Note: All articles in Dr. Kamath’s series on The Truth About The Bhagavad Gita can be accessed from here.
In this article, we will study Varna Dharma (Class System) and Jati Dharma (Caste System), two Brahmanic systems of ancient India, which, though obsolete in modern India, have survived and become serious national disgrace and blight on humanity. As we read in earlier articles, all social systems we now consider as sources of serious national problems, such as these, came into being to solve some pressing social problems in the remote past. They have outlasted their usefulness and have become destructive to the present generation only because Brahmanic loyalists promoted them for their own personal gains.
The Varna Dharma (4:13), the Class System by which the Brahmanic society was divided into four great professional classes (18:40-45), came into being between 1500 and 1000 B. C. Jati Dharma (1:43), the Caste System by which people identified themselves as belonging to a distinct group with shared values, hereditary professions, eating habits, food and marital alliances, came into being somewhat later. Whereas the Varna Dharma divided the society vertically (Brahmins at the top and Sudra at the bottom), the Jati Dharma divided the four classes horizontally. For example, Brahmin Varna consisted of hundreds of distinct Jatis speaking different languages, eating different foods, practicing different rituals, and marrying people only within their castes. Caste system became increasingly rigid after 12th century due to resurgence of Brahmanism as well as rise of Islamic rule in India.
2. The Purpose Of Varna Dharma
In the beginning of Vedic period (1500-1000 B. C.), the immigrant Arya elite divided their new society by a simple system known as Varna (color), which differentiated the fair skinned Arya minority (“Us”) from dark skinned Dasyu majority (“Them”). This color-based division of society was not unlike the now- extinct apartheid system of South Africa. Over the ensuing centuries the fair-skinned upper classes mixed with dark-skinned lower classes and people of varying hues arose. This made it difficult to classify people by skin color alone. A hierarchical class system based on four broad categories of profession came into being: Brahmins (priests), Kshatriyas (warrior royals), Vaishyas (farmers, cattlemen) and Sudras (servants). In this context, the word Varna came to mean Class. The goal of Varna Dharma was to: 1. Preserve elitism and purity of Arya culture and traditions of the upper classes (Brahmins and Kshatriyas, 9:33) of Brahmanism as far as possible, and to 2. Bring stability and order into the chaos resulting from on-going influx of immigrant tribes into the settled Indian cultures. For example, when warring tribes of foreign countries such as Huns settled down in India, they were designated the Kshatriya class, and absorbed into Brahmanic society as Rajputs. Rajputs kings did not mind giving their daughters to Mughal emperors because they considered them as Kshatriyas.
3. Foundation: The Gunas Of Prakriti And Law Of Karma
This was obviously a highly unequal division of Brahmanic society. A whole new justification for the unequal division of the society into four classes became necessary. As we read in an earlier article, Brahmanism came up with a pair of ingenious doctrines to explain the inequality of the Varna Dharma: unequal distribution of one of three Gunas of Prakriti (“inherent Qualities”), and consequences of Law of Karma (“one’s current class and circumstances are as a consequences of one’s action in previous lives”) (4:13). For example, Sudras, the lowest of four classes, were born in an “inferior womb” (Papayonaya, 9:32) because of the combination of their Tamas Guna (inherent traits such as ignorance, delusion, heedlessness, indolence and sleep, 14:8), and some sinful acts he must have committed in his previous lives, such as hitting a Brahmin or stealing his cow. Once born as a Sudra, he was forever condemned to be a servant of the upper classes. If a Sudra wished to be reborn in a higher class, he should keep performing his Dharma (designated duty of serving the upper classes) helplessly (18:60) and faithfully in this life (18:45). Brahmanism brainwashed people into believing that one was totally helpless before the force of the Gunas (3:5, 27, 33; 18:60). In fact, if one defied Varna Dharma, he would suffer shame in the society here on earth and hell hereafter (2:33). Ostracism by the society was considered worse than death (2:34).
The Gunas of Prakriti were unequally distributed as follows: Brahmins were given Sattva Guna: Knowledge, purity, and happiness (14:6). Kshatriyas were assigned Rajas Guna: Passion, thirst for power and wealth, and action (14:7). Vaishyas and Sudras were given Tamas Guna: Heedlessness, indolence and sleep (14:8). Brahmanism condemned to hell those people, such as Buddhists, who were responsible for Varnasankara (1:42-44, class admixture). Being a patrilineal society, upper class men could marry lower class women, but upper class women were forbidden to marry lower class men (1:41) for fear of further decimation of the dwindling Arya upper classes, and destruction of longstanding Jati (caste) and Kula (family) traditions and rituals (1:43). People who were outside the pale of these Brahmanic classes were considered as Outcastes (5:18), now known as Dalits (oppressed classes). In this Class System, Brahmins enjoyed almost divine status.
The worst aspect of Varna Dharma has always been the existence of the Outcastes who later came to be known as Untouchables. These people were those locals who were too primitive to be part of
Arya culture. These people performed menial tasks considered by Brahmanism as degrading, such as skinning animals, carrying out night soil, cremating dead bodies, executing criminals, and other unsavory tasks, which even Sudras refused to do. People known as Chandala belonged to this category. People resulting from Varnasankara such as the union of the Brahmin women and Sudra men were also considered as Outcastes. Brahmins shunned Untouchables so scrupulously that even their shadow was not allowed to fall on them. So Untouchables lived in their own humble colonies outside the village limits. This is still the case in many parts of India. Often high walls separated the upper class dwellings from those of the Outcastes. Often Untouchable were required to use separate roads. Varna Dharma has always been sacrosanct to Brahmanic loyalists simply because it gave Brahmins high status and power in its hierarchy.
