Jansatta Ravivari stambh Special article by Ravivari Stambh on the caste system in India and its effect

Ratnakumar Sambharia
From the biblical establishment of the Chaturvanya system to the present, the roots of the caste are so deeply rooted in society that the caste does not disappear. The domination of the caste is all over India, but where the king-maharaja, the feudal lords, the advisers, the caste gained more strength.

The roots of the caste are so transcribed in the blood that even if a person from Hindu society crosses the seven seas, he carries casteism and untouchability along with his other essential elements and when two unknown Indians meet. foreign, they agree. Ethnic identity is an investment.

Rotibandi, Betibandi, Jatibandi and Vocationalbandi are the four pillars of the Varna system on which the caste universe rests. Faced with these four taboos, the smaller the caste becomes, the more the caste becomes a curse to him and the higher the caste, the caste proves to be a blessing to him. A person who belongs to a small caste wants to keep their caste hidden like a spot of leprosy. While a man of a large caste is inclined to reveal his caste like a tilak in the head.

The influence of caste in rural areas is much greater than in cities. There, the arrogance of caste is so appalling that there are not only human races, but there are separate castes up to wells, johads, ponds, ghats, hand pumps and cremation sites. The caste does not disappear even after death.

Due to this peculiarity of casteism, the man of lower caste lives in the village opposite the caste. Even if a newcomer asks for access to someone’s home in the village, their caste is the first thing they are asked to do. Instead, you are asked for the plot number in the city. The roots of caste are so deep that not only in society, but even in those who have withdrawn from society, caste rites remain intact.

When two unknown monks meet, instead of asking about the debate, religious initiation, worship of the text, Shasta-Aradhya or this temple or monastery-peeth, their first question is related to caste. Even after retiring from the family world and illusory to spirituality, they cannot leave the caste.

Insulin can save lives, but it does not suit everyone. It can even be fatal to someone. Likewise, caste is fatal to the lower class. Karl Marx called religion the opium pill. That is why his communist followers in India are not particularly concerned about religion and have been heard to oppose religion from time to time, while it is discovered that they are earning the caste well.

That is, even after detaching from religion, their link to the caste remains the same. The importance of the caste is linked to the protection of the varna. The security of the brahman has been for the superiority of the caste, the security of the Kshatriya for his muscular power and the security of the Vaishya for his wealth. Due to the weakness of the work of the Shudras, it was decided to serve the other three varnas.

One fact to note here is that the brahmans, kshatriyas and vaishyas have existed as three independent castes from their origin to date. While Shudra is not a varna but a class, the castes and sub-castes of which have formed and found a separate existence over time. Every caste today is absorbed in finding the superiority of its origin.

These incidents are insignificant throughout the country when a brahman, a Kshatriya or a Vaishya have faced persecution because of their caste, but despite the application of the Law on Prevention of Atrocities of Scheduled Castes and Tribes scheduled for 1989, the list of atrocities of these castes is lengthened. day goes.

Whether it’s inhuman treatment like stripping Dalit mares of the mare, brutal acts like killing after wearing a mustache or horrific incidents like raping Dalit tribal women or atrocious incidents like honor killing. These incidents occur not because of the rigidity of religion, but because of the coercion of the caste. Otherwise, both the oppressed and the oppressed are of the same religion.

Gandhiji and Ambedkar’s concept of Varna system has different implications. Gandhiji had an unshakable faith in the biblical system of Varna and called him the backbone of Hindu society. On the contrary, Ambedkar did not even believe in the caste system and called it the leprosy of Hindu society.

While Gandhiji was agitating for the abolition of untouchability without harming the varna system, Ambedkar considered the varna system to be the mother of untouchability and caste discrimination and intended to destroy it from the root. He had said that just as good yields of low and low land cannot be expected, in the same way the nation cannot progress because of the feeling of high and low in society. Therefore, I want to create a society full of the spirit of equality, freedom and fraternity.

Santram BA of Punjab was a contemporary of Dr. Ambedkar. He together with Bhai Parmanand founded the Jatipaanti Todak Mandal in Lahore in 1922. Due to his efforts, the Mandal convention was organized in Lahore in 1936.

In it, at the request of the organizers, Dr. Ambedkar had sent in writing his presidential speech. The organizers considered it contrary to the limitations of the caste system and urged Dr. Ambedkar to remove examples related to castes. Dr. Ambedkar had strictly refused to do so. After that, that conference could not take place and Santram BA had his original speech translated and published under the name ‘Annihilation of Caste’.

The reason for the historic Poona Pact between Dr. Ambedkar and Gandhiji on September 24, 1932 in Yerwada prison was caste, not religion. By virtue of this, seats were reserved for state legislatures according to the population of untouchables. That is, Madras 30, Mumbai 15, Punjab 8, Bihar, Odisha 18, Central Provinces 20, Assam 7, Bengal 30 and Uttar Pradesh 20 seats were reserved.

Position and money are reduced in the face of caste domination. A living example of this is the discovery of the statue of Sampurnanand by Babu Jagjivan Ram in Sampurnan and Sanskrit Vishwavidyalaya on January 24, 1978. At that time he was the country’s Minister of Defense in the government of Morarji Desai. He left after the inauguration ceremony. People alleged that after their departure, the casteists had sanctified the statue by washing it with milk.

Babu Jagjivan Ram was a Hindu religious, who held a high position as the country’s Minister of Defense. Wealth was also plentiful, but because of the so-called lower caste, this contempt was evident to him.

Part III of the Constitution of India mentions the end of untouchability under Section 17 of Fundamental Rights, because untouchability is present in the abdomen of the caste like an amoeba. Today, although the country celebrates the feast of the nectar of independence, the land of caste discrimination is getting stronger day by day.

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