If Caste is the problem, Varna is the solution. Here's why 👇

The Concept of Varna: Its Original Purpose and Distortion

The concept of Varna as outlined in ancient texts was originally based on the idea of facilitating individuals to perform their karma (duty) in alignment with their inherent qualities and capabilities. While Varna is linked to birth as a factor, it is only sustained through the adoption and practice of its associated principles. Varna was fluid, allowing a person's position to change depending on their actions, character, and adherence to their duties. However, over time, this system became rigid, transforming into what we now recognize as the caste system, which fails to reflect its original purpose.

The Present Reality: Caste Without Varna

Today, we do not have a functional Varna system. Instead, we have rigid caste certificates that assign individuals static identities, disconnected from their actions, professions, or behaviors. For example:

A potter (Kumhar), who may have stopped making pots generations ago, is still identified as a potter based on hereditary association, not current reality.

Caste identities persist, even though the professions and lifestyles they were originally associated with have changed.

Efforts are often made to portray the Varna system as oppressive. However, since we no longer have a functioning Varna system, the question arises: how can oppression be attributed to it? What persists today is a caste system—rigid and outdated—that perpetuates societal disparities.

Historical Insights on Inclusivity

Despite popular narratives, Hindu Dharma has numerous examples of inclusivity that demonstrate the fluidity and openness of Varna and spiritual traditions:

1. Veera Brahmendra Swamy: A revered saint, Veera Brahmendra Swamy rejected his own sons as disciples because they lacked the necessary qualities. Instead, he accepted Kakkayya, a person from an ST community, as his disciple, emphasizing that character and devotion, not birth, were the true determinants of spiritual worth.

2. Avadhutha Kashi Reddy Nayana: He reached out to marginalized communities, organized annadanam (free food distribution), renovated temples, and involved people from all communities, including SCs and STs, in these efforts.

3. The Alwars: The Alwars, devoted to Vishnu, came from various communities, including Shudras and even those outside the Varna system. Of the 12 Alwars, seven were Brahmins, one was a Kshatriya, two were Shudras, and one was from the Panar caste (considered low). All were revered and are worshipped in temples, with no opposition to their placement.

4. The Nayanars: The 63 Nayanars, devoted to Shiva, lived between the 6th and 8th centuries CE and came from all castes, including those considered "untouchable." Their devotion and contributions transcended caste barriers.

5. Raja Harishchandra: The legendary king was sold into slavery by Vishvamitra to a Chandala (a person outside the traditional Varna system), demonstrating that principles of Dharma and spiritual narratives often transcended social hierarchies.

6. Ramanujacharya: A pioneering spiritual leader, Ramanujacharya worked to make temple worship and spiritual practices inclusive for all communities, challenging existing social norms. He emphasized that Dharma was meant for everyone, and the vastness of literature—Puranas, Itihasas, Janapadas, Natyas, and others—was intended to take the knowledge and fruits of the Vedas to the common man. His efforts bridged gaps and empowered marginalized communities to connect with their spiritual heritage.

7. Early Conversions by St. Thomas: St. Thomas the Apostle, believed to have arrived in Kerala in 52 AD, is traditionally said to have converted individuals from all castes, including Brahmins and people from other social strata. Traditions such as the Ramban Pattu and references by early Christian scholars like St. Jerome highlight his inclusive approach to conversions.

Education in the Colonial Era

Contrary to the belief that indigenous education was exclusive to upper castes, data from the Madras Presidency surveys reveals significant participation from marginalized communities:

In Ganjam (Odiya-speaking district), Shudra students numbered 1,001 compared to 808 Brahmin and 243 Vaishya students. Additionally, 888 students were from other castes.

In Malabar, upper caste students made up 20%, while Shudras constituted 54%.

In Bellary, Shudras accounted for 63% of students, compared to 33% Brahmin and Vaishya students.

Across most regions, Shudras and other lower caste students often exceeded upper caste participation, except in some Telugu-speaking districts.

These findings challenge the narrative that education and opportunities were exclusively accessible to upper castes.

The Gap in Current Efforts

While significant efforts have been made to highlight and educate about oppression associated with caste, little has been done to eradicate its root causes. Despite education, livelihood opportunities, and material benefits being provided, a critical element is missing: knowledge of identity. Food and material resources address immediate needs but do not fill the deeper void in mindsets or resolve identity-related issues.

This disconnect deprives individuals of:

1. An understanding of Varna as a fluid and Dharmic system.

2. The opportunity to align their identity with their current roles, behaviors, and contributions to society.

The Need for Modern and Updated Systems

In modern times, identities need to evolve to reflect changing professions, behaviors, and lifestyles. A system based on individual qualities, skills, and contributions—aligned with the original purpose of Varna—could be a solution. This would:

1. Replace static caste labels with dynamic, evolving identities.

2. Address the gap between outdated caste-based systems and modern realities.

3. Revive Varna principles in a way that harmonizes with contemporary society.

By integrating ancient wisdom, as described in texts like the Purusha Sukta, Lalita Sahasranama, Vishnu Sahasranama, and Brihadaranyaka Upanishad, with modern frameworks, only the form of identities would change, while the fundamental principles of Dharma would remain intact.

The Solution: Restoring Varna Identity

To address societal disparities and mindset challenges, the solution lies in reviving the Varna identity within the Hindu framework:

1. Recognizing Varna as dynamic and fluid, based on individual qualities, actions, and Dharma, rather than rigid caste identities tied to birth.

2. Educating individuals about the distinction between Varna and the caste system, emphasizing the former’s spiritual and functional significance.

3. Creating updated systems of identity that align with changing times, professions, and behaviors.

By moving beyond caste as a non-Hindu construct and restoring the principles of Varna, society can transcend rigid systems, fostering unity, progress, and a deeper connection to Dharma. This would address not only material disparities but also mindset issues, creating a harmonious and fulfilling life for all individuals.

Samvad Bharati