info on caste and communalism and different types of caste???(in India)?

Question

i need some info on caste and communalism and how severely it was practised in the olden times when India was still struggling for freedom

Answer 1

Regarding caste:

Casteism in India has gotten a lot of criticism, and rightly so. The way casteism is at present should not even exist. Casteism as we find it today is now nothing more than a misrepresentation and misinterpretation of a legitimate and progressive Vedic system known as varnashrama. However, we need to know the difference between the two, then get rid of present-day casteism to again utilize the genuine and liberal form of social organization, known as varnashrama.

What Casteism is Today

The casteism that we find today is the materialistic form of designation that has become a way of oppressing the lower social orders of people. It says that if you are born in a family of a certain classification, then you are of the same class. In casteism, birth is now the major factor in determining one’s social standing. It dictates that your social order, occupational potential and characteristics are the same as your parents, which is a label that may have been placed on a family hundreds of years ago.

Casteism says that if you are born of a brahmana family, then you are a brahmana, no matter whether you truly exhibit the genuine characteristics of a brahmana or not. And if you are also born in a kshatriya family, or a vaisya or shudra family, then that is what you must be. It is as if when one is born in a doctor’s family, the child is also considered a doctor. However, this requires the proper training and perception to see if the child will be a qualified doctor or not. Just being born in the family of a doctor does not mean that the children will also be doctors, although this may help. But they surely are not doctors merely by birth. Training and intelligence must be there.

This form of materialistic casteism was practiced even five hundred years ago, during the time of Sri Caitanya Mahaprabhu, who was considered an incarnation of the Supreme Being. However, Sri Caitanya paid no mind to these social customs. He saw them as a way that the hereditary brahmanas were merely protecting their own position and privileges and not spreading spiritual well-being, which is their duty. Even during that time the brahmanas had the idea that if they ate with or touched anyone outside the brahmana caste, they would risk losing their own social rank. Sri Caitanya, however, ignored such restrictions and readily accepted invitations to eat with the sincere devotees of the Lord, or also embrace them, even if they were of the lowest social position. In this way, He dismissed the materialistic method of casteism. By this action He also showed that it was not birth that was important, but one’s consciousness, intentions, and spiritual awareness that was the prominent factor, which superceded the rank of one’s body or family. It is this which actually determines one’s personality, character and abilities, not merely one’s birth. This is actually how we should see people and treat them equally as spiritual beings inside material bodies.

Casteism is the Perverted Form of the Vedic System Called Varnashrama

So What Is It?

The origin of the caste system, called varnashrama, was legitimate and virtuous. It was meant for the progressive organization of society. Varnashrama is the Vedic system that divides society into four natural groups depending on individual characteristics and dispositions. Everyone has certain tendencies by their own natural inclinations and choice. These inclinations are also seen in one’s occupational preferences. These activities are divided into four basic divisions called varnas. For example, there are those who prefer to offer service to society through physical labor or working for others (called shudras); those who serve through agriculture, trade, commerce, business, and banking or administrative work (vaishyas); those who have the talents of leaders, government administration, police or military and the protection of society (kshatriyas); and those who are by nature intellectuals, contemplative, and inspired by acquiring spiritual and philosophical knowledge, and motivated to work in this way for the rest of society (the brahmanas). It was never a factor of whether a person had a certain ancestry or birth that determined which class was most appropriate for him or her.

Ashramas divided society for spiritual reasons. These were brahmacharya (students), grihasthas (householders), vanaprasthas (retired persons), and sannyasa (those who were renounced from all materialistic affairs).

In this way, the system of varnashrama came into existence according to the natural tendencies of people, and to direct them so that everyone could work together according to the needs of society. The ashramas divided an individual’s life so that a person could fulfill all of one’s basic desires as well as accomplish the spiritual goals of life. Only according to one’s qualities, tendencies and traits, usually as one grew up in school, was it determined which varna was best for that person. And then he would be trained accordingly to do the most suited work that fit his qualities, much like the way counselors work with students in schools today.

Its real purpose was that the system of varnashrama was not to label or restrict someone. It was actually part of the means for self-discovery and development. It was to assist a person to find their place in life where he or she would be most comfortable in terms of functionality and occupation. It was to allow the means for everyone to work according to their own nature, which helps bring happiness to the individual and society. Thus, a person could study what was most suited for him or her rather than pursue a type of work that was not really in line with that person’s character, and in which he would soon be dissatisfied. So, it would help guide one to more efficiently complete one’s life and reach fulfillment. In this way, the varnashrama system is based on the natural divisions within society and is not meant to be forced distinctions or restrictions.

