Spirituality 11

...However the Hindu society is supposed to be highly spiritual and non-exploitative. The Hindu thinkers say that amassing so much wealth is not good for society. It also alienates a man from God. Actually finding God should be his true goal. A materialist man deviates from his true path. In addition such man is also exploitative or indulges in anti-human practices; you see it is all adharmic.

Maximization of profit leads to neglect of spiritual side and values. In maximization of profits a man forgets his fellow human beings and maximizes the profit at others’ cost. Actually Hindu society is far ahead; it permanently neglects human beings. The higher Varnas maximize their gains at the cost of Shudras and untouchables who form the majority. The cruel, inhuman and permanent exploitation of Shudras and untouchables is a standing feature Hindu society. They do it eternally on eternal basis. Anything below permanent exploitation is below their dignity. They have a mixed standing army of forever servants on heredity basis. Since these servants come on the basis of heredity; the Hindu society never runs short of manual and still lower level servants. The more will come from where they came from. It simply takes a group of families of a servant jati to perpetuate itself to serve the dharma and higher Varnas without really getting anything in return.

In Rig Veda it is said that “Ekam Sat Vipra Bahuda Vadanti”. It means that there is only one truth (God) or Sat but wise men call him by different names. Or there is only one Absolute called by many names by knowledgeable men. However the same Absolute created a born servanthood in India and the same Absolute created brotherhood in West. These two Absolutes cannot be the same since a man created in West is essentially the same as created in East. This difference implies either a difference in men or a difference in Gods. According to scriptures of Hindu society the Varnas were created by the God with their inherent functions, which translates into inherent inequalities. Thus there have to be two Gods. If there is only one God then the differences in Varna dharma are created by man. Thus Hindu dharma has no divine origin and it is totally artificial creation of its lawmakers with scant regard to any kind of God. The God is falsely invoked to justify the Varna dharma. However, if the religion in West is artificial and the true religion of the world is Vedic dharma then the God is fascist. It is a difficult choice; take your pick or make and/or create another choice. An atheist would like to ignore the issue altogether. The Rig Vedic statement about only one God is more like a pretension to better understanding of the concept of God or a compromise between different sects. The exact nature of God is not told, neither the exact way of functioning of God. It was simply because the Rig Vedic people themselves did not know it...

Spirituality - 8

The Hindus regard the modern civilization as Western civilization with its roots in materialism. The materialism with its pursuit of maximum profit is regarded as dehumanizing in which the fellow human beings are seen as instruments of furthering one’s own material interests. Spiritualism is supposed to be superior to materialism with its emphasis on spiritual side and inherent absence exploitation. Hindu society with its spiritual development is supposed to be superior to dehumanizing materialism of West. Actually many defenders of Varna dharma regard the West and its modern ideas of equality and liberty as a contaminating source which have actually polluted this grand, ancient, sacred, pure, pious, innocent, spiritual, and divinely ordained civilization. However even the modern Western ideas were unable to reign in the vicious animals of Varna dharma and untouchability.

However the Hindu society is supposed to be highly spiritual and non-exploitative. The Hindu thinkers say that amassing so much wealth is not good for society. It also alienates a man from God. Actually finding God should be his true goal. A materialist man deviates from his true path. In addition such man is also exploitative or indulges in anti-human practices; you see it is all adharmic.

Maximization of profit leads to neglect of spiritual side and values. In maximization of profits a man forgets his fellow human beings and maximizes the profit at others’ cost. Actually Hindu society is far ahead; it permanently neglects human beings. The higher Varnas maximize their gains at the cost of Shudras and untouchables who form the majority. The cruel, inhuman and permanent exploitation of Shudras and untouchables is a standing feature Hindu society. They do it eternally on eternal basis. Anything below permanent exploitation is below their dignity. They have a mixed standing army of forever servants on heredity basis. Since these servants come on the basis of heredity; the Hindu society never runs short of manual and still lower level servants. The more will come from where they came from. It simply takes a group of families of a servant jati to perpetuate itself to serve the dharma and higher Varnas without really getting anything in return.

