digenous social system influenced the historical shaping of the varnas as the dominant system of all India. At village level, Kinsley says, the social system is called jati, which "means birth and is the proper term for caste." Under the jati, social structure is further subdivided into many occupations and living arrangements into which people are born and to which they must adhere. The general idea is to make the jati system conform to the varna system, and in practical terms there is a social significance to the connection between a person's occupation and a given caste. Also, there is a basic Hindu belief in the natural differences of people's fundamental being and the different abilities people have to reach spiritual fulfillment. This is reinforced by preoccupation with caste purity and an active avoidance of interaction, perceived as pollution, between caste ranks or between ranks within a caste. Even within a family, the pollution of a kinsman is meant to be shared by other kinsfolk. On the other hand, voluntary pollution, such as a subordinate wife's eating from her superior husband's plate, is a mark of social respect. This reinforces the society's definition by rank and hierarchy.
Criticism of the caste system as inherently unfair is answered by the fact that the system imposes "certain myths, beliefs, customs, and patterns of social organization." This in turn lends coherence and thus prestige to Hinduism. Within this structure, a Hindu of any caste knows exactly the status of his social and religious position. The restricted occupational and living arrangements of jati and varna are interpreted by Hindus not as restriction but as job security. Kinsley adds that Hindus may break out of caste without social penalty under certain conditions, notably at religious festivals or on pilgrimages. Schroeder adds that caste is "now interpreted less rigidly" than in former times, and that in particular caste does not opera...