Thursday, March 29, 2012

DECONSTRUCTING INDIAN HISTORY : THE ROOTS OF DALITS- BHAGWAT PRASAD

In his essay ‘Exploring the Historical Consciousness’ published in the Social Scientist (221-22); Ravinder Kumar Wrote, “As I traversed the gallery of art, it became obvious that it took Canadian artists about two generations to record faithfully the characteristics of the landscape that stood before their eyes……..The problems of visual perception that confronted early Canadian artists illuminate the dilemmas of historical writings in Third World societies”. Ravinder Kumar’s remarks are relevant in the context of exploring the roots of Dalitization in India. The unique dismal nature of the problem comes out in the writings of Swami Vivekananda. In a letter to his young admirer Alsinga in Madras, he wrote, “No religion on earth preaches the dignity of humanity in such a lofty strain as Hinduism and no religion on earth treads upon the neck of the poor and the low in such a fashion as Hinduism”.

Vivekananda’s heart-felt remarks find powerful expression in the writings of Ambedkar. “The existence of these classes (The Criminal Tribes, the Aboriginal Tribes, the Untouchables) is an abomination. The Hindu civilization, examined in the light of such social products (Untouchables) can hardly be called a civilization. It is a diabolical contrivance to suppress and enslave humanity. Its proper name would be infamy”. The untouchables: Preface. (B. S. Ambedkar’s writings and speeches vl.7)

Many sordid episodes narrated in the Jataka stories indicate how degraded the position of the Chandalas was in ancient India.

“……. The sight of Chandala was inauspicious (Jat-377), and daughters of a sresthi and priest washed their eyes after having accidentally seen a Chandala because he was not fit to be seen. They were considered low by caste (Jat-498)”. Beyond the Four Varnas: Identification, Rejection and Segregation (Prabhati Mukherji).

No wonder, Dalit intellectuals mince no words in condemning Brahmin-dominated Hinduism in India.

Indian civilization is not without its share of glories that dazzle the world. India gifted two of the greatest world figures to human history. They were the Buddha and Gandhi.

Amartya Sen writes, “Schopenhauer added, “That in contrast with the old, the New Testament ‘must somehow be of Indian Origin: This is attested by its completely Indian ethics, which transforms morals into asceticism, its pessimism and it’s Avatar (i.e. the person of Christ)”.

The Argumentative Indian: Indian Traditions and the Western Imagination.

Suniti Kumar Chatterjee writes in his Bengali Book. Indian Culture, “I consider three values foundational to Hindu culture: integration (Samanwaya), search for truth and non-violence”.

In India, how could the horror co-exist with the glory? How could atheistic rationalist India of the Buddha, Mahavir and Charvak coexist with the - Pseudo – Dharmic India of Dalit and Mlechha – haters? No other country contains so many books written by atheists and agnostics. Amartya Sen writes, “Sanskrit (including its variants Pali and Prakrut) has a larger literature in the atheistic and agnostic tradition than exists in any other language (Greek, Roman, Hebrew or Arabic)”.The Argumentative Indian: The Indian identity.

Andre Betelle made a telling comment to illustrate the paradoxical nature of Indian Civilization.
“But the growth of Indian Civilization was based on a very distractive pattern of accommodation which the noted anthropologist and writer Iravate Karve described as accretion. She observed, “…….. The historical process is one of continuous accretion. There does not seem to be a stage where choice was made between alternatives, a choice involving acceptance of one alternative and a definite final rejection of the other” India’s Identity. The Bhagavad Gita illustrates these contradictions co-existing in the culture of India. D.D. Kosambi has rightly observed, “Practically anything can be read into the Gita by a determined person” ‘Tolerance of diversity’ or in Vivekananda’s words ‘acceptance of diversity’ has preserved the unity of India. But structural inequalities must be combated to preserve healthy diversity.

