Results 1 to 3 of 3

Thread: Varna Not Caste!

  1. #1

    Smile Varna Not Caste!

    Varnas -The four classes of society

    Hindu society has traditionally been divided into four classes, based on profession:

    the Brāhmanas (also anglicised as Brahmins): teachers and priests;

    the Kshatriyas: warriors, kings and administrators;

    the Vaishyas: farmers, merchants, herdsmen and businessmen; and

    the Shūdras: servants and labourers.

    Each of these classes was called a varna, and the system was called Varna Vyavasthā. Some say it is debatable whether the Varna Vyavasthā system is an integral part of Hinduism or not and whether or not it is strictly sanctioned by the scriptures. The Shruti texts make very rare mentions of this system, without providing explicit definitions. But the Bhagavad Gītā (4.13) explicitly mentions that the four varna divisions are created by Bhagavān, the Supreme Lord. And the Smṛiti texts (including the Manusmriti) are more explicit in their categorisation of the classes and framing rather strict rules about this system. During its early development, the social structure was based upon the profession. The Gītā (4.13) explicitly says that one's varna is to be understood from one's qualities and one's work, not one's birth. It is noteworthy that many great sages became Brahmins. Vishvāmitra was a Kshatriya king before he became recognized as a great Brahmin sage. Vālmiki, once a robber, became a great sage while Veda Vyāsa was the son of a fisherwoman. A hymn from the Rig Veda says :

    "I am a bard, my father is a physician, my mother's job is to grind the corn......"
    (Rig Veda 9.112.3).

    Though historians do not agree on the specific period, the social system later became hierarchical and based upon birth, leading to the evolution of several sub-castes (along with a class of outcastes — now known as Dalits — outside the Varṇa Vyavasthā) and the practice of social discrimination of the Shūdra and Dalit classes, eventually forming the caste system as we know of today.

    http://www.hinduwiki.com/index.php?t...ashrama_Dharma

    The religious institution of Varna-ashrama Dharma is followed in most Vaishnava Sects of Hinduism. Varna is simply an occupational structure for society. In varna there are four tiers Brahmins, Kshatriyas, Vaishyas, Shudras. All are important for a functioning society. You determine your varna by your skills and ability. Not by birth or race.
    Brahmins are all religious clergy, gurus, saints, sadhus and the intellectual class(anyone with a Ph.D or graduates degree) etc......Kshatriya are the politicians, officers, soldiers etc....Vaishya are the business men, farmers, artists/painters/photographers etc... Shudras are the working class people to poor people. Those are the only four stations in varna ashrama dharma, there is nothing higher or lower. Whether a society labels these position the same or not , they still exist. Every functioning society must have these positions. In hinduism being in one of these stations doesn't carry any negative connotations. It's just something that exist. It's not race based or birth based, it's based on your skill/ability. That's not only fair it's practical, IMO.
    In Hinduism there is no Caste, but there is Varna, which is very different system. There is more mobility and evolution with varna ashrama dharma then there is with the static cultural implementation of caste system, which evolved from varna. But it's not the same system.

    The word caste is Portuguese and it's not found in Hinduism.
    http://www.britishempire.co.uk/article/castesystem.htm

    The word caste is not a word that is indigenous to India. It originates in the Portuguese word casta which means race,breed, race or lineage. However, during the 19th century, the term caste increasingly took on the connotations of the word race. Thus, from the very beginning of western contact with the subcontinent European constructions have been imposed on Indian systems and institutions. To fully appreciate the caste system one must step away from the definitions imposed by Europeans and look at the system as a whole, including the religious beliefs that are an integral part of it. To the British, viewing the caste system from the outside and on a very superficial level, it appeared to be a static system of social ordering that allowed the ruling class or Brahmins, to maintain their power over the other classes. What the British failed to realize was that Hindus existed in a different cosmological frame than did the British. The concern of the true Hindu was not his ranking economically within society but rather his ability to regenerate on a higher plane of existence during each successive life. Perhaps the plainest verbalization of this attitude was stated by a 20th century Hindu of one of the lower castes who stated: "Everything lies in the hands of God. We hope to go to the top, but our Karma (Action) binds us to this level." If not for the concept of reincarnation, this would be a totally fatalistic attitude but if one takes into account the notion that one's present life is simply one of many, then this fatalistic component is limited if not eliminated. Therefore, for the Hindu, acceptance of present status and the taking of ritual actions to improve status in the next life is not terribly different in theory to the attitudes of the poor in western society. The aim of the poor in the west is to improve their lot in the space of a single life time. The aim of the lower castes in India is to improve their position over the space of many lifetimes. It should also be borne in mind that an entire caste could rise through the use of conquest or through service to rulers.Thus, it may be seen that within traditional Indian society the caste system was not static either within the material or metaphysical plane of existence. With the introduction of European and particulary British systems to India, the caste system began to modify. This was a natural reaction of Indians attempting to adjust to the new regime and to make the most of whatever opportunities may have been presented to them. Moreover, with the apparent dominance exhibited by British science and medicine there were movements that attempted to adapt traditional social systems to fit with the new technology. Men such as Ram Mohan Roy, Swami Dayananda, and Ramkrishna started movements that, to one degree or another, attempted to explore new paths that would allow them and their people to live more equitably within British India. Roy in particular sits this description with his notion that the recognition of human rights was consistent with Hindu thought and the Hinduism could welcome external influences so long as they were not contrary to reason. While it is granted that the present paper is not the appropriate venue to explore such movements, they must be noted so that an impression of Indian submissiveness in the face of British intrusion may be avoided. There was a dynamic interplay between the British and Indians that had a profound effect on both societies. More appropriate to the task at hand, however, are the reactions of various groups within India to the census itself.

