The document discusses the caste system in India, including its origins, history, impact, and current status. It notes that the caste system is deeply entrenched in Indian society and religion, though it has no basis in Hindu scripture. Over time, factors like British colonialism, independence, education, and urbanization have weakened the rigid hierarchy and social restrictions of the caste system, but discrimination and problems remain. The government has passed various laws aiming to promote equality and end untouchability, though a change in social attitudes is still needed to fully abolish caste-based discrimination in India.

1. 21ST CENTURY
IAS ACADEMYTORREDU , RAJAHMUNDRY RURAL ,
GODAVARI DIST. ,ANDHRA PRADESH

2. CASTE SYSTEM: MYTHS, REALITY,
CHALLENGE
SACHCHIDANAND SINHA

3. SACHCHIDANANDA SINHA (10 NOVEMBER
1871 — 6 MARCH 1950)
• SACHCHIDANANDA SINHA (10 NOVEMBER 1871 —
6 MARCH 1950) WAS AN INDIAN LAWYER,
PARLIAMENTARIAN, AND JOURNALIST. SINHA
BEGAN HIS CAREER AS AN ADVOCATE IN 1893
PRACTICING IN THE CALCUTTA HIGH COURT. HE
SUBSEQUENTLY PRACTICED IN THE ALLAHABAD
HIGH COURT STARTING 1896 AND PATNA HIGH
COURT STARTING 1916.
• IN HIS EARLY YEARS, SINHA WAS A MEMBER OF
THE INDIAN NATIONAL CONGRESS, FROM 1899
TILL 1920, SERVING ONE TERM AS SECRETARY. HE
PARTICIPATED IN THE HOME RULE LEAGUE
MOVEMENT.
• SOME OF HIS BEST WORKS ARE –SOME EMINENT
INDIAN CONTEMPORARIES , IQBAL THE POET AND
HIS MESSAGE.

4. CASTE SYSTEM IN INDIA
• THE INDIAN CASTE SYSTEM HAS UNIQUE FEATURES AMONG THE SYSTEMS OF SOCIAL
STRATIFICATION. IT IS, IN FACT, THE SIGNIFICANCE OF CASTE THAT MORE THAN
ANYTHING ELSE THAT CHARACTERIZES INDIA. EVERY HINDU NECESSARILY BELONGS
TO THE CASTE OF HIS PARENTS AND IN THAT CASTE HE INEVITABLY REMAINS. NO
ACCUMULATION OF WEALTH AND NO EXERCISE OF TALENTS CAN ALTER HIS CASTE
STATUS. CASTE SYSTEM HAS NO BASIS IN HINDU RELIGION AND IS A PRODUCT OF
HINDU TRADITIONAL LAW AND OF THE WEAKNESS OF THE CENTRAL POLITICAL
AUTHORITY DURING MUCH OF INDIA'S HISTORY.
• CASTE SYSTEM IN INDIA BECAME A REASON FOR THE ETNICIAL DIVISIONS OF
SOCIETIES WHICH ARE SAID TO BE DERIVED FROM THE BODYPARTS OF THE LORD
BHRAMA.