To quote the historian R.S. Sharma, “Untouchables are not found in any other country. But in India they are as old as 400 B.C” Rethinking the Past: Problems of Members of Lower Orders.
Why did this abomination occur in India? Dalit intellectuals have the right to be heard with attention in this matter.

Thus say Dalit intellectuals: -
“From the beginning till today, Brahminism has established its hegemony over land, resources and people; Dalits reject any such hegemony…. Since the caste system has been firmly established in India, Brahmins claim to be superior to all other castes and have been pressing the Dalit oppression through millennia.”

Dalitology: Introduction.
Most of the upper class people believe that because of bad deeds (Karma) in previous lives, people are born as Dalits, but Dalits believe that their present degraded status is due to some historical accident or trickery played on their ancestors. (Suvira Jayaswal).

Dalitization and Brahmin dominance (Brahmans occupying the highest rank in society) are two sides of the same coin Without Brahmins becoming religious law- makers in Indian society, their efforts of social ostracism would not have succeeded. Why did the warriors submit to the hegemony of Brahmins? No Aryan society accepted the supreme status of the ritualizers. The supreme status was that of the warriors. The cattle raiders were the sword arm of Aryans. The priests sang the praises of warriors for Dana and Dakshina. In the book ‘From Lineage to State’ Romila Thapar writes.

“At the core of the Jana, the substantial division was the bifurcation of the Kshatriya and Vis. In the initial structure of the Varna system, both the Brahman and the Sudra could have been as it were addenda” Lineage Society.

S.C. Malik writes in the Book ‘Understanding Indian Civilization, “Early Rig- Vedic period: two types of social categories, the nobles or the Kshatriyas and the tribesmen or vish. But sometimes a third category of poet-priest ‘Brahman’ was added.” Structural Elements and Formation.

Describing the unique nature of Indian civilization, Louis Dumont writes in the book Homo Hierarchicus, “In ancient Egyptian or Sumerian kingship, or in the king ship of the Chinese empire, the supreme religious functions were vested in the sovereign, he was the priest par excellence”.
Appendix –C.

In India separation occurred. Kingship was secularized. Only priesthood was sacralized.

That Yogi Chiefs (later categorized as ‘Brahmins’: The Mahabharata, Shantiparva), ruled pre-Vedic non-Aryan societies cannot be doubted. In the Bhagavad Gita (4th canto), it is written that Rajarshees who ruled India in the past were Yogis. Then for a long time, Yoga remained unknown. Evidently, Rajarshees lost power and the new rulers, the Vedic nobility, fond of sacrifices, had no interest in Yoga. The Mahabharata (Canto-232) reveals that in Satyayuga, there was no sacrifice, no Vedas: there was only Yoga or Tapa (Shanti Parva Canto-79 explains Tapa as non-violence, truth compassion and control of senses which are the values of Yoga, Tapa had nothing to do with any type of torture of the body as believed in later days). ‘Namuchi appears to be noble (R.V. 10.73.7: ‘Asura’ by W.E. Hale). Non-violent chiefs like Vritra and Namuchi could easily be killed by Indra without any war. Romila Thapar writes in her essay ‘Some appropriations of the theory of the Aryan Race and the Beginning of Indian History’, “The question of theory of Aryan invasion arose from the paucity of archeological evidence suggesting such an invasion”. Death of their key leaders led to the flight of the indigenous city people from their habitations. (R.V. 1.30.12; 1.33. 6.7; 1, 51, 5, 1.53.8; 1.101.1; 1.117. 2; 1.149.3; 1.15.4; 6.27: Oroon Ghosh’s Bengali essay ‘Aryavijaya, KuruPandab and Krishna’). Romila Thapar writes, “It would seem that most of these cities were in the Sarawati and Punjab region. It is stated that the dark inhabitants fled and migrated. This would agree with the archeological evidence” (Her above –mentioned essay). Both Vritra and Namuchi, prominent Dasa Chiefs (Rajarshees) were killed by Indra and Rajarshee Bali was exiled. Indra had to suffer because of Brahmahatya (Brahmin – murder). The Mahabharata (Shanti Parva) also tells about Indra’s killing of a large number of Brahmins (Canto-33). In Prof. R. N. Dandekar”s felicitation volume ‘Amritdhara’ H.W Bodewitz writes, “Being ascetics, (non-violent), the Yatis cannot be killed by Indra with weapons. Therefore they are surrendered to the wolves or hyenas (Sala Vrikas).” Yatis (called ‘Brahmins’ in the Mahabharata) were forced to accept Vedic rituals performed in Uttara Vedis (Sacrificial place) to save their lives. To quote Bodewitz. “…. Bhrigu, according to Satapatha and Jaimininya Brahmans only became a ritualist after he had seen some horrible visions……”

