Class and Caste in Hinduism

Class: Introduction to Hinduism

Student: Maddy Jean-Claude Durr

Tutor: Dr. Rembert Lutjeharms Bhaktivedanta College (2010-11) Date: 13/01/2011

Maddy Jean-Claude Durr

Introduction to Hinduism

Class and Caste in Hinduism

CONTENTS
ABBREVIATIONS ...................................................................................................................................... 1

INTRODUCTION ....................................................................................................................................... 2

BODY ....................................................................................................................................................... 2

CONCLUSION........................................................................................................................................... 4

BIBLIOGRAPHY ........................................................................................................................................ 6

ABBREVIATIONS
AV. BG. BP. MS. Atharva Veda Bhagavadgita Bhagavat Purana Manu Smrti

Maddy Jean-Claude Durr

Introduction to Hinduism

Class and Caste in Hinduism

INTRODUCTION
Class and Caste are arguably integral parts of Hindu culture. They have been part of Hinduism throughout history and still play roles in modern, Hindu social context. Julius Lipner presents different opinions on the matter of Caste from many different sources. On the one hand it is stated that the Caste system is not essential (Lipner, 2002, p. 3)1 to Hinduism but at the same time another source suggests that No man can be a Hindu who is not in caste (Lipner, 2002, p. 3)2. Lipner will later note that for the overwhelming majority of Hindus, having a caste is the identifying factor that makes them consider themselves Hindus (Lipner, 2002, p. 10). Class is then closely related to Caste but Class seems to have a deeper scriptural significance. One objective of this presentation is to outline the structure of the Class System (Varna) in Hinduism. The next would be to establish the origins of the Class System. The presentation will also address the confusion of Class and Caste. Finally the presentation will address social hierarchy of Hindu Castes. Whilst dealing with the social hierarchy the concept of Untouchability will also be identified.

BODY
Its important to note, when talking about Class (Varna) and Caste (Jati) that some translators, in their use of English, will often simply use the latter (Caste) in place of the former (Class). This came up in referring to the four Classes in the Manu Smrti, where G.Buhler quotes the four castes (varna). [MS. 1.107] (Muller, 2002, p. 27) As one of many references, we find the four Classes (Varnas) mentioned in Bhagavadgita [Ch18.41] and they are classified as Brahmanas, Ksatriyas, Vaisyas and Sudras (Hill, 1973, p. 208). These titles seem to be the basis in terms of Class, and when a similar occupation to these is mentioned, under a different title, it would seem to suggest a Caste title. unbusinesslike Kayastha (Bhattacharya, 1995, p. 5) (business being a class occupation of the Vaisya). The Classes come from different roles in the social framework: Brahmanas being the teachers and priests, Ksatriyas being the administrators and warriors, Vaisyas being the merchants and farmers, and Sudras being the workers and artisans. The Visnu Smrti states clearly that the Brahmans duties are to teach Veda and to sacrifice for
1

Brockington, J. L. (1981). The Sacred Thread: Hinduism in its Continuity and Diversity. Edinburgh Uninburgh University Press, pp. 4-6 Quoted in Lipner (2002, 3). 2 Farquhar, J. N. (1913). The Crown of Hinduism. Oxford: Oxford University Press, pp. 214-16 Quoted in Lipner (2002, 3).

Maddy Jean-Claude Durr

Introduction to Hinduism

Class and Caste in Hinduism

others, the Ksatriyas is to practice with arms and protect the people, the Vaisya should tend cattle, practise agriculture and money-lending, and the Sudra should serve the other classes and practise art. (Flood, 2001, p. 59) Brahmanas were ascribed to be the holders of the Vedas and other books of knowledge (such as the Puranas and Mahabharata/Bhagavadgita), passing the mantras and information down from generation to generation. It is the Brahmanas legislation (scriptures) that seems to be the origin of the four Classes and their gradation thereof. (Bhattacharya, 1995, p. 6) We can very quickly look through a large portion of Hindu scripture and find mentions of the Class system throughout, both sruti and smrti. Brahmanas and Ksatriyas are classified in the Bhagavadgita by their qualities, whereas the Vaisyas and Sudras are classified by their occupational work. [BG. 18.42-44] (Hill, 1973, pp. 208-9) In the Bhagavat Purana, the Varnas are listed as different features of Visnu, in his form as the virat rupa (form of the universe). The Brahmanas are the face, the Ksatriyas are the arms, Vaisyas are the thighs and the Sudras are feet. [BP. 2.1.37] (Vyasa, 1987, p. 57) In Dharma Sastra the duties of the four Classes are again mentioned, noting study of the Veda to the three higher Classes (Brahmana, Ksatriya and Vaisya). [MS. 1.88-91] (Muller, 2002, p. 24) The four Classes are also mentioned in the very ancient books of the Vedas also. [AV. 11.7.19] (Chand, 1997, p. 515) As we can see, there is no small amount of references to this Class system, which shows that it was something prominent in Hindu culture for many years. One reason perhaps that Caste and Class are confused in the social context is that some people mistake the Varna system to be based on birth, as opposed to occupation. It seems that someone may classify their Caste under the title of one of the four Classes. Some would even view that the Class system was always prevalent in Hindu culture and that the concept of Caste (Jati) came later in the piece, almost as a perversion of the original Hindu culture. (Frawley, 2003, p. 311) It seems that other sources would suggest that although the Class system was very orderly, everyday life was not so orderly and didnt really fit into the paradigm. Although there was some suggestion that marriage ties should only be exchanged between the same classes, it was not always the case in practice. The intermingling was known as varna-samkara, or the mixing of classes. (Lipner, 2002, p. 108) Its interesting to note that Arjuna addresses varna-samkara in the discussion of Bhagavadgita and its suspected negative connotations on society. [BG. 1.41-2] (R.C.Zaehner, 1973, pp. 118-9) It seems that it was tolerated in some circles and rejected in others, or that simply certain cases breached

