QA on racism Q 2 Does racism exist because of the caste system?

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Q2: Does racism exist because of the caste system?

Answer:

Let’s begin with this: based on people’s abilities, they should be given opportunities to contribute meaningfully to society. However, when people are in the mode of passion, they tend to see only the inequality of abilities and conclude that people are unequal in value. For example, Kshatriyas are well-built and capable of physical combat. But not everyone has that ability—and that doesn’t mean others are less valuable.

Brahmanas, for instance, may not be suited for physical battle, but they can contribute intellectually—through knowledge, counsel, and wisdom. Consider the scientists during World War II who developed atomic weapons—they may have contributed as much to their nation’s victory as the soldiers who fought on the battlefield. (Of course, whether such weapons should have been developed is an ethical debate, but the point here is about diverse contributions.)

So, diversity of ability is natural. But below the level of ability lies the level of identity. The Bhagavad-gita teaches that we are not merely defined by our abilities. Abilities shape our role, but not our worth.
Our true identity is that we are all spirit souls, parts of the divine. That means there is equality at the level of spiritual identity, even if there is inequality at the level of material ability.

Now, how should society be structured?

Ideally, it should aim for equality of opportunity. For example, in the U.S., one major concern raised by the Black community is whether they’re being treated fairly by law enforcement. Questions are being asked: Are there systemic biases? Do they have an equal voice in the justice system? These are valid concerns that call for equality of access, treatment, and opportunity.

However, equality of results is a different matter. Outcomes depend on many factors, not just fairness.
For example, in Ivy League admissions, many Asian students—including Indians and Chinese—are reportedly discriminated against in the name of “diversity.” Students with a 4.9 GPA may be rejected, while others with lower scores get in, just to balance demographic representation.
But graduation rates may vary due to other cultural and societal factors, such as the value placed on education, parental pressure, or societal expectations. These differences don’t necessarily stem from racial discrimination.

Now, relating this back to varnashrama dharma:

The original varna system acknowledged:

• Equality at the level of identity (we’re all souls),
• Inequality or diversity at the level of ability, and
• The need for equality of opportunity based on one’s guna (qualities) and karma (work).

Pitting a Kshatriya and a Brahmana against each other in a fist fight—or a craftsman against a philosopher in a debate—makes no sense. We need fair scales: each person should be evaluated and nurtured based on their unique capacity.

Yes, varna acknowledges inequality in ability, but instead of using that for oppression, it was originally meant to offer structured channels for growth.

Now let’s briefly touch on the story of Ekalavya, often cited as an example of caste discrimination:

Ekalavya, from the Nishadha tribe, had once sealed the mouth of a barking dog with arrows—an impressive feat of archery, but also a sign of aggression. Instead of driving the dog away harmlessly, he chose a brutal method. Had there been animal rights activists back then, they might have strongly protested.

When Dronacharya met Ekalavya, he appreciated his skill, but also noted his aggressive nature. The Nishadha community had a history of insurgent behavior, and Ekalavya seemed to reflect some of those traits.
Drona’s decision to discourage Ekalavya’s further advancement was based not just on his birth, but also on concerns about how he might misuse his power, especially in a time when warfare was considered sacred and regulated.

It’s similar to how today, weapons of mass destruction are not handed out freely—they are regulated so that rogue actors or unstable regimes don’t get access to them. That’s not discrimination; that’s responsible regulation.

Yes, later the caste system degenerated into a birth-based hierarchy and became a tool for discrimination. But the original varnashrama system was designed not to assume that everyone is equal in every way, but to ensure that everyone could contribute meaningfully based on their abilities and nature.

Conclusion:

• Racism and casteism are both corruptions of deeper truths.
• The Gita acknowledges differences in ability, but affirms equality in identity.
• The solution is not to force sameness, but to enable fair opportunities for diverse people to thrive and contribute.

Let’s move toward equality of opportunity, with spiritual vision of everyone’s inherent worth—not toward superficial equality based on skin color, caste, or birth.