However, beyond this it was meant to help raise the consciousness of humanity from materialism to a higher state of devotional regard for God in spiritual life. It would help one in managing the physical, mental, intellectual and spiritual energy for improving one’s health, mental and physical development and productivity, along with spiritual awareness. Thus, it was meant for helping society to become spiritually harmonized and make the everyday tasks into a means of spiritual progress and growth.

To explain further, in Bhagavad-gita (4.13) Lord Krishna says, “According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me.” Then He continues, “Brahmanas, kshatriyas, vaishyas and shudras are distinguished by their qualities of work in accordance with the modes of nature.” (Bg.18.41) Herein we can see that there is no mention of birth as a determining factor for one’s varna or classification. They are ascertained by their qualities of work. Furthermore, “By following his qualities of work, every man can become perfect. . . By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty [or occupation], attain perfection.” (Bg.18.45-6)

Herein we can understand that these divisions are created by the Lord so that everyone can be rightly situated in the work and activities that are most suitable for each person, and in which they can feel most comfortable. Whatever occupational tendency a person may have is determined by the modes of material nature one has acquired, or in which he or she associates. Beyond this, these classifications are to organize society in a way that can help in the systematic development of the spiritual consciousness of all mankind.

In the Vishnu Purana (3.8.9) Lord Parasharama also says, “The Supreme Lord Vishnu is worshiped by the proper execution of prescribed duties in the system of varna and ashrama. There is no other way to satisfy the Lord.” So, by engaging in this varnashrama system the Supreme Lord can be satisfied with one’s occupation. It is a way of making one’s work and activities into devotional service to the Lord. However, it may be pointed out that a person in pure spiritual consciousness is above all such designations, even though for his service to God he may act in any one of these divisions at any given time.

Now we can understand how the Vedic arrangement of varnashrama provides the means for each person in each varna to be able to make spiritual advancement by offering one’s activities to the Lord. It is the way a person can directly engage in bhakti-yoga, or devotional service to the Supreme. Thus, in whatever position one is in, all of one’s duties can become an offering of love to God, which becomes the highest level of meditation and intention.

If everyone engages in his or her particular occupation with the idea that it is a service to God, then that occupation becomes the means for one’s worship and thoughts or meditation on the Supreme. If one thinks like this always, then, by the grace of the Lord, he will be delivered from material existence. This is the highest perfection of life. In whatever occupation people may be engaged, if they serve the Supreme Lord, they will achieve this highest level of success. It is by this means that the spiritual form of varnashrama can satisfy the Lord, and everyone makes spiritual advancement. As society progresses in this way, all working together for the satisfaction of the Lord, they forget who is in what position, or that there seems to be a difference, because spiritually they are all transcendental. Thus, everyone rises above the material platform by dint of their work in devotional service. Then the harmonious and advanced nature of the mode of goodness, as found in the age of Satya-yuga, can be invoked even in this dark age of Kali-yuga.

The system of varnashrama exists naturally everywhere because people will always have the tendencies for what they want to do, or have particular qualities for occupational skills. And these can invariably be divided into the four above-mentioned groups. This is natural, and, as we have seen the evidence here, it has been created by the Supreme Creator. Therefore, it will always be in existence in some shape or form.

This system, however, was never meant to divide people according to materialistic classifications. It was meant to unite people in a cooperative society in the service of God. In Vedic times, even the shudras had the same rights as those of the other varnas, and their dignity was preserved without discrimination. In this way, everyone would be satisfied materially and work in a way for the Lord’s pleasure. The Vedic culture, ultimately, was for the well-being and spiritual advancement of the whole society. Forced designation or untouchability was never a part of the Vedic process. The materialistic system of casteism has deteriorated into a means of dividing society according to mere parentage to control certain groups, while protecting or expanding the worldly happiness of the privileged. Actually, there is no word as “untouchable” in any of the Vedic scriptures. This has been a modern invention.

