Showing posts with label Hinduism. Show all posts
Showing posts with label Hinduism. Show all posts

Sunday, 25 October 2020

How Religious Intolerance in Hinduism is Different from Religious Intolerance in Christianity and Islam


How Religious Intolerance in Hinduism is Different from Religious Intolerance in Christianity and Islam

Written by Dr. Seshadri Kumar, 25 October, 2020


Abstract

Islam and Christianity have fought and oppressed other religions and their followers, including each other, for millenia, because of a religious imperative to do so. However, Hindu scriptures have no exhortation for the faithful to oppress other religions and their followers. The current anti-Muslim feeling in India has its roots in history, not in scripture. It is therefore easier to remove this feeling — if only Indians show a willingness to look at the present and the future, and stop living in the past.


Internal and External Enemies

All religions have nasty teachings in their scriptures in addition to anything that may be good in them.

The main difference between Hinduism and either Christianity or Islam is that Hinduism is a very old religion. So when the majority of Hindu holy books were written, there were no competing religions in the same geography. The only exception seems to be Zoroastrianism, because their holy book, the Avesta, talks about the “devas” as antagonists and even specifically names Indra and Sarva (Rudra). Likewise, the Vedic “Asura,” or demon, is considered to be an equivalence of the Avestan “Ahura” – the Zoroastrian God is Ahura Mazda.

But in the subcontinental mass of India, there really was no competition to the Vedic religion except ancient Dravidian gods, and all these deities seem to have been assimilated into “Hinduism” and their followers made “Hindu” in the course of time. By the time Islam and Christianity came to India, the majority of Hindu texts had already been cast in stone for centuries, although you can find exceptions like the Bhavishya Purana which makes references to Queen Victoria's London.

The more recent hatred of Muslims in Hindu-dominated India, which is a standard feature of Hindu social behavior in the middle and upper-middle classes today, does not come from scripture, but from a desire for vengeance against centuries of Muslim rule and oppression in the distant past.

But what Hinduism lacked in external enemies to hate and discriminate against in its scripture, it made up for by hating internal enemies. Thus, Hinduism invented the caste system, which discriminated against the lower caste Shudras and the still lower outcasts, today called Dalits. That Hindus of the past were exceptionally creative can be seen from the fact that no other civilization in the world was able to create such an ingeniously evil system to control people in perpetuity as the caste system of the Hindus.

Judaism

Islam and Christianity both came up in the backdrop of an already existing and dominant religion, Judaism. The Old Testament is taken from the Hebrew Bible, the Tanakh, the holy book of the Jews. It contains as explicit an intolerance as one will ever see in a religious book. The God of the Jews does not hesitate to kill or brutally punish those who do not believe in Him. To help His favorites, the Israelites, He kills the firstborn of every family in Egypt. And no mention of intolerance in the Old Testament would be complete without citing the First and Second Commandments:

I am the Lord thy God. Thou shalt have no other Gods before me.

And we should also point out that the seed of religious intolerance was certainly laid by the Old Testament when God says in Deuteronomy, 12:3:

And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place.

Christianity and Islam both took inspiration from this directive.

Christianity

It is pertinent to point out that all three religions of the Middle East: Judaism, Christianity, and Islam, share the Old Testament. Therefore, Christianity had to fight for adherents with Judaism to convert Jews and prove that Christianity was the superior religion. The hatred of Christians for the Jews also comes from the fact that Jesus himself was a Jew who claimed something that was considered heretical to Jews — that he, Jesus, was the son of God — and so was crucified by the other Jews for his heresy.

Christianity accepts the Old Testament, but adds a new Testament based on the life and teachings of Jesus. Christianity claims that only those who believe in Jesus as the son of God will be saved in the afterlife. Therefore, to “save” others' souls, Christians regularly used to convert people at the point of a sword and kill those who refused. Both the Old Testament of the Jews and the New Testament of Jesus contain plenty of highly intolerant verses. For instance, in the Gospel according to Matthew (12:30), we read that

Whoever is not with me is against me, and whoever does not gather with me scatters.

And in the Gospel according to Mark (16:16), we read that

Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.

Again, in the Gospel according to John (3:36), we read that

He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

One can see the effect of verses like these on a true believer. If, for example, one believes that “whoever is not with me is against me,” then which true Christian would allow anti-Christian forces to live? They must convert to Christianity or die. A verse like John 3:36 is almost an inducement to kill:

He that believeth not the Son shall not see life.

The practical realization of this intolerance probably reached its zenith with the establishment of the Inquisition by the Catholic Church.

Fortunately, in the last five hundred years, Christians have become civilized and tolerant. They no longer try to convert people by force, and do not act on all the intolerant passages in their Bible. Most modern western Christian states have accepted religious tolerance and the separation of Church and State as foundational principles.

Christian states are becoming more and more tolerant with time. While blasphemy is still actually a crime on the books of many Christian-majority countries, not many have actually been charged with the crime, and many countries have actually removed these obsolete laws recently — for instance Australia (at the Federal level, 1995), Canada (2018), Denmark (2017), the Netherlands (2014), Malta (2016), New Zealand (2019), and Norway (2015).

Islam

Islam came 600 years after Christianity, and therefore it had to compete against both Judaism and Christianity for followers. Therefore, as Judaism and Christianity before it had done, Islam also asserted that “its” God was the only true God:

Ya ilaha il-Allah, Mohammadur rasoolullah
There is no God but Allah, and Muhammad is the messenger of God.

This is the shahada, or testimony, that every Muslim is required to accept. Like Christianity before it, Islam’s scriptures have plenty of intolerance towards those who do not accept the God of Muhammad, including outright murder. As an example, Surah al-Anfal, 8:12 and 8:13, say:

Remember, O Prophet, when your Lord revealed to the angels, “I am with you. So make the believers stand firm. I will cast horror into the hearts of the disbelievers. So strike their necks and strike their fingertips.”
This is because they defied Allah and His Messenger. And whoever defies Allah and His Messenger, then know that Allah is surely severe in punishment.

But, unlike Christianity, Islam has never gone through a phase of separating Church from State. This is because Islam is not just a way of praying to God or conceptualizing the creation of the Universe. Islam is also a way of life. Muslims considers two things to be sacred to them: the Quran, which they consider the direct, revealed word of God to the Prophet Muhammad, and the Hadith, which are recorded testimonies of Muhammad during his lifetime. The Quran is considered to be absolute and unchallenged; the Hadith is sacred but subject to interpretation. The distinction is something like the Hindu distinction between shruti (directly revealed wisdom from God) and smriti (that which is remembered). The Hadith is the reason why there are many schools of Islam. Based on the Quran and the Hadith, Muslims have a “divine law,” or Sharia, that encompasses every aspect of a person’s life. The Sharia covers what kind of clothes people should wear (hence the hijab and burka); how people should deal in finances, contracts, agriculture, witnesses, marriage, and divorce; permissible food and drink; inheritance, medicines, and apostasy; to name just a few.

A true Muslim must follow the Sharia. This is what makes it almost impossible to achieve separation of Church and State in Islamic-majority countries. Many laws of the Sharia are incompatible with modern views of justice. For example, the punishment for stealing in the Sharia is cutting off the criminal’s hands, and for adultery it is stoning the adulterers to death. The penalty for apostasy (leaving the faith) and blasphemy (disrespecting the faith) in the Sharia is death, and indeed there are a few Islamic countries such as Pakistan, Iran, Saudi Arabia, and Brunei which actually enforce the death penalty for blasphemy.

Because Islamic law covers the sacred as well as the profane, it is impossible to be a devout Muslim and also achieve official separation of Church and State. So what has happened with Christianity over the past 500 years seems almost impossible in Islam. This makes the eradication of religious intolerance very difficult.

This does not mean that all Muslim-majority states, or all Muslims, are intolerant. Indonesia is an example of a state with more than 200 million people, with more than 86% Muslims, that is quite tolerant. In fact, the Hindu epic Ramayana is one of the national epics of Indonesia. And yet, one could go to jail in Indonesia for 5 years for “deliberately, in public, expressing feelings of hostility, hatred, or contempt against religions with the purpose of preventing others from adhering to any religion,” or “disgracing a religion.”

So Islam has a problem with tolerance. That explains why, despite the large number of peaceful Muslims, we find, once in a while, somebody who cannot handle criticism or mocking of Islam, and responds violently, as happened with the Chechen Muslim who killed Samuel Paty, the French teacher, for discussing cartoons disrespectful of the Prophet. Such violence has to be punished with utmost severity, and nobody should justify such violence.

Hinduism

Hindus are not handicapped by their religion in this aspect. Hindu holy texts have nothing about Muslims or Christians, mainly because Hindu texts were written so long ago that there were no Muslims or Christians then. So there are no words in any sacred texts telling Hindus to go and kill “disbelievers,” as the Quran does.

So why do Hindus commit hate crimes against Muslims in India? Clearly, there is no religious sanction for this violence. This violence has its roots in Indian history. Hindus kill Muslims and try to disenfranchise them because of the treatment Hindus received at the hands of Muslim emperors such as Aurangzeb, 400 years ago, and earlier. There is no reason why Hindus must kill Muslims in revenge for actions done 400 years ago, at least if religious scripture were to be the guide.

In other words, a Hindu is, unlike a Muslim who kills for religious reasons in accordance with his holy book, not killing for scriptural reasons. He or she is killing to fulfil a vendetta.

And so it is easier to stop this.

And this is exactly what the founding fathers of India, such as Gandhi, Nehru, Patel, and Ambedkar, tried to do. They created a secular country that would be governed by the rule of secular, not religious law. They thought that since Hindu holy books did not teach hate against any religion, they could start with a clean slate and create a secular republic. That with Hinduism as the dominant religion, it is possible to achieve a separation of Church and State.

Of course, the Hindu holy books did actively talk about discriminating against the Shudras and Dalits, and also discriminated against women, and so the Constitution was written to safeguard the separation of Church and State and offer explicit protections for women and lower castes.

For about 40 years after Independence, this secular system worked quite well. Then, beginning in the late 1980s, Hindus started imitating the intolerance of Islam and Christian scripture, with the Rath Yatras of LK Advani, calling for the demolition of a 16th century mosque in Ayodhya. This movement had its culmination in November 2019, when the Supreme Court of India awarded the land on which the mosque had stood (it had been demolished by Hindu right-wing thugs in 1992) to Hindus to build a temple instead.

Hindus have also started converting people of other faiths to Hinduism. Such conversion does not exist in Hindu scriptures because, again, when these texts were written, there were no other religions. You had to be born Hindu to be a Hindu. There was no other way.

And finally, Hindus have been demanding for some time that the Indian Constitution should be changed from its current description of India as a secular country to that of a Hindu republic. This looks increasingly likely to happen.

Concluding Thoughts

Christianity and Islam are monotheistic religions that have religious intolerance built into them in their very scriptures.

Christian-majority countries have gradually been becoming more and more liberal in the last 500 years, and not taking the intolerance in their scripture as literally as they used to.

Muslim-majority countries have not, in general, been able to rid themselves of the intolerance that flows from their religion, because their social law is so closely tied to their religious texts. This makes it difficult for a Muslim-majority state to be secular.

Hindus in India have a choice to make. They can imitate Muslim-majority countries and tie their laws closer to religion, or they can follow the example of Christian-majority countries and become more and more liberal.

In this context, it is important to remind ourselves that Hinduism has no religious discrimination written into its scriptures, but has been developing a social religious intolerance for the past 30 years, which appears to be peaking now. The roots of this intolerance are not religious; they are historical.

And because these roots are historical, it is easier to uproot this intolerance, because this intolerance is not the word of God. The reason this intolerance continues in India is that many Hindus continue to live in the past instead of living in the present and looking at the future. It is my hope that some day, the Hindus of India will stop living in the past and start living harmoniously in the present, with a view to a bright future.

All it requires is the will of humans - not the sanction of God.



Disclaimer: All the opinions expressed in this article are the opinions of Dr. Seshadri Kumar alone and should not be construed to mean the opinions of any other person or organization, unless explicitly stated otherwise in the article.

Saturday, 12 May 2018

The Story of Rama - A Summary


The Story of Rama - A Summary

Written by Dr. Seshadri Kumar, 12 May, 2018


Abstract

This is a quick primer for anyone who wants to understand the Hindu god Rama.


Early Life, Marriage, and Exile

The Ramayana is the story of Rama, a prince of the mythological kingdom of Ayodhya in North India (after which a town is still named today). It is said to have been written by the poet Valmiki.

