<p>In general it may be said that Western societies are divided by classes while Indian society has been divided across caste lines. <br /><br />There is a widespread misconception that the Bhagavad Gita sanctions the institution of caste. Such a view is deeply flawed.<br /><br />There is no authoritative work on the origins of the caste system in India.</p>.<p> Its origins are surrounded in mystery. Castes are endogamous groups: they are born from within.</p>.<p> What we do know is that (a) the caste system as it has evolved is peculiar to Indian civilization alone and (b) its origins can be traced to the yajmani system that was prevalent about twelve hundred years ago between producer castes and cultivator castes.</p>.<p>According to the Anthropological Survey of India, there are today 2000 major castes and 200,000 sub-castes in India today.</p>.<p> The fourfold stratification of humankind based on intrinsic qualities evoked in the Gita has nothing to do with the sociological evolution of the caste system. </p>.<p>The division in the Gita is not based on caste but on qualities or gunas.</p>.<p> Accordingly, the basis of the classification of brahmanas or intellectuals, kshatriyas or warriors, vasiyas or men of trade and commerce and shudras or those involved in menial labor was based on qualities that are to be found in each of these groups all over the world.</p>.<p>“It is unfortunate,” writes Swami Rama, “that these groupings are taken as separate castes, for that has created a wide gulf in Indian society.</p>.<p> As in the Western world where people suffer because of their class system, Indian society suffers as a result of the curses of the curses of the caste system. </p>.<p>In ancient times, that classification helped to organize society; it was meant to facilitate the distribution of labor and was based on the principle that one should work according to his ability and receive according to his need. </p>.<p>But today there is complete confusion because the sense of the distribution of labor is lost and the caste system has replaced it.</p>.<p>” It is equally true that over a period of time the priestly class did contribute to this degeneration. The rise of Buddhism was a response to this degeneration.<br /><br />In spiritual terms, one whose mind is fixated on Brahman, is a true Brahmin. </p>.<p>is why it is said that a brahmin is one who has given up brahminism. A kshatriya defends the realm.<br /><br /> A vaisya indulges in commerce and a shudra is one who shuns work and lives off the wealth of others. <br /><br />spiritual understanding of the four fold division of the universe evoked in the Gita is very different from the sociological understanding of the caste system as it obtains today.</p>
<p>In general it may be said that Western societies are divided by classes while Indian society has been divided across caste lines. <br /><br />There is a widespread misconception that the Bhagavad Gita sanctions the institution of caste. Such a view is deeply flawed.<br /><br />There is no authoritative work on the origins of the caste system in India.</p>.<p> Its origins are surrounded in mystery. Castes are endogamous groups: they are born from within.</p>.<p> What we do know is that (a) the caste system as it has evolved is peculiar to Indian civilization alone and (b) its origins can be traced to the yajmani system that was prevalent about twelve hundred years ago between producer castes and cultivator castes.</p>.<p>According to the Anthropological Survey of India, there are today 2000 major castes and 200,000 sub-castes in India today.</p>.<p> The fourfold stratification of humankind based on intrinsic qualities evoked in the Gita has nothing to do with the sociological evolution of the caste system. </p>.<p>The division in the Gita is not based on caste but on qualities or gunas.</p>.<p> Accordingly, the basis of the classification of brahmanas or intellectuals, kshatriyas or warriors, vasiyas or men of trade and commerce and shudras or those involved in menial labor was based on qualities that are to be found in each of these groups all over the world.</p>.<p>“It is unfortunate,” writes Swami Rama, “that these groupings are taken as separate castes, for that has created a wide gulf in Indian society.</p>.<p> As in the Western world where people suffer because of their class system, Indian society suffers as a result of the curses of the curses of the caste system. </p>.<p>In ancient times, that classification helped to organize society; it was meant to facilitate the distribution of labor and was based on the principle that one should work according to his ability and receive according to his need. </p>.<p>But today there is complete confusion because the sense of the distribution of labor is lost and the caste system has replaced it.</p>.<p>” It is equally true that over a period of time the priestly class did contribute to this degeneration. The rise of Buddhism was a response to this degeneration.<br /><br />In spiritual terms, one whose mind is fixated on Brahman, is a true Brahmin. </p>.<p>is why it is said that a brahmin is one who has given up brahminism. A kshatriya defends the realm.<br /><br /> A vaisya indulges in commerce and a shudra is one who shuns work and lives off the wealth of others. <br /><br />spiritual understanding of the four fold division of the universe evoked in the Gita is very different from the sociological understanding of the caste system as it obtains today.</p>
