Criticism of Hinduism
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This article deals with social and cultural criticism of Hinduism. For bias and/or prejudice against Hindus, see anti-Hindu.
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Dharma · Artha · Kama |
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Vedas · Upanishads |
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Related topics
Hinduism by country |
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Some aspects of Hinduism have been criticised, from both within the Hindu community and externally. Early Hindu reformers, such as Raja Ram Mohan Roy, questioned practices such as Sati and discrimination based on the caste system.
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[edit] Varna System
The Hindu system of varnas identified four varnas in Indian society.[1] The term varna is sometimes used synonymously with "caste" or "class"[2] The Sanskrit term for caste, in the sense of social categories, is jāti.[3][4] Class (varna) obligations were a major concern of the Dharma Sutras and Dharma Shastras, where fulfillment of one's obligation (dharma) with regard to class (varna) and stage of life (ashrama) was a sign of brahmanical orthopraxy.[5] The four varnas are in descending hierarchical sequence: Brahmin, Kshatriya, Vaishya, and Shudra or the priests, warriors, business people and laborers. Untouchables (Dalit (outcast)) are considered either a lower section of Shudra, or outside of the caste system altogether. In practice this resulted in a great deal of social oppression and mistreatment of the lowest ranked castes, the Shudras and Dalits, who originally came from the older inhabitants of India (Adivasis). As a result, Hinduism and the implementation of the caste system are often criticized for allowing oppression of people of lower castes, even though the original design of the caste system was not intended to harm or oppress.
Hindu religious literature, such as the Rig Veda, suggests that the original varna system was based on a flexible system, where people joined a varna and a related occupation based on their skills, qualities, and nature. However, over time, the varna system became a rigid caste system, preventing the 'lower' classes (also called 'backward-caste') from rising. Discrimination against classes began as a result of this rigid fixing of the caste system. Also, religious literature suggests that the inclusion of Dalits ('untouchables') outside of the caste system was a later addition, not part of the original system.
Dalit status has often been historically assigned to occupations regarded as ritually impure, such as any occupation involving killing or handling of animal dead bodies, the collection and disposal of bodily waste, and other jobs that brought the Dalit into constant contact with what society considered to be utterly vile. These occupations, however, were not merely seen as something unpleasant that nevertheless needed to be done: they were considered unclean and polluting towards the individual. Thus, those rendered polluted were considered unfit for physical or social contact with the other sections of society.
Untouchables used to live separately within a separate subcultural context of their own, outside the inhabited limits of villages and townships. No other castes would interfere with their social life since untouchables were lower in social ranking than even those of the shudra varna. As a result, Dalits were commonly banned from fully participating in Hindu religious life (they could not pray with the rest of the social classes or enter the religious establishments).
The inclusion of lower castes into the mainstream was argued for by Mahatma Gandhi who called them "Harijans" (people of God). The term Dalit is used now as the term Harijan is largely felt patronizing. As per Gandhi's wishes, reservation in universities is now in place for the Dalit community to bring them to the upper echelons of society. Dalit movements have been created to represent the views of Dalits and combat this traditional oppression. Caste-based discrimination is not unique to Hindus in India; converts to other religions and their descendants frequently preserve such social stratification[6].
[edit] Arguments on the Caste System
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The varna system is a part of the organization of Hindu society as prescribed(not required) by the Hindu scriptures. Every society even today has intellectuals, scholars, priests (i.e. Brahmins), soldiers (i.e. Kshatriyas), businessmen (i.e. Vaishyas) and laborers (i.e. Shudras). The supposed purpose of the varna system was to ensure an efficient organization of society. It was misinterpreted by people, and that is why it is often criticized, because some people failed to interpret it correctly. The varna system was never rigid and there are significant historic instances of people moving from one varna to another. Some of the notable examples are Sage Valmiki; the author of the great epic Ramayana who was initially a wood-cutter and a robber, Sage Vyasa; the author of the epic Mahabharata, who was the son of a fisherwoman (who herself went on to marry a king later on), Sage Parashurama, a Brahmin who went on to become one of the greatest warriors etc. The greatest example is perhaps Lord Krishna, who was bought up as a cow-herd. He is depicted in many paintings as a young cow-herd playing a flute.
The Bhagawad Gita which is one of the many holy books of Hindus mentions that every living being has a soul which is a part of God and has several references against discrimination between not just humans but even animals. The Chapter 5, verse 18 of Bhagawat Gita sums this up by saying that "The enlightened and wise regards with equal mind a Brahmin endowed with learning and humility, a cow, an elephant, and even a dog and an outcaste." The system of four classes incorporated in Righteousness (Dharma) is meant to provide guidance with regard to behaviour and spiritual practice to be undertaken in accordance with qualifications, that is potential and requirement, so as to acquire Bliss. [7]
Untouchability was outlawed after India gained independence in 1947.
[edit] Status of women
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Condemned practices like Sati (widow self-immolation or "bride burning") and widow remarriage were social practices that arose in India's Middle Ages, mostly in the northern regions of India, and had little to do with Hindu laws and scriptures. In the later medieval ages, this practice came to be forced on the widows. However this practice was abolished from the society in the 20th century due to the efforts of Lord William Bentinck, the Governor-General of India (1828-1835) and many Hindu reformists, including Raja Ram Mohan Roy.[citation needed]
Sati was not prevalent in ancient history. In the epic Ramayana, King Dasharatha (Rama's father) left behind three widows after his death who never committed Sati. In the same epic, Vali's wife, Ravana's wife, and wives of other fallen warriors did not commit Sati after the death of their husbands. In the Mahabharata, Kunti, the mother of Pandavas, was a widow who never committed Sati. There are no references to Kaurava wives committing Sati after their husbands died in Mahabharata war. Sati was also not practiced by south Indian Hindu communities, and arose after the establishment of Hinduism, around the time of the Gupta Empire, 400 AD.
[edit] Notes
- ^ Keay, pp. 53-54.
- ^ Flood, p. 58.
- ^ Flood, p. 58.
- ^ Apte, p. 451.
- ^ Flood, p. 58.
- ^ Ganguly, Rajat; Phadnis, Urmila (2001). Ethnicity and nation-building in South Asia. Thousand Oaks: Sage Publications, 88. ISBN 0-7619-9439-4.
- ^ How did decline in righteousness cause creation of four classes?
[edit] References
- Apte, Vaman Shivram (1965). The Practical Sanskrit-English Dictionary. Delhi: Motilal Banarsidass. ISBN 81-208-0567-4. Fourth Revised and Enlarged Edition.
- Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0.
- Keay, John (2000). India: A History. Grove Press. ISBN 0-8021-3797-0.
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