The real Caste System
We have been reading the British mistranslations because of which we have misunderstood the concept of the Caste system
The Sanskrit texts call it Varna System. Now the very word Varna derived from the root word “Vrinja” means “Choice“. A similar usage happens in the commonly used word “Varan” meaning “choosing” or “Var” meaning a husband chosen by the girl. This also shows that in the Vedic system the girl had the complete rights to choose her husband.
Swayamwar is a Tatpurush samas which when opened means Swayamasya Var (Spelling might be wrong), which means ones own groom
Let us see where all Caste System is mentioned:-
(1) Bhagwat Gita:-
brāhmaṇa-kṣatriya-viśāṁśūdrāṇāṁ ca parantapakarmāṇi pravibhaktānisvabhāva-prabhavair guṇaiḥTRANSLATION
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
The further Shlokas describe the qualities of the 4 castes
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṇas work.
śauryaṁ tejo dhṛtir dākṣyaṁ
yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca
kṣātraṁ karma svabhāva-jam
Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the kṣatriyas.
kṛṣi-go-rakṣya-vāṇijyaṁ
vaiśya-karma svabhāva-jam
paricaryātmakaṁ karma
śūdrasyāpi svabhāva-jam
Farming, cattle raising and business are the qualities of work for the vaiśyas, and for the śūdras there is labor and service to others.
(2) Srimad Bhagwatam
ataḥ pumbhir dvija-śreṣṭhāvarṇāśrama-vibhāgaśaḥsvanuṣṭhitasya dharmasyasaṁsiddhir hari-toṣaṇamTranslation
O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead.
Human society all over the world is divided into four castes and four orders of life. The four castes are the intelligent caste, the martial caste, the productive caste and the labourer caste. These castes are classified in terms of one’s work and qualification and not by birth. Then again there are four orders of life, namely the student life, the householder’s life, the retired and the devotional life. In the best interest of human society, there must be such divisions of life, otherwise, no social institution can grow in a healthy state. And in each and every one of the above-mentioned divisions of life, the aim must be to please the supreme authority of the Personality of Godhead. This institutional function of human society is known as the system of varṇāśrama-dharma, which is quite natural for civilized life. The varṇāśrama institution is constructed to enable one to realize the Absolute Truth. It is not for the artificial domination of one division over another. When the aim of life, i.e., realization of the Absolute Truth, is missed by too much attachment for indriya-prīti, or sense gratification, as already discussed hereinbefore, the institution of the varṇāśrama is utilized by selfish men to pose an artificial predominance over the weaker section. In the Kali-yuga, or in the age of quarrel, this artificial predominance is already current, but the saner section of the people know it well that the divisions of castes and orders of life are meant for smooth social intercourse and high-thinking self-realization and not for any other purpose.
Herein the statement of Bhāgavatam is that the highest aim of life or the highest perfection of the institution of the varṇāśrama-dharma is to cooperate jointly for the satisfaction of the Supreme Lord. This is also confirmed in the Bhagavad-gītā (4.13).
(3) Mahabharat
Yudhisthira said, " In human society, O mighty and highly intelligent serpent, it is difficult to ascertain one's caste, because of promiscuous intercourse among the four orders. This is my opinion. Men belonging to all orders (promiscuously) begat offspring upon women of all the orders. And of men, speech, sexual intercourse, birth and death are common. And to this the Rishis have borne testimony by using as the beginning of a sacrifice such expressions as -- of what caste server may be, we celebrate the sacrifice. Therefore, those that are wise have asserted that Character is the chief essential requisite. ...Whatsoever now conforms to the rules of pure and virtuous conduct, him have I, ere now, designated as a Brahmana."
Mahabharata Aranya Parva CLXXIX
Note:- Yudi highlights the fact that caste is based on Karma or one doing
Mahabharat part 2:- Draupadi Swayamwar (NOTE:- KARNA FAILED IT AND WAS REJECTED AND EVEN IF HE WAS REJECTED THEN AS DISCUSSED ABOVE DEVI DRAUPADI HAD THE RIGHT TO DO SO)
“O Brahmanas! If Kshatriyas like Karna and Shalya, who are famous in the world, have great strength and are well versed in Dhanur Veda,22 could not string the bow, how can this weakling Brahmana, with no knowledge of weapons, succeed?