Pre-Vedic nobility, the Yogis’ (Yatis) accepted sacrificial rituals because of threat. To make them join the Vedic Brahmins, Aryan leaders had to make the compromise of making sacrificial rituals bloodless. A myth of the Mahabharata makes it clear.

Once a quarrel took place between Devas (deities) and Rishis. Devas wanted the killing of animals in sacrifices. Rishis disagreed. Both the parties made King Uparichara Basu the mediator. When he sided with the Devas, Rishis became furious and cursed him. Ultimately the killing of animals in sacrifices was abolished. This myth shows that Vedic priests had to accept the dictates of the Rishis (Yogis) who dominated pre-Vedic Indian societies. Both Deva power and Kshatriya power proved futile in the presence of Rishi power. Rishis got absorbed in the Brahmin community because they accepted sacrifices as their Dharma. Regarding the prevalence of animal killings in sacrifices, in Irfan Habib-edited book ‘The Growth of Civilizations in India and Iran’ K.M. Shrimali writes, “Amongst hunting cultures, small but symbolically parts of animals slain during hunt is offered… . Slaying has the twin objectives of not only maintaining the cosmic order, but also furthering the cause of material sustenance.”

Further Srimali writes, “Sacrifice of both male and female animals, including Gav (Cow including bull) was practiced at all these shrines (Parsi shrines in Iran). It was only after the visit of Manoj Hatji Hataria, the first emissary of Parsis of India who came to Persia in 1854, that the sacrifice of cows at Banu Pars was stopped”. ‘The Rig-Veda and the Avesta’.

Aryan deities were imagined to be fond of animal sacrifices in all lands including India. But after fusion with the pre-Vedic yetis, all the deities (except many female deities), became vegetarians. Regarding the fusion of the two societies (The Aryan and the Dasa Varna), Romila Thapar in her presidential speech in the history congress (1969) on the subject, ‘Exploring Societies of the Early Past’ quoted the scholar G.C. Mallick thus, “Hence, it was, contrary to the general opinion, but rather the Indianisation of the Aryan nomadic pastoral hordes.” We cannot understand pre- Vedic India unless we study the Sindhu Civilization that existed before the Aryan migration to India. Edwin Bryant, lecturer in Indology, Harvard University, in his book ‘The Quest for the Origins of Vedic Culture’ makes a telling comment regarding the social and administrative set up of the Mohenjo-Daro Harappa Civilization. To quote him, “……it seems relevant to note a proactive new hypothesis suggested by Lamberg Karlosky … who draws attention to the astounding degree of cultural homogeneity in the vast area of Indus valley civilization juxtaposed with the lack of any evidence for a centralized political structure. Not only is there uniformity of culture, but the physical layout of the community is replicated, irrespective of whether it is the 5 acre site of Allahdino or the 150 acre site of Mahenjo Daro.