6. • IMPORTANT AMONG THE ATTRIBUTES OF CASTE IS ITS RIGID RANK ORDER. THE
HIERARCHICAL ORDER OF THE CASTE SYSTEM IS BUILT LIKE THIS: 'BRAHMAN' ,
HAVING HIGHER RANK, 'KSHATRIYA', THE WARRIORS HAVING THE NEXT HIGHER,
THE 'VAISHYA', THE MERCHANTS HAVING THE THIRD HIGHER RANK AND THE
'SUDRAS', THE WORKERS AT THE BOTTOM RANK. 'A CASTE WAS A GROUP WITH A
SEPARATE ARRANGEMENT FOR MEETING OUT JUSTICE TO ITS MEMBERS APART
FROM THAT OF THE COMMUNITY AS A WHOLE, WITHIN WHICH THE CASTE WAS
INCLUDED AS ONLY ONE OF THE GROUP. THIS MEANS THAT, IN THIS CASTE
BOUND SOCIETY THE AMOUNT OF COMMUNITY FEELING MUST HAVE BEEN
RESTRICTED AND THAT THE CITIZENS OWED MORAL ALLEGIANCE TO THEIR
CASTE FIRST, RATHER THAN TO THE COMMUNITY AS A WHOLE,.4 ACCORDING
TO KROEBER (1950I 'CASTES ARE A SPECIAL FORM OF SOCIAL CLASSES, THEIR
CUSTOMS AND LAWS ARE RIGID AND SEPARATED FROM ONE ANOTHER'. FROM
THIS IT IS CLEAR THAT, THERE WAS STRICT STRATIFICATION ON THE BASIS OF
CASTES AND EVERY CASTE HAD ITS OWN RULES IMPOSED BY THE CASTE
SYSTEM. IN THIS I STRATIFICATION, 'SUDRAS' WERE KEPT AT THE LOWER WITH
SEVERE SOCIAL, ECONOMIC AND POLITICAL RESTRICTIONS. THIS EXPLAINS THE
RIGIDITY OF THE ANCIENT CASTE SYSTEM IN INDIA.

7. CASTE SYSTEM DURING THE BRITISH ERA
• 'THE EAST INDIA COMPANY' SECURED SOME COMMERCIAL PRIVILEGES FROM THE
'MUGHALS' AND STARTED THE BRITISH PERIOD IN 1774, WHEN 'WARREN HASTING'
WAS APPOINTED THE FIRST 'GOVERNOR GENERAL OF INDIA'. THE ADMINISTRATION
AND SOCIO-ECONOMIC POLICIES OF THE 'BRITISH GOVERNMENT' IN THE NEXT
PHASE BROUGHT SOME CHANGES IN RELIGIOUS PRACTICES AND ALSO IN THE CASTE
STRUCTURE OF THE SOCIETY. THE GOVERNMENT PASSED SOME ACTS IN ORDER TO
BRING SOCIO-ECONOMIC REFORMS IN INDIA. SOME OF THEM ARE, 'THE CASTE
DISABILITIES REMOVAL ACT1850', 'THE WIDOW REMARRIAGE ACT-1856', AND 'THE
SPECIAL MARRIAGE ACT- , 1872'. THROUGH THESE ACTS, GOVERNMENT GAVE A
BLOW TO THE CASTE SYSTEM. HOWEVER, SOME SCHOLARS HAVE ARGUED THAT,
THESE MEASURES WERE TAKEN FOR ADMINISTRATIVE PURPOSE AND NOT TO
ABOLISH THE CASTE SYSTEM . IN THIS REGARD, GHURYE (1961) WRITES THAT,
"MOST OF THE ACTIVITIES OF THE BRITISH GOVERNMENT WERE DICTATED BY
PRUDENCE OF ADMINISTRATION AND NOT BY A DESIRE TO REDUCE THE RIGIDITY OF
CASTE" . WHATEVER THE REASON MAY BE, BUT IT IS A FACT THAT, SOME SORT OF
SOCIAL REFORMS IN A CONSTRUCTIVE WAY BEGAN IN THE BRITISH PERIOD . .. , IN
THE SAME PERIOD, SOME SOCIAL MOVEMENTS ATTACKED THE CASTE SYSTEM IN