The abomination of Varna Dharma did not go unchallenged in ancient India, which was full of freethinking, humanitarian and righteous people such as Charvakas, Jains and Buddhists, who abhorred Brahmanism and its whole range of shenanigans. As we read earlier, these groups abandoned Brahmanism as well all its sub Dharmas.
5. The First Attempt To Dismantle Varna Dharma: The Upanishads
Even within the fold of Brahmanism revolt against its repulsive practices such as Varna Dharma, animal sacrifices, Kamya Karma, degradation of Outcastes, etc. began to brew. The first attempt to overthrow Varna Dharma was made by Upanishadists, Kshatriya freethinkers, in their Secret Doctrines (Rahasyam 4:3). They realized that the only way to overthrow Varna Dharma was to dismantle the doctrines of the Gunas and Law of Karma on which it rested. This is why Upanishadists developed theories of Brahman and Yoga of Mind. Upanishadists’ goal was to replace the hierarchical Varna Dharma with classless Egalitarianism (Samadarsheenah, 5:18-19).
A. Brahman Versus Gunas of Prakriti
To eliminate the Gunas Upanishadists put forward an ingenious entity known as Brahman, which was exactly opposite of the Gunas (Nirguna), and unlike the Gunas, was equally distributed within all living beings:
Mundaka Upanishad: 1:1:6: That (Brahman) which cannot be seen, not seized, which has no Kula (family), and no Varna, no eyes, nor ears, no hands nor feet, the eternal, the omnipresent (all-pervading), infinitesimal, that which is imperishable, that it is which the wise regard as the source of all beings.
Note here how Upanishadists defined Brahman in exactly opposite terms as the Gunas -no Qualities (shape, size, weight, Varna, Kula) whatsoever. Whereas the Gunas manifested themselves by means of the Senses (3:28) Brahman was free from the Sense Organs (eyes, ears), and so it was free from desire for and attachment to sense objects. Whereas the Gunas were the source of all Karma (Action 3:5) and Karmaphalam in action, Brahman being free from Organs of Action (hands, feet, etc.), was free from Karma (Action) as well as Karmaphalam. Whereas the body, made up of the Gunas, is subject to decay and death, Brahman was imperishable. Whereas the Gunas were unequally distributed in people, Brahman was equally distributed in all living creatures. People who know the all-pervading nature of Brahman become same-sighted (Samadarsheenah) on all beings. They do not see any Guna/Karma based difference between a cultured and educated Brahmin on one end of the spectrum to an illiterate Outcaste on the other (5:18-19). The modern equivalence of this is like a geneticist telling a White Supremacist, “The colored people you hate have the same DNA in their bodies as in yours!” Note here the paradigm shift: The source of all beings is Brahman of the Upanishads, not Prakriti of Brahmanism. Also, note that whenever Upanishadists use the word “wise”, they are referring to enlightened Yogis. Whenever they use the word Mudhas (stupid) they are referring to Brahmanic loyalists.
B. Upanishadic Yoga of Mind To Eliminate The Law Of Karma
One way to defy the Law of Karma was not to be again born in this miserable world at all. How does one defy the Law of Karma, end the eternal cycle of Samsara and become immortal? Upanishadists put forward the technique of Yoga of Mind for this purpose. The theory of Yoga of Mind said that if one gave up fruits of action, he would overcome the Law of Karma. Katha Upanishad explains the fundamental idea of Yoga of Mind:
Katha Upanishad: 2:6:14-15: When all desires (for sense objects and fruits of action) that dwell in his heart cease, then (he does not earn Karmaphalam and thus) the mortal becomes immortal (one ends the cycle of birth and death as per the Law of Karma), and obtains Brahman. When all the ties of the heart are severed here on earth, then the mortal becomes immortal -here ends the teaching (of Yoga of Mind).
C. Brahmanic Trick # 1
Until now Brahman was merely a mysterious force Brahmins invoked at Yajna by uttering OM, and it was the exclusive property of Brahmins. That is why they were known as Brahmana. Now Upanishadists declared Brahman as “all-pervading Universal Spirit”, which could be found in everyone! In one stroke, Upanishadists had declared that Brahmins were at the same level as other classes and Outcastes as well because the same Brahman was equally distributed in all living creatures. Brahmins would have none of this “same-sightedness”, “all-pervading Brahman”, “Yoga of Mind” and other Upanishadic nonsense. These concepts struck at the very heart of Brahmanic farce: Hierarchy, attachment to money and power, earning Karmaphalam by Yajnas, etc. They buried the essence of the Upanishads by heaping cartloads of pro-Brahmanism shlokas into the Upanishads, and declared them as Shruti -that which was heard, meaning revealed. In other words, now the Upanishadic Secrets Doctrines became ‘TOP SECRET: FOR EARS ONLY.’ As long as Brahmins did not utter them aloud, no one would know what the Upanishads said. This is how Brahmins blocked the first attempt to eliminate the Varna Dharma.
