CHANAKAYA NATIONAL LAW UNIVERSITY

NYAYA NAGAR, MITHAPUR, PATNA- 800001

AUGUST: 2018

FINAL DRAFT : LEGAL METHOD AND RESEARCH METHODOLOGY

TOPIC
EVOLUTION OF CASTE SYSTEM IN INDIA
PROPOSAL SUBMITTED BY: PROPOSAL SUBMITTED TO:

NAME: ADARSH KUMAR MR. VIJYANT

ROLL NO: 1908 FACULTY OF LEGAL METHOD

AND RESEARCH METHODOLOGY

SEMESTER: 1st

SESSION: 2018- 2023

COURCE: BA. LL.B

 DECLARATION

I hereby declare that the project entitled “EVOLUTION OF CASTE SYSTEM

IN INDIA” submitted by me at CHANAKYA NATIONAL LAW
UNIVERSITY is a record of bona fide project work carried out by me under
the guidance of our mentor Mr. Vijayant Sinha. I further declare that the work
reported in this project has not been submitted and will not be submitted, either
in part or in full, for the award of any other degree or diploma in this university
or in any other university.

__________

ADARSH KUMAR

ROLL NO. 1908

 ACKNOWLEDGEMENT

It is a fact that any research work prepared, compiled or formulated in isolation is

inexplicable to an extent. This research work, although prepared by me, is a culmination of
efforts of a lot of people who remained in veil, who gave their intense support and helped me
in the completion of this project.

Firstly, I am very grateful to my subject teacher Mr. VIJAYANT SINHA, without the kind
support and help of whom the completion of this project was a herculean task for me. He
donated his valuable time from his busy schedule to help me to complete this project. I would
like to thank him for his valuable suggestions towards the making of this project.

I am highly indebted to my parents and friends for their kind co-operation and encouragement
which helped me in completion of this project. I am also thankful to the library staff of my
college which assisted me in acquiring the sources necessary for the compilation of my
project.

Last but not the least, I would like to thank the Almighty who kept me mentally strong and in
good health to concentrate on my project and to complete it in time.

I thank all of them !

---

ADARSH KUMAR

ROLL NO. 1908

 TABEL OF CONTENT

1. INRTODUCTION

2. DEFINITION OF CASTE

3. ORIGIN OF CASTE

4. EVOLUTION OF UNTOUCHOBILITY

5. THE SCHEDULED CASTE IN INDIA

6. ROLE OF B.R. AMBEDKAR

7. CONSTITUTIONAL AND LEGAL SAFEGUARD

8. CASTE POLITICS IN INDIA

9. CASTE SYSTEM AMONG NON HINDUS

10. CURRENT SCENARIO

11. BIBLIOGRAPHY
 INTRODUCTION
The Indian Caste System is historically one of the main dimensions where people in India are
socially differentiated through class, religion, region, tribe, gender, and language. Although
this or other forms of differentiation exist in all human societies, it becomes a problem
when one or more of these dimensions overlap each other and become the sole basis of
systematic ranking and unequal access to valued resources like wealth, income, power and
prestige.

The Indian Caste System is considered a closed system of stratification, which means that a
person’s social status is obligated to which caste they were born into. There are limits on
interaction and behavior with people from another social status. This paper will be exploring
the various aspects of the Indian caste system and its effects on India today. The caste
system is a classification of people into four hierarchically ranked castes called varnas.

They are classified according to occupation and determine access to wealth, power, and
privilege. The Brahmans, usually priests and scholars, are at the top. Next are the Kshatriyas,
or political rulers and soldiers. They are followed by the Vaishyas, or merchants, and the
fourth are the Shudras, who are usually laborers, peasants, artisans, and servants. At the
very bottom are those considered the untouchables. These individuals perform occupations
that are considered unclean and polluting, such as scavenging and skinning dead animals
and are considered outcastes. They are not considered to be included in the ranked castes.
The varnas are then divided into specialized sub-castes called jatis. Each jati is composed of
a group deriving its livelihood primarily from a specific occupation. People are born into a
certain caste and become members. They then acquire the appropriate occupation
according to their jati. Maintaining this hereditary occupational specialization and
hierarchical ranking of occupations is said to be done through an elaborate ritual system
regulating the nature of social interactions between the jatis.

Vedic texts from the Hindu religion, which have been compiled, legitimized, and interpreted
by the Brahmans, provide the rationale for the hierarchical classification and the rituals
governing social behavior. There were, and still are, rules that are laid down concerning
appropriate occupational pursuit, appropriate behavior within and between castes, as well
as rules related to marriage.

Since India’s independence from Britain in 1947, there has been considerable relaxation of
rules related to the caste system. There was more sharing between members of the middle
and upper castes, but those in the lowest castes continued to eat separately from the rest.
There was also a significant change in occupational goals and pursuits among men from
1954 to 1992. Earlier, most men were dedicated to their traditional caste related jobs, but
by 1992, most had taken up newer occupations.
 Although some caste-based prejudice and ranking still existed, wealth and power was now
less associated with caste. Caste became a lot less significant part of daily lives of people
who lived in urban areas compared to rural areas, but its significance still varies by social
class and occupation. Among urban middle-class professionals, caste is not openly discussed
and is pretty insignificant, except when it comes to marital arrangements. Even then, there
are adjustments made with considerations towards education, occupation, and income, as
well as religion and language. Although discrimination on the basis of caste has been
outlawed in India, is still exists in the community today.
 RESEARCH METHEDOLOGY
This project is based mainly and heavily on written text material. It is based on the primary
methods of research. This segment are structured and written activity. The writing style is
descriptive as well as analytical. This project has been done after a thorough research based
upon intrinsic and extrinsic aspect of the assigned topic.

AIMS AND OBJECTIVE

This project thorough a focused analysis the situation of the different caste. And also how
they originated and this caste system in india come into existence .The researcher also has
also done an analysis of the different caste then and their current status in the society tod
DEFINITION OF CASTE

Caste is the system of diving people in a society into different social classes. Caste is a
form of social stratification characterized by endogamy, hereditary transmission of a
lifestyle which often includes an occupation, status in a hierarchy, customary social
interaction, and exclusion. Although caste systems exist in various regions, its
paradigmatic ethnographic example is the division of Indian society into rigid social
groups, with roots in India's ancient history and persisting until today; it is sometimes
used as an analogical basis for the study of caste-like social divisions existing
outside India. In biology, the term is applied to role stratification in eusocial animals
like ants and termites, though the analogy is imperfect as these also involve
extremely stratified reproduction. Social Scientists have viewed and interpreted caste
through many angles. Suragit Sinha, (1968) defined caste system as a hierarchy of
endogamous groups, organized in a characteristically hereditary division of labour, wherein
the functions of caste specialization and hierarchy were originally linked. M.N.Srinivas(1977)
defined caste as a hereditary, endogamous, usually localized group, having a traditional
association with an occupation and a particular position in the local hierarchy of castes. He
also points out that a caste itself seems to be usually segmented into several endogamous
sub-castes. Moreover, fairly close correlation existed between caste system and distribution
of land- holding and power.

