Sanjay, unlike Dr. Babasaheb Ambedkar, argues that social inequality is not `inherent` in the caste system in India and it never existed on the basis of anyone`s occupation. He also argues that neither its origin, also is Vedic nor the `caste` is sub-division of `Varna`, because they are not equivalent, they are separate and distinct social orders.
Virtually, I am no authority on the topic of the
book of Sanjay Sonawani, a Scholar of his own kind, who in spite of being a scholar is a social activist with social commitment, who believes in not only
researching and depicting the past but deconstructing it in the interest of
humanity in a humanitarian way which would lead to make the world itself,
beautiful.
I am
hence interested in his present work only with this perspective, as a layman & as an activist engaged in the
Socio-cultural-literary movement over the last five decades.
It is
the caste system in this Geography called nation, which according to the great
scholar & reformer Dr. Babasaheb Ambedkar, would not qualify itself as the
`nation` unless it would annihilate the caste, a system which negated the huge population to be the human with
human dignity & equal rights and status.
It
was the analysis of Dr.Babasaheb Ambedkar that the freedom would not qualify
itself to be the freedom for the population whose right to education, religion,
worship and free expression were denied for thousands of years, thereby denying
human rights and placing them into the cage of the caste system & this nation
would also not qualify itself to be the nation in absence of fraternity which
is unattainable unless the caste system is fully abolished.
Casteless
& Classless, a society based on humanity alone is the dream and object of
Social Reformer Dr. Babasaheb Ambedkar, so also was the dream of Gautama
Buddha, Mahatma Gandhi & the Saints & seers also who taught the same
fraternity, crossing the caste & class lines. Abolition of this
exploitative caste system which is the greatest barrier in achieving human
dignity for the larger population in this social system hence is the agenda of all reform movements. But since
it only is paying and paid in the past, all the dividends, politically,
economically, socially, culturally to those whose vested interests are
secured being at the helm of affairs of this system is well protected
collectively, even by those who are in utmost need to abolish it, but would not
do it.
Many
scholars have analysed this phenomenon including Dr. Dhurye, Dr. Babasaheb
Ambedkar, in modern contemporary times. But the perspective of Sanjay
Sonawani in his book differs from his predecessors. He has his own analysis
with a new perspective to explain this phenomenon, reconstituting the origins of
caste.
Sanjay
Sonawani do not subscribe the view that caste is an ancient phenomenon. In his
opinion, the loss of mobility in the caste system cannot be ascribed to a
particular authority or superior caste in the hegemony.
His
approach is to restore the egalitarian atmosphere which he believes existed in
some period of history.
His
basic premise is totally different than his predecessors who are inclined to
eradication or annihilation of caste due to its exploitative nature and he has
also opposed the previous scholar’s views. He is not inclined to hold any specific
authority or caste as their imagined and enforced model: rather he argues that
the system evolved due to socio-economic circumstances and reasons, which is a totally different analysis of his own, not borrowed on the basis of any
established school of thought or theories of the origin of caste.
Various
known existing theories regarding the origin of caste in India ascribe phenomenon
to various factors. The Racial theory explains need of seperate existence of
Indo-Arayans, depicted through `Varna` for the higher class and `Dasa` or `Dasue`
for lower strata.
The
Political theory has its presupposition that the caste system is a clever device
invented by the Brahmins to keep them at the highest point of the ladder in the hierarchy.
`Jati` according to them stand for sub-division of `Varna’`
The
Occupational theory explains and insists that the origin is found in nature
& quality of work performed. Better professions performers were regarded as
better & respectable than those engaged in so-called `dirty` professions.
The
Traditional theory ascribes the origin to the divinity.
The
Guild theory ascribe the origin to the `forces` and not to `divinity` or
specific `higher` caste. According to this theory, it is the interaction of tribes, guilds
& religion, which has the hereditary elements inbuilt.
Religious
theory views the caste originating from religious principles, custom’s, certain
prohibitions, worshippers of particular
deity differentiating them from others, culminating the inclusive system
in the `exclusion` of others, creating the feeling of `we` & `them`.