6. The Second Attempt To Dismantle Varna Dharma: Introducing The Upanishadic Principles Into Arjuna Vishada
We read in an earlier article how, to halt mass exodus of Kshatriyas from Brahmanism and to shore up the sagging Varna Dharma, Brahmins created Arjuna Vishada using Ashoka the Great as the negative model, and inserted it into the Mahabharata epic, a Smriti. Arjuna Vishada was nothing but a treatise on the Varna Dharma, and a lecture by Brahmanic Krishna that Kshatriyas should not abandon their own Dharma no matter how imperfect it is (3:35; 18:47-48) and should helplessly perform their Dharma as per their Gunas and Karma (18:59-60).
Taking full advantage of this opportunity, Upanishadists made a second attempt to eliminate Varna Dharma. They reintroduced their anti-Varna Dharma doctrines of Brahman and Yoga into Arjuna Vishada. They knew that once revealed in a Smriti text, their Secret Doctrine could not be reclassified as Shruti. The main goal of the Upanishadic Gita was to destroy the doctrines of the Gunas of Prakriti and Law of Karma, the very foundation of Varna Dharma, and impart Knowledge of Brahman (Brahmavidya), which equalized all people. However, on the pretext of demonstrating the importance of selfless action, Upanishadic Krishna first took full responsibility for creating Varna Dharma resting on unequal distribution of the Gunas and Karma (4:13). Then he set out to destroy it by dismantling its very foundation.
A. Reintroducing Brahman To Counter the Gunas
Now Upanishadists systematically reintroduced Knowledge of Brahman (Brahmavidya) into Arjuna Vishada:
5:15: The Omnipresent (Brahman) does not take note of the merit or demerit of any (Law of Karma means nothing to Brahman). Knowledge (of Brahman) is veiled by ignorance (engendered by the Gunas); mortals are thereby deluded.
The point made here is that as long as one is deluded by the Gunas, he cannot obtain Knowledge of Brahman. Since the Gunas are destroyers of the Knowledge of Brahman, it should be considered as enemy and should be slain:
3:28: The one intuitive into the nature of the Gunas and Karma knows that Gunas as Senses (desire, attachment) merely abide with Gunas as objects (wealth, power), and does not get entangled.
3:34: Desire and aversion (Dwandwam) of the Senses for their respective objects are natural (they are products of the Gunas); let none come under their domination; they are verily his enemies.
How does one slay the Gunas?
3:41: Mastering the Senses (desires) first, slay it -the sinful, the destroyer of knowledge (of Brahman) and realization (of Brahman).
What is the outcome of gaining Knowledge of Brahman?
Now Upanishadists declared that people who have attained knowledge of Brahman transcend the distinction between the classes engendered by the Gunas and Karma.
5:18: Wise men (those who have gained the Knowledge of Brahman) are same-sighted on a cultured and learned Brahmin, a cow (the animal of Vaishyas), an elephant (the animal of Kshatriyas), and on a dog (the animal of Sudras) or even on a dog eater (Outcaste).
Note here that to emphasize the all-pervading nature of Brahman Upanishadists bring even the animals of the other three classes into the equation! Throughout the Bhagavad Gita-Upanishad, Krishna refers to Upanishadists as wise and Brahmanic loyalists as stupid, idiots, dullards, worst among men, and other similar epithets.
5:19: Those whose minds are established in equality (because they see the same Brahman in all) conquer rebirth even here on earth (they do not earn any bad Karmaphalam by their discriminatory actions). Brahman is flawless and same in all; and therefore they are (all) established in Brahman.
B. How To Defy The Law Of Karma And Become Immortal
The first step in the Yoga of Mind is to steady the mind:
2:58: When one withdraws his Senses from the sense objects like a tortoise withdraws its limbs (into its shell), his wisdom is then set firm.
Once a person says No to his desires, he becomes Buddhiyukta (steady-minded). Now he is ready to conquer the Law of Karma.
2:50-51: The one (acting with his mind) steadied by Buddhiyoga frees himself in this life from result of both good and bad deeds (he earns no Karmaphalam); therefore devote yourself to Yoga of Mind. Work done skillfully (avoiding Karmaphalam as its side effect) is verily Yoga of Mind. The wise acting in the spirit of Buddhiyoga, renouncing the fruits of actions, freed from the fetters of rebirth (Law of Karma), verily go to the stainless state (attain Nirvana).
C. Brahminic Trick # 2
Now Brahmins set out to destroy the second attempt at overthrowing the Varna Dharma by Upanishadists. Since the Gita was already a Smriti, it could not be reclassified as Shruti. Since Lord Krishna, as the Lord of beings of the Upanishads, uttered the above shlokas, Brahmins could not destroy them. A more subtle approach was needed to destroy the Upanishadic message of equality and neutralize the danger of Varnasankara. Brahmins resorted to four clever tactics in the Bhagavad Gita by which they tried to obfuscate the Upanishadic message.
i. First, they inserted an anti-Varnasankara shloka (3:24) between two Upanishadic shlokas uttered by Upanishadic Krishna in Chapter Three. In 3:23: Krishna offers himself as a role model of selfless action, and in 3:25 he exhorts Kshatriyas to give up Kamya Karma, follow his example of selfless action, and become Karmayogis. Now Brahmins inserted an anti-Varnasankara shloka between these two shlokas and made it appear as though Upanishadic Krishna, of all people, was constantly working selflessly to prevent Varnasankara!
