HINDUISM

BY: Christian Norcio Marabiles

 WHAT IS
HINDUISM?
HINDUISM
• an integrated system of beliefs and practices that pertains to the
nature and essence of life, the nature of the divine, and how to
establish a lasting connection with the divine.
• The fundamental doctrines of Hinduism provide a framework for
believers to see themselves in relation to other aspects of life in its
personal, social, and cosmic dimensions.
SANATA DHARMA
SANATA DHARMA
• Believers usually refer to the Sanatana Dharma or the Eternal
Religion when they refer to Hinduism, which is believed to be one of
the oldest religions in the world.
SANATA DHARMA
• Believers usually refer to the Sanatana Dharma or the Eternal
Religion when they refer to Hinduism, which is believed to be one of
the oldest religions in the world.
• The beginnings of Hinduism date as far back as 1,500 BCE among the
Indo-European-speaking people of South Asia (present-day India)
SANATA DHARMA
• Believers usually refer to the Sanatana Dharma or the Eternal
Religion when they refer to Hinduism, which is believed to be one of
the oldest religions in the world.
• The beginnings of Hinduism date as far back as 1,500 BCE among the
Indo-European-speaking people of South Asia (present-day India)
• It has significantly transformed into a religious system complete with
theology, philosophical schools, and devotional practices that we
know today.
• "Hinduism" is itself relatively recent. The term was introduced by
Persians in the ninth century BCE to refer to people residing near and
beyond the eastern side of the Sindhu (Indus) River.
• British colonial rulers continued to use the term "Hindu" to refer to
populations in India who were neither Christian nor Muslim.
• "Hinduism" is itself relatively recent. The term was introduced by
Persians in the ninth century BCE to refer to people residing near and
beyond the eastern side of the Sindhu (Indus) River.
• British colonial rulers continued to use the term "Hindu" to refer to
populations in India who were neither Christian nor Muslim.
• In essence, the eternal dimension of Hinduism is the Dharma, which
is the timeless order of all life.
• Dharma, is what holds the universe together, and it means "duty,"
"correct practice," and "truth."
• Hindus consider the Dharma to be so central that they consider it a
privilege to be able to uphold its teachings and apply them in their
everyday life.
• It is all-encompassing: it covers cosmic, personal, and social order of
one's life.
• Adherence to the Dharma means that one recognizes different
aptitudes, capabilities, and roles that people play in maintaining the
social and cosmic balance of the universe.
• In Hindu meditation, the eternal principle is reinforced through the
chanting of the om (aum), a sacred syllable that is belived to be the
most basic sound of the universe, and represents its harmony and
order.
• Om is also displayed prominently in temples, shrines, and homes.
• In Hindu meditation, the eternal principle is reinforced through the
chanting of the om (aum), a sacred syllable that is belived to be the
most basic sound of the universe, and represents its harmony and
order.
• Om is also displayed prominently in temples, shrines, and homes.
• The emphasis on the Dharma makes Hinduism more of a religion of
action rather than a religion of belief.
• Hindu scriptures called the Vedas emphasizes the cultivation of
virtues according to the person's standing in society.
• The emphasis on the Dharma makes Hinduism more of a religion of
action rather than a religion of belief.
• Hindu scriptures called the Vedas emphasizes the cultivation of
virtues according to the person's standing in society.
Hinduism as Vedic
Religion
Hinduism as Vedic Religion
Hinduism as Vedic Religion
• Like any religious system, Hinduism was able to preserve important
teachings in sacred writings that contain important elements of
doctrine, morality, and worship.
Hinduism as Vedic Religion
• Like any religious system, Hinduism was able to preserve important
teachings in sacred writings that contain important elements of
doctrine, morality, and worship.
• These sacred writings are called the Vedas, for which reason
Hinduism is also referred to as Vaidika Dharma or "Religion of the
Vedas."
Hinduism as Vedic Religion
• Like any religious system, Hinduism was able to preserve important
teachings in sacred writings that contain important elements of
doctrine, morality, and worship.
• These sacred writings are called the Vedas, for which reason
Hinduism is also referred to as Vaidika Dharma or "Religion of the
Vedas."
• The term "veda" in Sanskrit means "knowledge," which had already
been committed to memory by sages and passed on to disciples
before it was recorded in writing.
Hinduism as Vedic Religion
• An initial look at the Vedas reveals that it is a diverse collection of
writings that spans centuries, and unlike the Torah (Judaism), the
Bible (Christianity), or the Qu'ran (Islam), the Vedas are not contained
in a single volume.
