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Caste and Hinduism Explained

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  1. if there is one issue which is used to discredit and stain Hinduism it is caste critics are quick to throw out all the ancient wisdom of the tradition they're
  2. content to disregard the teachings of great masters and write offs another new dharma as an evil social enterprise which discriminates whole sections of
  3. society it also means that certain people are born to a certain level of life and certain people have all to another level of life and that is
  4. justified and that means a caste says the caste system and that means over a third of India's population of a billion are regarded as communicable social
  5. diseases such that if I was a low caste person and my shadow felt on you you would have to go and ritually wash yourself in order to continue to take
  6. part in society one can't deny the existence and indeed the horrific history of caste discrimination Dalits or Untouchables in particular have
  7. suffered terribly they have been denied basic human rights and subjected to the worst prejudice consequently they have been crippled by the vile mindset of
  8. others in their society the question that is most relevant to Hinduism is how much does caste have to do with religion and how much of it is simply a product
  9. of centuries of social development this is a hotly debated issue with scholars on both sides putting forward their case the important thing is that Hindus
  10. approach the issue of caste carefully and with as much honesty as possible the first thing to do is define the terms correctly the word caste
  11. is a foreign imposition and is a blanket term that is used to describe two distinct ideas that of Varna and GRT so let's take Varna first the word
  12. essentially means color and the concept of Varna is found throughout Hindu Scripture it is first introduced in the Rig Veda in the purusha sukta him
  13. the great polish our divine personality is described as having the Brahmin class who forms ahead these are the people dedicated to God and responsible for the
  14. upkeep of tradition and ritual the Kshatriyas come from the arms they are the rulers in charge of governance and defense of society device ships come
  15. from the thighs and are responsible for trade and economy while the sugars are born from the feet and other servants or laborers of society some have argued
  16. that the feet have a lower status than the head but as some scholars have suggested the polisher has always been envisaged lying down in the same way
  17. that every part of the body works to serve the whole every class is designed to work for the benefit of society as a whole the underlying principle is that
  18. everybody's equal since every individual has a divine self or Artman but at the same time not everybody is the same we all have different abilities and
  19. different temperaments which are suited for different tasks not everyone has the qualities to be a Brahmin surrendered to God not everyone should be allowed to be
  20. a leader and rule there are some who are hardwired to step out and start business ventures and there are others who are content to have a simple life of work
  21. these divisions of society I seem to be in tune with the natural tendencies of people and when the Varner's failed to work in a complementary way injustice
  22. and chaos results if we look at things today on a global level we can see we do not have a recognizable Brahmin class who lives self-esteem for the welfare of
  23. everyone the shuttle's who are the government's are therefore not guided and as a result instead of leading the vices we find
  24. that it is devices the corporations and banks who dictate policy consequently the should restore the hard-working individuals suffer trying to make an
  25. honest living the Indian virus system was not unique to India in ancient times societies around the world were also organized
  26. into similar social divisions we have to remember these were agricultural civilizations with far fewer options for were
  27. in Korea there was no sensual education system where individuals studied for 18 years before figuring out what to do there was no welfare state children were
  28. the economic assets who had to learn the trade of their family as quickly as possible as a result it was of paramount importance to maintain these classes to
  29. ensure the success of a nation the only difference was in India it was codified the insistence on the Dharma or duty of each Varna is repeatedly stressed in
  30. Scripture if people in the different classes start to forget their role then inevitably the whole set up begins to crumble if Brahmins start becoming
  31. business minded if warriors started to renounce warfare if merchants started giving up their trade and if servants stopped working the very survival of the
  32. people would be at stake it is from this angle that Krishna in the Gita argues his point Krishna talks about Lorca Sangha the
  33. welfare of the world that we all have to strive for he repeatedly puts forward the notion of Karuma yoga that we do the Dharma that has been assigned to us
  34. without attachment for the greater good of all he teaches that whether we are Brahman or Shudra we shouldn't shirk our duty but rather perform it selfishly as
  35. an offering to God that way whoever we are whatever place we are in within society we will attain the supreme but the crucial question that is always
  36. asked is is the Varna system based on birth or on the qualities we display in the Gita Krishna states according to qualities and the work ascribed to them
  37. the four divisions of human society were created by me many interpret this first I mean Varna is based purely on qualities and not birth but a careful
  38. reading of the Gita as a whole suggests that the verse is less about how people enter the Varna system but rather about how each Varna is distinct from the
  39. other because of the work and qualities ascribed to them if we read further in chapter 18 Krishna outlines the qualities of each Varna and then makes
  40. it clear that these qualities are over collection of the inherent nature or swab harbor that the individual has been born with the suggestion that Geeta