3:24: These (three) worlds would perish if I did not perform Action; I should be the cause of admixture and destruction of people.
This surreptitiously inserted anti-Varnasankara shloka completely disregards the basic tenets of the Upanishads, which is that Varna Dharma itself is evil since it is based on unequal distribution of the evil doctrines of the Gunas and Karma. Only people who are totally ignorant of the fundamentals of the Upanishads would swallow this bait. Even great commentators took this bait.
ii. Second, they made an attempt to incorporate Brahman into the Varna Dharma even though Upanishadists made it clear that Brahman cannot be obtained unless one first transcended the Gunas and Karma. Gunas stood for attachment to sense objects and Karma stood for gain of sense objects in action, which were the bases of Varna Dharma. Not till one got rid of these two doctrines could one hope to attain Brahman. Brahmins sabotaged this principle by cleverly interpolating an Upanishadic-like shloka (18:46) between two shlokas embellishing Varna Dharma. In 18:45 Brahmanic Krishna says that when one engages himself in his Varna-designated duty he attains perfection. In 18:47 he says that it is better to perform one’s Varna-duty imperfectly than another’s perfectly, and that when one does so, he earns no sin. Sandwiched between these two Brahmanic shlokas we find this bizarre “mole” shloka uttered by resurgent Brahmanic Krishna:
18:46: He from whom is the evolution of all beings, by whom all this is pervaded (Brahman/Ishwara), worshipping Him with his own duty, man attains perfection.
The ‘own duty’ mentioned in this shloka is the Guna/Karma-based duty of the four classes described in the preceding five shlokas. This shloka cancels out the Upanishadic dictum, which says that to attain Him (be it Brahman or Ishwara), one must first give up all actions based on the Gunas and Karma (2:45). In other words, for one to attain Brahman, one must first rise above Varna Dharma.
iii. Third, they inserted pro-Guna shlokas (14:5-18), and pro-Karma shlokas (17:1-4; 7-28; 18:1-39) in an attempt to restore their discredited doctrines.
iv. Fourth, Shankaracharya further promoted Brahmanic deception by misrepresenting the two Upanishadic anti-Varna shlokas above (5:18-19) as we read in my earlier article on him. Every Brahmanic Guru since Shankaracharya has promoted class and caste system by promoting the pro-Varna Dharma shlokas uttered by Brahmanic Krishna (18:40-45) and not explaining the true intent of anti-Varna Dharma shlokas uttered by Upanishadic and Bhagavata Krishna, which came later. This is how Brahmins blocked the second attempt by revolutionaries to eliminate Varna Dharma. Dishonesty such as this is the hallmark of every Brahmanic commentator over the past 1200 years. On the other hand, it could be plain ignorance.
7. The Third Attempt To Eliminate Varna Dharma
The third attempt to eliminate Varna Dharma was made by Bhagavatas. In the Bhagavata revolution that followed after Brahmins neutralized the Upanishadic revolution, Bhagavatas gave people Krishna/Ishwara as the counterforce to the Gunas, and offered Bhaktiyoga as the technique to overcome the Law of Karma. Again, the goal was to dismantle the very foundation of Varna Dharma.
A. Krishna/Ishwara Replaces Brahman And Becomes The Equalizer
In the Bhagavata Gita, Krishna replaces Brahman with himself (10:12), becomes the guardian of Sanatana Dharma (11:18), himself becomes the Eternal Dharma (14:27), accepts people of all classes into His Dharma (9:29-33), and exhorts them to abandon all Dharmas (18:66). Devotion to Him alone became the equalizing factor (9:29). Knowing Krishna, not Brahman, became the goal of Bhagavatas. He takes responsibility for creating the Gunas, labels them as mere illusion, and tells people that by taking refuge in him alone could they overcome the deluding effect of the Gunas:
7:13-14: Deluded by the threefold dispositions of the Gunas of Prakriti, this world does not know Me, who am above them and (unlike the Gunas) immutable. Verily, this divine illusion of Mine, made up of the Gunas, is hard to surmount; but those who take refuge in Me alone, they cross over this illusion.
Now in the very next shloka he mercilessly condemns Brahmins who hung on the illusion of the Gunas and refused to take refuge in him:
7:15: The evil-doers (those indulging in Kamya Karma), those deluded (by the Gunas), the lowest of men, deprived of discrimination by the illusion (of the Gunas), and following the ways of demons, do not seek refuge in Me.
B. Bhaktiyoga As The Means To Eliminate The Law Of Karma
Just as the Upanishadists gave people Yoga of Mind to overcome the Gunas and Karma in order to gain Knowledge of Brahman, Bhagavatas gave people Bhaktiyoga, the hybrid between Yoga of Buddhi and Bhakti, to overcome the Gunas and Karma to gain Knowledge of Ishwara. Now Bhagavata Krishna told people that if they dedicated all their deeds to Him they could break the Law of Karma and attain Moksha:
9:27-28: Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you gift away, whatever austerity you practice, do it as an offering to Me. Thus you shall be free from the bondage of actions yielding good and bad results. With the mind firmly set in the Yoga of Renunciation (giving up attachment to fruits), you shall come to Me (liberated from the Law of Karma and attain Moksha).