He notes that competition in a class- structured society results in a much wider variety of styles and methods of production, whereas in a caste system, much more uniformity is to be expected as is evidenced by the artifacts unearthed by the Indus valley sites. Caste organization would also explain the social stability of massive culture in the absence of a centralized, state or chieftainship.” That there was no Varna/caste system in Indus culture is asserted by J. N. Kenoyer, Professor of Anthropology (university of Wisconsin, Madison). He says, “Although there appears to have been occupational specialization in the Indus cities, the lack of separate burial area or highly differentiated habitation areas and material culture that rigidly defined social strata such as the later Varna systems or hereditary castes were not the norm”. India: Historical Beginnings and the Concept of the Aryan: Culture and Societies of the Indus Tradition.

That the caste system was foreign to pre -Vedic Indus culture is also proved by the remarks of the famous Lokayat philosopher Charvak. He has vehemently denounced Varna system headed by the priests (Sarba Darsana Sangraha). The Mahabharata speaks about two categories of people in pre-Vedic non-Aryan India. The aristocracy (Rajarshees-Gita) was distinguished by its devotion to the Yogic values of non violence, truth, limiting one’s wants, fraternity (MAITRI) etc. The Vedic words ‘Brahmin’ and Sudra were retrospectively used to categories the two classes of the pre-Vedic society. “Forgiveness, control of senses, anger-control are the qualities of ‘Brahmins’. Those who do not have these qualities are ‘Sudras’. ‘Gita press Mahabharata Aswamedha Parva (Page-6377)’.

No wonder king Sudas, a famous Kshatriya king of the Bharatan tribe, was called a Sudra in the Mahabharata. There are numerous verses / slokas in the Mahabharata mentioning dominating Brahmin values. ‘The Purity- Pollution principle’ is not included amongst them. The slokas mentioning this principle are interpolations.

As discussed earlier, Vritra, Namuchi and Bali were the Yogi -Chiefs of Sindhu societies Virtra was a mahayogi (283 Canto: Shanti Parva). Vritra maintained dams vital to the existence of cities and villages. He was having Agni and Soma as his friends. Indra had to bribe these two with the promise of sacrificial offerings before they forsook Vritra. ‘Vedic Vritra’: Virtra in the Later Vedic literature (A. K. Lahiri). Virtra, Namuchi and Bali had all the Yogic virtues mentioned in the Gita (cantos-223 to 227).

After Rajarshees Vritra and Namuchi were killed, Indra, because of fear and guilt, hid himself in a lake (Mahabharata Vanaparba -101 Canto). In the absence of Indra, the Devas chose king NAHUS (a king of the Moon Dynasty) to reign in Indra’s place (Nahus was also the name of a tribe- A. K. Lahiri)”. Indra went to the remotest distance, imagining, “I have committed a transgression. (Taitareya Samhita – VI5.5 Taitareya Brahmin 1.6, 7.4, Satapatha Brahman (VII: 4.1.3): A.K. Lahiri). After Indra’s demoralization, the panicky Aryas brought a tribal chief (Nahusa) to occupy Indra’s throne to pacify the local warriors. Soon Nahus showed power – hunger and the Devas headed by Brihaspati plotted his downfall. This was done by a trick that led to Nahus incurring the wrath of the leading Rishis.

Nahus’s downfall due to the wrath of the Rishis was a case of rift between Aryan nobility of mixed origin (rishis ) and a non-Aryan warrior tribe chief (Nahus). The Devas cleverly manipulated this rift between king Nahus and the leading Rishis. Because of the constant raiding, looting activities of the Aryan warriors, Dasyus, the aboriginal hunter communities, resorted to armed conflicts. Indra who had killed Virtra hid himself because he was afraid of incensed indigenous warriors. Viswamitra’s attempt to rob Vasista of his cow was also frustrated by the indigenous warriors. Indra seduced Ahalya (wife of Gautama- Rishi) and the result was a thousand arrow holes in his body. So he was called Sahasrayoni and later became Sahasraksha. Parsuram defeated the powerful king Kartavirya with the support of an army of indigenous tribes and the Ishkaku warriors. Parsuram was more a Kshatriya than a Brahmin (The myth of sacrificial product (CHARU) exchange by mistake illustrates this).