Hinduism as Vedic Religion
• An initial look at the Vedas reveals that it is a diverse collection of
writings that spans centuries, and unlike the Torah (Judaism), the
Bible (Christianity), or the Qu'ran (Islam), the Vedas are not contained
in a single volume.
• The earliest Vedic literature is a collection of hymns to the gods, while
the later chapters and volumes include dialogues, stories, and sagely
advice from ascetics and religious masters.
 Two types of scriptures in the Hindu
tradition
 Two types of scriptures in the Hindu
tradition
 Two types of scriptures in the Hindu
tradition
• The first type is the Shruti scripture (meaning, "that which is heard").
It contains fundamental elements of Hindu philosophy and morality.
The Shruti scriptures, which are primarily the four Vedas, are
considered to be of divine origin as revealed to sages (called rishis)
who received these truths through deep meditation. Each of the four
Vedas is further subdivided into four types of religious literature:
Shruti scripture in four
literature
 Shruti scripture in four literature
• 1. Samhitas, hymns dedicated to gods and goddesses;
 Shruti scripture in four literature
• 1. Samhitas, hymns dedicated to
gods and goddesses;
 Shruti scripture in four literature
• 1. Samhitas, hymns dedicated to gods and goddesses;
• 2. Brahmanas, explications of the samhitas and other ritual acts
performed by priests;
 Shruti scripture in four literature
• 1. Samhitas, hymns dedicated to gods and goddesses;
• 2. Brahmanas, explications of the samhitas and other ritual acts
performed by priests;
 Shruti scripture in four literature
• 1. Samhitas, hymns dedicated to gods and goddesses;
• 2. Brahmanas, explications of the samhitas and other ritual acts
performed by priests;
• 3. Aranyakas, philosophical interpretations of ritual acts; and
 Shruti scripture in four literature
• 1. Samhitas, hymns dedicated to gods and goddesses;
• 2. Brahmanas, explications of the samhitas and other ritual acts
performed by priests;
• 3. Aranyakas, philosophical interpretations of ritual acts; and
 Shruti scripture in four literature
• 1. Samhitas, hymns dedicated to gods and goddesses;
• 2. Brahmanas, explications of the samhitas and other ritual acts
performed by priests;
• 3. Aranyakas, philosophical interpretations of ritual acts; and
• 4. Upanishads, explanations of general philosophical knowledge.
 Shruti scripture in four literature
• 1. Samhitas, hymns dedicated to gods and goddesses;
• 2. Brahmanas, explications of the samhitas and other ritual acts
performed by priests;
• 3. Aranyakas, philosophical interpretations of ritual acts; and
• 4. Upanishads, explanations of general philosophical knowledge.
 Two types of scriptures in the Hindu
tradition
• The Smriti (meaning, "that which is remembered") is considered
"secondary scriptures" and mostly contains stories and advice from
sages. Unlike Shruti, the Smriti is considered to be of human origin.
But it is important because it expounds on the Vedas (Pandit 2001).
The Smriti scriptures also give ordinary people access to the teachings
of the Vedas as the Shruti are only accessible to males of higher
castes and the Brahmins.
The Smriti scriptures include the
following:
The Smriti scriptures include the
following:
• 1. Mahabharata, an epic poem that is 15 times longer than the Bible,
narrates the story of an ongoing war among family members. It
highlights the importance of virtues and devotion to the gods,
particularly to Krishna.
The Smriti scriptures include the
following:
• 1. Mahabharata, an epic poem that is 15 times longer than the Bible,
narrates the story of an ongoing war among family members. It
highlights the importance of virtues and devotion to the gods,
particularly to Krishna.
The Smriti scriptures include the
following:
• 2. Ramayana, a shorter epic poem about kingship and royal virtues,
tells the story of the battles that Rama had to fight in order to save his
wife Sita from the demon Ravana. It is one of the epics that depicts
the battle between good and evil.
The Smriti scriptures include the
following:
• 2. Ramayana, a shorter epic poem about kingship and royal virtues,
tells the story of the battles that Rama had to fight in order to save his
wife Sita from the demon Ravana. It is one of the epics that depicts
the battle between good and evil.
The Smriti scriptures include the
following:
• 3. Dharma Shastras, legal treatises that emphasize the importance of
practicing virtue.
The Smriti scriptures include the
following:
• 3. Dharma Shastras, legal treatises that emphasize the importance of
practicing virtue.