(4) The four Vedas
Brahmanoasya mukhamasida bahu rajanyakritah. Uru tadasya yadvaishya padabhyam kshudro ajayat. (Rigveda 10.90.12, Yajurveda.31.11)
Brahmanas are the mouth of the Purushaha, Kshatriyas his arms, Vaishyas his thighs and Kshudras his feet.
Now, a lot of people would say, see they are discriminating on the basis of caste. Well let us understand this
In society, Brahmins or intellectuals from the brain or head or mouth think and speak. Kshatriya or defence personnel form the hands that protect. Vaishya or producers and businessmen form the thigh that support and nurture (note that thigh bone or femur produces blood and is the strongest bone). In Atharvaveda, instead of Uru or Thigh, the word “Madhya” is used meaning that it denotes also the stomach and central part of the body. Shudra or Labor force form the legs that lay the foundation and make the body run.
In Vedic culture, everyone is considered to be born as Shudra. Then based on his or her education, one becomes a Brahmin, Kshatriya or Vaishya. This completion of education is considered to be a second birth. Hence these three Varnas are called “Dwija” or twice-born. But those who remain uneducated for whatever reasons are not discarded from society. They continue as Shudra and perform support activities for society.
“I am a reciter of hymns, my father is a healer, my mother a grinder of corn. We desire to obtain wealth through various actions”-- Rig Veda 9.112.3
“O Indra, fond of soma, would you make me the protector of people, or would you make me a ruler, or would you make me a sage who has consumed soma, or would you bestow infinite wealth on me?” --- Rig Veda 3.44.5
Let us understand this by taking examples:-
a. Aitareya Rishi was the son of a Daasa or criminal but became a Brahmin of the highest order and wrote Aitareya Brahman and Aitareyopanishad. Aitareya Brahman is considered critical to understanding Rigveda.
b. Ailush Rishi was the son of a Daasi, a gambler and of low character. However, he researched on Rigveda and made several discoveries. Not only was he invited by Rishis but also made an Acharya. (Aitareya Brahman 2.19)
c. Satyakaam Jaabaal was son of a prostitute but became a Brahmin.
e. Nabhag soon of King Nedishtha became Vaishya. Many of his sons again became Kshatriya. (Vishnu Puran 4.1.13)
f. Dhrist was the son of Nabhag (Vaishya) but became Brahmin and his son became Kshatriya (VP 4.2.2)
g. Further in his generation, some became Brahmin again (VP 9.2.23)
h. As per Bhagvat, Agniveshya became Brahmin though born to a king.
i. Rathotar born in a Kshatriya family became a Brahmin as per Vishnu Puran and Bhagvat.
j. Haarit became Brahmin though born to Kshatriya (VP 4.3.5)
k. Shaunak became Brahmin though born in a Kshatriya family. (VP 4.8.1). In fact, as per Vayu Puran, Vishnu Puran and Harivansh Puran, sons of Shaunak Rishi belonged to all four Varnas.
Similar examples exist of Gritsamad, Veethavya and Vritsamati.
l. Matanga was son of Chandal but became a Brahmin.
m. Raavan was born from Pulatsya Rishi but became a Rakshas.
n. Pravriddha was the son of Raghu King but became a Rakshas.
o. Trishanku was a king but became a Chandal
p. Sons of Vishwamitra became Shudra. Vishwamitra himself was a Kshatriya who later became a Brahmin.
q. Vidur was the son of a servant but became a Brahmin and minister of the Hastinapur empire.
r. Vatsa became a Rishi though born to a Shudra (Aitareya Brahman 2.19)
(5) Manusmriti
How, a lot of you would be like, hoooo he is following the manusmriti, he would defiantly be against the SC and ST…..But is Manusmiriti actually wrong?? No, it is the wrong translations that we are reading.
So, which book should one refer to?? Well it is the translations done by Dr Surendra Kumar (The book is in Hindi)
Here is what Dr. BR Ambedkar said about caste system in his book The Untouchables
This is written on Page 145 of the book
So, lets see this :-
Manu Smriti 3.109 clearly states that one who eats by glorifying his Gotra or Family is considered an eater of his own vomit.
