A-ManESL
Well-Known Member
Today our modern standpoint is that the (Indian) caste system is an evil and should be abolished. Our democratic perception regards everything which seems to make people unequal as unequivocally bad. In our hurry to condemn it, however we often disregard its original understanding, and the reason it was put forth in religious texts such as the Baghvad Gita. This article attempts to throw some light on the virtues of the original meaning of propounding the caste system which often gets overshadowed by its later developed defects.
In the Gita, the four castes: the brahmins, the kshatriyas, the vaishyas and the sudras (roughly the priests, warriors, merchants and the servants) are described in relation to the duties associated with them. The idea that is stressed upon is the dharma: the natural way of life. Each person has a natural capacity inbuilt in him and his dharma is determined accordingly. What is the dharma of the priest is different from the dharma of the warrior. In other words their capacities being different also implies that the duties and responsibilities they have to accept in life are also different. Moreover further stress is laid down on the fact that everyone has to follow their dharma with a spirit of detachment from the fruits of their actions. To quote: "You have the right to work, but for work's sake only. You have no right to the fruits of work...Perform every action with your heart fixed on the Supreme Lord. Renounce attachment to the fruits....In the calm of self surrender, the seers renounce the fruits of their actions, and so reach enlightment."
The caste system in the Gita differentiates between men, but that differentiation is not for material gains. Rather it is a natural and harmonious differentation which helps everyone in the community become spiritually developed. The Brahmin is not just a priest of a community, he is also the tap through which the community draw spiritual water. The Brahmin of the Gita may or may not be an expert theologian, but he is neccessarily one who has had direct experience of the spiritual knowledge. In this way he is able to guide and connect with everyone in the community and fill the vaccum which only material thoughts in a person often creates. The Kshatriya is not only a warrior, but a leader in peace as well. His courage, determination and generosity inspire and develop neccessary strength in people which they will need to become enlightened. The Vaishya is very different from the modern businessman. His role is in reality nearly opposite to what is understood today. In pursuance of Gita's understanding of non-attachment with their work for everyone, the original Vaishya has absolutely no right to squeeze out profits and cause loss to others. The real Vaishya is one who becomes a provider of the community thereby making sure that the natural harmony of the community as a whole does not get disrupted. The Sudra's role is one of self-dedication. He is not the sullen servant but a willing one. Like the others, without him, the community would descend into chaos.
The caste system's greatest defence is that it is related to the idea of spiritual development of a person. It loses meaning and becomes evil without it. Inwardly if every person performs his role with a spirit of detachment as advised, the roles themselves become mere rituals and symbols. As such the actions slowly descend into the background. What comes in the spotlight are things like knowledge, determination, welfare and dedication. Ultimately they become really relevant in the community, guiding everyone on their spiritual quest. Externally also, the natural harmony in the society, acts as an impetus to this developement for everyone. For the world as a whole peace outside is connected deeply with peace within.
In the Gita, the four castes: the brahmins, the kshatriyas, the vaishyas and the sudras (roughly the priests, warriors, merchants and the servants) are described in relation to the duties associated with them. The idea that is stressed upon is the dharma: the natural way of life. Each person has a natural capacity inbuilt in him and his dharma is determined accordingly. What is the dharma of the priest is different from the dharma of the warrior. In other words their capacities being different also implies that the duties and responsibilities they have to accept in life are also different. Moreover further stress is laid down on the fact that everyone has to follow their dharma with a spirit of detachment from the fruits of their actions. To quote: "You have the right to work, but for work's sake only. You have no right to the fruits of work...Perform every action with your heart fixed on the Supreme Lord. Renounce attachment to the fruits....In the calm of self surrender, the seers renounce the fruits of their actions, and so reach enlightment."
The caste system in the Gita differentiates between men, but that differentiation is not for material gains. Rather it is a natural and harmonious differentation which helps everyone in the community become spiritually developed. The Brahmin is not just a priest of a community, he is also the tap through which the community draw spiritual water. The Brahmin of the Gita may or may not be an expert theologian, but he is neccessarily one who has had direct experience of the spiritual knowledge. In this way he is able to guide and connect with everyone in the community and fill the vaccum which only material thoughts in a person often creates. The Kshatriya is not only a warrior, but a leader in peace as well. His courage, determination and generosity inspire and develop neccessary strength in people which they will need to become enlightened. The Vaishya is very different from the modern businessman. His role is in reality nearly opposite to what is understood today. In pursuance of Gita's understanding of non-attachment with their work for everyone, the original Vaishya has absolutely no right to squeeze out profits and cause loss to others. The real Vaishya is one who becomes a provider of the community thereby making sure that the natural harmony of the community as a whole does not get disrupted. The Sudra's role is one of self-dedication. He is not the sullen servant but a willing one. Like the others, without him, the community would descend into chaos.
The caste system's greatest defence is that it is related to the idea of spiritual development of a person. It loses meaning and becomes evil without it. Inwardly if every person performs his role with a spirit of detachment as advised, the roles themselves become mere rituals and symbols. As such the actions slowly descend into the background. What comes in the spotlight are things like knowledge, determination, welfare and dedication. Ultimately they become really relevant in the community, guiding everyone on their spiritual quest. Externally also, the natural harmony in the society, acts as an impetus to this developement for everyone. For the world as a whole peace outside is connected deeply with peace within.