Socio-economic inter-dependence existed all the time with occupational specialization.

According to E. R. Leach3(1960) a certain minimal set of primary characteristics embodied
the real essence of the caste system, namely, endogamy, restriction on commensality,
hierarchical grading, restrictions on contact in matters of food, sex and ritual practice,
attributes of traditional occupations and birthascribed features. He noted that the caste
groups had lived, not in isolation but in the midst of other groups with which they had
rigidly defined customary relationships in economic, political, social and religious matters. In
much of India the village was organized into a network of hereditary patron-client
relationship known as Jajmani4 system. The various non-land holding castes such as washer
men, carpenters and field labourers did customary service to landowners. The relationship
between castes was hierarchic and transactions among groups were expressions of
principles of precedence, obedience and subservience. According to J.H. Hutton5(1977) a
caste system divided a society into a number of self-contained and completely segregated
units (castes), their mutual relations being ritually determined in a graded scale.
THE ORIGIN OF CASTE SYSTEM.

There are different theories regarding the origin of the caste system in India. The religious

theory claims that the Varnas were created from the body of the Brahma, the creator of the

world. The Brahmanas were created from his naval; the Kshatriyas from his hands; the

Vaishyas from his thighs and the Sudras from his feet.

According to the social historical theory, the origin of caste system finds its origin in the

arrival of Aryans in India. The Aryans arrived in India in around 1500 BC. The Aryans

disregarded the local cultures. They began conquering and taking control over regions in

north India and at the same time pushed the local people southwards or towards the jungles

and mountains in north India.

The Aryans organised themselves in three groups. The first group was of the warriors and

they were called Rajanya, later they changed its name to Kshatriyas. The second group was

of the priests and they were called Brahmanas. These two groups struggled politically for the

leadership among the Aryans. In this struggle the Brahmanas emerged victorious. The third

group was of the farmers and craftsmen and they were called Vaisyas. The Aryans who

conquered and took control over parts of north India subdued the locals and made them their

servants.

Between the outcasts and the three Aryan Varnas there is the Sudra Varna who are the simple

workers of the society. The Sudras consisted of two communities. One was of the locals who

were subdued by the Aryans and the other was the descendant of Aryans with locals.

In Hindu religious stories there are many wars between the good Aryans and the dark skinned

demons and devils. The different Gods also have dark skinned slaves. There are stories of

demon women trying to seduce good Aryan men in deceptive ways. There were also

marriages between Aryan heroes and demon women. Many believe that these incidents really
occurred in which, the Gods and the positive heroes were people of Aryan origin. And the
demons, the devils and the dark skinned slaves were in fact the original residence of India

whom the Aryans coined as monsters, devil, demons and slaves.

Like most societies of the world, in India also the son inherited his father's profession. And so

there developed families, who professed the same family profession for generation in which,

the son continued his father's profession. Later on as these families became larger, they were

seen as communities or Jatis. Different families who professed the same profession

developed social relations between them and organised as a common community, meaning

Jati.

Later on the Aryans who created the caste system, added to their system non-Aryans.

Different Jatis who professed different professions were integrated in different Varnas

according to their profession. Other foreign invaders, who conquered parts of India and

created kingdoms, were integrated in the Kshatriya Varna (warrior castes). But probably the

Aryan policy was not to integrate original Indian communities within them and therefore

many aristocratic and warrior communities that were in India before the Aryans did not get

the Kshatriya status.

According to the Rigveda the origin of Brahmin is supposed to be from the mouth, Kshatriya
from the arms, Vaishya from the chest and Sudra from the feet of the Almighty. According to
Gita the origin is supposed to be done by the Creator himself on the basis of "Guna" (quality) and
the "Karma" (action).7 From the above extracts of ancient epics it is clear that the untouchables
owe their origin to the traditional varna and caste system. It can, therefore, be observed that the
untouchables and the untouchability are by-products of Hindu caste system. According to the
code of Manu, all those who were born out of the pratiloma marriage 8 were assigned the lowest
rank in the varna hierarchy. Regarding the origin of caste system two types of inferences are
prevalent. The first is that it was the outcome of a confluence of two totally different social
streams. The second holds that it signified the slow evolution of certain indigenous societies.
Gerald D Berreman9, (1979) for instance, belonged to the first group. He suggested that caste
originated as an intermediate stage when the pre-stage, kin-based ethnic groups or tribes of South
Asia came under the control of State organized, stratified, conquering people of Indo-Aryan
origin around 5000 years ago. The indigenous small-scale ethnic groups were slowly absorbed
into the emerging larger and more complex polity. The caste system originated and persisted as a
form of institutionalized inequality in which ethnically distinct social entities were absorbed into
a status and economic hierarchy. Francoise Houtart and Genevieve Lemerceinier10 (1981)
also subscribe to this view. According to them Aryan dominations over the Dravidian led to the
final institutionalization of religious, political economic and other service functions among the
various lineage structures.

The successive invasions of the Aryans destroyed the Dravidian civilization. Afterwards the
Aryans settled among the waterways of the Indo-Gangetic plain and established clan villages with
pastoral- agrarian economies. There were warrior clans and farming clans among them. They
established several monarchies or clan type republics comprising the king, extended families, and
other functional groups. The warrior clans which conquered Dravidian territories and carried over
decentralized political power such as defense, collection of tributes etc, became an overlord caste
- the Kshatriya. Division of labour among the farming and other functional clans led to the
development of productive forces and specialization in different types of craftsmanship. The
peasant and artisan groups which emerged thus became the Sudra caste. They had to pay tributes
in return for seigniorial services. The accumulation of tribute thus received became the capital for
trade. Early trading activities were between rulers, later they became the specialized occupation
of specific social groups of merchants who came to be known as Vaisyas. The vanquished
Dravidians were assigned the most menial jobs.

They remained outside the caste-based lineage structure of the society. The religious agents
formed a specific group of their own, the Brahmins, and managed to occupy the apex position in
the social hierarchy. The society had its base in the groups comprising the producer clans and the
outcaste groups. Its superstructure was constituted by the religious, political and trading groups.
They usually occupied the dominant positions.