Manu Smriti 2.136 states that one earns respect due to wealth, company, age, actions and knowledge in increasing order. There is no mention of family, gotra, caste, lineage and other non-factors to demand or earn respect.
Manu Smriti 10.65 asserts that Brahmin can become Shudra and Shudra can become Brahmin. Similarly Kshtariyas and Vaishyas can also change their Varnas.
Manu Smriti 9.335: If a Shudra (uneducated) serves the educated ones, is polite, devoid of ego and stays in respectful company of knowledgeable ones, he/ she is considered as having a noble birth and stature.
There are several shlokas in Manusmriti that state that a person belonging to high Varna falls down to level of a Shudra (uneducated) if he does not conduct noble deeds. For example,
2.104: A person who does not worship the Supreme Lord twice daily should be considered a Shudra.
4.245: A Brahmin acquires brilliance through company of noble persons and avoiding bad company. On contrary, if he indulges in bad company, he becomes a Shudra.
Thus clearly, Brahmin refers to a scholarly person who conducts noble deeds. And Shudra refers to an uneducated person. This has nothing to do with birth in any manner.
2.168: A Brahmin, Kshatriya or Vaishya who puts efforts in other areas except understanding and following the Vedic precepts becomes a Shudra and his future generations also suffer from ignorance of Vedas.
2.126: Even if he is a Brahmin otherwise, a person who does not politely respond to a greeting is actually a Shudra (uneducated person).
2.157: A Brahmin devoid of education is equivalent to an elephant made of wood or a deer made of leather. They are merely namesaked and not real.
2.28: The body is made fit to be called Brahmin only through the study of scriptures, discipline, noble selfless deeds, the study of duties, science and meditation, charity and goal-oriented actions.
2.148: When a teacher who is well-versed in Vedas teaches a student the science of Gayatri (that summarizes all principles of Vedas and rational living), then the actual birth of the student takes place. This birth is free from risks of death or destruction and leads the student to immortality.
2.148: When a teacher who is well-versed in Vedas teaches a student the science of Gayatri (that summarizes all principles of Vedas and rational living), then the actual birth of the student takes place. This birth is free from risks of death or destruction and leads the student to immortality.
Thus, forget about being a Brahmin, Kshatriya or Vaishya, one is not considered even a human unless he/she receives education.
2.146: The teacher who provides education is a father who is much greater than the father who gave birth. The knowledge provided by the teacher remains with the soul even after the death and leads him to immortality. But the body provided by father destroys when death comes.
2.147: The birth that happens from womb of mother after parents desire for procreation is an ordinary birth. Real birth happens when the person completes his education.
Thus, citing lineage to showcase casteist superiority is an extremely foolish act as per Manu Smriti. Instead of quoting the clan, one becomes superior by showcasing that he is more educated.
10.4: Brahmin, Kashtriya and Vaishya take second birth after education. Shudra who could not complete education is fourth Varna. There is no fifth Varna among Arya or noble people.
This also means that merely because a person did not complete education does not make him a villain. He is still regarded as a noble person if his deeds are noble.
Many verses of adulterated Manu Smriti (10.43-44) state that certain castes were earlier Kshatriya but became Shudra later. These verses are adulterated but prove that concept of Varna migration did exist. The castes mentioned are: Paundrak, Audru, Dravid, Kamboj, Yavan, Shak, Parad, Palhava, Cheen, Kirat, Darad, Khash.
Mahabharat Anushasana Parva 35.17-18 adds the following to above list: Mekal, Laat, Kanvashira, Shaundik, Daarva, Chaur, Shabar, Barbar.
Several gotras are common across Brahmins, Kshatriya, Vaishya and Dalits implying that all of them hailed from the same family but rather got entrapped in the stupid casteism.
3.112: If a Shudra or Vaishya comes as a guest, the family should feed him with due respect.
3.116: A householder should eat from remaining food only after he has fed the scholars and servants (Shudras) to their satisfaction.
2.137: A very old Shudra deserves more respect than anyone else regardless of their wealth, company, age, actions or knowledge. This special provision is accorded only to Shudra.
(6) Writings of Dr. BR Ambedkar
Particular attention has to be paid to the fact that this was essentially a class system, in which individuals, when qualified, could change their class, and therefore classes did change their personnel.
Source:- Writings and speeches Volume 1
Source:- From “The Untouchables”
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