Rama is the eldest of the four main royal sons of the King of Ayodhya, Dasaratha, through his three chief queens, Kaushalya, Kaikeyi, and Sumitra. Rama, along with his three brothers, Lakshmana, Bharata, and Shatrughna gets trained in arms and statecraft, as royal princes do. At a young age, he gets advanced arms training under the king-turned-sage Vishwamitra, and during this apprenticeship kills the dreaded demon, Tataka.

Rama marries Sita, the daughter of the king Janaka of Mithila, by winning her in a contest set up by her father, whereby only those strong enough to lift and string a heavy, divine bow would be qualified to marry his daughter. Rama is the only one among the assembled princes who succeeds in stringing and even breaking the bow by his strength, and brings Sita home to Ayodhya.

Rama is anointed the crown prince by his father Dasaratha. But his step-mother Kaikeyi wants her own son Bharata to be king. So she calls an old debt in, whereby the king had promised her that he would grant any two wishes she ever wanted any time in the future. So Kaikeyi asks that Bharata become king, and that Rama be exiled to 14 years in the forest. The king is heartbroken but has to honour his word. He orders Rama to be exiled. Rama has to obey the order or rebel, and he chooses to obey. The king dies in grief soon after.

Sita's Abduction by Ravana

Rama’s loyal brother Lakshmana, and his wife Sita join him in wandering from forest to forest. Towards the end of their stay in the Dandaka forest, they meet the asura (demon) princess, Shoorpanakha, who falls in lust with Rama. Rama refuses her attentions as he is married. Shoorpanakha realizes that Sita is the reason Rama refuses her, and tries to attack her, upon which Lakshmana cuts off her nose as humiliation.

Shoorpanakha complains to her brothers, the asuras Khara and Dooshana, who attack Rama and Lakshmana in revenge and are killed. A humiliated Shoorpanakha goes to her brother Ravana, the mighty king of Lanka, asking him to avenge her humiliation. She tells him about Sita’s beauty to motivate him. Ravana’s initial reaction is to confront Rama directly, but Shoorpanakha convinces him that a better way would be to abduct Sita and let Rama die in grief.

Ravana agrees and recruits the services of his uncle Mareecha, who changes his form to that of a golden deer and prances about near Rama’s forest residence. The beautiful deer catches the eye of Sita, who asks Rama to kill the deer for her so that she can sit on the dead deer's beautiful skin.

The deer leads Rama on a long chase. Mareecha, being a demon, can run much faster than normal deer, and leads Rama far away from his hermitage. During this time, Ravana is waiting for a chance to abduct Sita, but Lakshmana has been left to guard Sita. When Rama catches up with Mareecha and finally kills him, the deer changes its form back to that of the asura. In his dying breath, Mareecha screams in Rama’s voice, “O Lakshmana, O Sita” - in a voice loud enough to be heard by Sita and Lakshmana.

Sita is worried and asks Lakshmana to go to Rama’s aid. Lakshmana tells Sita that he does not believe this was Rama’s cry, as there is no one in the world capable of injuring Rama. Upon this, Sita accuses Lakshmana of lusting for her, and tells him she will never become his wife even if Rama dies. Unable to bear Sita’s accusations, Lakshmana goes to help Rama.

Ravana takes advantage of Rama and Lakshmana’s absence, and abducts Sita and takes her to Lanka. On the way, he is confronted by the vulture king Jataayu, whom he mortally wounds in battle.

Rama's Search for Sita

Rama and Lakshmana return to the hermitage and find Sita missing. After much searching, they find the dying Jataayu and learn that Ravana had kidnapped Sita. But they do not know where Ravana is. After an encounter with the demon Kabandha, they learn that the person who could help them reach Ravana is the tribal prince Sugreeva (the tribals are also referred to in the story as “vaanaras,” or monkeys – which doesn’t make sense, because monkeys cannot talk; and so I have interpreted “vaanar” as tribal) who lives in the Rishyamukha forest with his faithful friend Hanuman.

When they meet Sugreeva, he tells them of his story. He and his elder brother Vaali were very close, until a misunderstanding caused Vaali to suspect that Sugreeva was trying to steal his kingdom of Kishkindha from him. So he exiled Sugreeva and even made Sugreeva’s wife his own. Sugreeva makes a deal with Rama: if Rama will kill Vaali and make Sugreeva king of Kishkindha, he will help Rama find Sita with all his tribal warriors. Rama accepts.

Rama realizes that Vaali is a formidable enemy whom he simply cannot defeat in face-to-face combat. So he asks Sugreeva to challenge Vaali to a face-to-face fight, and when they are fighting, Rama, hidden among the trees, shoots an arrow that kills Vaali. Sugreeva, true to his word, mobilizes his tribal army and they march towards Lanka. They reach the southern shore (i.e., modern Rameshwaram) and then build a bridge over the sea to Lanka.

Rama Defeats Ravana and Rescues Sita

Before they march towards Lanka, Hanuman jumps over the sea to Lanka and asks Ravana to hand over Sita to Rama. Ravana refuses, and orders Hanuman’s tail (recall that Hanuman was a vaanar/monkey) to be set on fire. With his fiery tail, Hanuman sets all of Lanka ablaze before returning to Rameswaram.

Rama’s objective of defeating Ravana becomes a lot easier when Ravana’s younger brother Vibheeshana sees an opportunity for himself in dethroning his powerful brother. He switches allegiances to Rama’s side and helps Rama win against Ravana by revealing all of Ravana’s secrets and those of his strong son, Meghnad (also known as Indrajit because he once defeated the king of the Gods, Indra, in combat). Without knowing these secrets, Rama would have been unable to kill Ravana. In return, Rama crowns him as king of Lanka after killing Ravana.

After killing Ravana and all of his warriors, Rama liberates Sita from her imprisonment. He tells Sita coldly that he did not engage in this great war out of love for her but because her abduction was a personal dishonour to him which he needed to avenge. He also tells her that he cannot accept her as a wife because she had spent all this time in Ravana’s kingdom, so her fidelity is suspect; and that now that he has liberated her, she is free to go anywhere she chooses.

Unable to bear these words, Sita prepares a fire and jumps into it. But the god of the fire, Agni, brings her out of the fire unscathed and hands her to Rama, vouching for her fidelity, and Rama accepts her as his wife again.

Return to Ayodhya and Sita's Exile

Rama comes back to Ayodhya with a hero’s welcome after 14 years and becomes the king. Sometime later, his spies overhear a washerman berating his wife for having spent the night at another man’s home, saying, “Rama may accept a woman who has spent the night at another man’s home, but I am not Rama.”

Rama is shocked that the people of his kingdom have a low opinion of him, and to set matters right, he immediately orders his brother Lakshmana to take his pregnant wife Sita the next morning to the forest, without even having a discussion with her on the matter. Sita learns of her banishment from Ayodhya only after Lakshmana leaves her in the forest with nowhere to go. Weak and pregnant, Sita faints in the forest after her abandonment by Lakshmana and Rama.

By a stroke of luck, Sita is found by attendants of the sage Valmiki who take her to his hermitage, where she recovers and later gives birth to her twin sons Lava and Kusha.

The Story of Lava and Kusha, and Sita's End

The two sons grow up to become fine warriors, educated by Valmiki. During their teenage years, Rama decides to conduct a sacrifice called the Ashwamedha sacrifice (a horse sacrifice) which signifies overlordship of the known world. Wherever the royal horse wanders is considered part of Rama’s kingdom. Anyone obstructing the path of the horse or capturing it would have to face the might of Rama’s army. When the horse comes through the jungle, the two boys capture it. The army of Ayodhya comes after them but is no match for them. Finally Rama himself comes to fight the twins, and is then told that the twins are his children.

Rama is delighted to know this, and accepts the twins as his children, but is unwilling to accept Sita as his wife. A mentally-exhausted Sita commits suicide.

"Maryada-Purushottam" Rama and the Story of Shambuka

Sometime later, Rama receives complaints that a Shudra (the lowest among the four castes of Hinduism) is performing prayer and penance in the forest. This being disallowed in Hindu scripture, he is told many bad things are happening in the kingdom. Rama sets out in search of the Shudra, Shambuka, who is performing penance and worship to the Gods as an ascetic. Once Rama confirms his identity, he immediately executes him without even as much as a warning. The Gods and the brahmin sages shower flowers and and sing songs in praise of Rama for upholding the social order.

Finally, after a long reign upholding the social order of the day, for which he is known as “maryada-purushottam,” or “one who follows social rules to the letter, better than anyone else” Rama and his brothers die, and the kingdom passes on to Lava and Kusha.

This is the end of the Ramayana.

For his various deeds, Rama is revered in Hinduism as the “ideal man.” He is one of the principal deities of Hinduism, and many temples have been constructed in honour of him.



Disclaimer: All the opinions expressed in this article are the opinions of Dr. Seshadri Kumar alone and should not be construed to mean the opinions of any other person or organization, unless explicitly stated otherwise in the article.

Sunday, 16 April 2017

The Scriptural Sanction for Caste-Based Discrimination in Hinduism. Part IX.


The Scriptural Sanction for Caste-Based Discrimination in Hinduism. Part IX.


The Scriptural Sanction for Caste-Based Discrimination in Hinduism

Part IX

The Bhagavad Gita, As It REALLY Is

BG7: Detailed Exposition: Summary and Conclusions

Written by Dr. Seshadri Kumar, 16 April, 2017


Bhagavad Gita Series Abstract

This series on the Bhagavad Gita is part of a larger series of articles which examine the important question: Is caste-based discrimination in Hindu society an intrinsic part of Hinduism? Is it sanctioned in Hindu scripture? Or is it simply a social custom arrived at by distorting the scriptures?

A key attendant question is: Is caste, according to Hindu scripture, a rigid status that accrues to an individual only by virtue of birth in that caste, and hence unchangeable during that person's life? Or, is it a more fluid descriptor of a person that can change during a person's lifetime? In other words, is caste birth-based, or can it be earned?

To examine this question, I investigated every verse in the Bhagavad Gita that has any relationship to the issue of varNa, the overarching concept that contains the concept of caste, and subjected each of these verses to a detailed analysis, using both the literal meaning of the Sanskrit shlOkas as well as the commentaries of highly respected commentators on these verses. I viewed the verses both in isolation and in the overall context of the Bhagavad Gita, as well as in the overall context of Hindu theology and philosophy. The results of my study are presented in this seven-part series (BG1 to BG7), which is part of my larger series on caste in Hinduism.

I conclude that caste and caste-based discrimination are fundamental to the very foundation of Hinduism as expressed in the Bhagavad Gita.

They are not a distortion of the scriptures of Hinduism. Far from being an added social custom, the birth-based caste system is at the very basis of Hindu thought.

The caste system, as seen today, is largely a faithful representation of Lord Krishna’s words and intended meaning in the Bhagavad Gita. The central arguments in the Bhagavad Gita itself would collapse without the support of caste-based discrimination. The system, therefore, is expressly sanctioned in the Bhagavad Gita.

In this seven-part series, I present the original Sanskrit text of each verse discussed, its transliteration, its word-by-word meaning, its free translation, and the commentaries of six major interpreters of the Gita: Adi Shankaracharya, Ramanujacharya, Madhvacharya, Shridhara Swami, Acharya Keshava Kashmiri, and Sant Jnaneshwar. Based on all these, I draw overall meanings for each verse, and overall conclusions for each group of verses. Finally, I draw overall conclusions on the scriptural sanction for caste-based discrimination in the Bhagavad Gita.

A concise summary of the ideas in the Gita discussed in this seven-part series can be found in BG0 (Part II of the larger series.)


Current Article Abstract

In the present article, BG7, I present the summary of the six preceding parts (BG1 to BG6) of this detailed exposition. Following this, I present the summary and overall conclusions of this detailed study of caste-related verses in the Gita.

From the conclusions, it is evident that varNa-based (and therefore caste-based) discrimination is at the foundation of Krishna’s message in the Gita, because it is birth in a certain varNa that defines the divinely-ordained duty of a person. And this divinely-ordained, varNa-based duty is deemed just and appropriate by Krishna, because it corresponds to what is believed to be the inborn quality (guNa) of that person, which is a result of good or bad actions (karmas) performed in past births. The Bhagavad Gita therefore gives divine sanction, through Lord Krishna, to the institution of varNa-based discrimination.

Because of this assumed causality, there is no injustice seen in the Hindu psyche for a person’s birth in a low caste and the social consequences of that low birth.

The caste system, far from being seen as an oppressive and unjust system by the Gita and its author, Lord Krishna, is instead seen to be a fair and just system that rewards or punishes souls for their actions in past births.


