it isolated
people from the rest of the world and prevented them from knowing about the
invading foreigners, their strategic moves and counter moves and methods of
warfare. The caste system also divided Indian soldiers on caste lines and created
groups within groups, making coordination a difficult task for the army generals.
Conversion to other religions:
Caste system indirectly contributed to the decline of Hindu religion as many
people belonging to the lower castes were converted to other religions to escape
the social indignities and inequalities associated with their castes. Buddhism,
Christianity and Islam thrived in India on the weaknesses of Hinduism rather their
own merits. Speaking of this subject, Swami Vivekananda commented in the
following words, "Was there ever a sillier thing before in the world than what I
saw in Malabar country? The poor Pariah is not allowed to pass through the same
street as the high-caste man, but if he changes his name to a hodge-podge English
name, it is all right; or to a Moahammedan name, it is all right. What inference
would you draw except that these Malabaris are all lunatics, their homes so many
lunatic asylums, and that they are to be treated with derision by every race in
India until they mend their manners and know better."
Instrument of oppression:
The caste system became an instrument of oppression in the hands of socially
privileged castes. Landlords and wealthy merchants exploited the lower castes
and subjected them to inhuman treatment without fear as the lower castes did not
enjoy equal rights nor the confidence of those who enforced the laws.
Untouchability:

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Caste system created a class of individuals who were regarded as untouchables

and treated as less than human beings. They were not allowed to enter the cities
and villages freely. People of higher castes were advised not to touch them or let
their shadows fall on them because the shadows were also treated as sources of
defilement. They were not allowed to draw water from the wells or ponds used by
the upper castes. In modern times, many untouchables converted to other religions
because they saw no hope in sticking with their traditional castes and among those
who did not opt for conversion, the educated ones are its worst critics.
Low self-esteem:
The caste system lowers the self-esteem of many and makes them feel bad about
their social status and caste identity. Since it is based on birth, there is nothing
much anyone can do about one's caste other than changing one's religion, a
decision that may have other social implications such as alienation from one's
own family, friends or community, accompanied by feelings of guilt and fear of
divine retribution. The caste system is a blistering and festering ancient sore of
Hindu society that evokes painful memories and keeps the Hindu society divided
forever.
Caste System in Modern Hindu Society:-
Today untouchability is a serious crime. But the idea of caste system still prevails
in the minds of many Hindus. The following points are worth noticing:
1. Inter caste marriages are not approved in many traditional and rural families.
2. Caste based organizations and associations still exist in India and play acrucial
role in perpetuating the idea of caste.
3. Upper caste people are unhappy with the government's reservation policy and
their grievance is not entirely unfound. Some castes demand the government to
recognize them as scheduled castes or tribes and from time to time resort to
violent agitation over the issue.
4. Caste conflicts often lead to violence and bloodshed in the rural areas and
college campuses.

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5. In many educational institutions students tend to group themselves on the basis

of castes, often with the tacit connivance of teaching faculty and local politicians.
A similar trend is often noticeable in the work places also. Scheduled caste and
tribe unions and organizations often put undue pressure on the government and
managements using their protected status. Frivolous complaints of discrimination
and bogus criminal cases against officers of higher castes to settle some past
scores are not unknown.
6. In Indian politics, caste is a powerful factor. In many states of India political
parties are identified on the basis of dominant castes that support them. During
general elections many politicians appeal to the baser instincts of people using
caste affiliations. They shamelessly and clandestinely seek votes in the name of
caste.
7. Indian temples are still under the siege of caste chauvinism. The temple
administrations, some of which are managed by government officials, do not
recruit people from other castes to act as temple priests. They also often perform
purification rituals for caste transgressions which invite lot of public criticism.
The priesthood continues to be an exclusive privilege of the Brahmins and no
noticeable effort has been made to encourage people from other castes to study
the Vedas and join the priesthood.
8. Discrimination continues in several states in remote areas. There are still people
who would not let low castes draw water from their wells and would not let them
sit in the same row to share food. The lower caste people continue to be employed
by the higher castes in the rural areas to perform menial and degrading jobs. We
do not see the opposite happening anywhere in the country, except perhaps in
companies and corporations owned by a few lower caste Hindus.
Conclusion:
The caste system might have served its purpose in ancient times, but does not fit
into the values and principles of modern times, such as democracy, fundamental
rights, individual freedom, equality and non-discrimination. It does not uphold the

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values of modern Hinduism either, such as tolerance and universal brotherhood. It

does not validate the concept that all life is a sacred expression of divine will and
energy. Followers and upholders of Hinduism cannot and should not rationalize
caste system if they want to maintain the credibility of Hinduism as world religion
that can accommodate people of all nations, races and backgrounds.
Scholars tend to rationalize the caste system by quoting the Purushasukta
and the Bhagavadgita. They ignore the fact that these verses contradict the very
core values of Hinduism emphasized in the same texts and present a world view
that is a negation of Hinduism. If caste system is allowed to prevail, it would do a
much greater damage to Hinduism than any other disruptive force we can
imagine. We have already seen its negative impact. If Hinduism lost millions of
its followers to other religions and continues to lose so, it is because the lower
castes were pushed to the wall and made to feel bad about themselves. It is time
we consign the ancient law books such as Manusmriti to the dustbins of history
and move forward to establish an egalitarian society based upon firm ethical and
spiritual foundation upon which Hinduism can brace itself to meet the challenges
of the coming times and appeal to the inquisitive and advanced minds of the
future generations.

Bibliography
Books:-

 Majumdar, R. C., H. C. Raychaudhari And K. K. Datta,

An advanced history of India, New Delhi, 2002
 Raychaudhari, H. C., Political History of Ancient India,
6th edn., Kolkata, 2000

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 Sharma, R. S., Ancient India, 2nd edn., New Delhi,

1980.
 Sharma, R. S., Sudras in Ancient India, New Delhi,
Reprint 2002

Websites:-

 www.indianetzone.com
 www.reddiarypk.wordpress.com
 www.hinduwebsite.com
 www.bookrags.com

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