  41. makes is that the karma from previous lives creates one's inherent nature this nature contains certain qualities these qualities then decide the Dharma or
  42. purpose one will have for the next life the Varner one is born into provides the context for this purpose to be lived out so Krishna effectively explains that
  43. both birth and one's qualities together decide which class one belongs to it is obvious that not everyone born to a Brahmin family will display Brahmin
  44. qualities but the essential point Krishna makes is that our birth is not an accident the circumstances in which we are born into are reflective and
  45. specifically designed so that we can carry out our Dharma or purpose in this life the question of what Dharma means practically is up for debate
  46. krishna ties in dharma with social class which makes sense if we understand how ancient civilizations worked the Gita calls for a stable society where
  47. individuals work selfishly for the welfare of the world it is also a dialogue stressing the need for Arjuna to fulfill his duty as a Kshatriya the
  48. Mahabharata however has various views on the matter different characters come forward and expressed their own idea of what Dharma is Yudhisthira who is seen
  49. as the embodiment of righteous behavior is highly critical of the idea that varnas should be decided by birth alone he states if the designated qualities of
  50. a sudra are not found in a shudra then he is not a shudra and if the designated qualities of a Brahmin are not found in a Brahmin then he is not a Brahmin a
  51. person is known to be a Brahmin only when the appropriate mode of life is witnessed in fact this point is expressed and shown throughout the epics
  52. and Puranas the whole character of karna in the Mahabharata demonstrates this point he's born a Kshatriya and displays every noble quality of a warrior but
  53. because he was abandoned and adopted by should receive I logical parents were unknown consequently he's refused the same
  54. treatment and rank as other warriors Vyasa the author of the Mahabharata shows a reader that terrible injustice of judging someone based on their birth
  55. alone if we look at Valmiki he begins as a highway robber but then through the blessings of sages he becomes a great Brahmin who becuase the Ramayana
  56. Vishwamitra was another warrior who through many trials eventually reached a state of mastery where he was made at great risk if we turn to the Bhagavad
  57. and we read again the same sentiment expressed by sage Narada he states if one shows the qualities of being a brahmana Kshatriya Vaishya or
  58. sudra even if he has appeared in a different class he should be accepted based on the qualities he is shown repeatedly we see
  59. how the Varna system is valued but also how birth should not be the determining factor in deciding someone's class however one cannot deny that the over
  60. emphasis on birth over qualities is regrettably apparent in some Hindu scriptures the Dharma Shastras specifically the Manoj Smith D has a
  61. number of hostile verses which judge and propose abominable treatment against so called outcasts it states about them they must dress in the clothes left by
  62. persons who have died eat only from broken dishes wear ornaments of black iron and must move from place to place a man intent on DOMA must have no contact
  63. with them some may argue that such ideas were justifiable in the context of their time ritual purity and the Vedic yagna was given paramount importance and to
  64. mix with people who live by unclean professions were seen as contamination the defense only holds so far and there is evidently a degree of contempt in
  65. these verses for those of a lower class but it goes without saying that most Hindus would happily condemn such verses the Dharma Shastras are just one group
  66. of innumerable texts Hindus do not rely on them to tell them what to do they are unlikely to even know about the existence of the Manish Modi let alone
  67. base their life the modern-day situation in India is difficult to pin down instead of the set Verena system described in different
  68. scriptures we have jar tea jar teas our different social groups of which there are thousands how the jar teas work often depends on the region with most
  69. link to a job or trade the jar tea groups are said to have emerged centuries ago in a loose way from the ancient Varna system the groups nowadays
  70. however are not only Hindu there are Christian and Muslim ones too demonstrating that jar tea today is much more of a living cultural phenomena
  71. rather than a religious one where there has been a lack of social security the jar teas have provided economic and community support to their members while
  72. there may have been hierarchical distinctions they were not necessarily fixed as economic and environmental conditions change jar teas either gained
  73. or lost status individuals - were not necessarily shackled to one jar tea there was a degree of fluid movement between the different groups the British
  74. colonial rule however further cemented and exacerbated the now car system the census that was carried out by them forcibly fixed the different groups in
  75. line with the Varna system despite many jar teas no longer fitting into the ancient Varna setter individuals and groups were labeled and allocated a
  76. specific status by their rulers the hierarchical constraints became set in stone which further divided a nation and helped the British control the masses
  77. but without question the true victims of the social system have been the Dalits they are seen to be so polluted that they are outside the Varner GRT system
  78. altogether they're given the worst of jobs and denied the most basic of Rights although the practice is constitutionally banned the tragedy of
  79. discriminating the whole Dalit community is still at large many would like to simplistically write this off as a Hindu religious phenomena but today the Vedic
  80. Dogma is not a mainstream Hindu practice so the idea of trying to stay pure and avoid getting polluted is nonsensical but unfortunately narrow-minded ancient
  81. ideas have morphed into a contemporary cultural a mindset which has long been divorced from tradition and even abused by elite