Table of Contents

Sources, Methodology, Transliteration Scheme, and Numbering Scheme
BG1: The Intermixture of varNas
BG2: The Creation of the Four varNas
BG3: The Three guNas of Human Nature
BG4: The Duties of the Four varNas
BG5: The Nature of the Shudras
BG6: Seeing the Universal Consciousness in All Life
Overall Summary and Conclusion - Bhagavad Gita
The Plight of the Dalits
Understanding Caste-Based Discrimination in Hinduism
Acknowledgments
Caste-Based Discrimination in Hinduism - The Full Series
Indexes for All Gita Series Shlokas


Sources, Methodology, Transliteration Scheme, and Numbering Scheme

The methodology and sources used for the analysis of the verses in the Bhagavad Gita have been already presented in Part III, including brief backgrounds of the commentators and their philosophical leanings. The overall framework of this entire series has been presented in Part I of this series. The transliteration scheme used here can be seen in Part II of the series. A Glossary can also be found in Part II.

The numbering scheme followed in this entire "Caste Discrimination in Hinduism" series is that each article has an number in the overall sequence of articles in the "Caste Discrimination in Hinduism" series, represented by Roman numerals. Within the larger series, individual series articles, dealing with individual scriptures, are numbered using scripture initials and Arabic numerals. For instance, the articles in the Bhagavad Gita series are numbered as BGN, where N is the number of the article in the Bhagavad Gita series.


BG1: The Intermixture of varNas

Mixed-varNa marriages should not be allowed when the varNa of the man is lower than that of the woman.

In BG1, Part III of the Caste Series, Krishna explains that inter-varNa unions are a bad thing (in pratilOma unions, in which the varNa of the man is lower than than of the woman - even though this is not explicitly stated, it is the intent, because the discussion is on lower-varNa men taking widowed Kshatriya women as wives), because the children from these unions are cast out of the varNas of both parents. This means that there is no one among the offspring of such unions to perform the rituals that need to be performed monthly and yearly for the souls of the departed ancestors. If these rituals are not performed, then the souls of the ancestors sink into hell. Thus, mixed-varNa marriages should not be allowed when the varNa of the man is lower than that of the woman.

In addition, as is mentioned in the Mahabharata and Manusmriti (which will be covered in other parts of this series), even in anulOma unions, when the man's varNa is higher than the woman's, it is forbidden for a Brahmana man to marry a Shudra woman.

BG2: The Creation of the Four varNas

(Lord Krishna) is not to blame for who falls in what varNa, for individual souls have their own actions over millions of births to blame or thank for their present births.

In BG2, Part IV of the Caste Series, Krishna tells Arjuna that he has created the four-varNa system (the superset of the modern caste system – each varNa encompasses several castes) of Brahmins, Kshatriyas, Vaishyas, and Shudras. He tells Arjuna that individuals are born into different varNas depending on the past actions (karmas) of the AtmAs of those individuals during millions of past births, and the pre-natal qualities of their AtmAs (their guNas) as they arrive in this birth, that have been accumulated over those millions of births as a result of those karmas. Although Krishna is the creator of the varNa system, He is not to blame for who falls in what varNa, for individual souls have their own actions over millions of births to blame or thank for their present births.

BG3: The Three guNas of Human Nature

So someone with a predominance of sattva guNa is reborn in a Brahmin family … and someone with a predominance of tamas guNa is reborn as a Shudra.

In BG3, Part V of the Caste Series, Krishna explains to Arjuna in detail the differences between the three guNas of sattva, rajas, and tamas, and how they ensnare the AtmA and attach it to the body in the jIva. He explains that the attachment of the AtmA to the body comes about because the jIva confuses the body with the AtmA, and so starts to think that what he experiences with the body is really who he is.

So the jIva enjoys learning and scholarship as a sAttvik person, and thinks that is who he is; he enjoys bodily pleasures, such as good food, sexual intercourse, and intoxicants, and thinks his life is about bodily pleasures (the effect of rajas guNa); he loves sleep, ignorance, superstition, and laziness, and believes that is his self (tamas guNa). The pleasures that the body provides him through his five senses prevent him from seeing the soul as distinct from the body. So the guNas influence a person’s thinking and his actions, typically leading to the strengthening of the same guNa in a person.

Because of all these actions, one guNa in him is strengthened at the expense of the others, and because of this, when he dies, he is reborn into a family and a varNa which is suited to the guNas his soul possessed all his life, and at the time of its death. So someone with a predominance of sattva guNa is reborn in a Brahmin family; someone with a predominance of rajas guNa is reborn in a Kshatriya family; someone with rajas guNa and tamas guNa mixed, but with rajas dominant, is reborn as a Vaishya; and someone with a predominance of tamas guNa is reborn as a Shudra.

BG4: The Duties of the Different varNas

The Shudras, because they have no positive qualities in their souls, and because they are unfit for the duties of the aforementioned three varNas owing to the fundamental defect in their AtmAs, which are dominated by tamas, have only one duty – to serve the other three varNas without complaining, and depend on them to take care of their needs.

Now that we understand that a person is born into a certain varNa because of the quality of his AtmA – i.e., to match the guNas he is born with, Krishna explains in BG4, Part VI of the Caste Series, what the duties of that varNa are, and why they are a good match for that soul.

Krishna explains that, because the Brahmins are born with high levels of sattva in their souls, they must engage in learning the Vedas; have firm faith in God; live a life of serenity, self-control, austerity, and purity; and show tolerance, wisdom, and honesty. The Kshatriyas, because they are born with high levels of rajas, need to display heroism, exuberance, determination, resourcefulness, generosity, leadership, and show no trace of cowardice in battle. The Vaishyas, because they are born with a mixture of rajas and tamas, need to engage in agriculture, trade, and cow-protection. The Shudras, because they have no positive qualities in their souls, and because they are unfit for the duties of the aforementioned three varNas owing to the fundamental defect in their AtmAs, which are dominated by tamas, have only one duty – to serve the other three varNas without complaining, and depend on them to take care of their needs.

Krishna explains that, as per the path of karma yOga, or the discipline of duty to attain mOksha, a person born in a certain varNa, if he performs these varNa-determined duties that Krishna has laid out, to the best of his ability, and performs them, not for the material benefits that performing such duties might confer upon him – whether those be money, land, or status for a Brahmin; wealth, conquest, and power for a Kshatriya; or profits for a Vaishya – but as service to God, then he will attain mOksha.