In Rig Veda it is said that “Ekam Sat Vipra Bahuda Vadanti”. It means that there is only one truth (God) or Sat but wise men call him by different names. Or there is only one Absolute called by many names by knowledgeable men. However the same Absolute created a born servanthood in India and the same Absolute created brotherhood in West. These two Absolutes cannot be the same since a man created in West is essentially the same as created in East. This difference implies either a difference in men or a difference in Gods. According to scriptures of Hindu society the Varnas were created by the God with their inherent functions, which translates into inherent inequalities. Thus there have to be two Gods. If there is only one God then the differences in Varna dharma are created by man. Thus Hindu dharma has no divine origin and it is totally artificial creation of its lawmakers with scant regard to any kind of God. The God is falsely invoked to justify the Varna dharma. However, if the religion in West is artificial and the true religion of the world is Vedic dharma then the God is fascist. It is a difficult choice; take your pick or make and/or create another choice. An atheist would like to ignore the issue altogether. The Rig Vedic statement about only one God is more like a pretension to better understanding of the concept of God or a compromise between different sects. The exact nature of God is not told, neither the exact way of functioning of God. It was simply because the Rig Vedic people themselves did not know it.

Spirituality - 7

There are three major points in development of spiritual philosophy. One is the separation of soul from body , the second is the separation of rewards of this life from the efforts of this life or the sufferings in this life from the deeds in this life (through Karma theory) and the third point is the identification of soul with God and their ultimate unification.

The separation of soul from body allows the concept of rebirth and reincarnation. The concept of rebirth makes room for Karma theory. The concept of reincarnation allows for appropriation of others’ deities as the deities of Sanatana dharma thus leaving others a little room to play. Others lose their gods also. This allows maximum room for Sanatana dharma. The appropriation of a Buddha as a reincarnation of Vishnu is a fine example. Thus Sanatana dharma becomes all encompassing.

The unification of soul with God, which is supposed to be the ultimate aim of Santana dharma, allows for the shifting of dreams and desires to next world. The ambition of Moksha is so high that it can only be achieved in next world. Thus the general population need not be ambitious in this life. The real world and its wealth could be left to twice-born while the born servants can go around doing the extremely necessary job of serving the people born to rule. The born to be dishonored can go around respecting the people born to be honored.

The separation of rewards of this life from efforts of this life led to justification of permanent exploitation in the name of Karma. The theory Karma shifts the causation on to victims and their previous lives thus absolving the oppressors. This enabled the Brahmanas to righteously enjoy power and comforts at the expense of impure Shudras and polluting untouchables. Actually it is their heredity function or right. The Karma theory successfully prevents creation of any sympathy for the untouchables and their divinely ordained wretched lives. The untouchables do not have to de to visit the hell; it is created for them here only; this life is a veritable hell for them. In terms of current life the Karma theory amounts to reward without work (Karma) for Brahmans and punishment without crime for lower two strata.