If one does this, he would forever be liberated from the cycle of birth, death and rebirth as dictated by the Law of Karma:
12:7: For them whose thought is set on Me, I become very soon the deliverer from the ocean of Samsara.
Now Lord Krishna becomes the equalizer of all classes of people including even women:
9:29-33: I am the same to all beings; to Me there is none hateful, none dear (everyone is equal in my eyes). But those who worship Me with Bhakti, they are in Me (I cherish them) and I am in them (they become like me). Even if a man of the most sinful conduct (be it a Chandala or a high class Brahmin) worships Me with undeviating Bhakti, he must be reckoned as righteous, for he has rightly resolved. Soon he becomes a man of righteous conduct (having identified with my attributes) and obtains lasting peace (for he has overcome Shokam and Dwandwam). Know for certain that my Bhakta never perishes (he becomes immortal). For those who take refuge in Me, though they be of inferior birth -women, Vaishyas and Sudras – even they attain the Supreme Goal (Moksha). How much more then the holy Brahmins and devoted royal sages (the upper classes)! Having come into this transient, joyless world, do worship Me.
Then he declares in the Ultimate Shloka of the Bhagavata Gita:
18:66: Abandon all Dharma (Brahmanism, Varna Dharma, Jati Dharma, Kula Dharma, etc.) and surrender unto me alone (by doing which you will overcome the doctrine of the Gunas, 7:14). I shall liberate you from all evil (the cycle of birth, death and rebirth associated with the Law of Karma, 12:7). Do not grieve (for the demise of Brahmanism and Varna Dharma).
C. Brahminic Trick # 3
i. They resorted to extreme editing. They scrambled chapters and shlokas. They arranged the pro-Varna shlokas in Chapter Eighteen to project them as having come after the Upanishadic and Bhagavata anti-Varna shlokas even though they came much earlier.
ii. Furthermore, in their longwinded and obfuscating commentaries, Brahmanic Acharyas elaborated on pro-Brahmanic shlokas and deliberately misrepresented the above anti-Varna Bhagavata shlokas, or interpreted them literally without explaining the fact that these shlokas’ real intent was to overthrow Varna Dharma based on the Gunas and Karma. For example, Shankaracharya completely disregarded the fact that when Krishna asked people in 18:66 to take refuge in him, it was to enable them to overcome the force of the Gunas (7:14); and when he said he would liberate them from all evil, he meant he would liberate them from Law of Karma (9:28). Instead, he interpreted this shloka as a call to abandon all righteous as well as unrighteous Karma completely disregarding the central purpose of this shloka: To destroy the doctrine of Gunas and Law of Karma. This is how Brahmins blocked the third attempt to eliminate Varna Dharma.
8. Crime Against Humanity And Indian Nation
By destroying the true intent of the Upanishadic and Bhagavata revolutions three times in a row out of their selfish desire to maintain their superior status in the class-obsessed Brahmanic society, and thereby perpetuating Untouchability, Brahmins committed the greatest fraud against their own religion as well as serious crime against humanity and India. Had Brahmins accepted the reforms initiated by Upanishadists and Bhagavatas, there would have been no Varna Dharma and no Untouchability. Instead they preserved their discredited doctrines of the Gunas and Law of Karma and Varna Dharma while pretending to be great Bhaktas of Lord Krishna. Every Hindu in the world is clueless to the fact that the goal of the Bhagavad Gita-Upanishad was to destroy the very foundation of Brahmanism, which pervades every atom of Hinduism: The doctrines of the Gunas and the Law of Karma, and Varna Dharma resting on these two evil doctrines.
9. Gandhi Embraces Untouchables
It took Mahatma Gandhi to condemn untouchability as blight on Hinduism as well as humanity. For tactical reasons he accepted Varna Dharma, but rejected untouchability. He could not fight Brahmanism and the British at the same time. Gandhi, who considered the Gita his mother, seemed to have realized that the true message of the Bhagavad Gita-Upanishad, that all people were equal, lay in the revolutionary shlokas of the Upanishadic Gita (5:18-19) and Bhagavata Gitas (9:29-33). He dedicated his life to uplifting the Untouchables. Displaying extraordinary courage of conviction, he embraced the Untouchables as Harijan, the people of Lord Krishna, and took them into his Ashram. Most Brahmanic loyalists detested him for this and withdrew their financial and moral support for his cause. His compassion for Muslims and Harijan did not sit well with Brahmanic loyalists. He was assassinated by a coterie of staunch Brahmanic loyalists. I have never met a single Brahmanic loyalist who had anything good to say about Gandhi. Gita’s elevating philosophy of equality of all people was too bitter for their hankering Senses, too broad for their narrow Minds; too complex for their dull Intellects, and too modern for their fossilized Brains.