Krishna further adds that one must only do one’s own varNa-determined duty; He says that doing the duty of another varNa, even if one can do such a duty perfectly, is wrong. He goes on to say that one must not grudge his duties even if one finds them objectionable or unpleasant (such as a Shudra might).

BG5: The Nature of the Shudras

Thus, the inborn qualities of a Shudra automatically disqualify him from the professions of the other three varNas.

Due to his defective and sinful birth, he is only fit to do menial tasks and take orders, according to Krishna.

In BG5, Part VII of the Caste Series, Krishna explains the qualities of a tamas-ridden being in the verses presented here. The tamas-dominated person, i.e., the Shudra, has no redeeming features, according to Krishna. He is stupid, evil, wicked, untrustworthy, irresponsible, lazy, vulgar, vain, etc. He is also given to erroneous conclusions and always believes the opposite of what a thing’s true nature is – he mistakes good for evil and vice versa; righteousness for urighteousness and vice versa; and so on.

With such severe character defects, and from birth (as stated by Krishna earlier), why would any society entrust such people with any duty other than servitude? The verses in this part, therefore, justify the duties assigned to the Shudra in Part VI. Why would you entrust the governance of a nation or the running of an army to a lazy, irresponsible person? Why would you allow a stupid person who always takes the wrong conclusion from a teaching to be educated? Why would you entrust the running of a business or a farm to someone who is lazy, procrastinating, unreasonable, and irresponsible?

Thus, the inborn qualities of a Shudra automatically disqualify him from the professions of the other three varNas. Due to his defective and sinful birth, he is only fit to do menial tasks and take orders, according to Krishna.

BG6: Seeing the Universal Consciousness in All Life

(Those born in low varNas) must endure the consequences of their karmas in previous births.

The verses presented in this part explain how, in order to attain mOksha, a person needs to see the Universal Consciousness, or paramAtmA, in every living being, whether that being be a high-born Brahmin, a sacred cow, an animal, or a low-caste, dog-eating shvapAka. The ability to see God in every living being is an essential prerequisite for attaining mOksha. This is explained in BG6, Part VIII of the Caste Series.

However, this does not contradict the rest of the Gita in terms of caste discrimination. What this means is that one should be able to recognize that God is everywhere; but individual AtmAs, even though they are just a portion of the paramAtmA, have to endure the consequences of their past births as long as they are attached to prakRuti, to the material world, and as long as they have not seen through the veil of the physical world. They must endure the consequences of their karmas in previous births. The enlightened one cannot help the person who has been born in a low caste, short of helping him understand how to see through the veil of illusion.

The Plight of the Dalits

No discussion of the caste system is complete without considering the plight of the Dalits, or the outcastes from the caturvarNa system. The Gita does not talk much about those outside the caturvarNa system – it confines itself to discussions of the four varNas – Brahmana, Kshatriya, Vaishya, and Shudra.

But this does not mean that Dalits did not exist in the world of the Gita. In at least one verse, there is reference made to an outcaste, an untouchable – the shvapAka. Ironically, the mention of this untouchable caste comes in one of the more enlightened verses in the Gita, 5-18, which talks about how the Supreme Consciousness, the Ultimate Truth, brahman, is present equally in all life forms. To make the point abundantly clear, an example is chosen from the highest stratum of Hindu society – a Brahmana. To show the other extreme – a person from the lowest stratum, Krishna chooses to mention the shvapAka, an untouchable varNa whose job it was to serve at crematoria, and the members of which eat dogs for food. The other examples chosen in this verse are animals: a cow, an elephant, and a dog.

This example is significant because

  1. It acknowledges that these untouchable outcastes did exist in the world of the Gita (estimated to be composed between 500 BCE to 200 BCE).
  2. It acknowledges that their status is very low in the society of those times (by acknowledging that these people were dog eaters.)
  3. Verse 5-18, while stating that the same brahman exists in both the Brahmin and the shvapAka, does not say there is anything wrong in the wretched state of the shvapAka person, who has to work in crematoria and eat dogs. Like the Shudra, the shvapAka has deserved his fate.
  4. The shvapAka is only one of several outcaste varNas mentioned in the Mahabharata, the parent epic within which the Gita is contained. The Mahabharata mentions more than a dozen outcaste varNas that are formed from inter-varNa unions. These varNas were not allowed to mix with the rest of society. So Dalits were a reality in the world of the Mahabharata (estimated to have existed at approximately 900 BCE) and the Gita.
  5. From 5-18, it is clear that the shvapAka represents the lowest of the low in terms of merit – even lower than a Shudra. The shlOka is clearly constructed to mention the Brahmin as one end (the high end) of the stick of merit, and the shvapAka as the other end (the low end) of that stick. We already know, from Part VII, how low the status of Shudras, who are part of the caturvarNa system, was in the Gita – the descriptions of the guNa of tamas, which the Shudra is supposed to be full of, leave no doubt that they represent the lowest in human qualities. Yet, there are varNas, such as the shvapAka, who are even lower than the Shudras.

From this, the low status of Dalits during the time of the Gita can be gauged.

Overall Summary and Conclusion: Bhagavad Gita

To motivate Arjuna to fight in the war against his own relatives, Krishna explains the entire foundation of Hindu thought, and explains to Arjuna why it is absolutely essential that he fight in order to follow his divinely-ordained duty.

The essence of that foundation is as follows.