Usually social ranking depended on labour. The higher the group the less was the role in
production. Non-productive work became symbol of purity and manual work symbolic of
impurity and profanity. These levels attached to every group and every member; eventually led to
the segregation by every social group, of all the social groups inferior to it in rank. As a result, the
outcaste groups were looked down upon as impure and detestable human beings to be shunned by
society. This must have been the origin and evolution of untouchability. But Mortan Klass11
(1980) does not agree with this. He opines that the birth of the caste system might be due to the
internal mechanics of the South Asian social system itself. The system earlier characterized, by a
non-stratified and equalitarian set up transformed itself over time, by its own internal dynamics
into a complex, stratified caste-system. He does not however advance any proof in this respect.

EVOLUTION OF UNTOUCHOBILITY
Right from the time of the formation of society social differentiation and status among the
peoples came into existence. In a large number of communities this status depends on the
individual's achievement in those fields which are prized by those communities. They range
from capacity for certain type of supernatural experience. To ability to acquire wealth. The
visible marks of this differentiation are special rights for some groups and disabilities on
others in the matter of dress, occupation and even food.

Generally the status of an individual is determined by wealth, but the Hindu system is
unique in this, because it conferred the status on an individual on the basis of birth, not to
be eliminated at any time during his or her life time, it classified some groups as
untouchables and unapproachable. These groups of untouchables were separated,
segregated and isolated from other groups of Hindu society. The disabilities conferred upon
these untouchables on the basis of their birth as untouchables by other persons came to be
known as "untouchability".

The term " untouchability" has no-where been defined. A literal construction of the "term"
would include persons who are treated as untouchables, either temporarily or otherwise,
for various reasons such as their suffering from an epidemic orcontagious disease or on
account of social boycott resulting from the caste or other dispute. Hence the word
"untouchability" was coined to have a common name for some categories of human race
spread all over India. Mahatama Gandhi called these untouchables as Harijans (i.e. the man
of God) just as to take stigma out of the nomenclature.

Untouchability in the Indian social structure has its roots in the caste system which forms
the "Kernel " or "the steel frame " of Hinduism which originated from the time of Aryan's
migration to this sub- continent. The literary records of the Indo-Aryan culture are not only
the earliest but contain the first mention and a continuos history of the factors that make up
the caste. The only other culture whose records are intelligible is the Dravidian. But when
the culture put forward its documents that are extinct, it had already been immensely
influenced by the Indo - Aryan traditions.

Brahmanic variety of this Indo - Arayan civilization was developed in the Gangetic plain. The
people, who are known here and elsewhere as Indo - Aryans and whose earliest literary
records have furnished us with information about the institution of caste and class, belong
linguistically to the larger family of peoples designed either as Indo - celts, the Indo - Saxons
and the Tewtons, the Romans and the Iranians among others. The Spanish and the
Portuguese too belong to the same family. In pre-historic times about 5000 B. C. the
ancestors of all these people seem to have occupied one fairly defined region and to have
been in close cultural contact with one another.

When for some reasons they dispersed from their centre of characterization, the various
groups started in different directions and had varying adventures. Their separate languages
diverged yet retained sufficient common structure. One of the branches of these peoples
which reached India about 2500 B.C. with the kind of religion represented in the early Vedic
religion, is called the Indo - Aryans.These Aryas, who migrated from Causus region to India
during 4000 B.C.and 2000 B.C. were castles and classless.

They participated in the common task of conquering the Dashya, the dark skinned enemy
and of colonizing the fertile land of the Five Rivers (Punjab) and the Indusvalley and latter
Gangetic plains. Having driven the Dravidians to the south of the Vindhya mountains the
Aryas settled in the fertile Indo - Gangetic regions in the North which began to call
Aryavarta, the land of the Aryas, in contrast to Dakeshinadesha, the south land which
became the abode of the Dravidans. Having secured plenty elbow-room to lebensraum in a
land flowing with milk and honey, Aryas - true to their proud name settled down to
elaborate a Code of Conduct befitting on Arya-a-noblemen. The literacy records of these
Aryans culture are not only the earliest but also contain the first mention and continuous
history of the factors that make caste.
So all the literacy accounts of the important aspects of caste center round the four orders in
society, namely Brahmin, Kshatriya, vaishya and shudra, and not the multifarious groups
which are the present day castes. In the Rigveda, the earliest work of the first period, three
classes of society are very frequently mentioned and named Brahma, Kshatra and Visha. The
first two represented broadly the two professions of the poet- priest and the warrior - chief.
The third division was apparently a group comprising all the common people. It is only in
one of the later hymns, the celebrated Purushaskta, that a reference has been made to four
orders of society as emanating from the sacrifice of the Primeval Being.

The names of These four orders are given there as Brahmana, Rajanya, Vaishya and shurdra,
who are said to have come respectively from the mouth, the arms, the thighs and the feet
of the Creator. The particular limbs associated with these divisions and the order in which
they are mentioned probably indicate their status in the society of the time, though no such
interpretation is directly given in the hymn.

The Taittiriya Samhita also describes the origins of these four classes to the four limbs of
the Creator and adds an explanation about the status of these four classes. The Brahmins 14
are declared to be the chief because they were created from This change is perhaps due to
the increasing association between the Aryan people and the Indian aborigins resulting in
illicit unions not only between Araya males and Shudra females but also between Shudra
men and Aryan women. The offspring of a Shudra father and Brahmin mother has been
described chandalas.
 The chandalas and paulkases offerpriing of Shudra by a Kshatnya woman are referred to as
a despised race of men is Brithaddranyaka Upanishad. These classes or orders are regularly
referred to in later literature as Varnas so much so that popularly Hindu religion has come to
be defined as Varnashrarma Dharma, yet in the Rigveda the term Verna' is never applied to
any one of these four classes. It is only the Arya Verna or the Aryan people, that is
contrasted with the Dasa Varna later called Shudras.

The Shatapatha Brahmana, on the other hand, describes the four classes as four varnas.10
Verna means 'colour' and it was in this sense that the word 'Varna' seems to have been
employed in contrasting the Arya and the Dasa, referring to their fair and dark colours
respectively. The colour connotation of the word was so strong that later on when these
classes came to be regularly described as Varnas, four different colours were assigned to the
four classes, by which their members were supposed to be distinguished. Later on the word
'Jati' was specialized to denote caste, which was a group of members of which was acquired
by birth.
The word "Jati' ecologically means something into which one is born. It was occasionally
used by the good ancient authorities as equivalent to 'Varna'. Out of these four classes, only
the first 16 three (who are described as. twice born) may be said to have been recognized as
far as religious and ritualistic life was concerned. The shudra, though they were received
within the precincts of the Aryan fold, were systematically debarred from following the
religious practices of the Aryan fold. 'Nay' the ideas of untouchability were first given
literary expression in connection with the Shudras. The Shudras and chandalas were
regarded as untouchables and they were regarded the lowest among four castes of Hindus
and were treated like serfs and got off the roads not only, when Brahmins passed but even
when their food was being carried away. These people lived outside the villages and that
they were prohibited from entering the villages and towns in the day time. These Shudras
and chandals were denied any justice and not treated as human being Because distinctions
were made both in civil and criminal Law between the caste and sex. Even Vedas were not
recited in the presence of Shudras and chandalas.