8. • THE AUTHOR MENTIONS SOME IMPORTANT MOVEMENTS, THEY ARE, 'THE ARYA
SAMAJ' FOUNDED IN 1875 BY SWAMI DAYANAND SARASWATHI, 'THE DEV SEMAJ'
FOUNDED IN 1887 BY SHIV NARAYAIT AGNIHOTRI, 'THE SANATAM DHARM SABHA'
FOUNDED IN 1895, 'THE BRAHMO SAMAJ' FOUNDED IN 1928 BY 'RAJA RAM MOHAN
ROY' AND 80 'THE PRATHAMA SAMAJ'(1849) AND SEVERAL OTHER SOCIO-RELIGIOUS
MOVEMENTS ATTACKED THE TRADITIONAL CASTE SYSTEM. THESE SOCIAL
MOVEMENTS GENERATED SOCIAL AWARENESS IN THE SOCIETY. HOWEVER, THEY DID
NOT SUCCEED IN REMOVING THE RIGIDITY OF THE CASTE SYSTEM , THOUGH SOME
STRUCTURAL FEATURES OF CASTES WERE DEFINITELY AFFECTED. AFTER THE WORLD
WAR-I (1914-1918), INDIA CAME TO BE INDUSTRIALIZED COUNTRY, WHICH LED TO
THE MIGRATION OF THE PEOPLE FROM VILLAGES TO CITIES. I.E. THE PROCESS OF
INDUSTRIALIZATION AND THE. PROCESS OF URBANIZATION BEGAN IN THIS PHASE,
WHICH COULD BRING SOME CHANGES IN THE RIGID FORM OF THE CASTE SYSTEM.
SRINIVAS M. N. (1962) HAS ARGUED THAT, 'DUE TO THE MIGRATION OF BRAHMINS
TO THE TOWNS, THE NON-BRAHMINS REFUSE TO SHOW THE SAME RESPECT WHICH
THEY SHOWED BEFORE AND INTER-CASTE EATING AND DRINKING TABOOS ARE ALSO
SOME WHAT WEAKENED'. GHURYE (1962) WRITES THAT, 'THE CHANGES IN THE
RIGIDITIES OF THE CASTE SYSTEM ARE DUE TO THE "'GROWTH OF THE CITY LIFE
WITH ITS MIGRATORY , POPULATION’. THUS IN THE BRITISH PERIOD, THE RIGID

9. CASTE SYSTEM AFTER INDEPENDENCE
• THE PROCESS OF 'INDUSTRIALISATION' AND THE PROCESS 'URBANISATION' CONTINUED MORE
CONSTRUCTIVELY IN INDEPENDENT INDIA, WHICH ALREADY HAD WEAKENED THE RIGID
NATURE OF THE CASTE ,SYSTEM. BESIDES THAT, THE GOVERNMENT OF INDIA ENACTED
SEVERAL LAWS, WHICH CONTROLLED THE SOCIAL DISABILITIES. SOME IMPORTANT ACTS ARE,
ARTICLE 14 - 'ENSURES EQUALITY -BEFORE LAW', ARTICLE 15 - 'PROHIBITS DISCRIMINATION
ON THE GROUNDS OF RELIGION, SEX, PLACE OF BIRTH, RACE AND CASTE', ARTICLE 16 -
'PRESCRIBES EQUALITY OF OPPORTUNITY IN PUBLIC EMPLOYMENT' AND ARTICLE 17 -
'ABOLITION OF ~UNTOUCHABILITY'. AS A WHOLE, THESE LEGAL PROVISIONS HAVE REDUCED
THE RIGIDITY OF CASTE SYSTEM IN INDIA. THERE ARE SOME OTHER FACTORS WHICH
ATTACKED THE CASTE SYSTEM IN INDIA, ARE, SPREAD OF EDUCATION, SOCIO-RELIGIOUS
REFORMS, 'WESTERNISATION' , 'SPACIAL MOBILITY' , 'GROWTH OF MARKET ECONOMY' ETC.
THE CONSTITUTION OF INDIA BROUGHT THE CONCEPT OF 'LIBERTY, JUSTICE AND EQUALITY'
TO ALL PERSONS IRRESPECTIVE OF THEIR DIFFERENT CASTES OR RELIGION. THE CASTE SYSTEM
NO LONGER FUNCTIONS ON RIGID LINES IN CONTEMPORARY INDIA 36. EDUCATION MADE
PEOPLE LIBERAL, BROADMINDED, RATIONAL AND DEMOCRATIC. THEY DON'T ACCEPT THE
CASTE NORMS AND CASTE PRACTICES BLINDLY. OLD SOCIAL PRACTICES OF IMPOSING SOCIAL
RESTRICTIONS HAVE DWINDLED. CASTE NO LONGER RESTRICTS THE INDIVIDUAL FREEDOM.
CASTE DOES NOT DETERMINE THE OCCUPATIONAL CAREER OF AN INDIVIDUAL. INTER-CASTE
SOCIAL RELATIONS HAVE INCREASED IN THE CONTEMPORARY PERIOD. FINALLY, IT CAN BE
STATED THAT, THE CASTE SYSTEM HAS GOT A BIG BLOW IN POST-INDEPENDENCE PERIOD AND

