It is Casteism not Hinduism

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Casteism not Hinduism

By Manju Gupta

 

Luminous Kashi to Vibrant Varanasi; K. Chandramouli; Indica Books,

Varanasi; pp 486; Rs 575.00

 

THE practice of untouchability and caste discrimination on the basis

of birth is a dark blot on the religious culture of India as also on

the Hindu society. It is a problem that has been plaguing the society

since ages and is an offshoot of a perverted, arbitrary and vested

interpretation of Hindu scriptures.

 

The book under review raises some very pertinent questions: Is the

interpolation of some verses in the Hindu scriptures relating to

caste discrimination a part of a vilification campaign? Is it a

reaction to religious conversion thrown up by the political situation

existing in the country? Is it a well-organised and well-orchestrated

campaign carried out by vested interests within the country at the

behest of international agencies? Is the birth-based caste system in

conformity with the Hindu scriptures? Is this malpractice borne out

of social, historical or political compulsions?

 

In order to examine this problem of caste discrimination and

untouchability in the context of Hindu scriptures, the author K.V.

Paliwal has delved deep into the definition, characteristics and

scope of Hindu dharma, the jati and varna system and the social

relationships with the so-called shudras.

 

According to the Rig Veda the meaning of the word dharma is "the

nature of the object". The word is derived from its root dhri which

means `dharati itidharmah', i.e. those things through which the world

is maintained and protected. Hence, in the Mahabharata, it is

mentioned that "dharma is called dharma because it maintains human

values. Dharma maintains the subjects—the people. That one is

certainly dharma which has the ability to maintain." Maharishi

Dayanand has offered a very logical, rational and universal

definition of dharma that serves as a touchstone. He has

said, "Dharma in spirit means following the directions of God and

dispensation of unbiased justice in the interest of all. Dharma means

well acquaintance with direct proofs, etc., and since this is stated

in the Vedas, this alone is acceptable to all characteristics of

dharma men."

 

The Hindu dharma has been in existence since the beginning of human

creation, and its basic religious scriptures, i.e. Vedas were

revealed at that time so that man could lead a discreet life, knowing

his duties in life. Rishi and munis wrote many granthas in which they

rendered detailed analyses of topics described in the Vedas. Thus it

is the Vedas that rendered the most authentic exposition on Hindu

dharma. The injunctions of the Vedas are universal and eternal, meant

for the welfare of all human beings and are free from any

discrimination based on colour, caste, creed, gender or language. The

knowledge in the Vedas is comprehensive and complete in all respects,

offering solutions to all religious, social, economic, political and

spiritual problems.

 

The Hindu society is based on the varna system and not on birth-based

caste system. In fact, the two words—varna and jati or caste have

great significance in the social system and both are interrelated. In

the context of the varna vyavastha, varna is a short-time and

changeable system which denotes an occupation selected by a person

according to one's qualities, education, action, temperament, etc.

 

A person is called a Brahmin for his "study of the Vedic knowledge,

for his complete immersion in the worship of the Lord and for the

inculcation of the superior qualities emanating from learning, etc."

The Kshatriyas are persons who are strong and action-oriented and who

defend the public. Vaishyas are those skilled in various commercial

activities and practices while the Shudras are those who have not

been able to attain a high status due to their ignorance.

 

The author has tried to remove the misconception that the present-day

discrimination against the Shudras has been continuing since the time

of the Vedas and according to which the entire human race was divided

into two groups—the Aryans and the Dasyus and that among the Aryans,

the four varnas were recognised upon their quality, action and

temperament. The Shastras have enjoined that "the individual and the

community are bound in a feeling of common and complementary dignity

and designation…By birth every man is a Shudra; later on through

ethical and spiritual improvement, he redevelops as a Brahmin."

 

No doubt the book is a treatise on varna vyavastha which is karmana

(i.e. in accordance with man's qualities, actions and temperament)

and it rightly asserts that every conscious Hindu should play a

constructive role in eradication of untouchability and that

the "present governmental reservations for SCs, STs and OBCs in jobs

and education is not a permanent solution of the problem because it

runs counter to the principle of individual, self-inspired

development. It is only a remedy for the time being."

(Hindu Writers' Forum, 129-B, MIG, Rajouri Garden, New Delhi-110027.)

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