The
Evolutionary theory believes that the caste did not come into existence as
creation of any specific group of people but is a result of a long process of
social evolution & number of factors contributed to it, like hereditary
occupation to keep the Brahmins as `pure` lack of control of the state power,
belief in reincarnation and Karma, idea of sacramental, clash of cultures,
races, colour prejudices, conquers, economic & administrative policies
followed, static nature of society, rural social structure. However, the
question remains whether social structure itself is a caste structure or it
created circumstances for the evolution of caste. The caste system is not the
Indian phenomenon alone. Medieval Europe`s feudal system also has the similar
nature to certain extent. In India it took the ugly shape of untouchability.
`Caste`
in India today is not what it was once and assumed different forms. Still according
to Sanjay Sonawani until the Hindus find their own roots they will never
appreciate their glorious liberal past.
Sanjay,
unlike Dr. Babasaheb Ambedkar, argues that social inequality is not `inherent`
in the caste system in India and it never existed on the basis of anyone`s
occupation. He also argues that neither its origin, also is vedic nor the
`caste` is sub-division of `Varna`, because they are not equivalent, they are separate and distinct social orders.
His
argument is that the `Varna` has order and religious sanction and inequality is
its product, whereas the caste is a natural, flexible occupation-based system
without any religious sanction.
According
to him the caste is non-religious phenomenon.
His analysis may resemble somewhat with Evolutionary theory but not
exclusively is the extension of it.
His
appeal to respect castes as occupations that have together built this nation,
may go well with Dr. Bhalchandra Nemade`s depictions but may not go well with
the critics of Dr. Nemade like Dr.Nagnath Kottapalle and many others who follow
Dr. Babasaheb Ambedkar`s analysis & doctrine of annihilation of caste,
which then would not qualify and allow
this Geography & polity to stand as a nation, in absence of the element of
fraternity in the caste system.
Design
of Sanjay Sonawani in this book is to separate
Hindu religion from the Vedic religion and give `Hinduness its original liberal face,
which according to him has been contaminated with Vedic influence, may also go
well with certain sections of society who belongs to Non-Vedic, `Avaidic`
tradition. But his appeal of removing Vedic influence to find ancient roots to
revert them to their `original liberal religion` may not find takers in the
camp of modern Neo-Hindutva brand of religion, since it is very much rooted in Vedic influence itself. However, his argument that the original
Hindu religion is liberal may go well with them also since it is their basic
premise that Hindu is a liberal religion but not minus Vedic influence, but
along with Vedic influence. This book may generate a debate in this direction.
His
contention that the Aryan race theory has damaged the socio-religious order
needs more attention and deeper understanding of it with further inquiry, and
much attention, particularly in light of the modern day's efforts to disapprove
and disown that theory and the efforts to prove that Aryans did not come from
outside and whatever is inherited in this Geography is originally Aryan.
Sanjay
Sonawani`s this book hence is of much importance which may further trigger the
academic & scholarly debate on this subject.
However,
his thesis, that the decline of the `Sherani’ (Guild) system and socio-economic
crises responsible for gradually converting originally the mobile occupational communities i.e. castes into the
compartmentalised caste system of today, if acknowledged and approved by the
scholars in this field of knowledge carry potential which may reshape the
present discourse on this subject.
Sanjay
Sonawani, is challenging our understanding and common views held by us regarding
this phenomenon, which is mostly based
on the interpretation and analysis of caste by Dr. Babasaheb Ambedkar. Sonawani carries different view than these scholars and differs with their analysis of
origin of the caste system.
Sanjay
Sonawani`s basic premise that Hinduism and Vedic religion is not one and the same and they are distinct realities, is also the view held by many but
those many are not scholars, hence there is no authenticity to such views yet.
But
now since a scholar like Sanjay Sonawani,
as I have been made known, has attempted to express this belief in a
systematic manner, it may generate a
debate over it and the debate if held studiously, scientifically in an academic manner and not emotionally and empirically may throw some new light and Sanjay Sonawani may prove himself to be
a new torchbearer for the society, on this subject.
Let
us hope so.
- Dr. Shripad Bhalchandra Joshi
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