The Smriti scriptures include the
following:
• 3. Dharma Shastras, legal treatises that emphasize the importance of
practicing virtue.
• 4. Bhagavad Gita (meaning, "Song of the Lord") is one of the books in
Mahabharata. It is considered by many Hindus as an important
religious text that extols the power and benevolence of Krishna and
his instructions to Arjuna.
The Smriti scriptures include the
following:
• 4. Bhagavad Gita (meaning, "Song of the Lord") is one of the books in
Mahabharata. It is considered by many Hindus as an important
religious text that extols the power and benevolence of Krishna and
his instructions to Arjuna.
The Smriti scriptures include the
following:
• 3. Dharma Shastras, legal treatises that emphasize the importance of
practicing virtue.
• 4. Bhagavad Gita (meaning, "Song of the Lord") is one of the books in
Mahabharata. It is considered by many Hindus as an important
religious text that extols the power and benevolence of Krishna and
his instructions to Arjuna.
• 5. Puranas are stories that depict the sectarian divisions within
Hinduism. There are multiple creation stories, legends, and war
stories by the different Hindu sects.
The Smriti scriptures include the
following:
5. Puranas are stories that depict the sectarian divisions within
Hinduism. There are multiple creation stories, legends, and war stories
by the different Hindu sects.
Many Gods, One Divine Principle
Many Gods, One Divine Principle
• If you visit a Hindu temple, you will be amazed at the different names
of gods and goddesses and their different forms. For instance, the
goddess Ganesh (portrayed as an elephant), the god Shiva (portrayed
with more than two arms), or the goddess Kali (portrayed holding a
severed head while standing on corpses).
Many Gods, One Divine Principle
• If you visit a Hindu temple, you will be amazed at the different names
of gods and goddesses and their different forms. For instance, the
goddess Ganesh (portrayed as an elephant), the god Shiva (portrayed
with more than two arms), or the goddess Kali (portrayed holding a
severed head while standing on corpses).
Many Gods, One Divine Principle
• If you visit a Hindu temple, you will be amazed at the different names
of gods and goddesses and their different forms. For instance, the
goddess Ganesh (portrayed as an elephant), the god Shiva (portrayed
with more than two arms), or the goddess Kali (portrayed holding a
severed head while standing on corpses).
• Some temples enshrine particular deities with other "minor deities"
• Vishnu or Shiva is the most common deity found in temples. Images
of favorite gods and goddesses are enshrined in the family shrine or
altars in one's home. When worshiping, Hindus usually pay their
respects to each enshrined image by bowing to them one by one.
• Vishnu or Shiva is the most common deity found in temples. Images
of favorite gods and goddesses are enshrined in the family shrine or
altars in one's home. When worshiping, Hindus usually pay their
respects to each enshrined image by bowing to them one by one.
The Hindu Temple at Malibu,
California
• In the popular Hindu imagination, there is a widely accepted view that
there are many gods and goddesses. Earlier devotional songs found in
the Vedas (Early Vedic Hymns) mention the name of countless deities.
Hindus usually choose from among many available deities and
worship them in their homes.
• Hindus are not required to worship all gods and goddesses, nor are
they obliged to worship any particular deity exclusively. This matter is
left to the believer's individual choice.
• In Hinduism, there is a belief in three highest deities who fulfill
different functions in the universe. This is called Trimurthi (Trinity) of
which Brahma is the creator, Vishnu is the preserver, and Shiva is the
destroyer.
• In Hinduism, there is a belief in three highest deities who fulfill
different functions in the universe. This is called Trimurthi (Trinity) of
which Brahma is the creator, Vishnu is the preserver, and Shiva is the
destroyer.
• In Hinduism, there is a belief in three highest deities who fulfill
different functions in the universe. This is called Trimurthi (Trinity) of
which Brahma is the creator, Vishnu is the preserver, and Shiva is the
destroyer.
• Each of these deities has his or her own goddess consorts, who are
also worshiped by devotees: Saraswati, the goddess of speech
(consort to Brahma); Lakshmi, the goddess of wealth (consort to
Vishnu); and Parvati, usually worshiped as the Mother Goddess
(consort to Shiva).
• In Hinduism, there is a belief in three highest deities who fulfill
different functions in the universe. This is called Trimurthi (Trinity) of
which Brahma is the creator, Vishnu is the preserver, and Shiva is the
destroyer.