Nahus was cursed to become a Naga (Most of the Nagas became Dalits) and he lived in the forest. (Curses cannot be real. They only symbolize adverse occurrences due to strategically hidden real causes).

Naga Nahus who caught Bhīma in his coil put questions to Yudhistira, when he requested Nahus to free his brother.

Nahus asked Yudhistira questions about the basic qualities leading to Brahmin -hood. Yudhistira asserted that any human being who has internalized the values of truth, charity, non-anger, non-cruelty, non-violence and compassion is a Brahmin. A man who does not have them is a non- Brahmin. The caste system based on birth is an aberration. The only criterion is SILA (Values); not Achara (ritual), Mantra or Kula (caste). The critical question of the episode is, “Was Nahus cursed to become a low caste man?” Otherwise, why should he put questions that undermine the Varna-based hierarchical caste system?

Like Nahusa myth, the Yaksha myth in the vana Parva also stresses Sila (Yogic Yama values) for attaining Brahmin hood.

These two myths together, are meant to undermine the Varna system and also the process of Dalitization based on Kula (caste). The Mahabharata (Shanti Parva) also asserts that anybody of any caste can become a Yogi (Brahmin). Had Brahmin hood based on Sila prevailed in India, exclusion or Dalitization of some Dasyu communities would not have occurred.

The most militant amongst the ancient Yogis who opposed the birth – based caste system were Lokayats. They were also against Patriarchy. They were the leaders of Yogis (Shanti Parva: Conto-38). By eliminating Lokayats and their books, forcing the other nonattached Yogis and Samkhyavadis to become sacrificers (Brahmins), the ground was cleared to declare the greatest aboriginal warrior communities as Dalits. Rishi – Power- which dethroned and degraded Nahus was unleashed against powerful Dasyu Communities to make them Dalits.

Rishi (Bahaman) power was so great that even the top Rig-Vedic war-Lord Indra became a Rishi, a disciple of Prajapati, in the later Vedic age. He spent 101 years in Prajapati Ashram in search of truth about self. (Chhandogya Upanishad VIII: II: 3 – Dr. Subhra Sharma’s book ‘Life in the Upanishads P-163)’. Warrior gods like Vishnu and Siva occasionally became ascetics (Yogeswara).

Another myth that throws light on Dalitization is the myth of Sarpa yagna (The Serpent Sacrifice) king Parikshit lost his life in a war with Takshak. His son Janmejaya knew that he would not be able to defeat Takshak in a battle. So, he lured lots of Brahmins promising lavish Dakhina. He also took the help of Brahmin enemies of Takshak like Uttanga Rishi to declare entire Naga Kulas as Dalits in a great sacrifice.

Dalitization is a sort of death for any caste man or woman in India. Suvira Jayaswal narrates an incident which equates death with decastification she refers to a copper plate inscription of 1414 AD where the following incident is narrated. Twelve Kshatriyas, the attendants of the Tughlak king of Delhi committed a serious offence. For this they were ordered to be shot. Pundit Nandaram Chaube saved their lives by advising decastification (Caste P-131).

Dalitization was the method used to vanquish powerful enemies. Suvira Jayaswal in the History Congress (2007) referred to the weapon of social ostracism used by Nambudri Brahmins to destroy the influence of Buddhists in Kerala and convert their monasteries into Hindu temples. She quoted from the book ‘Buddhism in Kerala’ by P. C. Alexander.

It is absurd to say that Nagas fell in the sacrificial fire because of the power of the mantras. The truth is that they were excommunicated which was equivalent to death. When the Brahmin Youngman Astika belonging to the famed Jajabar kula entered the sacrificial ground with Brahmins who were sympathetic to Nagas, the sacrifice was abandoned to avoid a rift in the Brahmin community. Janmejaya was pacified by Takshak -daughter’s marriage to him.