  • All living beings are made of matter infused with a soul, an AtmA, which is immortal, and part of the immortal, Supreme, all-pervading spirit of the divine, the paramAtmA.
  • The AtmA, fused with the physical body, gives rise to an embodied being, the jIva.
  • Through the jIva, the AtmA experiences the world. The jIva performs actions (karmas) good or bad, as part of its life.
  • These give rise to guNas, or qualities, that are attached to the soul. There are three kinds of guNas – the sattva guNa, or mode of goodness; the rajas guNa, or mode of passion and action; and the tamas guNa, or mode of darkness and ignorance. sattva, rajas, and tamas form a hierarchy of decreasing merit and goodness.
  • When a jIva dies, only the physical body dies. The AtmA, being immortal, eventually takes birth in another body as another jIva.
  • When the AtmA takes birth as a new jIva, the accumulated guNas from its past life (which bear the influence of all the actions in all of its previous lives) attach to it.
  • The imprint of the guNas on the soul is very strong. An AtmA with a high level of sattva will tend to act in virtuous ways, whereas an AtmA with a high level of tamas will tend to act in wicked ways.
  • After an AtmA takes birth as a jIva, its actions in the new life can further strengthen the guNas it was born with, or can weaken them.
  • Depending on the guNas of an AtmA, it is born into an appropriate varNa (a superset of caste – a varNa encompasses many castes of a similar kind). sAttvik AtmAs are born as Brahmins; rAjasik AtmAs are born as Kshatriyas; AtmAs with both rajas and tamas, but with a preponderance of rajas, are born as Vaishyas; and AtmAs with both rajas and tamas, but with a preponderance of tamas, are born as Shudras. This is done to match an AtmA’s dominant guNa with its surroundings.
  • Because of the nature of the guNas, certain duties are prescribed for certain varNas. Since sattva is the mode of goodness, and sAttvik souls are born as Brahmins, the duties of Brahmins, consistent with their guNas, are learning the Vedas, having firm faith in God, and displaying serenity, self-control, and the like. Since rajas is the mode of passion and action, and rAjasik souls are born as Kshatriyas, the duties of Kshatriyas are to show heroism, bravery, exuberance, determination, leadership, generosity, etc. Because rajas and tamas are both present in Vaishyas, with rajas as a more dominant guNa, Vaishyas need to engage in trade, agriculture, and cow protection. And because tamas is the mode of ignorance, and tamas-dominated souls are born as Shudras, Shudras are not fit for any of the duties of the Brahmins, the Kshatriyas, or the Vaishyas. They are fit only to be servants.
  • The varNa system has been created by God, by Krishna himself, so it must not be taken lightly. It must be followed very faithfully.
  • The spiritual goal of life is to attain mOksha, or salvation – release from this cycle of birth and death, and merging of one’s AtmA with the paramAtmA.
  • The way to mOksha is to follow your divinely-ordained duty, as per your varNa, as stated by Krishna. One must perform only the prescribed duties of his varNa, even if he is not good at them, and even if he is better at doing the duties of another’s varNa, because it would be sinful not to do so. One must also not grudge his duty as his varNa determines, because one has only oneself to blame for his present birth – it is the consequence of all one’s own actions in his past births. Whatever is one’s duty (dharma) in life, determined by his varNa, he must do to the best of his ability and do it as service to Krishna. This is the way to salvation.

This is the Hindu way of life. And because of all this, Arjuna, who is born a Kshatriya, must fight, because fighting for good is his duty as a Kshatriya. He has no choice. It is also the way for him to obtain mOksha for his soul – by fighting as an offering to Krishna.

The same is true for all Hindus. According to the teaching of the Gita, one must perform those duties, and only those duties, that are deemed appropriate for his varNa. One has no choice.

It can therefore be seen that caste-based discrimination is at the heart of Hindu philosophy and of the Bhagavad Gita. Without a divinely-ordained duty for a caste (or a varNa), there would be no way to convince Arjuna that indeed, he must fight. Arjuna must fight, because it is his sacred duty as a Kshatriya, and he would commit sin by not fighting, even though jnAna yOga is a superior path to attaining mOksha, and even though it is nonviolent, because it is not Arjuna’s varNa dharma to follow jnAna yOga.

People are born into varNas; they cannot earn it. The duties of one born in a varNa are mandatory, not optional. One varNa cannot do the prescribed duty of another. There are restrictions on inter-varNa marriages. This is, therefore, a system of discrimination based on birth.

The Bhagavad Gita, therefore, clearly endorses caste-based discrimination. Indeed, its entire message would collapse without it.

Although it has been mentioned earlier in this series, it bears repetition to say that, although most discussions in Hinduism are with reference to varNa, and not jAti (caste), the conclusions still apply broadly to castes. This is because jAtis are simply a subset of varNas. Hence, if there is a prohibition, for example, on Shudras, that prevents them from engaging in occupations involving learning or leadership, it applies to all jAtis in the Shudra varNa. Similarly, any prohibition on intermarriage between the Shudra varNa and the Brahmana or Kshatriya varNa applies to all jAtis within those varNas. However, the Gita says nothing about superiority or inferiority of jAtis within a varNa. That may well be a social custom inspired by the varNa system.


Understanding Caste-Based Discrimination in Hinduism

Having said all this, however, one could fairly make the argument that those who believe in the philosophy of the Bhagavad Gita, and run a society according to the principles of the Hindu religion, described herein, do not consciously discriminate against their fellow humans.

Let me explain.

Our modern idea of discrimination stems from our fundamental modern belief in the equality of human beings. In the words of the American Declaration of Independence, written in 1776:

In the Hindu scheme of things, all men (and women) are not created equal.

Since, in the Hindu view, people are unequal, the fair thing to do is to treat them unequally.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.

Similarly, the Preamble of the Indian Constitution, written in 1949, reads (capitalization as in the original):

WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN, SOCIALIST, SECULAR, DEMOCRATIC REPUBLIC and to secure to all its citizens:

JUSTICE, social, economic and political;

LIBERTY of thought , expression, belief, faith and worship;

EQUALITY of status and of opportunity; and to promote among them all

FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;

IN OUR CONSTITUENT ASSEMBLY this twenty-sixth day of November, 1949, do HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION.

These principles are common among all liberal democracies, whether or not such statements are explicitly written: the idea that all citizens of a country are entitled to equal rights of life, liberty, and the pursuit of happiness, as the American Declaration states, or as the Indian Preamble further qualifies, the idea that all citizens are entitled to liberty of thought, expression, belief, faith, and worship, and equality of status and of opportunity.

Viewed through this lens, the Hindu caste system appears to be a highly unfair and discriminatory system, in that it restricts education only to some; in that there is certainly no equality of status or opportunity – professions are restricted to certain varNas; in that people are not allowed to marry whom they wish; and in that all citizens clearly do not have the same right to the pursuit of happiness.

But the fundamental assumption in this view – the reason that the Hindu restrictions on people are considered discriminatory – is the assumption that, as the American Declaration puts it, that “all men are created equal.”

In the Hindu scheme of things, all men (and women) are not created equal.

By “creation,” if we mean the embodied soul, the jIva, then it should be clear to the reader from all the discussions in this article series on the Gita that all men and women are certainly not created equal in the religious system described in the Bhagavad Gita. Hindus believe that different human beings are created unequal because of the guNas they are born with. Those with high levels of sattva guNa are superior to those with high levels of raja guNa, and both these are superior to those with high levels of tama guNa. Those guNas are a consequence of AtmAs’ own actions in past lives. So one has deserved his unequal status by one’s own actions in previous lives.