10. FOUR MAJOR CASTES
• THE BRAHMANA MUST HAVE AN AMPLE INTELLECT, A QUIET HEART, TRUTHFUL
SPEECH, MUCH PATIENCE. HE MUST BE MASTER OF HIS SENSES, A LOVER OF
JUSTICE, OF EVIDENT PURITY, ALWAYS DIRECTED UPON WORSHIP, ENTIRELY
BENT UPON RELIGION.
• THE KSHATRIYA MUST FILL THE HEARTS WITH TERROR, MUST HAVE BRAVE AND
HIGH MINDED, MUST HAVE READY SPEECH AND LIBERAL HAND, NOT MINDING
DANGERS, ONLY INTENT UPON THE GREAT TASKS OF HIS CALLING TO A HAPPY
END.
• THE VAISHYA IS TO OCCUPY HIMSELF WITH AGRICULTURE, WITH THE
ACQUISITION OF CATTLE, AND WITH TRADE.
• THE SUDRA IS TO ENDEAVOUR TO RENDER SERVICES AND ATTENTION TO EACH
OF THE PRECEDING CLASSES, IN ORDER TO MAKE HIMSELF LIKED BY THEM.

11. CASTE RELATED PROBLEMS IN INDIA
• CASTE IN INDIA IS DETERMINED BY THE PROSPERITY AND WEALTH. THERE ARE
SEVERAL FACTORS THAT DETERMINE THE CASTEISM IN INDIA. EVEN THE CASTE
SYSTEM IS IN EXISTENCE FOR MORE THAN 1000 YEARS, THERE ARE NUMEROUS
THINGS THAT LEAD TO MISERIES BECAUSE OF CASTE.
• CASTE PLAYS AN IMPORTANT ROLE WHEN IT COMES TO JUDGE A PERSON IN INDIA.
IT ALSO DETERMINES BUSINESS LIFE , CAREER LIFE , SOCIAL LIFE , MARRIAGE LIFE
AND EVEN POLITICAL LIFE OF EVERY INDIVIDUAL OF OUR COUNTRY. SOME OF THE
FAMOUS CASES ARE –
• 2015 – JAT-DALIT VIOLENCE IN DANGAWAS – RAJASTHAN.
• 2014 – TRIPLE CASTE DISCRIMINATION INSPIRED MURDER – MAHARASHTRA.
• 2012 – DHARMAPURI VIOLENCE – TAMIL NADU.
• 2006 – KHAIRLANJI MASSACRE – MAHARASHTRA.
• 1999 – BANT SINGH CASE AND OTHERS – PUNJAB.
• 1996 – BATHANI TOLA MASSACRE