Chandalas and Swapachas were the occupiers of the lowest space of the fifth caste. Chandalas were great warriors. Prabhati Mukherjee quotes from Kadambari (Katha Mukham, Purbabhaga) thus, “Their (Chandalas) leader was compared with Ekalavya…, wide forehead and chest, sharp nose and marks of weapons on his body showing him as a great warrior.” Regarding Swapachas Prabhati refers to Greek sources. “…….they were skilled workers…. they were apparently peace – loving and they maintained friendly relations through trade.” Life and Living of the Untouchables. Beyond the Four Varnas (Book). Some discussion of the British notified criminal tribes among Dalits is relevant here.

That Dalits were having warrior qualities is emphasized by R.S. Sharma in his book ‘Rethinking India’s past’. He says “…. In my early days all the fourteen Chowkidars or guards of my village were Dalit Dushadhas (name of the community). The term Dushadh is derived from Dusadhya which means difficult to control. (….the British Government also recorded them as criminals). ‘Rethinking the Past’.

In the District of Ganjam in Odisha, most of the village guards belonged to ‘Dandasi’ Dalit caste. The most daring and fierce dacoits belonged to this caste.

Vijaya Ramaswami writes in the book ‘From Tribe to Caste’. “The Maravas however found no acceptance in the hierarchical caste – based societies and consequently their frustrated militancy reveal them as anti- social elements. The Maravas and kallars who mainly inhabit the dry zones of Ramanath puram and Pudulkolttai acquired ill repute…. The Sethupatis of Ramanath puram, who offered such stiff resistance to British colonial rule, were Maravas.” The Kudi in Early Tamilham and Tamil Women.

Chhandogya Upanishad which is supposed to belong to 700 BC (Sukumari Bhattacharya) expresses deep hatred for Chandalas though they were not yet treated as untouchables. “We are told that for committing bad deeds in this life one would be born in the next life as a dog, a boar or a Chandala… The status of the Chandala … was inferior even to that of animals.”

Many centuries elapsed before the elite successfully categorized Chandalas as untouchables. Why were Chandalas hated so much? The most potent reasons come from anthropology and genetics. To quote from Ambedkar’s volume seven of his collected works (Pge-302), where he gives a lengthy extract from Prof. Ghurye’s writings, “… it is clear that the nasal index of the chuhra (the untouchables) of the Punjab is the same as the nasal index of the Brahmin of the United Provinces”. (This means that the Brahmin of the united Provinces has close physical affinities with the Chuhra and the Khatri of the Punjab than with any caste from his own province except the very high caste of the Chhatri – Ghurye)”.

What is the reason for this strange phenomenon? Summarizing the findings of the ASI’s (Anthropological Survey of India), D. Balasubramanian writes in his article ‘Who are we, the people of India?’. “All Indians have emerged from a small number of founding female lineages. Either a small number of females entered India or a small number was drawn from an ancestral population.” (The Hindu –Nov.2003) Aitareya Brahmin says that the sons of Viswamitra joined the Dasyus. Suvira Jayaswal in the History Congress said that according to Manu Smruti Dasyus were Chandalas. Kshatriya and Brahmin intrepid Young men and women found greater adventure in living with the Dasyus than participating in sacrifices repeating boring mantras.

A passage from R. S. Sharma’s book ‘Rethinking India’s Past’ deserves attention.

“A case of the presence of an Aryan tribe in Ladakh valley in Kashmir has been reported in the Times of India in Patna on 11th March-2006. It refers to an Aryan tribe living in three villages… Till 1870, they practiced polyandry and polygamy and kissed one another openly.”

In the Punjab region, numerous Aryan men and women must have chosen to breathe the less ritualized and less custom - restricted lives amongst the virile merry Dasyus whose women and men enjoyed more freedom, sexual and otherwise. (A survey showed that white male preference for Asian women and white women preference for black men is prevalent in the US) No other reason can explain Ghurye’s anthropometric conclusions.