• Each of these deities has his or her own goddess consorts, who are
also worshiped by devotees: Saraswati, the goddess of speech
(consort to Brahma); Lakshmi, the goddess of wealth (consort to
Vishnu); and Parvati, usually worshiped as the Mother Goddess
(consort to Shiva).
• In Hinduism, there is a belief in three highest deities who fulfill
different functions in the universe. This is called Trimurthi (Trinity) of
which Brahma is the creator, Vishnu is the preserver, and Shiva is the
destroyer.
• Each of these deities has his or her own goddess consorts, who are
also worshiped by devotees: Saraswati, the goddess of speech
(consort to Brahma); Lakshmi, the goddess of wealth (consort to
Vishnu); and Parvati, usually worshiped as the Mother Goddess
(consort to Shiva).
• The Hindu Trimurthi is not found in earlier Vedic writings, but is
believed to be a later addition in order to provide a systematization of
the functions of different deities.
• This, of course, does not discount the importance of other deities
worshiped by devotees. These deities are believed to perform their
roles and grant favors to their devotees.
• This, of course, does not discount the importance of other deities
worshiped by devotees. These deities are believed to perform their
roles and grant favors to their devotees.
• Despite this multiplicity of deities in Hinduism, the Vedas say that all
deities or gods are ultimately manifestations of one divine principle.
According to the Upanishads, this divine principle is referred to as the
Brahman or the Absolute (not to be confused with Brahma, the
creator deity).
• This, of course, does not discount the importance of other deities
worshiped by devotees. These deities are believed to perform their
roles and grant favors to their devotees.
• Despite this multiplicity of deities in Hinduism, the Vedas say that all
deities or gods are ultimately manifestations of one divine principle.
According to the Upanishads, this divine principle is referred to as the
Brahman or the Absolute (not to be confused with Brahma, the
creator deity).
• The Brahman is the eternal, uncreated, and all-pervasive Reality that
has no form and keeps the universe in existence.
• In the Vedas, the Brahman is impersonal although some passages
refer to its personal attributes. Because it is mostly impersonal,
Brahman is not seen by Hindus as a direct object of worship although
it is seen as the most supreme of all beings. Without a fuller
appreciation of Brahman, most outsiders think that Hinduism is
polytheistic (worships many deities). In reality, the notion of Brahman
demonstrates Hinduism's belief in a single Absolute Reality, although
this oneness of divine principle is interpreted differently as compared
to traditional monotheistic religions such as Judaism, Christianity, and
Islam.
A Permanent Self (Soul): Atman
A Permanent Self (Soul): Atman
A Permanent Self (Soul): Atman
• Hinduism believes in the doctrine of the Atman, which claims that
there is a "soul" (atman) in each and every living creature.
A Permanent Self (Soul): Atman
• Hinduism believes in the doctrine of the Atman, which claims that
there is a "soul" (atman) in each and every living creature.
• In the conventional sense, it is the atman that assumes a physical
body through reincarnation, depending on the merits of one's deeds.
It is the atman that transfers (transmigrates) during death and rebirth
so that one's present life in the earthly realm is connected to all
previous lives until liberation is reached.
A Permanent Self (Soul): Atman
• Hinduism believes in the doctrine of the Atman, which claims that
there is a "soul" (atman) in each and every living creature.
• In the conventional sense, it is the atman that assumes a physical
body through reincarnation, depending on the merits of one's deeds.
It is the atman that transfers (transmigrates) during death and rebirth
so that one's present life in the earthly realm is connected to all
previous lives until liberation is reached.
• The atman is the life principle or the essence of life itself, and without
it, nothing can remain in existence. This is the reason why all living
beings have an "innermost self"; it is what makes them alive.
• The atman, however, is connected to the Brahman, which as already
mentioned, is the one divine principle that brings unity to the
universe. It is more relevant to speak of the Brahman-atman or the
Absolute Self which is where the doctrine of Atman is linked to
Hinduism's view of God.
• The atman, however, is connected to the Brahman, which as already
mentioned, is the one divine principle that brings unity to the
universe. It is more relevant to speak of the Brahman-atman or the
Absolute Self which is where the doctrine of Atman is linked to
Hinduism's view of God.
• The Brahman-atman points to the fundamental link that all beings
have with the absolute principle. Without this connection, the
individual atman has no meaning because it is cut from its source that
gives it life.
• The atman, however, is connected to the Brahman, which as already
mentioned, is the one divine principle that brings unity to the
universe. It is more relevant to speak of the Brahman-atman or the
Absolute Self which is where the doctrine of Atman is linked to
Hinduism's view of God.
