The March 17th, 2009 Hindu reports three caste related news items. Each one is about demand for official recognition of a caste in expectation of government benefits. Each and every caste and perhaps even sub-castes have associations to promote their interests. Some even have political parties. This is the state of caste all over India, not just in Tamil Nadu. Even the Brahmins want to get in on the act. Of course they have an association (duh!) and a couple of years ago they demanded reservation. Recently one section of the Scheduled Castes (SC) in Tamil Nadu demanded and got a part of the SC reservation set aside for their sub-caste.
My point is not that the system of reservation is bad or that it must be eliminated. It is just that there must be a way to make sure the benefits reach the intended citizens without making caste lines even more indelible. We must develop a system that takes social conditions into account without perpetuating caste identity. A system that takes into account factors such as the occupation of parents, place of residence, family assets, and other variables that identify the broken people without having to identify their castes is by far superior to the present system that motivates a never ending subdivision of our populous into smaller and smaller caste units.
Alright, here are the links and a small summary of the three news items:
http://www.hindu.com/2009/03/17/stories/2009031752740300.htm
People belonging to the Kuruman community at Tirupattur and surrounding areas want Scheduled Tribe status. So, they held a dharna (protest) led by Mr.Sivalingam, president, Kuruman Pazhankudinar Makkal Sangam, an association of the Kuruman community.
http://www.hindu.com/2009/03/17/stories/2009031752980300.htm
The Irulas of Tamil nadu have decided to boycott the election to the Villupuram Lok Sabha constituency to protest non issuance of community certificates for long. They have an association called The Pazhangudi Irular Padhukappu Iyakkam.
http://www.hindu.com/2009/03/17/stories/2009031753480300.htm
Badagas of Udagamandalam demand that their community is included in the list of Scheduled Tribes. They have three associations, Tribal Solidarity, Nakkubetta Nala Sangam and Adivasi Makkal Awareness Forum. They want to boycott the upcoming parliamentary elections if their demand is not met.
Monday, March 16, 2009
Monday, March 2, 2009
How do you solve a problem like Varna?
What is the problem with Varna? Well, the problem lies in the answers to questions such as, “Is Varna the same as Jati?”, “Is Varna based on birth?”, “Can one change his/her Varna?” and “Is one Varna superior to another?" The answers you will get for these questions will be identical, irrespective of which part of India you go to, or, to whom you ask these questions, just as long as they are ordinary common folks. The answers are straight forward. Even a child knows them. They are, (i) of course Jati is the same as Varna; there may be thousands of Jatis, but they can be neatly grouped into one of the four Varnas, (ii) in as much as Jati is based on birth, Varna is as well, (iii) nobody can change their varna/Jati, absolutely not -- show me an instance when a Brahmin changed his/her Varna to a Shudra or Chandala, and (iv) the whole edifice of Varna system is built on hierarchy; even an uneducated child knows this.
This is the problem with Varna. How do you solve this problem?
First, this was not even a problem until recent times. Even today, the Varna/Jati system is not a problem for the Vaidheekas, i.e. those who derive religious doctrine from Vedas and other sources affiliated with the Vedas. For them, and in earlier times, Varna/Jati was understood as a strictly endogamous and hierarchical system based on one’s birth. That was just the way things were. But, in recent times, with the ascendancy of natural rights, equality, democracy, the natural understanding of the Varna system has become increasingly indefensible. Thus arises this question, how do you solve a problem like Varna? Unless a proper answer is found, even the devout will have to concede the religion of the Vedas is unfit for modern times.
It is unclear how many scholars worked on this problem, or for how long. But, today, if you do a Google search for Varnashrama Dharma you will get tens of thousands of hits, many offering vigorous and novel defense of the Varna system. First, they vehemently deny that Varna and Jati are the same. Varna, they claim, is determined by Guna (one’s nature) and Karma (one’s deeds), where as, Jati is solely determined by birth. Given this understanding, they, without any further effort, arrive at the conclusion that (i) the hoary Varna system is merely an acknowledgment of the natural cosmic order of things, and (ii) Jati is a man made system for which Varna is not responsible. Since Jati is birth based one cannot convert to another Jati. But Varna is different, as your nature changes, your Varna changes as well. Their general thesis is that the Varna system, defined by the Vedas, is benign, and may even promote social harmony. But the Jati system, prevalent today, is a man-made perversion for which the Vedic religion cannot be held responsible.
This is just pathetic. Even a cursory reading of Manu Dharmashsthras will clearly show that the four Varnas are intrinsically defined by birth and it stays till death. Oh well, I can already hear their protestations -- Manu is obsolete, no one even reads it any more. It does not matter how widely read Manu is today, it still occupies the highest realm of sacred texts next in authority only to the Vedas. Manu is said to be like medicine that is bitter, but brings an ailing man to vibrant health. Likewise, Manu’s laws may be bitter to some, but if followed judiciously, a vibrant and harmonious society is promised. Manu is not obsolete. It is alive and well in Hindu temples, it is alive and well in Hindu religious institutions, it is alive and well in many Hindu families. Manu will be obsolete only when the Hindu establishment rejects it. So far that has not happened and is unlikely to happen anytime soon.
Be that as it may, our task is not any harder if we are to use the most cited text in support of the theory that Varna is not birth based, namely, Srimath Bhagavad Geethai. They claim that Gethai makes no mention of Varna being determined by birth. Let us examine this claim carefully.
On the issue of Varna and birth, we find our answer in the very first chapter. In Shloka 41 of Chapter 1, Arjuna declares that Varna Sankraha, i.e. mixing of Varna, will result if the women of the clan become blemished. Further, in the next Shloka, Arjuna says that due to the mixing of Varna, the virtues of Jati and Kulam (clan) that have existed from beginningless time, will be destroyed. In this Shloka, Arjuna makes a clear connection between Varna and Jati. Finally, Arjuna cites the authority of clan elders for this position, in Shloka 44. So, Arjuna claims, on the authority of elders, mixing of Varna will result if the chastity of women is not preserved. If Varna is strictly determined by one’s conduct and is not a function of one’s birth, why would there be mixing of Varna that Arjuna speaks of?
In the seventeen chapters that follow, Lord Krishna never once disputes Arjuna on this issue of connection between Varna and birth. He dispels Arjuna of many of his delusions, yet the Lord chooses not to dispel him of this one. The Lord does speak of Varna several times in the course of his teachings to Arjuna, yet, never once does he correct him on this connection. So, the only conclusion we are allowed is that the Lord does not consider the connection between Varna and birth, a delusion.
However strong the above evidence may be, some may argue that this is a case of omission, not commission. The Lord did not directly address the connection Arjuna made between Varna and birth. Therefore, there is no proof the Lord supports a connection between Varna and birth.
Well, why did the Lord, who is omniscient, left this question unanswered? The onus to explain this is their’s. But wait a minute, he did answer it, albeit in an indirect way. Let us look at Shloka 33 of chapter 9. Lord Krishna is in the process of explaining to Arjuna that anyone can seek his refuge and attain freedom (moksha). To emphasize this, the Lord states that even women, Vaishya, and Shudra, who are born out of Papam, can achieve the supreme goal by surrendering to Lord Krishna -- so, it goes without saying that Brahmanas and Kshatriyas, who are born out of Punya and Bhakthi, can surely achieve it through him. Here, the Lord states unequivocally that the four Varnas are determined by birth, resulting from Papam or Punyam, and for good measure, he adds women as well in the mix. The term he uses is “papa yonayaha”. There cannot be any ambiguity what the Lord states -- Women, Vaishyas and Shudras are born out of Papam. In other words, just as gender is determined by birth and cannot be changed, Varna is determined as a result of birth and is unchangeable.
So, we have a problem. Varna is by birth. Lord himself says so. Therefore, how do you solve a problem like Varna?
First and foremost, the Hindus must stop offering excuses. Don’t claim distinction between Varna and Jati where there is no difference. Accept the inherent unjustness of the Varana system. Reject it out of hand.
There are two ways of doing this. One is for the religious leaders to take a stand against Varna/Jati system. This is unlikely to happen. The next option is to abandon arranged marriage. Let the Varna Sankaraha Arjuna warned against commence. This is already happening to the great consternation of parents. Boys and girls are finding their own mates. This cannot be stopped. Anyone who tries to stop this will only bring down heaps of grief upon themselves and the youngsters. This change is inevitable and unstoppable. Misery awaits those who find themselves in the wrong side of this change. Joy awaits those on the correct side.
This is the problem with Varna. How do you solve this problem?
First, this was not even a problem until recent times. Even today, the Varna/Jati system is not a problem for the Vaidheekas, i.e. those who derive religious doctrine from Vedas and other sources affiliated with the Vedas. For them, and in earlier times, Varna/Jati was understood as a strictly endogamous and hierarchical system based on one’s birth. That was just the way things were. But, in recent times, with the ascendancy of natural rights, equality, democracy, the natural understanding of the Varna system has become increasingly indefensible. Thus arises this question, how do you solve a problem like Varna? Unless a proper answer is found, even the devout will have to concede the religion of the Vedas is unfit for modern times.
It is unclear how many scholars worked on this problem, or for how long. But, today, if you do a Google search for Varnashrama Dharma you will get tens of thousands of hits, many offering vigorous and novel defense of the Varna system. First, they vehemently deny that Varna and Jati are the same. Varna, they claim, is determined by Guna (one’s nature) and Karma (one’s deeds), where as, Jati is solely determined by birth. Given this understanding, they, without any further effort, arrive at the conclusion that (i) the hoary Varna system is merely an acknowledgment of the natural cosmic order of things, and (ii) Jati is a man made system for which Varna is not responsible. Since Jati is birth based one cannot convert to another Jati. But Varna is different, as your nature changes, your Varna changes as well. Their general thesis is that the Varna system, defined by the Vedas, is benign, and may even promote social harmony. But the Jati system, prevalent today, is a man-made perversion for which the Vedic religion cannot be held responsible.
This is just pathetic. Even a cursory reading of Manu Dharmashsthras will clearly show that the four Varnas are intrinsically defined by birth and it stays till death. Oh well, I can already hear their protestations -- Manu is obsolete, no one even reads it any more. It does not matter how widely read Manu is today, it still occupies the highest realm of sacred texts next in authority only to the Vedas. Manu is said to be like medicine that is bitter, but brings an ailing man to vibrant health. Likewise, Manu’s laws may be bitter to some, but if followed judiciously, a vibrant and harmonious society is promised. Manu is not obsolete. It is alive and well in Hindu temples, it is alive and well in Hindu religious institutions, it is alive and well in many Hindu families. Manu will be obsolete only when the Hindu establishment rejects it. So far that has not happened and is unlikely to happen anytime soon.
Be that as it may, our task is not any harder if we are to use the most cited text in support of the theory that Varna is not birth based, namely, Srimath Bhagavad Geethai. They claim that Gethai makes no mention of Varna being determined by birth. Let us examine this claim carefully.
On the issue of Varna and birth, we find our answer in the very first chapter. In Shloka 41 of Chapter 1, Arjuna declares that Varna Sankraha, i.e. mixing of Varna, will result if the women of the clan become blemished. Further, in the next Shloka, Arjuna says that due to the mixing of Varna, the virtues of Jati and Kulam (clan) that have existed from beginningless time, will be destroyed. In this Shloka, Arjuna makes a clear connection between Varna and Jati. Finally, Arjuna cites the authority of clan elders for this position, in Shloka 44. So, Arjuna claims, on the authority of elders, mixing of Varna will result if the chastity of women is not preserved. If Varna is strictly determined by one’s conduct and is not a function of one’s birth, why would there be mixing of Varna that Arjuna speaks of?
In the seventeen chapters that follow, Lord Krishna never once disputes Arjuna on this issue of connection between Varna and birth. He dispels Arjuna of many of his delusions, yet the Lord chooses not to dispel him of this one. The Lord does speak of Varna several times in the course of his teachings to Arjuna, yet, never once does he correct him on this connection. So, the only conclusion we are allowed is that the Lord does not consider the connection between Varna and birth, a delusion.
However strong the above evidence may be, some may argue that this is a case of omission, not commission. The Lord did not directly address the connection Arjuna made between Varna and birth. Therefore, there is no proof the Lord supports a connection between Varna and birth.
Well, why did the Lord, who is omniscient, left this question unanswered? The onus to explain this is their’s. But wait a minute, he did answer it, albeit in an indirect way. Let us look at Shloka 33 of chapter 9. Lord Krishna is in the process of explaining to Arjuna that anyone can seek his refuge and attain freedom (moksha). To emphasize this, the Lord states that even women, Vaishya, and Shudra, who are born out of Papam, can achieve the supreme goal by surrendering to Lord Krishna -- so, it goes without saying that Brahmanas and Kshatriyas, who are born out of Punya and Bhakthi, can surely achieve it through him. Here, the Lord states unequivocally that the four Varnas are determined by birth, resulting from Papam or Punyam, and for good measure, he adds women as well in the mix. The term he uses is “papa yonayaha”. There cannot be any ambiguity what the Lord states -- Women, Vaishyas and Shudras are born out of Papam. In other words, just as gender is determined by birth and cannot be changed, Varna is determined as a result of birth and is unchangeable.
So, we have a problem. Varna is by birth. Lord himself says so. Therefore, how do you solve a problem like Varna?
First and foremost, the Hindus must stop offering excuses. Don’t claim distinction between Varna and Jati where there is no difference. Accept the inherent unjustness of the Varana system. Reject it out of hand.
There are two ways of doing this. One is for the religious leaders to take a stand against Varna/Jati system. This is unlikely to happen. The next option is to abandon arranged marriage. Let the Varna Sankaraha Arjuna warned against commence. This is already happening to the great consternation of parents. Boys and girls are finding their own mates. This cannot be stopped. Anyone who tries to stop this will only bring down heaps of grief upon themselves and the youngsters. This change is inevitable and unstoppable. Misery awaits those who find themselves in the wrong side of this change. Joy awaits those on the correct side.
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