No advice was given to them nor the remants of the offering to the gods. Holy Law was not
expounded to them nor they were asked to perform a penance. These people were required
to use the old shoes, discarded garments etc ") members of other Varnas, and eat the
leaving of their food. So great was the feeling against the Shudras performing a sacrifice that
Gautama exhorted a person to cast off his father if he either sacrificed with the money given
by a Shudras or officiated at his sacn fice." It is well known that in the story of Ramayana,
Ram is represented to have killed Shudras who was practicing gusterities. The Shudras were
regarded to be so despicable, that a Brahmin, when, out- of sheer necessity, he had to take
up the Shudras occupation, was asked not to mix with them.

The Mahabharta says that the Shudras can have no absolute property, because their wealth
could be appropriated by their masters at will. ' If a master of a Shudras has fallen into
distress, the latter shall be placed at the disposal of the poor master. Shudras trying to hear
the Vedic Texts were have their ears filled with molten tin or lac, if they recited the Veda
their tongues were cut off and if they remember it, they were dismembered. If a Shudra
assumed a position of equality with twice- born men, either in sitting, conversing or going
along the road, he would receive corporal punishment.

A Shudra, committing adultery with women of the first three castes had suffered the capital
punishment or was burnt alive tied up in straw. If a Shudra intentionally reviled twice-born
men or criminally assaulted them, the limb with which he offended was cut off. On the
other hand, a Shudra could be abused by a Brahmin without entailing any punishment. A
Snataka (a vedic student) was exhorted not to go on a journey alone in the company of a
Shudra. For a Brahmin to eat the food given by a Shudra was a sin that must be expiated,
and to avoid taking it was one of the few things the practice of which assured a Brahmin of
bless in Heaven. Cohabitation with a Shudra female was regarded as a sin, which a Brahmin
must wipe out.

A Brahmin who married a Shudra wife and dwelled for twelve years in a village where only
well- water was obtainable, become equal to a Shudra . A Shudra committing adultery with
an Aryan women shall have his organ cut off and his property 18 confiscated . Altogether so
unworthy was the shudra that if he came as a guest he was to be fed together with one's
servants and that too perhaps after getting some work out of him. As a result thereof the
Aryan secured many social, religious privileges, and a habitual obedience was created
among the Shudras consider themselves as inferior to other subarnas. This system remained
in operation for centuries in our country and habitual obedience developed with the
passage of time among shudras. The shudras considered themselves as inferior to other
castes not only because of compulsion but also due to psychologically developed inferiority
complex. They were also convinced that it has been ordained by God that they are inferior
to others and human beings have nothing to do with it.

Manu condemns reasons as a method of interpreting the Vedas and Smirities, when there
is conflict between Shruti and Smriti, According to Manu latter must prevail with seeing the
reason. Further when there is conflict between two Smirities, the Manu Smriti must prevail,
but no attempt is to be made to find out which of the two records accords with reason. It is
therefore clear that in any matter on which Shrutis and Smrities have given positive
direction, a Hindu is not free to use his reasoning faculty.

The same rule is laid down in Mahabharta. During the rule of Gupta Kings, the Code of Manu
who is acclaimed as the great Lawgiver for Hindus, came to be compiled. The Code of Manu
gave legal sanction and strength for compartmentalization of Hindu society into various
castes and gave the Brahmins a most prestigious place in Hindu Society. Gross
discrimination pampered and favoured treatment for Brahmins formed the basis and
foundation of the Manu Code. According to Manu, King must inquire into the caste and
settle the law according to that caste, According to the Code of Manu, the Brahmin by a
divine right is the head of all living creatures.

All that exists in this universe is the Brahmins property. So his person and property are
inviolable. "Brahnmins were to be maintained by public and private gifts not as charity, but
as a sacred obligation. Even if a Brahmin commits any heinous crime he was not to be killed.
According to Manu, he who tried to strike a Brahmin would suffer in Hell for 100 years. He
who actually struck a Brahmin would suffer in Hell for 1000 years.

The Manu Code curtailed the right of Shudras and imposed disabilities on them if a shudra
listens to the readings of the Vedas, his ears were to be filled with molten lead. If he recites
them his tongue should be cut off. If he committed them to memory, he should be cut into
pieces. If a Shudra seduces the wife of a Brahmin, his property should be confiscated and
genitals to be cut off. Shudras, were thus given a low social status and were grossly
discriminated under the Manu Code. It Looks in Manu Code that shudras have no social,
religious, moral, and economic status in the Society. The Suruthi and Smiities were
considered to be the fundamental source of Hindu law, Suruthi consists of four Vedas and
Upanishads dealing with the religious rites and the source of attaining moksha or salvation.
Smrities are believed to 20 be saying of Rishis collected and orally transmitted by each
generation of Hindus.

The History of the caste system in India is also having a record of perpetual social tension
and of protests and revolts against the prevailing social code. During 6000 B.C. to A.D.300
saw the birth of Jainism, Buddism and Bhagavatism. All these three constitute a revolt
against the Vedic culture. The express ideas in the Buddhistic literature voice the feeling
that caste has nothing to do with material success in life or with reward after death. High
caste is not protected from the effect of wrongdoing a person's worth in life is determined
by right conduct deed and knowledge." But in the matter of caste- restrictions the
preachings and actions of Bhddha had only a general liberalizing effect. He does not seem to
have started with the idea of abolishing caste distinctions, nor do his actions, as described in
the Jakata stories, demonstrate an utter indifference towards the accident of birth. Much
less do they evince any conscious effort to annihilate caste."

After Buddha, successive social reformers worked for cleansing the Hindu society of the ill
effect of the caste system like Ramanauj, the great Vaishanava Acharya of the eleventh
century and a Brahamin who took a bold steps for religious betterment of the outcaste
sections of the society. He succeeded for them the privilege of visiting temple one day in a
year and devised something which they might put on corresponding to the sacred thread of
the Brahmans. The saints or reformers in the middle ages tried to abolish the distinction
between the high- caste Hindus and the untouchables by laying emphasis on the equality of
members of all castes in the eyes of God and pointed out through devotion or Bhakti all
could achieve salvation. They took into their fold such men as barbers, weavers, shoemakers
etc.... But the privilege of equality was not extended to men as men, but to those individuals
only who had washed of their untouchability with the love of God.