• The Brahman-atman points to the fundamental link that all beings
have with the absolute principle. Without this connection, the
individual atman has no meaning because it is cut from its source that
gives it life.
• This is also the reason why all living beings, including humans,
animals, and plants are closely connected to each other. This is the
reason why some Hindus believe that hurting another being
ultimately means hurting oneself because the connection between
the two beings (and with the Brahman-atman) is severed, thus
causing suffering.
• This is the reason why Hinduism, especially during its later
development, is against the killing of any kind of living being (practice
of ahimsa or nonviolence to all beings).
Karma, Samsara, and Moksha
Karma, Samsara, and Moksha
Karma, Samsara, and Moksha
• The use of the word "karma" in Philippine language is interesting.
Karma, Samsara, and Moksha
• The use of the word "karma" in Philippine language is interesting.
• We typically say karma when we want something bad to happen to
someone who has done something ill or improper to us.
Karma, Samsara, and Moksha
• The use of the word "karma" in Philippine language is interesting.
• We typically say karma when we want something bad to happen to
someone who has done something ill or improper to us.
• For example, we usually say, "Ma-karma ka sana!" ("I hope you suffer
karma!") or "May karma rin 'yan!" ("He/She will have karma soon
enough!").
Karma, Samsara, and Moksha
• The origin of the word "karma" is Sanskrit, but it does not primarily
mean misfortune or bad luck. Karma simply means "action" but more
so, the consequences of one's action. The law of karma, which is one
of the beliefs in Hinduism, means that the person's actions will always
have consequences, and thus will shape the person's future. As an
ethical principle, the law of karma is a strong teaching: it says that
there is nothing that can prevent the consequences of one's actions.
It will affect the individual's future either in this life or in the next.
• The law of karma is closely involved with the Hindu doctrine of
reincarnation. Hinduism believes that when a person dies, a person is
reborn as another being. The determining factor that decides the
state of the person's rebirth is his/her actions. Individuals who
commit good deeds, follow Hindu teachings, and are devoted to their
duties will be born in higher states or higher castes, while those who
neglect their duties, commit evil acts, and disobey Hindu teachings
are reborn in lower castes.
• Reincarnation happens when the atman leaves its material receptacle
(body) and finds another material receptacle to reside in another life
cycle. This process of transferring is called the transmigration of soul.
• Reincarnation happens when the atman leaves its material receptacle
(body) and finds another material receptacle to reside in another life
cycle. This process of transferring is called the transmigration of soul.
• Because the atman transfers into another material receptacle,
another cycle of life is started, which will repeat itself again and again.
This cycle (sometimes called wheel) of birth-death-rebirth is called
samsara.
• Reincarnation happens when the atman leaves its material receptacle
(body) and finds another material receptacle to reside in another life
cycle. This process of transferring is called the transmigration of soul.
• Because the atman transfers into another material receptacle,
another cycle of life is started, which will repeat itself again and again.
This cycle (sometimes called wheel) of birth-death-rebirth is called
samsara.
• Reincarnation happens when the atman leaves its material receptacle
(body) and finds another material receptacle to reside in another life
cycle. This process of transferring is called the transmigration of soul.
• Because the atman transfers into another material receptacle,
another cycle of life is started, which will repeat itself again and again.
This cycle (sometimes called wheel) of birth-death-rebirth is called
samsara.
• An atman that has not achieved the sufficient level of enlightenment
and detachment from material goods and pleasures will be reborn
again and again in different material receptacles.
• The goal of spiritual practice, therefore, is to end this cycle and stop
the wheel of samsara.
• The goal of spiritual practice, therefore, is to end this cycle and stop
the wheel of samsara.
• Is the end of samsara possible?
• The goal of spiritual practice, therefore, is to end this cycle and stop
the wheel of samsara.
• Is the end of samsara possible?
• According to Hindu beliefs, it is possible. The end of the wheel of
samsara is expérienced as momentous release or liberation from the
seeing never-ending cycle as birth, death, and rebirth.
• The goal of spiritual practice, therefore, is to end this cycle and stop
the wheel of samsara.
• Is the end of samsara possible?
• According to Hindu beliefs, it is possible. The end of the wheel of
samsara is expérienced as momentous release or liberation from the
seeing never-ending cycle as birth, death, and rebirth.
• The experience is called moksha, and it is the goal of serious spiritual
practitioners to achieve moksha within their lifetime. If moksha is
achieved, the atman does not look for a material receptacle to reside
in and unites with the Brahman-atman, the principle of all life in the
universe.