Logically speaking, if a person is not performing any unhygienic activities, then why should he be called a Dalit, or an untouchable, simply because of the family in which he was born? Even after performing something dirty, one need only wash oneself properly to be clean again. Likewise, to raise one’s consciousness to a higher awareness or frequency of activity, one need only participate in the Vedic methods of spiritual advancement, which must be done regardless of one’s rank or varna, whether shudra or brahmana.

On the other hand, I have seen brahmanas in India who ate eggs, ate meat, and drank alcohol. How does one clean oneself from that if he is considered a clean and pure brahmana? It means that such a person is hardly a brahmana at all, even if he is born in a brahmana family. So classification is to be judged by qualities, habits, and the content of one’s character, not by mere title and birth.

So, as it stands today, the present form of casteism is a great curse on Hinduism. It attacks the core of its spiritual philosophy, and has resulted in large numbers of Hindus converting to other religions. Therefore, it needs to be replaced by the genuine system of Varnashrama, or simply thrown out completely. However, there are groups of Vedic followers who are open for everyone and do not divide people or consider them according to their birth.

In the Bhagavad-gita (18.42), Lord Krishna explains that the natural qualities of the brahmanas are peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and knowledge. The Mahabharata (1) also explains that a brahmana must be perfectly religious. He must be truthful and able to control his senses. He must execute severe austerities and be detached, humble and tolerant. He must not envy anyone, and must be expert in performing religious sacrifices and giving whatever he has in charity. He must be fixed in devotional service and expert in Vedic knowledge. These are the twelve qualifications for a brahmana. The Mahabharata (Vana Parva, Chapter 180) also goes on with a quote from Yudhisthira, that a brahmana possesses truthfulness, charity, forgiveness, sobriety, gentleness, austerity, and a lack of hatred.

So the point is that, unfortunately, in today’s form of casteism, when we see brahmanas who are proud of their position, or who desire material benefit, or look condescendingly at those of lower castes, they are not really elevated but are materialistic. This means that they have lost the true qualities of brahmanas. They actually help promote contempt throughout casteism. Thus, for those that act this way, and not all of them do, only by birth are they called brahmanas, but the necessary qualifications are not found in them. In fact, the very people that may pride themselves for their high social classifications, and are supposed to be the spiritual leaders of society (the brahmanas), only indicate their lack of qualifications by focusing on the temporary material designations when they are supposed to be above such things.

A final point in this regard comes from Suta Gosvami who says in the Srimad-Bhagavatam (1.2.8) that such occupational duties a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Supreme Personality of Godhead. This means that the modern materialistic form of casteism that we find today is no longer connected with the Vedic system of varnashrama. It misses the point of helping everyone make spiritual advancement, or to please the Supreme Lord. Thus, it has become a useless and destructive system.

How Did the Present Casteism Develop?

So how did the form of casteism that we find today develop? Through time, society began to deviate from the Vedic standards. The perverted nature of the modern caste system started to creep into the genuine Vedic system of varnashrama from the time of Jamadgni and Parashurama many hundreds of years ago. As the brahmanas became more self-interested, a struggle began between them and the kshatriyas. The brahmanas made birth in a brahmana’s family as the qualification for being one. Thus, one’s varna was determined by birth and was then written in the dharmic shastra, such as the Manu-samhita.

In this way, the caste system degenerated in India, and the classes gradually neglected their duties. Testing the abilities, tendencies and talents of the children to determine their natural interests and character disappeared. Birth became the major factor in determining varna or caste. The brahmanas in particular became self-centered and protective of their superiority, forgetting their duties and losing their qualities. Sacrifice, religious study, and austerity gradually became absent in the traits of many of the brahmanas. The people in the other varnas also lost their good characteristics. Chivalry, leadership, and forbearance were no longer to be found in the kshatriya spirit. As leaders, they no longer kept the welfare of the people in focus. Vaishyas lost their charity and honesty in business and became greedy and avaricious. The laborer class, the shudras, no longer wanted to be servants, but desired that others serve them. They wanted to have position and control, without knowing what is best to do with it, and not being qualified to guide or lead people properly, and thus misdirecting the world. In this way, society has become disheveled and out of balance and harmony, and does not follow in accord with dharma.

The kshatriyas rebelled and formed or joined Buddhism, which did without all varnas or castes. The vaishyas also used Jainism. Together, Buddhism and Jainism tried to bring the end of brahminism. The result was actually a deterioration of the Vedic culture in general.