Since there is no equality of humans in the Hindu worldview, there is no discrimination according to the Hindu. Discrimination only arises when people who are equal are treated unequally.

Since, in the Hindu view, people are unequal, the fair thing to do is to treat them unequally.

A more cynical view would argue that the views presented in the Bhagavad Gita were expressly codified in this way, in a post-hoc fashion, to preserve the privileges of a pre-existing, entrenched elite. By

  • Postulating that certain groups (to which the elites belonged) were superior to others;
  • Asserting that this superiority was obtained only by birth; and
  • Restricting inter-group marriage (and excommunicating those who did marry between groups),
  • these groups were able to preserve the existing hierarchy for all time and for all future generations.

    If one believes in the teaching of the Gita, then one must believe in a society where all humans are born unequally. It stands to reason (and follows from an argument of meritocracy) that a Brahmin, being superior to the other varNas, should have more privileges and more status. He should be more entitled to privileges as he is closer to God. In sharp contrast, a Shudra whose soul (according to Hindu belief), from the time he is born, is steeped in darkness, superstition, evil, and ignorance, should certainly not be valued at all. To value highly a worthless and wicked person, and give him the same status as a highly intelligent, morally pure, honest, and spiritually sublime person such as a Brahmin (again, according to the assumptions of Hindu belief) would be stupid and ridiculous in the extreme. If you genuinely believe in the teachings of Hinduism – that people are born with unequal innate qualities, which only allow them to do certain jobs well – then you would feel completely justified in only letting them do those jobs and not other jobs.

    In the modern world, we value people who we consider wise and intelligent far more than we value idiots and fools. We pay them much more, because they are intelligent and wise, than we pay the idiots and fools.

    The difference between our modern liberal societies and ancient Hindu society is that we measure inequality of people based on manifest abilities, such as their ability to solve practical, everyday problems and their ability to understand temporal concepts; the ancient Hindus measured inequality of people based on their guNas, which they determined based on which family one was born into.

    Many Hindus, even today, believe in the Hindu varNa system, described in the Bhagavad Gita, and therefore believe that humans are created unequally at birth, and therefore deserve to be treated unequally. Not surprisingly, many of those who believe in the system happen to belong to the so-called "higher" varNas in Hindu society - those who have the most to gain from such an assumed superiority.

    One could argue fairly that the view just presented is a charitable one.

    A more cynical view would argue that the views presented in the Bhagavad Gita were expressly codified in this way, in a post-hoc fashion, to preserve the privileges of a pre-existing, entrenched elite. By

  • Postulating that certain groups (to which the elites belonged) were superior to others;
  • Asserting that this superiority was obtained only by birth; and
  • Restricting inter-group marriage (and excommunicating those who did marry between groups),
  • these groups were able to preserve the existing hierarchy for all time and for all future generations.

    To add to this, they also had a philosophical justification for this inequality. They could (and did) justify it as the result of actions done by people in "past births" — actions that they did not and could not know anything about — thus absolving those at the top of the pyramid of any blame or guilt for the misery experienced by those at the bottom of the pyramid.

    … the caste system does have divine sanction — it is sanctioned by the Almighty Lord Krishna Himself in the holy Bhagavad Gita.

    It is a most ingenious system for controlling and subjugating people — one that has stood the test of time for millenia.

    To destroy such a system, one must first understand the foundation of that system. It is hoped that this exegesis on caste-based discrimination in the Bhagavad Gita will have helped in that understanding.

    Further, it his hoped that this study will help people in understanding why the caste system is so deep-rooted in Hinduism, and why it has resisted efforts at reform for centuries. The idea that one is, by birth, superior to others in a divinely-sanctioned way, makes for powerful adherents. Even if that same system means that you are inferior by birth to someone else (as everyone is, except the Brahmins at the top), it is something very hard for a lot of people to give up - except those at the very bottom, who have nothing to gain from it.

    What this study has shown is that indeed, the caste system (or more precisely, the varNa system, from which the caste system is derived) does have divine sanction - it is sanctioned by the Almighty Lord Krishna Himself in the holy Bhagavad Gita.

    Acknowledgments

    I would first and foremost like to thank my wife, Sandhya Srinivasan, for giving me unstinting support in the many months and years it has taken me to do the research for this article series and write it, even though it took me away from her and our daughter for extended periods. Without her constant, unwavering, and enthusiastic support, this series would not have been possible.

    I also owe thanks to Sandhya for being a strong intellectual partner in this endeavor. She has been very kind to spare time from her busy schedule to read every word of every article that I have ever written for my blog, and offer careful, considered, and critical feedback on them. Her inputs on this caste-discrimination series in the form of feedback and suggestions have been invaluable.

    One friend without whom this series would not have been possible is Ganesh Prasad. He has been a source of constant encouragement, and his unflagging enthusiasm for the project allowed me to continue with it even at times when I started to wonder if the effort was at all worth it. In addition, Ganesh has been very patient and thorough in proofreading every line of every article in the series, and offering extremely valuable feedback that has greatly improved the series, from as far back as 4 years ago when he read the first draft of this series, to the final posted articles now. I owe him a debt of gratitude.

    I would like to thank Dileepan Raghunathan for his help in understanding some passages in the Gita. I would also like to thank Ramdas Menon for helpful comments and feedback on the articles in this series, and for his strong encouragement and support of this series in particular, and my writing in general.

    Lastly, I would like to thank the many people with whom I have had vigorous arguments on this topic, on Facebook and WhatsApp. Some of those arguments took up entire weekends, but they ended up clarifying my thinking immensely and helped me sharpen my positions.

    Any errors or mistakes in this article, however, should not be attributed to any of these people, for such errors and mistakes are entirely my own fault. The contributions of my kind and patient friends and family have been only to enhance this humble work.

    Caste-Based Discrimination in Hinduism – The Full Series

    This is an evolving list. More titles will be added as they are published. This list is the current list of published articles.

    Indexes for All Gita Series Shlokas



    Disclaimer: All the opinions expressed in this article are the opinions of Dr. Seshadri Kumar alone and should not be construed to mean the opinions of any other person or organization, unless explicitly stated otherwise in the article.