• The experience is called moksha, and it is the goal of serious spiritual
practitioners to achieve moksha within their lifetime. If moksha is
achieved, the atman does not look for a material receptacle to reside
in and unites with the Brahman-atman, the principle of all life in the
universe.
Caste System
Caste System
Caste System
• The traditional social structure that follows Hindu principles of karma
and samsara is called the caste system.
Caste System
• The traditional social structure that follows Hindu principles of karma
and samsara is called the caste system.
• It is interesting, however, that the word "caste" is not Indian in origin.
Caste System
• The traditional social structure that follows Hindu principles of karma
and samsara is called the caste system.
• It is interesting, however, that the word "caste" is not Indian in origin.
• The origin is actually Portuguese, which means "chaste" or "pure."
The Portuguese who colonized some parts of India observed that
Indians had a system of segregating themselves from others who
come from different families or occupations.
• Among the Indians, the term used is jati, a social rank one receives
upon birth. Jati is a social classification system that determines one's
rank on the basis of the family's occupation.
There are four main jatis in different varnas (social
groups) arranged from the highest to the lowest:
There are four main jatis in different varnas (social
groups) arranged from the highest to the lowest:
• (1) Brahmins,
• (2) Kshatriyas,
• (3) Vaishyas, and
• (4) Shudras.
There are four main jatis in different varnas (social
groups) arranged from the highest to the lowest:
• (1) Brahmins,
• (2) Kshatriyas,
• (3) Vaishyas, and
• (4) Shudras.
• Each of these varnas has its own sub- varnas depending on the
combination of different occupations practiced by an individual.
• The Brahmins are the highest in the hierarchy and are regarded as
the purest of all castes. Brahmins serve as ritual experts or priests
who lead temple worship. They also study the sacred writings (Vedas).
• The Brahmins are the highest in the hierarchy and are regarded as
the purest of all castes. Brahmins serve as ritual experts or priests
who lead temple worship. They also study the sacred writings (Vedas).
• The Brahmins are the highest in the hierarchy and are regarded as
the purest of all castes. Brahmins serve as ritual experts or priests
who lead temple worship. They also study the sacred writings (Vedas).
• The Kshatriyas consist of political rulers and warriors, those who
administer justice and defend the territory against invaders. This class
forms most of the nobility and their subordinates in India.
• The Kshatriyas consist of political rulers and warriors, those who
administer justice and defend the territory against invaders. This class
forms most of the nobility and their subordinates in India.
• The Brahmins are the highest in the hierarchy and are regarded as
the purest of all castes. Brahmins serve as ritual experts or priests
who lead temple worship. They also study the sacred writings (Vedas).
• The Kshatriyas consist of political rulers and warriors, those who
administer justice and defend the territory against invaders. This class
forms most of the nobility and their subordinates in India.
• The third caste, the Vaishyas, make up the economic specialists and
merchants. They are responsible for producing food and other goods
and exchanging them in markets for everyone's benefit.
• The third caste, the Vaishyas, make up the economic specialists and
merchants. They are responsible for producing food and other goods
and exchanging them in markets for everyone's benefit.
• The last caste, the Shudras, consist of manual laborers. They are
considered impure because of the nature of their job, which includes
garbage collectors, embalmers, and undertakers. In due course, they
became known as "the untouchables" because of their association
with impurity.
• The last caste, the Shudras, consist of manual laborers. They are
considered impure because of the nature of their job, which includes
garbage collectors, embalmers, and undertakers. In due course, they
became known as "the untouchables" because of their association
with impurity.
• The caste system lies at the heart of the social organizations of indian
society. Its original intention was to reflect individual’s talents and
skills and contribute to society. As a form of social organization, the
caste system became an instrument of stratification, that is, the
ranking of different types of people into a hierarchy. The social
ranking is taken seriously by most Indians that they will not consider
marriage with someone from the lower caste because of their low
status in society and perceived ritual impurity.
• The caste system has had its vocal critics who claim that it is unjust
and tramples a person's human rights. One of its most severe critics is
Mohandas Karamchand Gandhi, well known as Mahatma Gandhi
(1869-1948), a social activist who attacked the caste system and
called the Shudras, who were the least among the castes, as harijans
or "children of God." In 1948, the caste system was abolished by the
Indian Constitution. However, its influence up to now is still pervasive
and used to determine social rank and prestige by most Indians.
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