10. Atrocities Against Dalits Are Common
Over the past three millennia, millions of aggrieved people, designated by Brahmanism as Untouchables, have suffered untold injustice and atrocity in the hands of the Brahmanic “upper classes.” This problem continues in India even to this day with overt or covert support of Brahmanic leaders. Today you cannot open an Indian newspaper without reading some type of atrocity against Dalits. From time to time, we hear about lynching of Dalit men and rape of Dalit women by Brahmanic gangs. Do a Google search on “Lynching of Dalits” and see how many hits you get. All over India today, we can see such atrocious behavior even among the so-called educated people who are not able to raise themselves above the low-minded behavior engendered by Brahmanism. Yet you will never hear one word of reproach from a single ‘holy’ and ‘triple’ or ‘quadruple Sri’ Swami or Guru of Hinduism against such inhumanity. They are so busy preaching the world of wonderful “Hindu Wisdom and Spirituality” that they have no time whatsoever to issue a condemnatory statement on such trivial matters as lynching of Dalit men or gang rape of Dalit women by upper caste mobs. And the silence of the Hindu majority, which raises hue and cry when a bicyclist accidentally knocks down an emaciated cow, is deafening. Here is an example of man’s inhumanity to man engendered by Brahmanic legacy of untouchability:
A. Dalit Lynched For Plucking Vegetables In Mainpuri
Indian Express: Esha Roy Tags: crime Posted: Tuesday, Jul 21, 2009 at 0236 hrs Lucknow (link):
A Dalit died after he was beaten up for allegedly plucking vegetables from the field belonging to the assailants in Elau area of Mainpuri district.
The station officer (SO), outpost in-charge and a constable have been suspended for laxity in handling the matter and the Superintendent of Police has been asked to conduct an inquiry into the role of the erring policemen.
The Agra Range IG, Vijay Kumar, said Shri Krishna Baheliya (50) had been assaulted on Saturday and succumbed to his injuries on Monday evening. The local police had lodged the FIR only after his death, providing enough time to the accused to escape, the IG said.
The Mainpuri CO (City) Ajit Kumar said Subhash Chandra and Sitaram of Nagla Kail village had assaulted fellow villager Baheliya alleging that he always plucked vegetables from their field. They thrashed him hard and left the place leaving him unconscious. END
It is ironic to note here that the dead man’s name was Shri Krishna! We will read below how Brahmanism killed all the elevating teachings of Krishna in the Upanishadic as well as the Bhagavata Gita.
B. Government’s Indifference To Institutionalized Untouchability
The mistreatment of Dalits is not just individual incidents such as the above. Often it is institutionalized with studious indifference, or full backing, of the government machinery dominated by the upper classes. In such cases, the government officials are either gutless to intervene, or are in cahoots with the upper classes:
Madurai’s Wall Of Shame Still Stands
NDTV: Sam Daniel, Saturday September 12, 2009, Madurai (link)
CPM leader Brinda Karat on Saturday decided to do a reality check at the village in Madurai where the wall of shame that divided Dalits and dominant communities was brought down in 2008.
Things seem to have got worse now. Dalits can’t walk on the road meant for upper castes; they have a separate ration shop and a separate school for their children.
It wasn’t easy for CPM leader Brinda Karat to walk into the village in Madurai. Police detained her for a few hours, but she finally made it, only to find out that the Dalit segregation has deepened further.
“The Tamil Nadu government has given legal sanction to untouchability through this Dalit segregation,” said Brinda Karat.
Six months ago, the state government chose to open a separate ration shop for Dalits than acting tough against the dominant Pillai community. There’s also a school and a road, meant strictly for Dalits only.
“When we go to the shop, even if our dress touches them they’d take a shower because we are untouchables,” said a woman.
“It will be nice if our children could study with their children in schools,” said a man.
“Villagers have reported about the ration shop issue. We will inform the collector for further action,” said B Balasubramaniam, DIG, Madurai.
When it comes to vote bank politics in Tamil Nadu, the upper castes are well organized and Dalits are divided, that’s one reason why successive state governments have encouraged segregation of Dalits than antagonizing Dalits.
11. Preaching The Perverted Dharma
If Untouchability is still alive and well in India it is only because Brahmanic loyalists refused to change the status quo during this entire 3500 years of its existence. There was not one Brahmanic religious leader during this entire period that had either the courage to criticize, or the capacity to reform, this demoniac system. The system, which came into being 3500 years ago to bring order in a chaotic society has been the cause of incalculable damage and suffering to millions upon millions of people during this long period in India’s history. The tragedy of all this is that in the thousands of lecture halls of temples of India today, Brahmin Swamis and Gurus are preaching this perverted Dharma as part of discourse on the Bhagavad Gita. While praising Lord Krishna to the skies, they sabotage his message of equality in the Gita. Brahmanic loyalists, who believe in the concept of heaven and hell, would certainly deserve to go to hell for such crimes against humanity in the name of their decadent Dharma. In the fast changing world, however, this national disgrace could explode into a national catastrophe unless Hindus wake up to the reality that next to slavery untouchability is the worst crime against humanity. A Great Civil War, like the one fought in the United States in mid 19th century to emancipate the slaves, is not highly unlikely in the next few decades. I simply hope that Brahmanism wakes up from its stupor in time to avoid this calamity.
