Criticism of Hinduism
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- See also: Criticism of Religion
This article deals with social and cultural criticism of Hinduism. For bias and/or prejudice against Hindus, see anti-Hindu. Template:Nointro
Some aspects of Hinduism have been criticised, from both within the Hindu community and without. Early Hindu reformers, such as Raja Ram Mohan Roy, questioned practices such as Sati ("bride burning") and discrimination based on the caste system. However, both of these are the result of cultural practices and norms, and not supported in Hindu scriptures.
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Caste 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 Template:Transl.[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 of the lowest castes, the Shudras and Dalits who traditionally came from the older inhabitants of India (dravidians/tribals). It is generally misinterpreted that Hinduism is a supporter of the caste system but it has actually suffered from priestly class and their misanthropy.
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 disgusting. These occupations, however, were not merely seen as something disgusting that nevertheless needed to be done: they were considered unclean and polluting towards the individual, and the thus-rendered polluted were considered unfit for physical or social contact with the non-polluted 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, though its religious component is.
Hindu Response
The varna system is claimed to be a part of organization of Hindu society as prescribed by the Hindu scriptures. Every society even today has intellectuals, scholars, priests (i.e. Brahmins), soldiers (i.e. Kshatriyas), businessmen (i.e. Vaishyas) and laborworkers (i.e. Shudras). The supposed purpose of the varna system was to ensure an efficient organization of society. 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 went is recognized by all hindus as the incarnation of the Almighty, who was bought up as a cow-herd(a Vaishya or Shudra). He is depicted in many paintings as a young cow-herd playing a flute. The Bhagawad Gita which is the holy book 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."
It is claimed that the caste system developed out of the varna system after AD 600, but this might be just when caste became resurgent after the decline of Buddhism. In general, the children of a member of a varna took up the same jobs as their parents and occupied the same role in society. A priest's son would be brought up to be a priest and a labourers son will be brought up to be a labourer. This continued until people began to view entire families, not just individuals, as part of a section of society. This system is argued to be unrelated to Hinduism, claimed to be a societial division which today is used to view people as higher or lower. This is outlawed by the Constitution of India, and it is not observed today.
Modern India almost universally condemns untouchability, even if the caste system debate is open. Hindutva organizations like the Rashtriya Swayamsevak Sangh claim to oppose untouchability. Untouchability was outlawed after India gained independence in 1947, and people who were formerly identified as untouchables have made considerable economic, social and political progress in India. Its is claimed that social segregation, discrimination and acts of violence in India frequently cause political and sectarian tensions. It must be noted that untouchability and the caste system that exists in the modern era can be directly attributed as a result of codification in the form of the Manu Smriti of already prevalent social attitudes and norms.
Status of women
Condemned practices like Sati (widow self-immolation), the restrictions against divorce, property rights, child marriage or widow re-marriage were practices that arose in India's Middle Ages, mostly in the northern regions of India. The practise of jauhar was also criticised at times; it is argued that this practice too arose in response to periods of external threat. This narrative posits that whenever a township or city was inevitably going to be lost, the Hindu men all left to fight and almost inevitable die, when the battle was lost, Hindu women would also kill themselves to protect themselves from dishonour and slaughter and also to be one with the men in both life and death. In the later medieval ages, this practice became to be forced on the widows. However this practice is abolished from the society in the 20th century due to the efforts of Hindu reform movements and activist organizations.
Many people claim that Sati was a practice in Hinduism, however contrarily Hinduism propagated widow remarriage. With the Moghul invasion and rising atrocities on Hindu women by the moghuls, the safety of woman without a husband came into a big question and hence this practice evolved and cannot and called as practice exclusively stemming from Hinduism.
It is to be noted that 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 or wives of other warriors are not described as committing Sati after their death. In 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.
See also
Notes
External links
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.