  82. communities from different religions so there have been a number of positive and negative factors throughout history which have mixed together to create and
  83. sustain the Varna GRT system Scripture stemming from the Rig Veda and the Gita outlined the nature of a well-ordered society geared towards the success of
  84. all an order which was based on birth and quality the corruption of a ritual obsessed Brahmin class combined with the ruling Kings or imperial powers further
  85. entrenched to focus on birth ahead of qualities the Dharma Shastras provided so-called scriptural justification repeated invasions from foreign lands
  86. meant that the Indian society had to tighten rules of behavior in order to protect the tradition the British colonial agenda fixed and strengthened
  87. the borders between the groups the different charities have provided much-needed economic and cultural support for the individuals of the
  88. various groups and finally one has to note the political element so-called anti caste representatives called upon individual caste to unite and vote for
  89. them which ironically strengthens the whole institution of caste but the most anti caste movements have come from the Hindus themselves there have been
  90. countless personalities for millennia who have openly rebelled and defied caste barriers buffer of the Shiva Linga at second for example spoke aggressively
  91. against caste oppression and the obsession with ritual purity he openly married Brahmins and should resist Incans based on birth during the
  92. medieval period we have a whole host of saints many of whom from the lower classes who broke free from any social boundaries do Khurram Tulsi das kabir
  93. nanak and many more all took strong stances against caste discrimination arguing that one's humility and devotion was the only thing that made one worthy
  94. in more modern times we find masters such as Swami Vivekananda and persons such as Gandhi who called for the abolishing of untouchability and use
  95. Hindu philosophy to justify their stance going forward one can see that the need of a hereditary virus system is and has been for a while completely obsolete the
  96. very nature of civilization from vedic times is almost unrecognizable we have machines and technology industry and education and economics is within a
  97. globalised context Varna from a practical perspective is irrelevant just as the goal of Krishna's teachings was Lorca Sangha ha so - our goal must
  98. be the same they're practical when social implications of owner must be abandoned but the quality implications can still be useful it would mean that
  99. instead of a subliminal car system where the elite class is based on fame power or wealth it would be defined by those who are detached humble and full of
  100. virtue the stain of the vanity artists system has arisen due to the arrogant judgment of the lower classes but such statements running direct contradiction
  101. to Hindu thought the universal Artman common to all life is the centerpiece of Hinduism Krishna talks about summer darshana the even vision where one sees
  102. a supreme divinity in every being he states the humble sage by virtue of true knowledge sees with equal vision and learned in gentle brahmana a cow an
  103. elephant a dog and a dog eater Hindon has whole teachings surrounding ahimsa when non-violence is about eliminating all harm in thought word indeed the
  104. concept of soldier or purity is not associated with external religious ritual but with internal mastery of negativity therefore there is no
  105. justification to disassociate with anyone based on their birth or work but one should appreciate that entrenched social atrocities can take time to
  106. disappear a free Christian America only abolished slavery in 1865 and finally ended black-white apartheid as late as 1954 India however only gained
  107. independence in 1947 after centuries of invasions and foreign rule dating back to the 11th the identity and transformation of the
  108. nation is a churning process which is ongoing Hindu should not be afraid of challenging and reforming old social models
  109. unlike forms of Abrahamic religion Hinduism is a spiritual culture that is always on the March it is a living breathing
  110. tradition the eternal truths of the universe the nature of reality and the self are a constant these truths do not divide the world into believer or
  111. non-believer by in fact unites them under one supreme consciousness Dharma however is not an eternal truth and is always under review depending on the
  112. social economic and the political context scripture is a guide to Dharma along with the words of the master and indeed one's own personal revelation
  113. therefore hindus can and should have no anxiety in honestly confronting social issues head-on the overwhelming majority of Hindus have already abandoned any
  114. notion of caste in the spirit of vasudhaiva kutumbakam the whole world being one family increasingly we see that the tradition has been embraced by
  115. non-indians there are whole movements where those of a Western origin with no Varna or jati background are taking up the tradition
  116. performing puja meditation techniques mantra chanting and learning the philosophy this in itself is overwhelming emphatic evidence that
  117. caste is not integral to Hindu life one can see that the universal tradition of senada Natoma not only survives cast but flourishes without it with this in mind
  118. Hindus around the world should unite and work together to fight social injustice and strive to strengthen and spread this glorious tradition many thanks for
  119. listening you

Zum Nachlesen

KasteEin Kastenwesen im eigentlichen Sinne findet sich insbesondere in Indien und Nepal, auf den Inseln Sri Lanka und Bali, sowie bei der ethno-religiösen Gruppe der … HinduismusIm Gegensatz zu anderen Religionen gibt es im Hinduismus keinen Religionsstifter, vielmehr entwickelten sich die religiösen Systeme Indiens über einen Zeitraum … BrahmanenIm Hinduismus ist es Vorrecht und Pflicht der Brahmanen, Lehrer des Veda und Gelehrte zu sein. Bis heute stellen hauptsächlich sie die Priester. Daher war „ … Kastensystem in Sri LankaDas Kastensystem in Sri Lanka ist ein System der sozialen Schichtung, die vom alten Ceylon bis in die Kolonialzeit und später existierte.