Page 151 - DSOC201_SOCIAL_STRUCTURE_AND_SOCIAL_CHANGE_ENGLISH

Social Structure and Social Change

Notes The metaphysical version explains the fixed function, hierarchy, and other characteristics of caste.
Each caste has a separate function and this function is determined by the nature (swabhav) and the
qualities (guna) of the caste members. According to the Hindu view, swabhava of an individual
comprises two sets of qualities—gotrika and namika. The former are the hereditary qualities which
the individual inherits from his gotra (lineage) and which he shares with all the members of his
family; and the latter are the individual qualities which are specifically one’s own and which one
does not share with any other member of his family.
Thus, when the namika (individual) qualities differentiate an individual from other individuals, the
gotrika qualities identify him to a particular group. It is these gotrika qualities which determine his
ascriptive nature and entitle him the status in a jati (caste). This explains the characteristic of hereditary
membership of the caste system.
Swabhava (nature) and action (occupation) cannot be separated from each other. This explains another
characteristic of caste, namely, the fixed occupation. Let us understand it. Functions are of two types—
ordinary and extraordinary. The former require no special skills for their performance and the latter
require specialized knowledge. The extraordinary functions are again of three types: techno-economic
functions, politico-legal functions, and cultural-religious functions. The first are means-oriented, the
second are end-oriented, and the last are agent-oriented. Since the agent-oriented cultural- eligious
functions aim at the ultimate end of life, the people who perform them get the highest status in
society. On the other hand, those who are engaged in ordinary functions get the lowest status. In
between the two, we have people engaged in administrative-military (politico-legal) and economic-
commercial (techno-economic) functions. Since the politico-legal or end-oriented functions are more
functional for society than the techno-economic or means-oriented functions, the people engaged in
the former get higher status than the latter because of the nature of orientation of functions. The
Brahmins are engaged in cultural-religious functions, Kshatriyas in politico-legal functions, Vaishyas
in techno-economic functions, and Sudras in ordinary functions. Since the first three have undergone
training (in previous births), they are rightly called dwijas. This explains the hierarchical arrangement
of four varnas considered as four castes in the traditional theory.
In a hierarchical organization based on the clear-cut differentiation of functions, restrictions such as
commensality are bound to exist. But for these restrictions, the very purpose of the division of functions
would be defeated. This also explains the different rituals observed by each group as well as the
marriage restrictions. This is, thus, the metaphysical aspect of the traditional theory.
The traditional theory of the origin of caste has been rejected by the scholars mainly because of two
reasons: one, it considers caste as a natural phenomenon; and two, it considers four varnas as four
castes. If this is accepted, it would mean that varna and not caste is the unit of the caste system. And
this we know, is not correct. Referring to this, M.N. Srinivas (1962: 63-69) also writes that the idea of
caste as the four-fold division of society represents a gross oversimplification of facts. The real unit of
the caste system is not the varna but jati, which is a very small endogamous group, practising a
traditional occupation and enjoying a certain amount of cultural, ritual and juridical autonomy.
Brahmanical Theory
Abbe Dubois (A Description of the People of India, 1817, quoted by Hutton, 1961) feels that the caste
system originated and developed in India because of Brahmins. He maintains that the caste system is
an in-genious device made by Brahmins for Brahmins. Brahmins imposed restrictions on eating and
drinking, marriage, and social relations, etc. with non-Brahmins to preserve their purity necessary
for the sacerdotal functions they were to perform. At the same time, they gave themselves a high
status and special privileges and prerogatives in the Brahmanas and other books and declared all
others as inferior to them. They said: “Whatever a Brahmin says is a social norm and the entire
property of the society belongs to Brahmins. A Brahmin can keep four wives, and he can never be
severely punished, so much so that even for offences for which other persons are liable to be hanged,
a Brahmin will only shave his head. The salvation of individuals and society depends on the
performance of the elaborate rites by the Brahmins; without his ministry, even the king’s prayers and
offerings were unacceptable to gods. He (Brahmin) even added to the punya (spiritual merit) of the
king because one-sixteenth of the punya accumulated by the Purohit (priest) through offerings and
sacrifices went to the credit of the ruler of the land”.

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