As society in India started to decay after distancing itself from the true Vedic system, it weakened to the point wherein it allowed the low-born or mleccha kings from outside India to come in and conquer and control it. This brought even further decline to the Vedic culture. Later, it was during the British reign in which the caste system became more widely practiced and ingrained in Hinduism. The British encouraged the practice of it to increase the divisions between people, thus making it easier for the British to rule over them. A disunited society will hardly have the force and cooperation to defend itself from intruders. So the British fueled casteism and kept it more ingrained in society for their own interests. In this way, it was many years before the British could be removed. In fact, the British justified their presence with promises of helping keep the peace between the growing divisions in the Indian social structure. In any case, well after the British left, the divisions and the focus on ethnic classifications that had increased during their reign have remained.

Though Indian society has always been progressive to varying degrees, this idea of assigning a varna, caste or class of activity to someone merely by one’s birth parents has been the major failure of individual and social development in modern Hindu society.

The Dangers of Casteism as We Find it Today

As casteism continues, it furthers the fragmentation of Indian society. In fact, you could say that it has practically killed Vedic society and has brought about the numerous divisions and social quarrels that we now find in India. Even amongst the Hindus alone, there has been fighting along caste, ethnic and sectarian lines for hundreds of years. This is one of the main reasons why the country has been weakened to such a degree that they could not properly defend themselves in a unified way from the genocide under the Muslim invasions and modern fundamentalism. This sort of fragmentation also forced Indians to endure two centuries of British persecutions.

Casteism today does not help society advance spiritually. In fact, it helps promote contempt and disapproval among the people of different classes and ethnic groups. For this reason, we still see today that when the shudras and Dalits feel like they are disliked by fellow Hindus, they become Muslims or Christians or Buddhists in the attempt to find greater acceptance and avoid class distinctions. The result of this has been social disharmony. Otherwise, there would have been no need for parts of India to be divided to create Bangla Desh and Pakistan, which have since become nothing more than mortal enemies of India. Have any lessons been learned? Apparently not. Ethnic intolerance is on the rise in many parts of India.

Even today you can find such divisions that a brahmana from one state does not trust a brahmana from a different part of India. For example, the Nambudris of Kerala look down on any other brahmanas. Even among other groups, a Jat boy from the Punjab will not marry a Jat girl from Uttar Pradesh. And a Patel from Kutch will look at a Patel from Ahmedabad as foreign. Thus, the problem of caste and ethnicity is making a society that fights like cats and dogs. In reality, casteism is killing Indian culture.

What We can do to Eliminate the Caste System

Social revolutionaries who wanted to change the caste system have been around for a long time. Gandhi was a notable figure in this. However, before him was Ramanujacharya. He crusaded against the concept of untouchability. In Melkote, Karanataka, he threw open the doors to the temple and let everyone in, regardless of classification. Sri Caitanya Mahaprabhu also ignored the restrictions that were established by the caste system. He associated and ate with anyone who was a sincere devotee of the Lord, considering one’s intention and consciousness as being more important than mere social classification of one’s body.

So what can be done to change this form of casteism? We can go back to the Vedic system of studying the natural tendencies of the child in its early stage of education. Then observe the child’s association, activities and intellectual interests to begin to determine it’s real varna or direction in occupation. Then, as in any western country, as the child grows, begin testing, counseling and steering it in the proper course of education to determine if the right category has been given. Then allow that person to develop him or herself to the fullest possibility without restrictions of some forced caste placed on the person. It does not even have to be called Varnashrama. But the process can merely direct a person according to his or her qualities and characteristics to find more fulfillment and potential in life, and thus more happiness. This is only the basics of what Varnashrama was meant to do. Other things that can be done that can help do away with the modern form of casteism include the following:

1. There have been laws passed against the practice of untouchability and discrimination toward those considered to be of lower caste, some of which have already been enacted. India’s Constitution has a specific Article forbidding untouchability (Art 17), Article 25(2b) to throw open Hindu religious institutions to all sections of Hindus, and Article 15 (4) to permit the state to make special provisions for Scheduled Castes, Scheduled Tribes and Other Backward Classes. It also has a host of other Articles in Part III to ensure Right to Equality. After all, India is a democracy with freedom for anyone regardless of race, religion or sex. And under a democracy, everyone should follow the same set of laws--a uniform code for all Indians. However, these laws need to be monitored in a way to make sure that they are implemented to see to it that this caste prejudice is not only outlawed, but stopped.

