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vignesh2014
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The system of the four classes (caturvarnya) is fundamental to the views the traditional lawgivers held of society. They specified a different set of obligations for each: the task of the Brahman is to study and advise, the baron to protect, the Vaishya to cultivate, and the serf to serve. History shows, however, that the four-class system was more a social model than a reality. The multitudinousness ofcastes (or jati) is explained as the result of hypergamous and hypogamous alliances between the four classes and their descendants. The inclusion of the Shudra into the four-varna system bestowed on them a measure of dignity. A move to accommodate still others not so distinguished led to the rather unofficial acceptance of a fifth class, the pancama (Sanskrit: “fifth”), which include the “untouchable” classes and others, such as tribal groups, who are outside the system and, consequently, avarna (“classless”).
In modern times, traditional Hindus, awakened to the inequities of the caste system yet believing the four-varna system to be fundamental to the good society, have often advocated a return to this clear-cut varna system by reforming castes. Individual castes, in turn, have sought to raise their social rank by identifying with a particular varna and demanding its privileges of rank and honour.
In modern times, traditional Hindus, awakened to the inequities of the caste system yet believing the four-varna system to be fundamental to the good society, have often advocated a return to this clear-cut varna system by reforming castes. Individual castes, in turn, have sought to raise their social rank by identifying with a particular varna and demanding its privileges of rank and honour.