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Caste mobility - 3

...There is another way in which an endogamous jati can move up. This also includes a change to higher-level occupation along with a solution to problems of marriage and inter-dining. In this the whole jati moves up the social scale. The Kayasthas have moved a long way from being to near untouchables to be near to twice born. It has been a long difficult and arduous journey achieved with the help of Muslim invaders. The Kayasthas were the court musicians and dancers. The women and girls danced for the ruler and his courtiers. The men played musical instruments while their women danced. Not having their own means to survive they had to depend on the mercy of court and courtiers. It was an occupation of utmost subordination. Their women were more important as the skills of men were secondary to that of dancing. The men held secondary position. Their women danced to please. They were also the targets of exploitation. This exploitation passed from generation to generation. It was not one of the grandly respected occupations especially with the exploitation of women that went with it. In the ancient purity based society their social status was almost insulting. There was no purity to be maintained. Then came Muslim invaders and everything changed for them. At the same time dharma hid itself in unknown places under the onslaught of Muslim invaders. The Muslim rule was god-sent opportunity for them. The heaven changed its mood for the Kayasthas; it became benevolent in the form of Muslim rulers. After all, the Muslim rulers controlled the resources of the kingdom. The pillars, which crushed dharma, provided solid and strong support to Kayasthas. The Kayasthas progressed while dharma suffered under the rulership of idol breaker Muslims. Whose fault it was anyway? The lowly court musicians surviving on their dancing women were destined to become high-rise under the Muslim rule. As it happened, the rulers were predisposed to ruling the people only but somebody was required to do the administrative work. The Muslim rulers wanted all the record to be kept in Persian, the language was not known to people here. One had to know the Persian to gain employment with the rulers. High caste Hindus were generally averse to do the work for Muslim rulers because dharma was suffering. They were also not used to being subordinates. Thus by and large they avoided working for foreign rulers. Like earlier foreign rulers the Muslim were not interested in accepting cultural hegemony and superiority of Brahmans. They believed that worshipping idols was meant for heathen people since idols did not have any real powers. Thus they were disinclined to accept the superiority of heathen people. However they ran short of people to run the administrative. The Brahmans and other high castes were not coming forward to learn the Persian and take up the court work. The lowly Kayasthas grabbed the opportunity with both the hands. They learnt the Persian and took up the court work. The study of Persian spread in the community of Kayasthas and with that the employment with the rulers. They handled the court records first then land records. The land record work was very heavy; heavy enough to give a significant number of Kayasthas work with the court. Then slowly they were elevated to the ministerial jobs which was as good as being Brahmans in Varna dharma. This opportunity could have never been provided to them by the time tested ancient Varna dharma. When British came they got land Zamindari under their rule - it pays to be on the side of rulers. Then they acquired the modern education and got plum jobs with English rulers. Now they are as good as twice born. Some even claim Kshatriya status and get accepted as such...

The Village - 8

...Did anybody say anything about exploitation of human beings in materialistic western societies?

Frequently, the untouchables had to go to the houses of upper castes and take the leftovers at the gate itself like servile servants or beggars. They moved from house to house and got it wherever it was available; the permanent Varna exploitation in an eternal pious and pure dharma. They were grossly underpaid which forced them to go to the houses of permanent exploiters to beg for food. Sometimes they had to compete for the food directly with animals like dogs and cows in an utterly dharmic manner. The untouchables were required to take out the carcass of dead cows and other animals out of village and throw it at a far away place. However they were forced to eat the meat of the dead cow out of poverty. They could not afford to buy the meat of a butchered goat. This was the meat of a cow that was not butchered or slaughtered but the one that had died due to old age or some kind disease. It came for free. And for this they had to compete with the vultures and kites; a grand and predestined event.

Of course Varna dharma does not know anything about humanity. Why should it?

The atrocities against the untouchables were not very infrequent even when they did not know anything except permanent and humiliating servility. The sword of atrocity was always hanging over their heads. And whoever dared to go against the confirmed rules of the dharmic society was punished severely along with his jati people in that particular area. The Hindu society does not differentiate much between a man and his jati. A man is judged according to his heredity group. The crime of man from one of the lowest jati is the crime of his jati; the punishment is collective with an aim to teach an sustainable cruel lessons to these people. Actually the unsafe and insulted untouchables have faced a Goonda Raj (goons’ rule) for 2500 years; a small period of jubilation for the cruel upper castes; they earnestly desired it to be interminably extended. The more the atrocities were committed on untouchables, the more pious were the upper castes and more was the dharmic content of the society. This is the beauty of caste system. Commiting atrocities, is a finely devised way to increase the dharmic contents of the society. The ghastly details are left to those who play like instruments into the hands of lawmakers...

The Village -7

...The untouchables are segregated outside the village and prohibited from taking part in any the village social functions. If they are allowed then they are allowed in such way as to confirm their insulted status in the society. Their major contribution is unpaid labor for which they are paid with leftovers in a separate corner.

The land was owned by the higher castes but all the people depended upon it for their survival. The landowning castes owned the lifeline of the village. The land was owned by high caste people and tilled by Shudra tillers who are the forever servants in Hindu society. The casual labor was provided by the untouchables; they were the eternal polluted bottom of the heap. They provided lowly paid labor and worked from field to field.