Maddy Jean-Claude Durr

Introduction to Hinduism

Class and Caste in Hinduism

the basic rules and were tolerated in certain circumstances but it was otherwise the standing rule.

There are many things that attribute to Caste. One main consideration seems to be the notion of ritual purity. This is another reason for the gradation of Classes but is further subdivided when in relation to Caste. This social hierarchy is governed by the distinction between purity and pollution, with the higher, purer castes at the top of the structure, and the lower, polluted and polluting, castes at the bottom. (Flood, 2001, p. 12) In these regards the brahmanas are at the top of the purity scale and the Dalits are placed at the bottom. Alongside this is the notion of auspiciousness, where purity is the concern of the brahmana and auspiciousness in society is a concern of the kings (Ksatriyas). (Flood, 2001, p. 67) As we can see, the terms of the Class system are still played out in the Caste system, but there are more varying degrees of Castes within the framework. Mostly ones Caste designation is purely based on the body and is irremovable (unless in the course of spiritual initiation in some traditions). (Flood, 2001, p. 59) Although ones Caste was set at birth, its gradation in the social context tended to change over time. This, on the other hand, is not seen in the Class system, which simply maintains its ranking order throughout the entirety. (Flood, 2001, p. 60) Due to the concept of purity and impurity, Caste affected who one would share marital ties with and even who one would share a meal with. Even some nonHindus in India still had some biases ingrained in them from the Caste system. (Lipner, 2002, p. 112) This discrimination is even present amongst the Untouchables (Dalits), some considering themselves ritually purer than other Untouchables and therefore refusing to accept certain social dealings with these other Untouchables. (Lipner, 2002, p. 114) It is interesting to note in this regard: Although untouchability is now legally prohibited in India, Untouchable castes constitute about a fifth of Indias population. (Flood, 2001, p. 61) This is a population of 115 million Dalits. (Lipner, 2002, p. 115)

CONCLUSION
In conclusion, we will note that the Class system was originally based on ones propensity to perform a certain service for society. It was not supposed to be based on birth but this view seems to be debatable. It may or may not have been practiced fully, some
4

Maddy Jean-Claude Durr

Introduction to Hinduism

Class and Caste in Hinduism

scholars considering it too idealistic of a grouping system to actually work practically. The concept of Caste is based on birth and seems to closely move alongside the Class system. It is not strictly adhering to the Class system and changes over time. It has a great deal to do with ritual purity and auspiciousness. One cannot change a Caste but over time the social stance of a Caste could change in a community. Caste (and even Class) would affect who one would have social and familiar relations with, associating with similarly ritually pure Castes. The Dalits or Untouchables were the lowest of the Castes, being the least ritually pure or the most polluting, but even amongst their social system we can find a great degree of discrimination. These Classes and Castes, although sometimes seeming to bring up negative social connotations, are deeply ingrained in the Hindu psyche and it would be hard to see them disappearing any time soon. In this way, although they are not totally accepted by all members of the Hindu community at large, they play a large part in Hindu society and how people view themselves as Hindus.

Maddy Jean-Claude Durr

Introduction to Hinduism

Class and Caste in Hinduism

BIBLIOGRAPHY
Bhattacharya, J. N. (1995). Hindu Castes And Sects. New Dehli, India: Munshiram Manoharlal Publishers. The Atharvaveda. (1997). (D. Chand, Trans.) New Dehli, India: Munshiram Manoharlal Publishers. Flood, G. (2001). An Introduction to Hinduism. Cambridge: Cambridge. Frawley, D. (2003). The Rig Veda and the History of India. Dehli, India: Aditya Prakashan. Hill, W. D. (1973). The Bhagavadgita (Second Edition ed.). (W. D. Hill, Trans.) Madras, India: Oxford University Press. Lipner, J. (2002). Hindus: Their Religious Beliefs and Practices. London: Routledge. Muller, F. (Ed.). (2002). The Sacred Books of the East: The Laws of Manu (Vol. XXV). (G.Buhler, Trans.) New Dehli: Low Price Publications. The Bhagavad-Gita. (1973). (R.C.Zaehner, Trans.) New York, New York, USA: Oxford University Press. Vyasa, K.-D. (1987). Srimad-Bhagavatam (Bhagavat Purana) (Vol. Second Canto "The Cosmic Manifestation"). (A. B. Prabhupada, Ed., & A. B. Prabhupada, Trans.) Los Angeles, California, USA: Bhaktivedanta Book Trust.