Rig -Vedic Aryan society must have been upset by the phenomenon of Aryan women having sexual relations with Dasyus and bearing their progeny. They intensely hated the prominent Dasyu communities. They were aware of the temporary punishment of social ostracism prevalent in pre-Vedic society. When they reached the Ganga Yamuna Doab in later Vedic periods, they perfected the method of Dalitization and thus effectively stopped Aryan Youngman and women from joining the Dasyus.

Dalit formation continued through many centuries. ‘Charmakaras’ became Dalits during 600 to 1200 AD. Uma Chakravarthy writes in the book ‘Gendering caste (Chap-7)’ that in the eighth century Jats were considered untouchables. Because of their number and wealth (based on landed property), they got upgraded to the status of Sudra in the eleventh century. By the seventeenth century they were the leading peasantry in many areas. By absorbing the leading community of the pre-Vedic days which dutifully cultivated the values of non-violence and minimization of wants (Aparigraha) as Brahmins and gradually converting all types of Brahmins to accepting sacrifices that emphasized the purity pollution principle (Soucha) as the premier value of the ritualist and also by calumnyzing many communities as impure by birth, Dalitization became a reality in India.

As the disvalue ‘Soucha” has invaded the Psyche of Hindu men and women, constant –hammering at it by the utilization of the irrational but equality – sponsoring God-devotion principle as utilized by Kabir, Dadu, Tukaram and others may prove fruitful. We have to tackle it at the psychological level. The spread of reinterpreted Jagannath cult (every cult is irrational) and Rama cult (Gandhi used it to telling effect) may help. Dr. Ambedkar rightly gave a call to Dalits to convert to rebirth- concept- free rational Nabayana Buddhism.

While Brahmin law - makers affirm that Dalit communities were formed because of hypogamy (Pratiloma sexual relations), Chandalas believe that in the past they were Brahmins who became Chandalas by eating the food of Sudras. (Prof. Dipankar Gupta’s book ‘Interrogating caste’: Continuous Hierarchies and Discrete Castes). Chamars believe that they were originally Brahmins but because a young Brahmin, obeying his brothers tried to rescue a cow fallen in a river and the cow died in his hands, he was shunned by his brothers and became a Chamar (Ibid). Dalits’ belief in an historical accident or trickery of the high castes played on their ancestors or gemological founder for their plight is not baseless. Blaming imaginary miscegenation for caste – pollution is an example of learned trickery.

The question that troubles us is why this monstrous phenomenon was accepted by the whole society. Dalits no doubt resisted but the protests were sporadic and not universal. Suvira Jayaswal refers to the servants of Sakyas revolting and forcibly marrying Sakya women when circumstances gave them scope. R.S. Sharma refers to Kali Yuga crisis and the challenge to Brahmin ideology.

For exclusion of large communities from the mainstream, the principles of Dharma were distorted through manipulation and deceit. As stated earlier, the Brahmin Community gained in status because the pre-Vedic age Yogis, who had the highest rank in society (Megasthenes) were forced to join the post –Rig- Vedic Brahmin caste and accepted sacrifices as the kernel of Hindu Dharma. As stated earlier, the Lokayats who openly denounced Vedic Brahmins for their greed and violence were either co-opted through temptations (Brihaspati) or murdered (Charvak). For ages the Vedic elite abused Lokayats as Raksasas and made Herculean efforts to vilify and eliminate them. Madhavacharya of the 14th century accused them of advising people to take loans to eat ghee. This is a malicious lie. Madhavacharya was a scholar devotee of Vedanta. He had biased opinions about Buddhists, Jains and Charvak. His famous treatise Sarva Darsana Samagraha contains prejudicial statements about these three Nastika groups. Charvak was the greatest philosopher of the ancient world: He was against Patriarchy. He believed in the equal sexual freedom of men and women (Naishadha Kavya). He opposed male dominance and violence. His conception of human brain as an emergent entity tallies with the latest discovery in the field of science (Leading Biologist Francisco Varela’s idea of ‘Autopoesis’ is about such emergent entities). Charvak’s thoughts were ahead of Descate. He did not recognize any dichotomy between body and mind.