12. Scourge Of Jati Dharma
The divisive Jati Dharma (1:43, birth groups, castes) came into being to preserve the distinct identities of various Brahmanic groups, which shared the same values, professions, foods habits, languages, beliefs, gods, and various other cultural attributes, as they migrated to, and settled down in, the eastern and southern regions of India. For example, in ancient times several groups of Brahmins migrated away from the shores of now-extinct Saraswati River to escape from draught and famine, and settled down in different parts of India. Though they all identified themselves as Saraswats, they developed into distinct Jatis speaking different languages, eating different foods and intermarrying only people from their own castes. Often castes originated as industrial guilds, which basically protected the interests of a group of people with identical hereditary professions and shared goals. The caste system served a legitimate purpose in ancient India:
It (caste system) offered an escape from the plutocracy or the military dictatorship which are apparently the only alternative to (Brahmanic) aristocracy; it gave to a country shorn of political stability by a hundred invasions and revolutions a social, moral and cultural order and continuity rivaled only by the Chinese. Amid a hundred archaic changes in the state, the Brahmins maintained and transmitted civilization. The nation bore with them patiently, even proudly, because everyone knew that in the end they were the one indispensable government of India.
Over the past three thousand years, at least three thousand distinct Jatis evolved in India. Imitating Brahmanism, even Untouchables developed a caste system within their class. Brahmanism never fostered a feeling among Hindus that they are one single classless and casteless entity. Their oneness was defined by their common allegiance to Brahmanism. In the monopoly of knowledge and division of Hindus lay the source of their power. Every foreign ruler learned from Brahmins how to use Sama (diplomacy), Dana (bribery) Bhedha (division) and Danda (force) to subjugate Hindus and rule them. We are yet to correctly assess the role of caste system in the thousand year foreign rule of India. For how could warriors of a hundred different castes unite and fight together against a foreign invader when they even refused to socialize, eat together or intermarry?
The caste system is riddled with dozens of problems in modern India such as job discrimination, favoritism, prohibition of inter-caste marriages, not eating with people of other castes, inter-caste rivalry, disunity, caste-based politics, etc. Even some caste-obsessed Hindus living in the United Kingdom have been accused of discriminating against lower caste Hindus living there! To this day, Brahmanism forbids “inter-caste marriage,” especially if the couple is of the same Gotra. Even in the twenty first century, honor killing of violators of Jati and Gotra restriction is not uncommon, especially in the more conservative north Indian communities. Here is a recent news item from NDTV:
A. Honor Killing
Karnal Honour Killing: Death sentence for 5, life for 1 (link)
NDTV Correspondent, Tuesday March 30, 2010, Karnal
When her newly-married son, Manoj, was found floating in a canal, his young bride beside him, Chanderpati had no doubt about who was responsible.
Two years ago, Babli’s family bitterly opposed her wedding with 23-year-old Manoj. The reason: they belonged to the same gotra or sub-caste, which, in many villages in Haryana, means they’re considered siblings.
Babli’s family had asked the local khap panchayat for help. In the villages of Haryana, these khap panchayats are caste councils known to act with vengeance when their diktats are ignored.
In Manoj and Babli’s case, the khap panchayat asked them to dissolve their marriage. In Manoj’s village, other families were ordered not to talk to the young couple.
Manoj decided to move with Babli to a different village. He also asked the police for help, which accompanied the young couple to court. The judge there ordered police protection for Babli and Manoj.
Yet, barely a week later, they were found dead.
Now, five of Bali’s relatives, including her brother, and the head of the khap panchayat that acted against her have been found guilty. Their sentence is exacting: death sentence for five, life imprisonment for one, and seven years in prison for a man who helped abduct the young couple.
B. Not Eating With Other Caste Members
Castes even restricted members from eating food with members of other castes. The social pressure to obey Brahmanic injunctions is such that even educated people become gutless to disobey them. Here is how Brahmanism deludes even so-called doctors:
Doctors Work Together, But Eat By Caste:
NDTV: Alok Pandey, Thursday August 27, 2009, Muzaffarpur (link)
By day, they work together, consulting with each other to help their patients. But at lunch, the 150 doctors at this medical college in Muzaffarpur head to seven separate rooms.
The menu in each cafeteria is the same. Daal, rice, sabzi. But “the kitchens are separate for Harijans, Thakurs and Brahmins,” says Shatrughan Rai, who works as a cook in the Yadav kitchen, one he describes as a kitchen for a backward class.
The doctors say this is a tradition. “Our seniors followed it. Now we do,” declares Dr. Aditya, who refuses to reveal his caste.
The kitchen and dining rooms were separated at the height of the caste movement in Bihar in the 60s and 70s.
The call for change is not deafening, even though the majority of the doctors today are from lower castes. They say they have to proceed with caution. ”It has been happening for a long, long time. It’s not our choice, but a tradition. The government should intervene and stop it,” says Dr. Raman, President, and Junior Doctors’ Association.
The principal of the college insists that doctors eat together. A few hours later, we witness them filing into their separate cafeterias.
The government has not received a formal complaint, and says it therefore has never investigated the issue.
The caste system is so deeply entrenched in India that it colors almost all behaviors of even educated and so called cultured people. The first question that pops into the minds of most Hindus when they meet another Hindu is, “I wonder what caste he belongs to?”
13. Brahmanism’s Opportunism
Over the centuries Hindu religious leaders opposed every “lower caste” reformers, such as Kanakadasa and Santa Chokamele, who exposed Brahmanic hypocrisy. However, they were quick to cash in on their alleged “miracles.” This did not reverse their dislike for the lower classes. Claiming Sampradaya Parampara (longstanding tradition), they did not allow lower classes into their temples. Such hypocrisy and discriminatory treatment of the lower castes and Outcastes is emblematic of Brahmanism and it has led to hundreds of thousands of them embracing seemingly more egalitarian religions.
