The caste system, also known as the varna system, is a hierarchical social structure prevalent in the Hindu nations of India and Nepal. Its origins trace back to the Vedas, the oldest scriptures of Hinduism, produced in India between c. 1500 and c. 500 BCE, and it is a central theme in the 700-verse Bhagavad Gita (c. 1000 CE).
The division of society into four hereditary social classes. The great Indian mystic poet Kabir said, “Now I have no caste, no creed, I am no more what I am!”
The caste system divides Hindu society into four hereditary social classes. Highest are the Brahmins, who are priests and teachers. Next come the Kshatriyas, who are political leaders and warriors. Third are the Vaishyas, who manage agriculture and commerce. The lowest are the Shudras, who work as servants for the other three castes. Those who are cast out of the varna system are known as “Untouchables” because contact with them was thought to defile the other castes.
Four factors contribute towards caste dominance: 1) land ownership 2) numerical strength 3) political power and 4) high ritual status in the social hierarchy. The dominant caste may not be ritually very high but enjoy high status because of wealth, political power and numerical strength. Caste pockets create locally dominant caste. People who belong to a particular caste prefer to settle in a particular area. Caste is often specific to a particular village or area or region. Local dominance can translate into regional dominance. Best example of the principle is the concentration and domination of Vokkaligas in south Karnataka in the old Mysore region and of Lingayaths in north Karnataka in the districts bordering Andhra Pradesh. These dominant castes are accorded high status and position and have control over all the fields of social life in that area.
Hindu texts justify this system based on karma and rebirth. A person’s actions in this life determine their gunas (qualities) in the next: Brahmins are characterized by sattva (intellect), Kshatriyas by rajas (action), Vaishyas by both rajas and tamas (devotion), and Shudras by tamas alone. These gunas predispose a person toward certain types of work, and society functions best when people do the jobs to which they are suited. Each varna has its own spiritual discipline: Brahmins follow jnana (knowledge), Kshatriyas pursue karma (action), Vaishyas practice both karma and bhakti (devotion), while Shudras undertake bhakti. In the twentieth century, Mahatma Gandhi criticized the social injustice of the caste system, and it was reformed as a result of his protests.
It is the unity and cohesion of the caste as a group that makes the dominant caste more pronounced in village affairs. The dominant caste is dominant not because of any single factor but because of the combination of several factors. Land ownership is a crucial factor in establishing dominance. With the introduction of adult suffrage, numerical strength has become a crucial source at the disposal of a caste. A caste should have numerical strength if necessary to use physical force against the challenge of other power castes. But numerical superiority alone is not an important factor. In some of the surveyed villages the dependent castes have numerical strength.
The Supreme Court of India has ruled against preferential treatment for medical students belonging to schedule castes (SC), schedule tribes (ST), and other lower castes, who were aiming for specialist medical training. The ruling, which could have widespread implications in India, stated that such favouritism was “contrary to national interest”.