The idea of equality propagated by these medieval Saints therefore did not produce that
much effect on the secular organization of society as it should have been and untouchability
could not altogether be removed from the stratified society Moreover the caste system was
so pervasive that even the religious groups formed in defiance of and in protest against the
caste system, found themselves relegated , whether they wished it or not precisely into the
position of castes in that systems found themselves relegated, weather they wish to or not
which they had aspired to reform.
THE SCHEDULED CASTE IN INDIA
In Indian social hierarchy the SCs have been considered one of the weakest constituents.
They have been attributed so many nomenclatures such as untouchables, harijans, dalits,
panchamans, atisudras, avarnas and antyajas. The term depressed classes refers to those
caste which belong to the lowest rung of the Hindu caste hierarchy and whose touch or
proximity, is considered polluting by the caste Hindus.

The term is a British innovation from an article written by Annie Besant in the Indian
Review,(1909) with the caption ‘the uplift of the Depressed Classes’. The word Dalits
denotes poverty and their oppressed condition. The ‘servile classes’ phrase was used to
denote the servile nature of their working relations with the higher castes and the degraded
nature of work with which they were involved like scavenging, sweeping, etc. The Scheduled
Castes were named as Harijans by Saint Narsimha Mehta and Mahatma Ghandhi
popularized this concept.

The Harijans are those who are entangled in sub-human social existence, abject poverty,
economic exploitation, and a sub- culture of submission and political powerlessness The SCs
were the former untouchable castes of Hinduism. Besides the four traditional castes there
was another group of persons even during the early days of Chaturvarnya, who came to be
described as untouchables because they were of darker skin and were engaged in unclean
occupations. These people were the outcastes and as such were socially ostracized by caste
Hindus. As the lowest strata in the society,the untouchables formedthe fifth varna
Panchamas/ Chandals or the 5th caste. They were assigned a position very much lower
than that of the Sudras.
Their hereditary occupations were street sweeping, scavenging, weaving, tanning, flaying
and the like. They were expected to do all the dirty jobs in society, which others were
restrained from doing. And this group was denied the right to enter the temples and
worship with other Hindus, schooling, use dress and ornaments which will mark them off as
upper caste people, to draw water from public wells and to improve their economic and
educational conditions.They were compelled to live segregate on the outskirts of villages
and towns under most filthy and miserable conditions and were ill clad and half starved.
Even now, in many places they could not at all enter the streets or lanes used by caste
Hindus. In the southern regions of India besides touch pollution, distance pollution also was
observed. Distances were prescribed for untouchables to keep away from the different
levels of upper caste people. It was, however, the British Government’s programme of
education and social reforms, much more than the work ofmissionaries that paved the way
for the mitigation of the social misery of SCs.

The British were not so much interested in the radical reform of Hindu society. But their
educational system created a new generation of intellectuals and reformers who were
imbibed with liberal ideas. The founding of the Brahma Samaj and Arya Samaj and the
teachings of Raja Ram Mohan Roy, Kesav Chandra Sen, Sreeramakrishna, Swamy
Vivekananda, Vagbhadananda and Aagamananda and the social works of Thanthei Periyor,
Sri Narayana Guru, and Srimath Ayyankali all had one common aim to purify Hinduism from
the evils of caste and to raise the status of the lower caste communities. Moreover, Indian
National Congress which crystallized the social thinking of the time officially took up the
work of uplifting the depressed classes on a national scale.

However it was only after Mahatma Gandhi took up the work of redeeming the
untouchables, the matter received any momentum. Gandhi called them “Harijans”-Children
of God and organized a network of agencies to work for their uplift. He also carried out
campaigns against untouchability through the press, the pulpit and the platform. He edited
a weekly journal called the ‘Harijan’ to highlight the magnitude of the problem and to
channelize popular opinion and effort in uplifting the untouchables, and wrote articles
giving the lists of temples, schools, wells, etc. which were thrown open to them.

In 1932 the All-India Anti-Untouchablitiy League was formed under Gandhi’s inspiration.
This was later called Harijan Seva Samaj and it soon engaged itself in vigorous propaganda
against untouchability and for getting open for Harijan use roads, schools, temples,
dharmasalas and public ghats.

ROLE OF B. R. AMBEDKAR
Dr. Bhim Rao Ambedkar is one of the greatest architects of Indian Republic. He not only
plays a constructive role in the development of democratic structure of India but also
transform the process of social and political faster. It was Dr. Sahib raise his voice for the
lower caste who was exploited in the 20th century due to caste system. It was due to
continuous efforts of Dr. Ambedkar that the British government has to change his mind
towards the growth of poor and downtrodden but Gandhi ji and Congress has included the
upliftment of poor and downtrodden in their manifesto. Dr. Ambedkar was born in Schedule
Caste and he was aware of the pain of the low caste segment of the society. He take this
disgrace personally and make a promise that he will fight for the deaf downtrodden until
and unlessthey got civil liberty and political rights.Dr. Ambedkar wants structural change in
the Hindu Society. In the year 1920 for downtrodden atrocities and make the downtrodden
dynamic he publish a magazine titled Dumb hero and untouchable Bharat. For Civil Liberty
he makes movements in the area of Public ponds, wells, Mandires. Mahar Movement was
well known in the history for his protection of Human Rights. With the help of Mahar
Movement Dr. Ambedkar wants to bring the attention of world towards Crores of
Downtrodden facing dilemma of untouchability and disgraceness. Dr. Ambedkar also
advised the downtrodden that they don't misguided by the Congress and Gandhi. He also
advocated that their lost rights will not come back just by asking for the soul searching
exercise but it will be achieved by continuous fight. Dr Ambedkar was of the opinion that
Downtrodden future will be secures by their active participation in the politics and
Downtrodden must understand their duties. His only point of contention where he differs
from the opinion of Gandhi that he wants downtrodden from political arena.

That’s why Dr Ambedkar makes a political demand before British government Southbury
Committee by signing that untouchability must not be left at the mercy of higher cast
instead of this it is wise able to give self power to untouchable casts. Although they are not
power hungry but just makes a humble equality of rights in the society .Untouchable can be
led by the untouchable and nobody else can raise their voice form them self. That’s why
they must be given representation according to their population .From the point of view of
Dr Ambedkar it is compulsory political participation of downtrodden for economic and social
growth .He was also doubtful that if they are not given representation in farming the
constitution then they will not get rid of the exploitation from Majority Hindus.

