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Revision as of 08:48, 13 September 2013 by 14.139.193.69 (talk) (Undid revision 572733974 by 49.249.139.42 (talk))(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) This article is about social and cultural criticism of Hinduism. For bias and/or prejudice against Hindus, see anti-Hindu. | This article contains weasel words: vague phrasing that often accompanies biased or unverifiable information. Such statements should be clarified or removed. (July 2010) |
Some of the practices and beliefs held by Hindus have been criticized, both by Hindus and non-Hindus. Early Hindu reformers, such as Raja Ram Mohan Roy, had questioned practices such as Sati and discrimination based on the Caste system and Jantu Bali, i.e. animal sacrifice, though Sati was never a forceful part in Vedic Hinduism. Vedic Hinduism treats every living thing with respect and states that every living thing in this world has equal rights of existence. It is said in Hinduism that no person/animal should be killed unless it becomes a threat for humanity. However, these misconceptions about wrong practices in Hinduism are no longer prevalent in Independent India. Similarly several critics allege that the stringent caste system evolved over several centuries a by-product of the varna system that is mentioned in the ancient Hindu scriptures.
Mythology
New Larousse Encyclopedia of Mythology (1977) states: "Indian mythology is an inextricable jungle of luxuriant growths. When you enter it you lose the light of day and all clear sense of direction. In a brief exposition one cannot avoid over-simplification. But at least one can point out how, in the most favorable circumstances, paths may be traced leading to a methodical exploration of this vast domain."
Idol Worship
Hindu reformist movements in the 18th–19th centuries such as the Brahmo Samaj and Arya Samaj, were highly critical of image worship.
Varna System
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 and the term Harijan has gone out of use. Many recent political leaders consider it offensive as it is synonymous to being the people of Brahmin. . As per prominent Dalit leader Dr. B. R. Ambedkar's wishes, reservation system with percentage quotas for admissions in universities and jobs has been in place for many lower castes since independence of India to bring them to the upper echelons of society. Caste-based discrimination is not unique to Hindus in India.
Caste System
Main article: Caste system in IndiaThe caste system is a Hindu hierarchical system that assigns people different classes in society, similar to the 'middle class, upper class' system used in many western societies. The relatively unique part of the caste system is that one's caste is inherited from one's parents and acts as a representation of one's ancestry. The system has occasionally been criticized for restricting one's professional capabilities as well as for acting as a reason for discrimination. A controversial effect of the Caste system is the religious belief that people can't 'marry out of their castes'. The caste doctrine is observed most actively by the more rural populations in India and by the older generations. .
The true essence of cast system was NOT by ones birth or by one's parents inheritance but it WAS by ones acts or by profession or by practice. Eg A Shudra can become a Brahmin, or Kshtriya can be come Shudra or Vysys or reversal. Which actually happened in a well known person born in Shudra family is called as Brahmin due to his profession of writing some highly scholarly writings. Subramanya Swamy calls B. R. Ambedkar as Brahmin though he is by birth a Shudra
But later the essence was either misinterpreted or intentionally not followed for different reasons may be selfish to promote their generation or could be for easy of identification. Subsequently Modern India followed cast inheritance by birth may for ease of administration and to avoid misuse use of dynamism in change of the caste by deeds.
So, at top level, Hindu caste system was actually based on one's deeds but subsequently it is changed to be recognized based on birth.
Notes
- Axel Michaels, Hinduism: Past and Present 188-97 (Princeton 2004) ISBN 0-691-08953-1
- Nitin Mehta (2006-12-08). "Caste prejudice has nothing to do with the Hindu scriptures". The Guardian. Retrieved 2006-12-08.
- M V Nadkarni (2003-11-08). "Is Caste System Intrinsic to Hinduism? Demolishing a Myth". Economic and Political Weekly. Archived from the original on 2007-03-12. Retrieved 2006-12-08.
- "suttee." Encyclopædia Britannica. 2004 Encyclopædia Britannica Premium Service.
- Euthanasia and Hinduism - ReligionFacts
- David Haslam (2006-11-18). "Face to faith". The Guardian. Retrieved 2006-12-08.
- Robert Graves (1977). New Larousse Encyclopedia Of Mythology. Indian mythology: Hamlyn.
- Salmond, Noel Anthony (2004). "3. Dayananda Saraswati". Hindu iconoclasts: Rammohun Roy, Dayananda Sarasvati and nineteenth-century polemics against idolatry. Wilfrid Laurier Univ. Press. p. 65. ISBN 0-88920-419-5.
{{cite book}}: Cite has empty unknown parameter:|coauthors=(help) - Ganguly, Rajat; Phadnis, Urmila (2001). Ethnicity and nation-building in South Asia. Thousand Oaks: Sage Publications. p. 88. ISBN 0-7619-9439-4.
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References
- Apte, Vaman Shivram. The Practical Sanskrit-English Dictionary.
{{cite book}}: Cite has empty unknown parameter:|coauthors=(help); Unknown parameter|unused_data=ignored (help) - Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0.
{{cite book}}: Cite has empty unknown parameter:|coauthors=(help) - Keay, John (2000). India: A History. Grove Press. ISBN 0-8021-3797-0.
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Burns, John. "Once Widowed in India, Twice Scorned" (PDF). NY Times articles. 1998 The New York Times Company. Retrieved 10/12/2012. {{cite web}}: Check date values in: |accessdate= (help)
External links
- Why Dr. Ambedkar renounced Hinduism? by Dr. Ramendra Nath
- Why I Am Not a Hindu by Ramendra Nath
- Ambedkar's Opinion on the Bhagavad Gita