Is this possible? Yes, it is. Nepal, on August 16, 2001, recently made the announcement that they would put such laws into practice against the discrimination of lower-caste Hindus and the centuries-old idea that certain people are untouchable, which would become punishable by a severe sentence. It is time that India did the same thing. After all, India still receives much criticism for this from the global community.

2. All people, no matter whether they are Dalits, other low-caste Hindus, or people who have converted to Hinduism, should have the means and freedom which enable them to enter all Hindu temples and participate in the Vedic process of spiritual development. This again is merely a practice that expands and protects the rights of those who are already privileged, without showing the concern for others. It is another example of how the upper-castes suppress those of lower status. It is another example of how it is causing the disintegration of the noble standards that were once found in Hinduism.

3. Furthermore, the practice of bonded labor should be not only outlawed, but with stiff fines and penalties for those who still utilize it. Bonded labor is the practice of using poor villagers for cheap labor, often giving them low wages and shambles for dwellings. Then giving them loans with interest that are supposed to be paid off in exchange for labor. If the loans are not paid off, then the person’s children must also work for years in order to try to pay off the loans of their fathers or grandfathers. This can go on for generations. It is essentially financial slavery. You see bonded labor in places like textile shops, large farms, and in the carpet and silk factories, which are known to be the prominent places that use child labor. It is time for the government to get involved to make sure that this practice comes to an end once and for all, and that all financial obligations are nullified. It is another example of how the rich and privileged suppress and control the lower classes.

In the real system of varnashrama, everyone’s position can be respected since everyone is seen as servants of the Lord in whatever capacity they serve. The people are appreciated for what they do. Workers and laborers were never to be treated harshly, or given hellish conditions in which to live or work. They were to be treated kindly and fairly.

4. Another thing that must be stopped in this connection is the practice of bribing or purchasing tribal or poor village girls with the promise of good jobs and then taking them to places like Bombay where they are sold and forced into prostitution. Many of the girls in Bombay are not there by choice, but because they were kidnapped and then beaten, starved, or tortured into submission. This goes on not only for the profit, but because of the corruption in the local governments and police departments that allow it to continue. There is no reason why the government and police cannot stop this if they really wanted. There are laws against this but no one implements them. They could easily close the houses of prostitution overnight and free these girls, except for the bribes and the corruption that allows the Indian mafia to take advantage of these young girls.

This ruins the lives of many young girls and their families, and is another point for which India receives much criticism, while the international community watches. Therefore, heavy punishment should be administered to anyone for such kidnapping or bribery, and the madams who run the houses of prostitution should be sent to long terms of prison. All politicians or police commissioners who do not carry out the laws to stop this, or who accept bribes to look the other way, should also be relieved of their position or jailed for long periods of time. This would have immediate effects.

5. The concept of dowry should also be abolished, not merely by laws but by enforcement with stiff fines when it is found to have taken place. Dowry was originally a way of helping the newly married couple get off to a good start financially, and to help protect the bride if something should happen to the husband. Now it has become a perverted system in which it is the bride’s parents who must fork over a large dowry to the agreement of the groom and his family. If the dowry is not large enough, there is either no marriage, or the bride is treated terribly later on. This system helps divide the classes and puts the financial burden on the bride’s family to have their daughter get married. It is especially difficult when the bride’s family is poor, or has a number of daughters that need to get married. It also turns the marriage into a business arrangement between families rather than a sacred institution between husband and wife. It is also a big factor in the abuse of women and bride burnings in India. This system is also another reason for the increased rate of infanticide and abortions when it is discovered that a woman is pregnant with a baby girl. The present-day system of dowry is now mostly a materialistic and shameful arrangement.

6. Ultimately, as with all social problems, the most important action to take in order to change society is to provide the means for continued spiritual development. That is why it is important that spiritual organizations work to fulfill the above-mentioned points, and also provide the means for the upliftment of people’s consciousness through spiritual education and practice, so that people can seriously change their view of their fellow human beings. That is why temples need to be open to everyone. We all need to realize our transcendental identities, and that we are all spiritual beings, not the temporary bodies in which we reside. As spiritual beings, we are all the same. On that level, there needs to be no special treatment of one over another. Materially, there may be so many differences, but these are all temporary and only within the material vision. By recognizing this, it can help us get back to practicing the real and genuine version of casteism, which is the Vedic system of varnashrama.