Dr. Ambedkar during the Round Table Conference makes it clear that until and unless
downtrodden gets political power their problems cannot be eradicated .Dr Ambedkar makes
it clear that if they are not given assurance that downtrodden will get full security of their
rights he will not give his consent . It was first time in the political history of India that a
reformer of downtrodden society raise his voice at National and International level for equal
economic social and political rights and above all demanded imprisonment for the violation
of rights of downtrodden .In this conference Dr Ambedkar retorted that On whole I am
standing here they on behalf of the one fifth of total population. But my fellow
downtrodden are living a life of slavery even slave are touched by their owner but in our
case it is a great sin to touch Dalit. A memorandum was submitted to the chairman in which
demand was made for removal of untouchability equal rights, recruitment of untouchable in
the army , reservation in government jobs having separate election constituency and
reserved seats for the downtrodden This conference was windup on 19.1.1931 without any
conclusion as there was no representative of congress in the conference. On 7.9.1931
Second Roundtable conference gets started where Gandhiji participated and Dr Ambedkar
views that downtrodden should be given rights as given to minority. As no solution was
made for minorities this conference ends in vain. The Prime minister was given a right to
take decision and everyone comes back to india. On 20.8.1932 Communal Decision was
taken and untouchable gets separate electorate rights according to which they can fight
election. During that period Gandhiji was in Yeraveda Jail and he writes a letter to Prime
minister by showing his discontent with the decision and wants to change the decision
otherwise from 20 sept onwards he will goes on fast till death.On 19th September a meeting
was organised by Madan Mohan Malviya in which Dr. Ambedkar was invited but no solution
was made in this regard. Dr. Ambedkar was pressurise from every quarter and later on
meeting was fixed between Gandhi ji and Dr. Ambedkar and final decision was made on
24.9.1932 and this pact was known as Poona Pact and Gandhi ji life was saved. A separate
constituency was accepted and reserved seats were also allocated and increased.
Reservations in jobs and employment is also accepted . It was fortunate moment for Dalits
that Dr Ambedkar was member of the constitucies assembly and aspirations of the
downtrodden can be fulfilled as he was the Chairman of this assembly. If Dr Ambedkar was
not there no doubt Dalits will get their due rights but they never get social political and
economic upliftment as they deserve. Dr Ambedkar contribution for the downtrodden
society especially in social/political/economic upliftment cannot be ignored.

Article 330 of the Indian Constitution declares reservation of seats for SCs and STs in the
House of the People for Scheduled Castes, Scheduled Tribes except some STs in the
autonomous districts of Assam and Scheduled Tribes in the autonomous districts of Assam.
Airticle 332 in the constitution of India states about the reservation of seats of SCs and STs
in Legislative Assemblies of the States. 73rd amendment of constitution in the Article
243declares that "Panchayat bodies must have proportionate representation of SCs and STs
and women. Such reservation should also apply in the case of Chairperson and Deputy
Chairpersons of their bodies". Besides these several programmes of the Indian State in the
form of grants, scholarships, loans, stipends etc. are being provided for Dalits. This is all due
to provisions of constitution drafted by Dr.Ambedkar. He was really a God Father for the
Dalits in true sense. Dr. B. R. Ambedkar had a real visionary towards the upliftment of Dalits.
His main aim was to uproot the evil of deep-rooted caste system, uplift the status of
downtrodden society, create honor amongst so called upper castes and to transform this
country from uncivilized state to civilized state. By fighting against English rulers and
including Articles in the constitution he tried his best to enable Dalits and women to the
present day developed state. Before independence the social, economic and political
conditions of Dalits and women were very grim. Today we find all round development of
disadvantaged groups in India. Untouchability has reduced, their socio-economic and
political status have improved. Today Dalits have become a powerful political force in India
and enjoy greater access to education and economy than ever before. They are exercising
their voting rights. Their political consciousness and awareness about various political
activities and participation in these activities have increased very much. Due to these facts
nowa-days the Govt. is also making various decisions relating to their rights and privileges.
Efforts are still going on to remove different discriminatory practices against them. Now
votes of the Dalits have become one of the major deciding factors for winning of a
candidate or a political party in elections. The honours for Dalits in high caste society have
also increased. Today we do not ask the person seating besides us which caste he belongs
to? Today at least in towns both Dalits and non-Dalits enjoy the same tea stall, hotel and
cinema hall but usually nobody bothers about knowing the caste identity of a person. This is
all due to the un-tired and intelligent efforts of Dr. Ambedkar. The Constitution of India
provides equal rights to all its citizens’ right to live with equality, honour and dignity. But the
caste system and untouchability somehow and others are still playing negative roles from
different parts of the society.

Untouchability is a crime against humanity. Hence it is the right time to adopt the principles
of Dr. Ambedkar. The Constitution of India is designed in such a way that all its citizens are
equal before it. Our nation is facing different sorts of socioeconomic, educational and
political evils in the society and only the effective implementation of Constitution in its real
spirit can overcome them. The Dalits also will have to come forward and to labour hard in all
social, economical, educational and political fields to compete with the other members of
the society. They should avoid power demonstration and enjoy their rights properly. Each
Dalit member will have to try to become a Second Ambedkar. God has created the entire
creature including human beings without caste identity. It is we who make all these
discriminations. So the people of advanced classes will have to change their mentality. They
will have to be more generous towards the Dalits regarding untouchability and the
upliftment of their socio-economic, educational and political status etc. The social structure
of our society is based primarily on them because they are the people who perform all types
of menial works which are usually avoided by the people of elite class. Without them no
society has run previously, not running now and will not run in future. His credibility is
marked and proved automatically what he did for Dalits in particular and others in general
as his views and philosophy is not confined to the limited section of society as he was a man
of ubiquitous approach, idealism and hence realism. The downtrodden soceity of india has
given the world a warrior of human rights and unique personality . Dr Ambedkar battle for
the downtrodden with honesty and committment is the inspiration and legacy of Dalit
Society.

CONTITUTIONAL AND LEGAL SAFE GUARDS

“The framers of our Constitution desired to secure justice for all citizens in social, political
and economic spheres. They realized that the inequitable forces embedded in the socio-
economic system and political organizations had resulted in deprivation and disadvantages
for the poor and the weaker sections of society. So they considered it necessary to provide
specific safeguards in the Constitution for the Scheduled Castes and Scheduled Tribes, who
were the most deprived, weak and vulnerable amongst the various sections of Indian
society. The various safeguards and protective measures sought to ensure them all-round
development and progress, so that they could form part of the mainstream of society”.
While drafting the Constitution for independent India, the Constituent assembly also used
the word Scheduled Caste for these social, economic and religious backward castes. After
the adoption of the Constitution, the Government of India issued (SC) order 1950 which
empowers the President of India to notify the list of Scheduled Castes. It reads-

“The President may with respect to any State or Union Territory and where it is a State,
after consultation with Governor thereof, by public notification specify the castes, races or
tribes or parts of groups within castes, races or tribes which shall for the purpose be
deemed to be Scheduled Castes in relation to the State or Union Territory, as the case may
be”
The term Scheduled Castes has not been properly defined by the Constitution. Article 341 of
the Constitution only states how the castes, races or tribes or parts thereof are to be
scheduled as Scheduled Castes. The first list of castes was notified in 1950, as per the
provisions of the Constitution and thereafter in 1951, 1956,1962, 1964,1968, 1978 etc. and
lastly in 2002. Thus the depressed classes identified by the British regime before
independence, with some additions, were classified as Scheduled Castes and Scheduled
Tribes. In the new Constitution the deserving section among the caste groups as well as the
aboriginal tribal communities are specially listed for the purpose of extending to them
preferential treatment. It also gave provision for assisting the SCs who were neglected and
exploited.