12. CASTE AND GOVERNMENT OF INDIA
• TO FULFIL THE CONSTITUTIONAL MANDATE SEVERAL OTHER ACTS WERE ALSO PASSED THE
PARLIAMENT TO END THE EXPLOITATIVE AND DISCRIMINATORY PRACTICES AGAINST SO-
CALLED LOWER CASTES. A FEW OF THOSE LEGISLATIONS ARE AS FOLLOWS:
• THE UNTOUCHABILITY (OFFENCES) ACT, 1955, RENAMED AS PROTECTION OF CIVIL RIGHTS
ACT, IN 1976.
• TO CHECK AND DETER ATROCITIES AGAINST SCS, THE SCHEDULED CASTES AND THE
SCHEDULED TRIBES (PREVENTION OF ATROCITIES) ACT, 1989 HAS ALSO BEEN ENACTED.
• RECENTLY THE GOVERNMENT HAS INTRODUCED A BILL IN THE LOK SABHA IN THE NAME
OF THE PROHIBITION OF EMPLOYMENT AS MANUAL SCAVENGERS AND THEIR REHABILITATION
BILL, 2013 WHICH AIMS TO PROHIBIT THE EMPLOYMENT OF MANUAL SCAVENGERS, THE
MANUAL CLEANING OF SEWERS AND SEPTIC TANKS WITHOUT PROTECTIVE EQUIPMENT, AND
THE CONSTRUCTION OF INSANITARY LATRINES. THE BILL SEEKS TO REHABILITATE MANUAL
SCAVENGERS AND PROVIDE FOR THEIR ALTERNATIVE EMPLOYMENT.
• IT IS ANOTHER SOCIAL WELFARE LEGISLATION WHOSE OBJECTIVE IS TO BRING MANUAL
SCAVENGERS OR CASTE VALMIKI'S OR BHANGIS IN SOCIAL MAINSTREAM AND TO PROTECT
THEM FROM VARIOUS SOCIO-CULTURAL AND ECONOMIC DISCRIMINATION.

16. CONCLUSION*
• CASTE SYSTEM IN INDIA IS SO RIGIDLY DEEP-ROOTED IN ITS SOCIO-CULTURAL AND RELIGIOUS
LIFE THAT IT NOW ALMOST HAS GOD-GIVEN APPROVAL BEHIND IT. AND ANYTHING AGAINST
OR IN OPPOSITION OF THIS SYSTEM IS CONSIDERED TO BE A SIN OR DISRESPECTFUL TO GOD.
• BUT IN REALITY IT IS NO GOD-SEND VIRTUE TO BE FOLLOWED BY THE PEOPLE. IT HAS HAD
SEVERAL EXPLOITATIVE AND DISCRIMINATORY EFFECTS ON OUR SOCIAL ORDER THROUGHOUT
THE AGES. AS A BY-PRODUCT, CASTE SYSTEM HAS GIVEN SEVERAL OTHER SOCIAL ILLS TO THE
SOCIETY SUCH AS UNTOUCHABILITY.
• THE SYSTEM IS STILL CONTINUING IN INDIA AS A WELL-ESTABLISHED AND SACRED
CUSTOMARY RULE AND IS FOLLOWED BY ALMOST EVERYONE REGARDLESS OF THEIR
ECONOMIC OR SOCIAL STATUS. THOUGH THE YOUNGER GENERATION IS DISCARDING SUCH
SOCIAL NORMS BUT STILL THE SYSTEM IS WELL-ENTRENCHED IN OUR SOCIO-RELIGIOUS
BELIEFS. INDIA CANNOT BECOME A TRULY MODERN COUNTRY IN THE 21ST CENTURY, IF IT
FAILS TO ABOLISH THIS DISCRIMINATORY PRACTICE BASED ON CASTE.
• THE BIGGEST PROBLEM IN ABOLISHING AND REMOVING THIS MENACE FROM THE SOCIETY IS
THE IN GENERAL SOCIAL ACCEPTABILITY OF THE SAME. UNTIL AND UNLESS THIS CHANGES NO
HOPE IS THERE. BECAUSE LAW CAN PROVIDE PROTECTION FROM EXPLOITATION BUT IT
CANNOT BRING ATTITUDINAL CHANGE IN SO-CALLED UPPER CASTES. THE YOUNG AND
MODERN GENERATION IS PERHAPS THE ONLY HOPE IN BRINGING ABOUT THE REAL MEANING
OF SOCIAL JUSTICE IN OUR COUNTRY.
• NOTE: *VIEWS ARE PERSONNEL

17. A PRESENTATION BY
TIRUMALESH .T
INTERMEDIATE SECOND YEAR