Bhojan Vyavahar Tya Kanya Vyavahar Athva Roti Tya Beti

The book "Bhojan Vyavahar tya Kanya Vyavahar athva Roti tya Beti" (Food Behavior and Daughter Behavior, or Where there is Bread, There is a Daughter) by Keshavlal Motilal, published by Gujarat Vernacular Society in Ahmedabad in 1893, is a detailed essay arguing for the abolition of caste-based restrictions on marriage and commensality, particularly advocating for the practice of "where there is bread, there is a daughter" (Roti tya Beti).

The author begins by acknowledging the prevailing social and religious discussions of his time, spurred by Western education. He identifies harmful traditions and criticizes the blind adherence to them by those who resisted reform. The book is structured into several sections and chapters, examining the issue from historical and contemporary perspectives.

Key arguments and themes of the book include:

• Historical Analysis of Varna/Caste:

  • The author delves into the origins of the Varna system, citing ancient scriptures like the Mahabharata and Manu Smriti. He argues that originally, there was no inherent caste distinction based on birth. The Varna system was initially based on qualities and actions (Guna Karma).
  • He explains the etymology of terms like 'Brahmin' (knower of Brahman), 'Kshatriya' (protector), 'Vaishya' (householder/trader), and 'Shudra' (one who serves), suggesting these were functional roles and not rigid birth-based divisions.
  • The Purusha Sukta hymn from the Rigveda is discussed, with the author favoring interpretations that see it as a metaphor for the division of labor within society, rather than literal creation from body parts.
  • He highlights that in ancient times, there was inter-dining and inter-marriage between different groups, and social mobility based on actions and qualities was possible. Examples of sages born from non-traditional backgrounds are presented to support this.
  • The author contends that the rigid, birth-based caste system as seen today evolved much later, possibly due to a decline in education, social order, and the influence of rulers, especially after the Muslim conquest.

• Contemporary Caste System and its Evils:

  • The book critiques the current state of the caste system, noting the proliferation of numerous sub-castes (Jatis) based on geographical location, specific professions, minor variations in customs, and, most importantly, strict rules about inter-dining and inter-marriage.
  • He emphasizes that while food practices might show some flexibility in certain divisions, the restrictions on marriage (Kanya Vyavahar) are severe and have led to detrimental consequences.
  • The author attributes the excessive fragmentation of castes to the "English system" of counting and categorizing, but more significantly, to the fear of societal ostracization (Nath Bahar) and the desire to maintain a perceived purity or status.
  • The practice of "Roti tya Beti" (eating together and marrying within the same group) is shown to be the cornerstone of these divisions.

• Negative Consequences of Caste Restrictions:

  • Population Decline: Small castes are facing extinction due to marriage restrictions.
  • Marital Bliss Destruction: The limited pool of eligible partners leads to unhappiness and "Kajoda" (incompatible marriages).
  • Degradation of Offspring: Marrying close relatives due to limited options leads to weaker progeny, as noted by some Western medical practitioners and supported by the author's interpretation of ancient texts.
  • Harm to Children's Happiness: Parental self-interest, caste status, or financial considerations override the happiness of children in marriage.
  • Child Marriage: The anxiety to find a suitable match leads to early marriages.
  • Sale of Daughters (Kanya Vikray): In castes with a scarcity of brides, parents are incentivized to sell their daughters.
  • Wife-Swapping (Sata) and Group Marriages (Trekda, Chokda): These practices arise as desperate measures to overcome marriage restrictions.
  • Widowhood: The continuation of restrictive social norms contributes to the hardship faced by widows.
  • Immorality: The scarcity of eligible partners and the resultant societal pressures contribute to increased immorality.
  • Loss of National Unity: The excessive segmentation of society undermines the sense of a unified nation.

• Causes of Caste Fragmentation:

  • Geographical Separation: Migration and settlement in different towns or regions led to distinct sub-castes named after places.
  • Differences in Practices/Customs (Achar Bhed): Variations in religious observances or social customs led to divisions.
  • Occupational Differences (Dhandha Bhed): Though originally the Varna system was based on occupation, over time, even within professions, sub-divisions occurred.
  • Religious Differences (Dharma Bhed): Conversion to different religious sects (like Jainism or Islam) within the same original community created further divisions.

• Proposed Solutions and Appeal:

  • The author argues that the current restrictive practices are not supported by ancient scriptures or logic.
  • He criticizes the concept of "Vatlavu" (becoming ritually impure by eating with lower castes) as a major impediment.
  • The book strongly advocates for breaking down these barriers, particularly the marriage restrictions.
  • He proposes forming associations (Samaj) for like-minded individuals who believe in inter-dining and inter-marriage across similar castes (where "Roti" exists, "Beti" should also be allowed).
  • The author stresses that the primary obstacle is not religious or scriptural, but the entrenched "Ruti" (custom/tradition).
  • He acknowledges the difficulty of changing deeply ingrained customs but urges readers to use their intellect and compassion to move towards a more unified and beneficial social structure.
  • The book concludes with a fervent appeal to the readers to reflect on these issues, discard harmful customs, and work towards a society where marriage is based on compatibility and mutual benefit rather than rigid, artificial divisions.

In essence, Keshavlal Motilal's work is a significant social reformist text from the late 19th century, using historical scholarship and contemporary observation to critique the caste system and advocate for a more liberal and unified approach to social interactions, especially in marriage.