The Constitution of India includes several articles which are meant for the abolition of all
sorts of disabilities. At the very outset the Preamble in the Constitution says,

“We, the people of India, having solemnly resolved to constitute India into a Sovereign
Democratic Republic and to secure to all its citizens, justice, social, economic and political
liberty of thought, expression, belief, faith and worship, and equality of status and
opportunity, and to promote among them all fraternity assuring the dignity of the individual
and unity of the Nation’

The following are the measures prescribed in the Constitutional provisions for
the welfare of the Scheduled Castes and Scheduled Tribes:

1. According to the Article 15, the state should not discriminate against
any citizen only on the ground of caste, creed, etc. More positively,
Article 15(4) further states that the state may (in spite of right to
equality) make special provisions for the welfare of socially and
educationally backward classes. Thus, if the State takes
any measures in favour of these castes and communities if would not
be challenged on the ground of right to equality.

2. According to provisions of Article 19, the state can impose reasonable

restrictions on the freedom of movement and residence of people, in
the interest of Scheduled Tribes.
3. Article 46 of Constitutional provisions directs the State to protect the
educational interests of the weaker section of society especially the
Scheduled Casts and Scheduled Tribes.

4. According to the provisions of Article 330, 332 and 334, the seats are
reserved in the Parliament and State Legislatures in favour of the
Scheduled Casts and Scheduled Tribes in proportion to their number in
the population.

5. Article 335 provides that the State shall consider the claim of members
of SC/ST for making the reservation in services, keeping in mind the
efficiency of the administration.

6. The Article 338 of the constitutional provision (as amended in 1990 by

65th Amendment) provides for the establishment of National
Commission for the Scheduled Castes and Scheduled Tribes, which is
assigned such duties as to investigate and monitor all matters related
to the safeguards provided for the SC/ST in the constitution, to advice
on the planning process of the development of SC/ST and to
recommend suitable measures for the effective implementation of
these safeguards and for the protection , welfare and advancement of
the Scheduled Castes and Scheduled Tribes.

7. As per the provisions of Article 339, the President is authorised to

appoint a Commission after 10 years of the commencement of the
Constitution to report on the administration of Scheduled Area and the
welfare of Scheduled Castes.
The Government of India is also empowered to issue suitable directions
to State for the welfare of Scheduled Area and Scheduled Tribes.
8. Article 275(1) of the Constitution makes provision that the Union of
India shall make grants to States for implementing welfare schemes in
Scheduled Areas and for Scheduled Tribes.

9. The Fifth and the Sixth Schedules of the constitution (with reference to
article 244) make special provisions for the administration and welfare
of Scheduled Areas and Scheduled Tribes.

10.As per the provision of the Constitution, there shall be a separate

Ministry in few states viz Jharkhand, Chattisgarh, Orissa etc. which will
be charged with the responsibility for the welfare of Scheduled castes
in the States.

11.The 85th amendment of the Constitution restores reservation in

promotion in government jobs to the member of Scheduled Castes and
Scheduled Tribes.
CASTE BASED POLITICS IN INDIA

The substance of Indian politics has been largely modeled by its social, economic, religious
and geographical conditions and these special conditions have further provided a clear-cut
shape to Indian politics that is dominantly marked by the caste politics. Various scholars‟
view that Indian politics is mainly caste ridden politics as caste is long in the tooth and is a
notable foundation of social stratification in India and interestingly we see some of the
specific castes to be given superior place with social and economic entitlements that were
denied to the lower caste of people. During Vedic period, the system of Varna became the
foundation of social stratification and according to this system there were namely four
Varnas like Brahmin, Kshatrya, Baishya and Sudra where each were assigned with specific
role. However, with the progress of time the caste system came to the in endowment
status, which got resolved by birth and as a result it has now become a divisive factor in our
Indian society today. Even in the post independence period also these remain same
although different measures had been seen to be taken to reduce the differences among
the various existing castes, but the conclusive outcome was not so much positive as the
influencing nature of caste system was seen to strongly affect the political dynamics of India
from all levels and thus given a prominent disposition to the Indian politics. Like now, every
political party is observed to give an alert and commanding view to the caste consideration
in every candidate selections and appointment of ministers in the governance. However, not
only these but also its influence has strongly affected the bureaucracy also. Within this
backdrop, the most recent reservation policy has given a new impetus to the role of caste in
Indian politics and the role of caste in the different aspects of politics can be viewed by the
given points as it is seen to influence the entire policy making of the government; example is
vivid like Reservation policy in favour of certain castes.

1. Caste plays a prominent role in the elections and voting behavior where as a usual
phenomenon the political parties select their candidates on caste lines.

2. Caste factor naturally becomes central contemplation in all the programmes, policies and
manifestoes of the political parties and even different position within political parties is seen
to get distributed in terms of various caste configurations.

3. As a result this caste factor also influences in the genesis of council of ministers and
making appointment to various political positions in the government.
4. Most interestingly, caste also acts as pressure group in politics where mostly political
bargaining is done on these caste lines.

5. The bureaucracy i.e., the administration also gets influenced by the caste consideration
as mostly, the postings, transfers and appointments of public officials get influenced by the
caste considerations and even more importantly, the behavior of the public officials in
carrying out the administrative duties eventually gets influenced by caste considerations.

6. The political leadership in many political parties as a matter of fact emerges and sustains
in politics on the foundation of support of certain caste groups.

However, taking all these into considerations the increasing role of caste in politics as many
political experts view it as a tendency that seem to develop a negative role for the overall
system which is not at all helpful for the development of democracy as regarded by scholars
namely D.R. Gadgil and the famous sociologist M.N. Srinivas.