The people from different jatis provided different things to be used in agriculture. They were mainly ironsmiths, carpenters and leather workers. The carpenter and ironsmith provided plough the leather workers provided large water carriers made of full size buffalo skin for carrying the water from well to fields. The potters provided the pots to be used in homes. In exchange they were given their share at the time of reaping the crop. Those who were not directly related to land got their share directly from land owning castes in exchange of their services.

All got their shares does not mean that they got equal share. The share was usually fixed for every jati. The share they got was barely sufficient for survival. The food was not sufficient for untouchables and Shudras. Sometimes they had to eat the bread made out of fodder or grass. Sometimes they had to eat the grains cleaned out of cow dung. It insulted the lower two strata but added tones of superiority to the personalities of higher Varnas. Such a spiritual treatment was never seen; nothing like freezing and demeaning inhumanity or a burning desire to humiliate the lowly human beings but simply an ancient river overflowing with eternal compassion for the two lower strata; and a cool, calm, soothing, self satisfying breeze flowing in the superior and purer clusters of high caste houses; there the ethereal selves walked dozen feet high in the air with ever broadening radiant smiles; the quiet jubilation knew no bound; after all their superior selves could force the Shudras and untouchables to eat such a grain cleaned out of cow dung; such a show of unsaid permanent tormenting superiority was quite common in Hindu society. This goes to show that there was more than sufficient to feed the animals of high castes but not for the human beings. It is a show of Varna exploitation....

The Village -2

...It was quite a merciful system where lower castes lived at the mercy of upper castes. They were born with it and accepted it as their true living condition, which was not far away from reality. It was a fait accompli. Lower caste people lived a life resigned to their dasterdly fate. The powerful towered above the wretched ones. And absolutely it produced no upward bounce. Allowing it would have been totally adharmic. Everybody knew his place in the society and behaved accordingly. The lower caste people showed deference to higher case people who showed it to still higher caste people. The contempt moved piously in opposite direction. The untouchables prostrated on the ground on which upper caste people moved. They walked with their eyes downcast, head bowed down, shoulder stooped, meek gait and torn out clothes so that the dharma was maintained. The time stood still for generations altogether. It was a time of eternal exploitation for permanent dharmic exploiters. It was Varna exploitation. At the bottom of the society were untouchables who lived at the inauspicious southern end of the village or outside the southern end of the village.

People lived like masters and servants. The slavery was avoided because impure Shudras and polluted untouchables were not supposed to live in the houses of upper castes. The purity had to be maintained. They were like eternal masters and their servile servants. The servants were generally kept at a safe distance. The consideration of purity kept them separate from each other. The castes were closely knit but not the society. The higher ones lorded over others. There was little violence in the village. The land owning castes usually maintained a private army of musclemen who were tillers on their land. The violence anyway was unnecessary because the Shudras and untouchables were not allowed to carry the arms; it was a demilitarized society. Only Kshatriyas, soldiers and land owning castes were allowed to carry the arms. Any conflict between land owning castes and lower castes would have been one-sided show of arms. The demilitarized population contributed significantly to a stable society. Actually the three ancient, stable and still existing civilizations India, China and Japan have one thing in common. The population in all three civilizations was demilitarized. This by and large prevented successful rebellion by the general population. The lack of arms and land or any kind of any other assets hardly provided the Shudras and untouchables with any force or motivation to rebel. They had to face the enemy with bare hands, empty bellies without any support from anywhere. In absence of weapons how did the Shudras enter into a serious argument with each other? Both the weak parties used agriculture equipments and bamboo sticks for such purposes. Entering into a serious argument with the Kshatriyas was beyond their capabilities. The God created bravery and rulership of Kshatriyas needed a disarmed population to lord over. The population had to be weakened to affirm the strength of the Kshatriyas. A strange kind of bravery it was. The lower castes willingly acknowledged their servility because of handicaps imposed on them by the Vedic dharma. They did not have much alternative. Bare handedly it was difficult to rebel against the armed people on whom they depended for their sustenance. The lower castes did not dare to show any violence because they knew the horrible consequences of such an act. The retaliation would have been swift, cruel and murderous. It was a self-defeating proposition for the dependent people living in mud huts and wearing torn clothes. Thus they avoided violence...

