By Anay Bathia, University of Nottingham
A Brahmin is the highest social caste. He is superior to warriors, who are superior to traders, who are superior to labourers. And then a Brahmin’s son too becomes a Brahmin; out the window with karma and individualism, and in with social hierarchy, inequality and unjustified assumption! In a community that blindly encourages a psychological adherence to such infiltrations, the clarifications of Dr Ram Vaidya (affectionately known as Ramji) on the formerly functional ‘caste system’ was like a fresh tank of fuel in an aged and crooked motor.
With his relative, practical and often humorous method of conveyance, he began his presentation at the University of Nottingham by outlining the four original varnas or segments of the caste system, namely Brahmins (teachers), Kshatriyas (warriors), Vaishyas (tradesmen) and Shudras (labourers). I think everyone in the audience – or at least I – felt wise at that point, finding myself already acquainted with these four social divisions. We were soon thrown again into intellectual oblivion, however, as Ramji delved gracefully into the complexities surrounding the system; from its authoritative construction in the Manu Smriti, to its more liberal and embraced form in the Srimad Bhagvad Geeta, which forms a contention with the idea that one’s varna is fixed from birth.
Maintaining neutrality to all these views, Ramji proceeded to unveil the system in its truest form, before its tragic journey of detriment into an ignorant dystopia. Ego and conceited opinion are two potential handicaps that humans incessantly use to hideously decorate cultural tradition, and it is out of these very vices that subversive elements such as untouchability, caste hierarchy and an upheaval of social duties have struck mankind. Such serious talk! Yet Ramji managed to tickle our rigid mindsets and open them up to the true, workable form of the caste system, painting a smile on even the sternest of faces as he playfully ridiculed our preset assumptions about caste inequality. He painted us the picture of a human body. Sure the head performs all the mental activity; I mean trying to think with our arms just would not work! But then if we were attacked, would defending ourselves with our brain work? Or doing physical labour with our arms and our brain, but not legs? Or trying to trade nutrients and gases in our body with our feet, instead of our stomach? With the head as the contemplative Brahmins, the arms as the protective Kshatriyas, the stomach as the continually ‘trading’ Vaishyas and the legs as the hardworking Shudras, we have a perfectly operating body and thus a perfectly operative caste system. When we show respect towards others, we touch their feet, not their head. Moreover, we bow our head in the face of God. Similarly, labourers are just as worthy of respect in the eyes of God. As stated in the Bhagvad Geeta, God is all pervasive, and to Him no one is of greater or lesser value than another.
In delivering this message, Ramji put us all into perspective. Although he dismissed the caste system’s feasibility in today’s society, he highlighted its significance during the times when our great ancestors fought with arrows and maces. He blew away the dust of obscurity and apprehension that currently encircles the system like a chakravyu, and best of all made us chuckle with his abundance of analogies and relatable examples.
Many of us challenged him with questions in the last half an hour, to which he smiled – as he does – and calmly ‘caste’ away many of our doubts (sorry, had to be done!) It is undeniable that the practicality of the caste system in today’s society is of more complex debate, as I for one raised the notion of its current applicability, due to its close proximity with spirituality and its God-centred foundation. Instead of shunning such viewpoints, however, Ramji humbly entitled us all to our individual interpretations. He accepted many suggested possibilities, and still managed to retain the essence of his presentation by ensuring that our suggestions were justified and in line with the unadulterated version of the caste system, instead of the corrupt one which is more widely recognized.
All in all, it was both an honour and a pleasure to have Dr Ramji Vaidya’s presence within the material façade of our university, as he awakened and fuelled a spiritual flame in the place where it is needed the most… nope, not our minds… the Economics building! Seriously though, the excitement with which we started through to the divine aura of the aarti and Hanuman Chalisa with which we concluded all did justice to our precious God-given gift of time, and we cannot wait for the next time Ramji is in the neighbourhood. He has promised to allow me to rustle him up some Indian food next time he is here, so we’re thoroughly looking forward to munching, talking ‘spiritualism’, and finding ways to proactively generate dialogue… all the stuff that a youth in university should be doing! Especially the eating part. So says mother anyway.
It was made further clear to us from Ramji’s talk that as the ‘dynamic spirits’ we all are, it’s up to us to clear up such misconceptions and uncertainties that have precipitated from this game of ‘Chinese Whispers’ that Hinduism has become. Protect, Preserve, Practice and Promote. Sounds great! But is there going to be a profound speaker present at every moment of our lives to inspire us? If not, what should our motivation be? What’s to stop us becoming one of those inspirers? Something to think about over our next chai and biscuit session, but something I feel we should act upon with every breath in this (completely equal!) body of ours.