My own spiritual master put it bluntly, he said that if all you see is who is a brahmana, kshatriya, vaishya, or shudra, then your vision is no better than that of a dog. A dog also recognizes distinctions, such who is its friend, enemy, or source of food. Our vision should be much higher than that if we are to consider ourselves human beings.

The above mentioned points, which are not many, may not completely cure this problem of caste suppression and bonded and child labor, but it could certainly take things in the right direction and begin to change how things in the social arrangement of India continue.

Many organizations have shown and teach disregard for the caste system and its materialistic designations. Spiritual organizations such as Iskcon and others, have taken the path of showing the equality amongst all people without caste distinctions. They treat everyone equally while allowing individuals to pursue their own particular occupational tendencies without the stigma of being categorized into any certain social group. This is one way in which society can again be unified, especially in regard to Hindu society and India in general.

It is also of utmost importance to use every occasion to help change the social disparities into a common devotional unity. We can especially see such unity at spiritual festivals, like the Kumbha Mela of January, 2001. At this spiritual event, wherein 71 million people attended over a seven week period, everyone bathed in the rivers side by side, both rich and poor, educated and not, villagers and city dwellers alike. They all honored the sages and saints together, or sat in rows together doing puja or listening to the talks, or taking food given at the camps. Social sectarianism had no place in it. So Hindu unity is possible. Yet, we have to be ready to tear down the needless ethnic barriers and unnecessary classifications that get in the way.

We need to have more social gatherings that allow people to come together in a cooperative mood, then work or play together, and get to know each other better. We especially need to have more religious and spiritual functions, like Krishna Janmastami, Ramnavami, etc., that can bring everyone together to celebrate in a way in which we forget about our class distinctions or ethnic divisions. That way we can all be inspired and then leave the event while still holding that inspiration in our hearts. By experiencing such events and then carrying this attitude wherever we go, it will reinforce social harmony, equality and fraternity amongst all.

When you are spiritually charged, you want to share that inspiration and love with everyone. You don’t want anything to stifle your feeling of spiritual exhilaration. You want everyone else to feel it, too. That’s when you are really approaching true spiritual and God consciousness. And casteism can never be a part of that. It will only separate you from your fellow spiritual beings, and take down your spiritual consciousness and alienate you from God and from the God within everyone.

Another thing that can help in this matter is that swamis from various maths and temples should visit those who are neglected. They should put on religious functions in their communities. Or they can make sure that such people, along with everyone else, are invited to the temples for regular functions, and see to it that there is equality in matters of puja, worship, prasad and food distribution, and Vedic education and instructions. This is the common heritage of all Hindus, and, indeed, all of mankind. No one should be deprived from that, and it should be our duty to see to it that everyone has this opportunity. We must all do our part. Otherwise, if there are any who are not spiritually educated, then we are to blame.

Ironing out these man-made difficulties by spreading spiritual education is, in effect, a way of invoking and showing our devotion to God. If God established varnashrama, as explained in the Bhagavad-gita, then we should work in ways to tear down the modern and materialistic caste system and reinstall the genuine Vedic process. In this Vedic system, everyone is recognized as being spiritually equal, and everyone can work according to their occupational tendencies toward pleasing God without being subject to social classification and stigma.

It is my personal vision of a casteless society, a society that focuses on unity through our spiritual identities, which are all equal and beyond bodily designations. It is my personal vision wherein everyone can work according to their own natural tendencies in a spirit of devotion to God without being categorized merely because of their birth. Like so many others, it is my vision of a society in which everyone can get along, cooperating and assisting each other in harmony toward our spiritual growth. However, we all have to work toward social reform. After all, what kind of world do you want to live in? What kind of world do you prefer? A world divided, full of social disparities and ethnic divisions? Or a world united in cooperation and harmony, all working to encourage and help each other through life? The decision is obvious.

We should all be ambassadors to spread social harmony. We should all be ambassadors of the genuine Vedic standards and culture. We should all be revolutionaries to break the materialistic social barriers between us. We must be willing to work for the progress and upliftment of all, which then guarantees our own upliftment. We must be willing to change society, and that change starts within each and everyone of us, and the way we view one another.


Regarding communalism the basic problem is kashmir. