- By Kaushik and group

Varna System
 Literally ‘Varna’ means color and originates from the world
‘Vri’ meaning the choice of one’s occupation. Hence Varna
is concerned with one’s colour or occupation.
 Varna’s are only four in number i.e. Brahmin, Kshatriya,
Vaishya and Sudra.
 It is an all-India phenomenon.
 The hierarchical pattern of Varna shows the concept of
purity and pollution as the basis of division of society and
placements of groups into higher and lower.
 As regards the mobility pattern Varna’s are relatively
flexible, compared with the castes. With the acquisition of
talents and virtues, an individual may improve upon his
previous status and vice-versa.
 Varna may be described as an abstract classification of
people of a mythical origin. The religious explanation
of the Varna system is derived from the Purusha
shukta and the Rig-Vedic hymn which describes the
creation of priests (Brahmins) warriors (Kshatriyas)
traders (Vaisyas) and menials (Shudras) from the
mouth, arms, thighs and feet of the Creator
respectively.
 Varna system is free from socio-economic and
political disabilities as well as restrictions.
 Caste System
 Caste or ‘Jati’ originates from the root word ‘Jana’ which implies
taking birth. Thus, caste is concerned with birth.
 Castes are very large in number. Castes also have many
subdivisions known as sub-castes.
 There are regional variations mostly based on linguistic
differences.
 Caste-class correlation is not always positive; there may be
variations in the placement due to economic, political arid
educational status of various groups.
 Caste system is based on rigid principles and mobility in the
ladder is checked. It is based on a closed type of stratification.
 Caste, by contrast, is a concrete grouping based on ritualistic and
occupational criteria.
 The caste system imposes many restrictions on the members.
 Types of castes in Hinduism
 Brahman, the priests
 Kshatriya, warriors and nobility
 Vaisya, farmers, traders and artisans
 Shudra, tenant farmers, and servants.
 Some people were born outside of the caste system.
They were called as Dalits or “untouchables”.
 Brahman

 Brahman, also spelled Brahmin, highest ranking of the

four varnas, or social classes, in Hindu India. there has
been no fundamental change in their relative position, and
the Brahmans still enjoy great prestige and many
advantages, though their claim to tangible privileges is no
longer officially admitted.
 They are inherently of greater ritual purity than
members of other castes and that they alone are
capable of performing certain vital religious tasks. The
study and recitation of the sacred scriptures was
traditionally reserved for this spiritual elite, and for
centuries all Indian scholarship was in their hands.
The ritual purity of the Brahmans is maintained
through the observance of numerous taboos, many of
which relate to diet and contact with lower castes.
Most Brahman castes are strictly vegetarian, and their
members must abstain from certain occupations.
 Kshatriyas

 Kshatriya, traditionally the military or ruling class.

Hinduism traditionally responsible for the protection
of the political-cosmic order (dharma) and the
administration of society.
 Kshatriyas were the military and ruling class of the
ancient Hindu society, who initially, achieved their
class position on the merits of their aptitude (guna),
conduct (karma), and nature (swabhava). In modern
times, the Kshatriya varna includes a broad class
of caste groups, differing considerably in status and
function but united by their claims to rulership, the
pursuit of war, or the possession of land.
 Vaisya

 Vaishya, the third highest in ritual status of the four

castes. The Vaishyas were commoners, not servile
groups. Their role lay in productive labour, in
agricultural and pastoral tasks, and in trading.
 Their way of life demanded study, sacrifice, and the
giving of alms. Early scriptures show that a Vaishya
could and did rise even to the rank of Brahman, as in
the case of the two sons of Nabhagarishta, mentioned
in the sacred work Harivamsha. The Vaishyas share
with the two higher classes, the priestly Brahmans and
the authoritative Kshatriyas, the distinction of
being dvija, or “twice-born,” achieving their spiritual
rebirth when they assume the sacred wool thread at
the upanayana ceremony.
 Shudra

 Shudra, the fourth and lowest of the traditional varnas,

or social classes, of India, traditionally artisans and
laborers.
 The Shudra varna includes a wide spectrum of
endogamous status groups with dominant,
landowning groups at one end of the scale and near-
untouchables at the other. These variations derive
from the belief that certain behavior patterns and
occupations are polluting, a concept that gave rise to a
distinction between “clean” and “unclean” Shudra
groups; for example, washers, tanners, shoemakers,
sweepers.
Problems faced by following caste
system
 Social Problem:
These problems pertained to the concept of purity and
pollution. The untouchables were given a very low
position in the society. The high-caste Hindus
maintained a social distance from them. They
were denied many basic amenities of life which were
accorded to the high-caste Hindus. They were
dependent on the tradition of Hindus for items of
food and drink.
 Religious Problems:
These pertained to the denial of the right of entering
temples which were exclusively served by the high-
caste Brahmins. The untouchables were neither
allowed to enter the temples nor served by the
Brahmins. They had no right to worship the Gods and
Goddesses in the temple.
 . Public Disabilities:
Harijans had to face many public indignities because
they were denied the right to use the services of public
utilities like wells, public transport as well as
educational institutions.
 Economic Problems:
They suffered from many economic problems. They had to
face many economic hardships and they were not given
proper reward for their service. Traditionally,
untouchables were deprived of landed property of
their own. They were not allowed to carry on any business.
They were not permitted to engage themselves in the
professions which were being carried out by the people of
other castes.
The untouchables were not free to choose any occupation
according to their own ability they had to clean the streets,
remove dead cattle and to undertake heavy agricultural
work. Mostly they were landless labourers. They worked
in the fields of high- caste Hindus as labourers.
 5. Educational Problems:
Traditionally the untouchables were deprived of
getting education. They were not allowed to use
public educational institutions. Even today most of
the illiterates are untouchables.
Possible solutions to get rid of the
caste problem
 Indian Constitution has illegalized the practice of
untouchability or discrimination against lower classes
along socio-economic lines.
 Ambedkar had suggested some methods to eradicate
the caste system in India. He basically made three
recommendations to eliminate the caste system:
 1. Brahmins must denounce the Shastras
 2. Inter-dining between castes
 3. Inter-caste marriage
 The eradication of caste system in India is not as easy
as it sounds. The caste system has become an inherent
part of the lives and mentalities of many Indians.
Reforms like inter-caste marriages and community
dining should be encouraged.