The belief in Madhawacharya’s lie prevented even our great scholars from seeing the truth. Their misconception can get corrected by search for the true meaning of the word, ‘SUKHA’ in pre-Vedic India. (Both Dhammapada and the Gita clarify what SUKHA is). Then only our scholars can appreciate Kautilya’s giving high status to Lokayatas in Arthasastra.

To summarize, not Kula but “SILA” (values) was the foremost Dharmic factor in elite – making in pre-Vedic society. (The Buddha emphasized it in Brahmin varga in Dhammapada). ‘SILA’ consists of values like non-violence, Aparigraha (minimizing wants) lack of greed, lack of anger or hatred, fraternal relations with all living beings (Maitri). Surreptitiously Aryan community leaders added ‘Soucha’ (Purity pollution principle) to these values and this became the most popular and the most pervading value in Hindu society. Particularly upper caste men and women found in this principle an easy way to a Dharmic life and rigidly adhered to it. The Mahabharata contains many slokas which do not show ‘Soucha’ as a value defining Brahmin hood. There are many interpolated slokas which mention Soucha as one of the values. The Gita and Manusmurti accept ‘Soucha’ as a defining value of Dharma. Deceit was used to link ‘Soucha’ with Kula (caste). Some communities were declared as polluted because of birth and no scope was available for these people to raise their status by any individual effort. Very cleverly miscegenation was given as the cause of this abomination. Sometimes the polluted occupations like scavenging and removal of dead bodies were cited as causes (They were consequences, not causes). Surprisingly even the value of non-violence’ was utilized to condemn them. Irfan Habib referred to the non-violence principle being utilized to condemn the hunter -gatherer societies by the land- based peasant communities in his presidential speech in the History congress 1982. The Jains and the Buddhists not only condemned the hunter – gatherers, they also asked their monastic followers for not ploughing land in the name of non-violence principle. The Buddha did not forbid his followers from avoiding meat eating though his ultimate aim was nonviolence at every level. The Yogis of ancient India came from all communities including the hunter gatherers and never hated the hunter –gatherers for animal –killing or meat- eating.

Soucha (the purity pollution principle), the existence of Brahminic – Shasta-named polluted castes, the Karmic theory which emphasized rebirth: the trio in combination proved so lethal that they sealed the fates of many communities to Millennia – old social ostracism. In the Vedic era, the ritualist sacrificers were the purest people; in the Upanishadic age, purity resided in knowledge (There is nothing purer than knowledge- Gita). When devotion to the chosen deity Siva, Vishnu or Durga gained in popularity, a great reform rocked the whole of India. Many untouchables became revered saints. Hindu reformers in future can use devotion (Bhakti), modern discoveries of science which explode the myth of biological pollution and conversion to Nabayana Buddhism (the contribution of Ambedkar) to combat untouchability. With the caste system gathering strength in democratic India, fighting untouchability is an uphill task. Inter - caste marriages may gain momentum as Dalits improve their educational and financial status. Meanwhile all right thinking people should combine to prevent atrocities on Dalits anywhere in India. All efforts must be made to provide the poor Dalits with educational facilities and the minimum amount of land or other means of livelihood by the powers that be.

****

My Address:-

Bhagwat Prashad Rath,
Retired Lecturer,
Raith Colony, III RD Lane,
At/PO/Dist-Rayagada- 765002
Email- bagwat_prashad@rediffmail.com
www.samalochana1.blogspot.com
www.samalochana.blogsome.com
PH: - 08895860598
06856-235092