Hindu justice -1

...The Hindu society is an ancient society; it has stood the test of time. Being an ancient society has endowed it with an ancient system of justice. The justice in a Varna based society is without saying is Varna based justice. One’s guilt was measured through his Varna. The crime in Hindu society can be broadly divided into two categories. One type of crime is related with general crime like stealing etc. And other kind of crime is crime against dharma. If any activity is against dharma; it becomes judiciable and punishable. It is evident in the functions of Kshatriyas, which are to protect people, rule the land and above all to uphold the dharma - divinely ordained, pious and pure dharma with all its elements of eternal cruelties. The Kshatriyas could not rule over the Brahmanas indicating existence of double power centers in the Hindu society. If the Brahmanas were above the political power then they were obviously above judicial system. The state power had been vested in Kshatriyas but they did not necessarily wield it. It was so because the king was supposed to rule the land according to dharma which could only be interpreted by the learned Brahmans. The Brahmanical interpretation of dharma, which followed from Shastras, was final. Thus, Kshatriyas and Brahmans combined together wielded the actual state power. In doing so the Brahmanas did not face a risk to life like Kshatriyas. The Brahmans were safe under the divine cover of dharma - divine protection for divine people. In addition, king was inferior to Brahman whom he was supposed to worship. This means that the Brahman was granted the status of god or demigod. A king was free to rule but he was not free to frame his law. He was dharma bound to favor the Brahmanas and heap cruelties after cruelties on Shudras and untouchables. The Brahmans were the real lawmakers and wielded indirect and unassailable power in the society – the swindlers. They were the real source of cruel exploitation of untouchables in the society. In it, others proudly helped them. Absolutely nobody had any problem in playing in their hands. It was a matter of others’ superior social status over the untouchables. The Brahmans were the real sovereigns. They framed the laws and others obeyed. The real sovereignty was vested in dharma from where it got transferred to the Brahmanas. To what an extent the Brahmans prevailed over Kshatriyas is evident from an incident from Ramayana. When Lord Rama, the God incarnate, returned home and took over the kingdom then he was required to undergo the coronation ceremony to be formally promulgated the king of Ayodhya. At that time, the Brahmans present refused Lord Rama coronation in his court. And Lord Rama could not do anything; the coercive powers vested in state were powerless. Suppressing the Brahmanas was prohibited because that would have destroyed the pure, pious and divine dharma and could have brought divine retribution. Moreover, a king could not destroy anything which was supposed to be the reason for his existence. A king could not rule over whom he was not supposed to rule. And he did not. He was refused coronation on the ground that he was guilty of killing a Brahman, Ravana the demon king of Lanka. And slaying a Brahman was the highest possible crime in a society based on Varna dharma. The king had the coercive power and the Brahman had the dharmic power. The dharmic powers were always superior to coercive powers. Thus Lord Rama was not eligible for the coronation. A mere king could not defy dharma. Facing this difficulty the courtiers of king Rama approached a group of Brahmans who agreed to perform the coronation for some consideration. They carried the coronation Lord Rama as king. As a result these Brahmans were degraded by other Brahmans from their status for coronating a Brahman slayer as king. Supposedly these Brahmans are known as Saryupani Brahmans and are considered as inferior Brahmans...

Shudra 5

...Any participation or contribution to Yagya ceremony by a Shudra is prohibited because it contaminates the whole ceremony. Even contributions in his absence are not permitted. This means that ritually he was untouchable if not for the purpose of doing mundane tasks.

The Shudras were exploited as if there was no tomorrow. Also as if there was nobody answerable for their exploitation.

Further he is not to be encouraged, his talent is to be suppressed. Rather the talent of lower two strata is to be sacrificed at the alter of Varna dharma.

The Eklavya episode of grand epic Mahabharata shows that how the talents of natives of India; was supposed to be suppressed by the twice born. Eklavya was a Nishad boy. The Nishads fell outside the pale of Aryan or Vedic community. They were as good as outcastes. This community lived among forests. The five Pandavas were the sons of king Pandu. They were the Kshatriyas belonging to Kuru tribe. At that time they were learning the art of warfare from Guru Dronacharya. One of the arts he taught was archery. The best archer of the Pandavas was Arjun of Geeta fame. He was third of his brothers. Indeed he was one of the best archers among the Kshatriyas of Mahabharata. Dronacharya was also renowned for teaching the art of warfare. When Eklavya came to know about Dronacharya, he approached him with the purpose of becoming his pupil. Dronacharya refused him on the dharmic grounds that Kshatriyas should only learn the archery skills and since Eklavya was not a Kshatriya, he was not eligible to become his pupil. Eklavya was a boy with a burning desire. He went to forest and made a clay idol of Dronacharya under a tree and started practicing archery all alone without help from anybody. As it happened, one day Dronacharya took all the five Pandavas to forest for practicing archery. His favorite student Arjun was the most promising archer. All the Pandavas started practicing archery. A dog also happened to go with them. After some time the dog decided to take a walk. So it went there; chasing a rabbit or two. It was a matter of little time when it started barking. The barking of the dog disturbed the Pandavas. But soon after, the barking stopped. After sometime, the dog came back where Dronacharya was teaching archery to the Pandavas. When they saw it, its mouth was filled with arrows because of which it could not bark. It came to Pandavas and stood helplessly. Then the Pandavas and Dronacharya noticed that not a single drop of blood was coming out of its mouth. There was not even a single wound. It was an archery skill par excellence and certainly beyond them. The peerless and invincible warrior, Arjun, stood stunned. He was rooted to ground and totally numb. Here was an archer who had the potential of defeating Arjuna and Karana put together. They were curious to know that who was this archer who had put the dog in such a condition. So they went out and followed the dog to find out this mighty archer. Following the dog they reached a spot where a Nishad boy was practicing archery. He was Eklavya, the mighty archer who was never destined to become a mighty warrior. The Varna system was going to play tricks with him. If Gita is correct in saying that Varna of a man is decided by his Gunas then this Nishad boy should have married Draupadi the Panchal princess. However, the immediate events which followed, cast a doubt on the thinking given in Gita. Even of Gita is to be taken as correct than it was not followed by anybody. Dronacharya had forgotten the boy. He asked Eklavya that what he done to the dog. Eklavya replied that it was disturbing him by barking, so he had stopped the dog from barking by filling its mouth with arrows. For this purpose he had shot several arrows at the same time. The dog was not harmed because it was not his intention to harm the dog. It was a stunning blow to Dronacharya’s mind. Here was a boy who was not even a Shudra and more skilled than the best of Kshatriyas. His all worlds, previous, this and next were shaken at the same time. He understood that this Nishad boy could be troublesome for Kshatriyas and thereby to dharma. Dharma says that only Kshatriyas should wield arms. Then he asked the boy who was his teacher. Eklavya bowed to him and told that his teacher was none other than great Dronacharya himself. Dronacharya was surprised and introduced himself. He then added that he had never taken any Nishad boy as his pupil and had never taught any Nishad boy the archery. Then Eklavya pointed to clay idol of Dronacharya under the tree and said it was the idol of his Guru Dronacharya. Thus he was his Guru. Dronacharya still had not recovered from the stunning blow to mind, which was the result of superb archery skill of this non-Vedic boy. Soon he was going to set an excellent example of teacher ship. The basic principle of which is still followed. It is the principle of destroying the talent of Shudras and those below them by whatever means available to higher Varnas. This stupid boy was soon going to know that what it means to be to a non twice born but neither he nor anybody was going to learn anything from it. The talent of Brahmanas in imposing their superiority over others without the use of physical force is awesome. And stupidity exactly does not belong to them. However we come back to Eklavya and his story. He was indeed a threat to dharma. Dronacharya needed to find a way to save the spiritual Varna dharma. Eklavya was going to corrupt it by becoming a mighty warrior. Dronacharya then asked the boy to give him Guru Dakshina if he really considered him as his teacher. Eklavya’s heart was filled with unbound happiness. His wish was going to be realized. He thought that he was going to be accepted formally as pupil of great teacher Dronacharya. His happiness was set to disappear in thin air shortly under the greatness of his teacher. His teacher then asked him to cut off his right thumb and give it to him in Guru Dakshina. Truly the greatness of Dronacharya knew no limit, it was limitless like the sky, like a freely river, like the unselfishness of a fruit giving tree, eternal like Sanatan dharma. It was a trivial matter to decapitate a man. Now it was the turn of Eklavya to get stunned. Giving up his right thumb meant that he would never be able to practice archery which was his dream, love and ambition. So being a little, mean and cunning fellow he agreed to give up his thumb for the sake of the great and pious teacher. It was a fine part of instant malefic planning of this heathen boy. At once, he took a knife and cut off his thumb, the thumb that was going to give trouble to Kshatriyas, and offered it to Dronacharya. After that Dronacharya left the place along with Pandavas well satisfied in his heart that the dharma had been saved. None of the five righteous Pandavas objected to this cruel injustice. Sense of honor and fair play requires that your opponent be given a fair chance, not disabling him. Such sense of fair play and honor is missing from Varna dharma and Hindu culture. Later Sanatana dharma provided that lower two strata of population be demilitarized to avoid any encroachment on dharma by them. Brahmans and Vaisyas can take up arms in time emergency and necessity. It seems that Pandavas including Yudhister also agreed with the cruel act of Dronacharya. Later in Mahabharata, the eldest of Pandavas, Yudhister is found discussing ethics in the society. This is an example as to what an extent the upper three Varnas can go to suppress and destroy the talent from the lower castes as a matter of righteous was of life. This is the killing the problem in bud. This works on an enduring basis. Thus the appearance of an effective challenge from within the Hindu society is almost impossible. The upper castes nurture the talent only from the upper three strata of the society...