  2. #2

    Thumbs Up Re: Varna Not Caste!

    people should be against caste, but not varna. Caste is a distortion of varna.
    Their is mobility in Varnashrama Dharma, and people are sorted by there skills and ability. Every society has social classes, Sanatana Dharma just puts a name to it.
    Varna is occupation based, caste evolved from varna and became birth-based. Hindus should know this and educate others.
    We need to get back to what's prescibed in scripture. All four varnas are important. People who are shudras should have just as much pride as brahmins. Peoplem need to know that all four varnas are for the benefit of society. They are all valued. Social discrimination should be fought.


    Caste An European Phenomenon
    British Role in Caste System

  3. #3

    Re: Varna Not Caste!

    http://www.bvashram.org/articles/82/...only-in-India/


    Why varnashrama is only in India?






    Why is varnashrama or Vedic dharma manifested only in India and not in the rest of the world?
    To understand this answer we must study the philosophy of the history of the world, especially in reference to political geography - the various lands and countries. At the time of Yudhishthira Maharaja the whole planet, all the six continents, were ruled under one flag. This rule lasted until Yudhishthira Maharaja. Before that it was even more perfect, and the Bharata-khanda or India was from the Caspian sea up to Cambodia; and in the north, if you want to see in regards to the present countries, you can say from Lithuania to seven thousand miles south of Cape Comorin (in South India). That is what is meant by Bharata-khanda; that is fifty-four countries, the "India"; and then there are other countries apart from India.
    India was made up of these fifty-four countries, and there were also other countries existing at that time. In those other countries the varnasrama was not perfectly practiced. In India (Bharata-khanda) this varnasrama (Vaidhika-dharma) was perfectly in practice.
    After the Mahabharata war, and after the "dark age" in between there was a lot of mixing up - people leaving from here and coming back from there. So we find that remnants are there only in India. You can practically say that even in India now it is not there. So, if in India it is not there, then you can understand why in other places it is not there. India is the heart of varnashrama, but the heart itself is in a bypass surgery stage. So, naturally the rest of the body must be mute.
    It’s only a question of the changes of time. For example, today, due to the spreading of Krishna consciousness, varnasharama is being more perfectly practiced in the western countries than in India itself. So this is all due to the changes of time. If you look back in history, you can see that it was the other way before.
    It is not that the varnashrama belongs to one country. Civilization starts with varnashrama. Sometimes civilization in one part of the world may be high, and sometimes in another part it may be high. In which ever it is high or low, the closest remnants will be seen in the heart. This is why it looks like varnashrama, or caste, or anything is Indian; but that’s not so.
    Anywhere in the world there is natural divisions - intellectual class, administrative class, business class and working class. That’s what varnashrama means in its essence. However you see it, it is only when people are civilized that it is functional; but if they are not civilized it is not functional.
    Civilized means with a spiritual goal for life. This is the indication of civilization. But when that goal is not spiritual, when it becomes materialistic, then naturally the divisions of varnashrama end up as castes, tribes, clans and the like. It again changes wherever the spiritual goal is pinpointed in a human civilization. There the varnashrama becomes the first sign of civilization, the division of society. But this is only if the spiritual goal is put as the target.
    When discussing varnasrama we must understand the two classifications, namely daiva (spiritual) varnashrama and arthika (material) or asuri varnashrama.
    Daiva varnashrama is the perfect ideal which we are talking about. Even in ancient India, it was not that it was always daiva varnashrama being practiced. That is always fluctuating. And sometimes it is even found that the demons follow daiva varnashram more perfectly. For example, at the time of Mahabali, the asuras were following daiva varnashrama more perfectly than the devas. This is why they were successful. So there are many details we must take into account.
    The idea that varnashrama belongs to a particular geographic area is not correct. It is something to do with the culture of a civilized society. They may not be having the same name, but still, it is varnashrama. If the society is distinctly divided into the intellectual class, administrative class, business class and working class, even though they may not be using the Sanskrit words, it is still varnashrama. It may not be consisting of the rituals and other things, such as purificatory processes (samskaras) etc., but still it is the same.
    Yours in service,
    Jahnava Nitai Das,
    Bhaktivedanta Ashram &
    Bhaktivedanta International Charities

Thread Information

Users Browsing this Thread

There are currently 1 users browsing this thread. (0 members and 1 guests)

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •