6. Purity and pollution: It is one of the important features of the caste system. Purity and pollution are judged in terms of deeds, occupation, language, dress patterns, as well as food habits. For example liquor consumption, consuming non-vegetarian food, eating left-over food of the high castes, working in occupations like leather craft, lifting dead animals, sweeping and carrying garbage etc. are supposed to be impure. However, in recent times some high caste people are today doing all the above jobs, like working in a shoe-shop, shoe-factory, cutting hair in a beauty parlour etc.

7. Occupational association: Each caste has a specific occupation and cannot change the occupation. For instance, Brahmins do priesthood and teaching, Kayasthas maintain revenue records and writing. Baniyas are engaged in business and Chamars are engaged in leatherwork, etc. With new job opportunities available due to industrialization and urbanization some people have shifted from their traditional occupation. However, in rural areas traditional occupations are still followed. Such cases are also found in urban areas like a barber has a hair-cutting saloon where he cuts hair in the morning and evening simultaneously works as peon in some office.

8. Social and religious disabilities and privileges of a few sections: The lower caste are debarred from doing many things like they are not permitted to enter the temple, do not use literally language and can not use gold ornaments or umbrella etc. However, thing have changed considerably, these restrictions are hardly found today.

9. Distinction in custom, dress and speech: Each caste has distinct style of life, i.e. having its customs, dress patterns and speech. The high caste use pure language (sometimes use literally words), whereas, the low caste use colloquial language.

10. Conflict resolving mechanisms: The caste’s having their own conflict resolving mechanisms such as Caste Panchayats at the village and inter-village levels.

Difference between Varna and Jati

As mentioned earlier there are four Varnas. The first mention of Varna is found in Rig-Veda, i.e. in the vedic era around 1500 BC. Varna means colour. Initially there were no untouchables. The Varna system was relatively not rigid during the Vedic era (1500BC-1000BC). During the later Vedic era, i.e. around 1000BC there has been a mention of “Asat Shudra” (untouchable community). Thus untouchability started around 1000BC. Around 2nd century BC to 1st century AD, because of diversified occupations, several occupational groups emergerd and came to be known by different Jatis. Thus Varna Vyasastha is the textual model or book view of Indian social system, i.e. it is found today only in texts. Whereas, Jati is the contextual view or field view of Indian social system, i.e. we find Jatis in reality today and not Varnas. There are only four Varnas whereas, there are about 4000 Jatis. In each region about 200 jatis are found. The Varna had a Pan-Indic hierarchy, i.e. Brahmins are on the top, Kshtriyas are at the second position, Vaishyas are at the third position and Shudras are found in the bottom of the hierarchy. The hierarchy was uniform throughout India but in Jati a uniform hierarchy throughout India is not found. In the changing situation, in some areas Brahmins are on the top, in some other areas Thakurs (Rajput) are at the top. Today even the Dalits are found on the top in some areas. Thus secular criteria (economic and political) are found in the Jati system. On the other hand in Varna vyavastha ritual criteria (religious) is found. In Varna vyavastha initially untouchable are not found. They are placed outside the Varna vyavastha, whereas, in the Jati vyavastha untouchables are an integral part of the system. In Varna vyavastha one can change one’s status with improved socio-economic condition. Thus, one should not take Varna and Jati synonymously.