Again on the contrary, some experts in the area also hold an opposite view point by saying
that the role of caste is absolutely essential as it gives momentum to the political process
specially in Indian context. American political experts I. Rudolf and S.H. Rudolf in their book
“Modernity of Tradition” hold the view that caste politics in India has reduced the
divergence among caste and has brought about political non-discrimination among the
members of different castes and so it is worth to mention here that the former President of
India K.R. Narayanan had rightly mentioned that, “What is obstructing the unity and
emotional integration of India is not so much the large divisions into regions, languages and
religions, but the atomization of our society into numerous castes, sub-castes and tribes”.
CASTE SYSTEM AMONG NON-HINDUS

Christians

In some parts of India, Christians are stratified by sect, location, and the castes of their
predecessors, usually in reference to upper class Syrian Christians. Christians in Kerala are
divided into several communities, including Syrian Christians and the so-called "Latin" or
"New Rite" Christians. In many ways this presence of social strata system has been
witnessed elsewhere, such as the society structured by Christian Spaniards who, according
to Cahill, established a caste system in the new world - the Indies, the New Spain and the
Viceroyalty of Peru, within the last 500 years. In the Indian state of Goa, mass conversions
were carried out by Portuguese Latin missionaries from the 16th century onwards. The
Hindu converts retained their caste practices. The continued maintenance of the caste
system among the Christians in Goa is attributed to the nature of mass conversions of entire
villages, as a result of which existing social stratification was not affected. The Portuguese
colonists, even during the Goan Inquisition, did not do anything to change the caste system.
Thus, the original Hindu Brahmins in Goa now became Christian Bamonns and the Kshatriya
became Christian noblemen called Chardos. The Christian clergy became almost exclusively
Bamon. Vaishyas who converted to Christianity became Gauddos, and Shudras became
Sudirs. Finally, the Dalits or "Untouchables" who converted to Christianity became Maharas
and Chamars, the latter an appellation of the anti-Dalit ethnic slur Chamaar.

Muslims
Despite Islam's clear prohibitions against a caste-like system, units of social stratification
have developed among Muslims in some parts of South Asia. Sources indicate that the
castes among Muslims developed as the result of close contact with Hindu culture and
Hindu converts to Islam.The Sachar Committee's report commissioned by the government
of India and released in 2006 documents the continued stratification in Muslim society,
though stratification is not as rigid as the Hindu system, nor is it condoned by Islam. Among
Muslims, those who are referred to as Ashrafs are presumed to have a superior status
derived from their foreign Arab ancestry,[79][80] while the Ajlafs are assumed to be
converts from Hinduism, and have a lower status. However, this may be more accurately
described as ethnocentrism, since no prohibitions or rules are imposed on Aljafs, or their
mingling with Ashrafs. In addition, the Arzal caste among Muslims was regarded by anti-
caste activists like Ambedkar as the equivalent of untouchables, due to their low
socioeconomic status. In the Bengal region of India, some Muslims stratify their society
according to 'Quoms,' though this is a description of their menial labour, and is not a rigid
strata of society in strictly the same manner as a caste. While many scholars have asserted
that the Muslim "castes" are not as acute in their discrimination as those of the Hindus
some like Ambedkar argued that the social evils in Sub-continental Muslim society were
"worse than those seen in Hindu society", which may be due to the influence of Hindu
society in which they dwell.

Sikh
The Sikh Gurus criticized the hierarchy of the caste system. While some castes were widely
perceived as being better or higher than others, they preached that all sections of society
were valuable and that merit and hard-work were essential aspects of life. In the Shiromani
Gurdwara Prabandhak Committee, out of 140 seats, 20 are reserved for low caste Sikhs.
However, the quota system has attracted much criticism due to the lack of meritocracy,
since merit is considered the single most important component of winning a seat.

Buddhists
The Buddha specifically denounced the caste system and there was no practice of caste
amongst his immediate followers. So the rest of this section has a questionable status. The
Buddhists did not have a caste system. In Sri Lanka, the Rodis might have been outcast by
the Sri Lankan Buddhists due to the absence of ahimsa (non-violence), a central tenet of
Buddhism, among their beliefs. The writer Raghavan notes, "That a form of worship in which
human offerings formed the essential ritual would have been anathema to the Buddhist way
of life goes without saying; and it needs no stretch of imagination that any class of people in
whom the cult prevailed or survived even in an attenuated form would have been
pronounced by the sangha (i.e. the Buddhist clergy) as exiles from the social order."
Savarkar believed that the status of the backward castes (e.g. Chamar) that performed non-
violence only worsened.[86] When Ywan Chwang traveled to South India after the period of
the Chalukyan Empire, he noticed that the caste system had existed among the Buddhists
and Jains.[87]

Jains
Jains also had castes in places such as Bihar. For example, in the village of Bundela, there
were several "jaats" (groups) amongst the Jains. A person of one "jaat" cannot intermingle
with a Jain or another "jaat". They also could not eat with the members of other "jaats".
CURRENT SCENARIO OF CASTE SYSTEM IN INDIA
Current Caste System has become very rigid and inflexible in India with the result that it has
converted itself into casteism. It is this rigidity in current casteism system, which resulted in
untouchability and superiority complex and hierarchy. It checked mobility in society and
promoted caste conflicts for establishing supremacy. Casteism is now quite visible and very
much in operation in our social, economic and political life. In spite of the fact that in theory
it is being much criticized and condemned, in practice it is still very much deep-rooted in
society and has become its integral part. Caste has been the basis of Hindu society since
Vedic times.

After independence, the Indian Constitution sought to establish a more egalitarian society
by according special privileges to the backward castes so that they could overcome the
disabilities suffered due to centuries of discrimination. However, the Mandal report has
again brought the issue of caste to the forefront. The Mandal report sought to provide the
backward classes with reservation in Central Government jobs. But it provoked strenuous
opposition by the upper castes, manifesting it in horrifying self immolations by scores of
young upper caste students. Despite wide ranging legislation and even special machinery for
implementation and monitoring casteism has become more entrenched in modern India
than ever before endangering the very unity of India.

Immediate abolition of Caste System and Untouchability from the current Indian scenario is
only a wishful thinking. For centuries it has remained in our society and to think that a
psychological change can come by legal measures is a difficult proposition. The people will
have to be mentally prepared for this change and for that many efforts are needed. All that
can be said is that the ground has been laid and unless constant efforts and Endeavour’s are
made the good work done will be lost to society.

The Constitution of India abolished untouchability. The recent years have witnessed some
relaxation in casterestrictions. However, one cannot say the evils of caste-system have been
totally eradicated. We hope that a time will come when absolute equality in the matter of
earning a livelihood would be enjoyed by all the citizens of our country. And every human
being is a energetic and social animal so everyone considered all are equal and should not
bias on different human beings, In modern context our society probably change and love for
each other at the same time you permanently abolish the caste system
BIBLIOGRAPHY

BOOKS

Ancient history by R.S. SHARMA

Annihilation of caste by B.R. AMBEDKAR

WEBSITES

http://ijariie.com/AdminUploadPdf/CURRENT_CASTE_SYSTEM_IN_IN
DIA_ijariie7186

http://sajms.com/wp-
content/uploads/2017/01/Role_of_Caste_in_Indian_Politics-
_My_Paper.

https://syskool.com/constitutional-provisions-sc-st/

https://en.wikipedia.org/wiki/Caste_system_in_India