CASTE AND VARNA – PART I

1. There are people who have the fancy to say Casteism is the bane of Hinduism.

2. Is it really true that casteism is a product of Hinduism?

3. Many people, actually almost 100% dont know what is a caste! They know caste is a barrier but have no clue beyond that.

4. Caste is endogomous meaning you are born into a caste. It means you are of the same caste as your parents.

5. Caste is compartmentalized. It means you follow the profession of your father and if you try someone else’s job they will resist.

6. You have to marry within your caste which means the caste walls are secure and no one breached it.

7. In caste system you have option on what you can learn, what you can practice and what you can enjoy.

8. How many can clearly articulate in a dispassionate, objective and logical way that the castes tend to stay as it is?

9. How many have clearly understood what is it that sustains the caste system and what will tend to destabilize it?

10. The anti-Hindus blame it on Hindus so they will benefit out of the destruction of Hinduism. But are they right?

11. Those who decry casteism as a curse of Hinduism are ignorant ones for they do not know that casteism comes back to lives in their remedy!

12. All secular, democratic countries are rampant with casteism, and wage slavery. Purushartha is unheard of in secularism.

13. If I say our Dharma is the anti-thesis of casteism it will startle some for they have been ingrained with a lie in their very being.

14. People today are products of British and of their successor the Congress with their lies and distortions of our society.

15. I want the people who were misled on the question of caste as a Hindu heritage to use their buddhi to redeem themselves.

16. True abolition of Caste is possible only by refusing all incentives to remain in the caste such as BC, OBC, SC etc.

17. I will also explain that going back to our Varnasrama Dharma alone guaranteed total freedom not compartmentalization of castes.

18. Caste had never been a Hindu thinking. Linguistically too, we find no word for ‘caste’ in any of the native languages of India.

19. Caste had never been a Hindu thinking. Linguistically too, we find no word for ‘caste’ in any of the native languages of India. I have to repeat this!

20. Max Weber also holds that the Vedic varnas were not castes.

21. Romila Thapar too opines, on the basis of her more recent studies, that varna is not caste and it is the word jati which represents caste.

22. In Bengali and Assamese, jati means ‘nation’, and not caste. .

23. The word jati therefore meant nation before caste system was established in India.

24. Using a native word for a foreign meaning is a secular perversion inherited from the English.

25. Tamil, Bodo, Dimasa, Naga, Khasi, Tripuri, Santal, Kurukh and many other languages use the word jati to mean ‘tribe’.

26. Only foreigners had castes among them. Persian Zat (also in Pushto) meaning caste got imported into India along with the Muslims.

27. Word zat is Pushto, where it means caste. Bad-zat means born in low caste. Because any Bharathiya language does not have letter z it became Jat.

28. Another word meaning caste today in North India is biradari which too is Persian in origin. Jat & Biradari words came to India with Muslims.

29. That means currently used Indian word for caste jati is a product of derivation from Persian zat and not the same word as Sanskrit jati.

30. Al-Biruni, who visited India in about 1000 AD was Persian & he used zat for caste & noted that Hindus used the word varna & took it for caste

31.The fact that caste was absent from early Indian society, was noted by no less a person than Bhim Rao Ambedkar.

32. प॒द्भ्याग्ं शू॒द्रो अ॑जायतः The association laboring people with feet of divine is also to be taken with our worship of feet of the divine.

33. Shudras were certainly revered in the Vedic society and explicitly mentioned in Vedic hyms.

34. Veda salutes carpenters, cart-makers, pottery-makers, blacksmiths, bird-hunters, fishermen, bow-makers, hunters & dog-eaters in the hymns!

35. नमः पुञ्जिष्टेभ्यो निषादेभ्यश्च वो नमो – We salute the bird-hunters and the nishada (fishermen) [i.e.tribal people]

36. नम इषुकृद्भ्यो धन्वकृद्भ्यश्च वो नमो – We salute the arrow-makers and the bow-makers (artisans).

37. नमो मृगयुभ्यः श्वनिभ्यश्च वो नमो – We salute those who live by hunting animals, and we salute those who survive on dogs.

38. These are from Krishna Yajurveda (Taittiriya Samhita). Similar verses are to be found in Shukla Yajur Veda too.

39. The hard work of the shudras was considered with tapa or worship and this has been acknowledged in the Veda.

40. Shatapatha Brahmana says: “Tapase shudram, tapo vai shudras tapa eva tat tapasa samardhyatyevameta devata…” meaning follows.

41. Shudras are like taporupa, ascetics, their hard work increases the wealth and tapas of society.

42. Kunal (2005) provides a large compilation of mantras expressing respect for the shudras from ancient Hindu texts like the Vedas, the Purana.

43. Our Smrithis and PuraNas remained unwritten and transmitted by word of mouth. Only got written down between 7th & 11th century.

44. The Apastamba Sutra gives due respect to the working classes by stating that the knowledge of the shudras is equivalent to the Atharva Veda

45. The skills of the shudras were considered at par in status with the skills of the brahmanas in Apastamba Dharma Sutra.

46. In the Mahabharata Rishi Parashara compares shudras with God Vishnu, and explains this to king Janaka, both of whom were great scholars.

47. Vaideha! Kam kam shudram udaharanti dvija maharaja shrutopapannah. Aham hi pashyami narendra devam vishvashya Vishnum jagatah pradhanam.

48. O Vaideha, the brahmin scholars of Vedas compare the shudras with Brahma; but I see the shudras as the Lord of the world, God Vishnu.

49. Kam is Brahma as explained in the Shatapatha Brahmana 2.5.2.13: “kam vai prajapatih”

50. We find Nishada-gotra Brahmana mentioned by Panini. So to say Nishadas are sudhras is wrong.

51. In all likelihood, Ekalavya would have become a Nishada-gotra Kshatriya had he been allowed to pursue archery.

52. Because Drona did not refuse to teach Ekalavya saying giving any such false reason that he is not a kshatriya.

53. Drona simply exercised his right to refuse to teach as no one has a right to demand that he be taught.

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