14. Dalits Jump From Fire Into The Frying Pan!
More recently thousands of Dalits, who are considered by Brahmins as outsiders to Hinduism, and also Sudras, have begun to embrace Dharmas such as Buddhism, Islam and Christianity. Unfortunately, they are not enlightened enough to realize that they do not need a religion at all to be happy in life. Brahmanism has deluded even these people so thoroughly that they think they too need a religion and god. They have no idea that by joining another religion, they are jumping from the fire into the frying pan. One religion in particular is very good at brainwashing their naïve new converts into becoming terrorists. In this sense, agnostics and atheists of ancient India who abandoned Brahmanism were far more progressive than the modern day converts. However, the sad reality is that even those people later on fell prey to the illusive charm of Brahmanized heterodox religions.
15. Brainless Response Of Brahmanism
What is the brainless response of Hindu fundamentalists to conversion of Dalits and lower caste people to Christianity and Islam? Burning Churches and Mosques, killing Christian Padres and raping Nuns, and building more temples to delude the masses. They hang on to their smug justification by quoting the following Brahmanic shlokas in Arjuna Vishada, which had been created to stop Kshatriyas from abandoning decadent Brahmanism during the turbulent post-Vedic period:
18:47-48: Better is one’s own Dharma, though imperfect, than the Dharma of another well performed. He who does the duty ordained by his own nature (Guna) does not incur sin. One should not abandon the Dharma to which one is born, though it is attended with evil, for all undertakings are enveloped by evil, as fire by smoke.
No doubt that Christianity and Islam are not any less evil than Brahmanism. However, at least they let the new converts to enter their shrines and eat with them. Shouldn’t Brahmanism do some soul-searching instead of reacting violently? Shouldn’t they ask themselves, “What are we doing wrong? Why are so many people joining other Dharma? What can we do to get rid of our archaic Varna and Jati Dharmas, which are destructive to people and whole nation?” Instead, their thinking is, “Muslims and Christians are even worse than us!” Their hubris and sense of self-righteousness precludes any soul searching. Brahmanism’s simplistic explanation is that other religions entice people by means of money. The reality is that most Hindus are not willing to give up their outdated Varna and Jati system no matter how useless and destructive they are to India. This is because their primary allegiance is not to the Constitution of India, the New Dharma of modern India, but to their Old Dharma, Brahmanism, which was the Constitution of ancient India. Even though Hindu brain looks like the latest version of MacBook, it is in fact thoroughly antiquated Apple IIc.
16. Anti-Brahmanic Sentiments Have Entered Politics
Capitalizing on the stupidity of demagogues of pro-Brahmanism political parties such as BJP, brainless leaders of Dalits are now whipping up Dalit community’s long-suppressed rage and are reacting in extremes. Dalit leaders are spending thousands of crores of rupees to erect their own statues and build huge monuments as if to say that when it comes to obscene ostentation, they could outdo Brahmins! While farmers are committing suicide to escape from the burden of debt, and millions of children are starving to death, these Dalits, driven by their hatred for Brahmanism, are squandering national wealth and their obviously ill gotten money on such stuff as huge garlands made up of thousand rupee notes! Their theme seems to be: “Hindus, whatever stupid or obscene stuff you can do, we can do it more stupidly and obscenely!”
17. Time To Get Rid Of Varna And Jati Adharmas
Maybe the Varna and Jati systems had their place in India three thousand years ago. They are absolutely obsolete in the modern world, as people no longer perform jobs dictated by their class or caste, as was the case in ancient times. Now, in the fast leveling world, people do whatever jobs they are most qualified to do as per their aptitude, education and training. It is time to completely eliminate this pernicious vestige of decadent Brahmanism. When the practice of these two evil Dharmas conflicts with India’s Constitution, the Law should assert its authority and severely punish the culprits.
18. Enlightened People See The Same DNA In All People
Remember here that the sole purpose of creating Brahman was to eliminate Brahmanism. At least in the beginning it was not meant to be a divinity. As Krishna said in the Upanishadic Gita, enlightened people were same-sighted on all living beings (5:18) because they saw the same Brahman in all people. The modern way of saying this is that enlightened people see the same DNA in all people. We are all part of the same incredible creation. This, above all, is the elevating secular message of the Upanishadic and Bhagavata Gita. This message is applicable to people of every religion in the world. However, of all the people in the world Hindus, misled by Brahmins into following the narrow-minded, archaic and elitist message in the Brahmanic Gita (18:40-48), are the least ardent followers of this humanitarian message. Brahmanism has perpetrated a grievous fraud against the Bhagavad Gita, which they claim as its handbook. What this means is that the entire sham known as Brahmanism rests on fraud, not truth.
In my next article, I will discuss how Brahmanism created and fostered mental blocks in Hindu minds, such as fear of authority and blame, passivity, extremes of reaction, sycophancy, passive aggressive behavior, helplessness, and many other behavioral quirks, which persistently come in the way of their ability to assert their rights and carry out their responsibilities as citizens of a secular, modern democratic nation.
(To be continued)
Dr. Prabhakar Kamath, is a psychiatrist currently practicing in the U.S. He is the author of Servants, Not Masters: A Guide for Consumer Activists in India (1987) and Is Your Balloon About To Pop?: Owner’s Manual for the Stressed Mind.