Shudra 3

...There are four noticeable things about a Shudra. The first is that he is not entitled to thread ceremony; the second is that he is not entitled to have any property; the third is that he cannot marry into higher Varnas and the fourth is that he has to survive only with the help of his manual and at the mercy of upper castes. And as usually all their coming generations have to eternally do the same. It is not called eternal religion for nothing. It has inbuilt eternal exploitation. They are the eternal servants of this eternal society. All these servants have earned their Shudrahood due to their bad Karmas. They have been working to attain this status all through their uncountable previous lives. After such a hard work they achieve the justified status of a servant. Their present status confirms bad deeds of their past lives. There is no other way to confirm the nature of deed of their past lives. Though being lowest in Varna they have been given a reason to feel superior when they compare themselves with those who were born at the end and do the unclean jobs - the untouchables. The lawmakers have given them a reason to rejoice. They refuse either to serve the untouchables or mix with them. They, their ancestors and their coming generations should be eternally grateful to lawmakers for providing them a reason to rejoice. They do not know that to what an extent they are indebted to considerate and compassionate lawmakers for such happiness. They have provided happiness even to servants. It speaks volumes of other worldliness of these lawmakers. However, this sense of superiority which gives them eternal joy evaporates when they come face to face with higher Varnas.

Now we turn to Manusmriti, the most celebrated of the dharma Shastras to know the abilities and disabilities imposed on them by the Varna system. A Shudra is a man without any rights in Varna system. His rightslessness starts from the birth itself. He has no right even to name himself. He cannot give any dignified name to himself. According to Manusmriti, a Shudra cannot have a respectable name. This denoted that he has no claim to dignity in the society. His indignity starts from birth itself and continues with naming; afterward it marches on. His first name is supposed to denote something contemptible and second name should denote service. It indicates that he was made to be insulted and serve others. And his job is to meekly serve the higher Varnas. The God created them to serve the higher people. They represent the God created servanthood. Further he is excluded from the duties of an Aryan. This effectively means that a Shudra is kept out of rituals, ceremonies and religious functions of higher Varnas. These upper Varnas controlled the social, religious, political and economical space between them. His job was to serve these socially, politically, ritually and economically dominant group of people. He was effectively kept out of important social, ritual, political and economical activities. In other word he was cut off from the dominant Vedic culture. He was a thoroughly unfit man for such purposes...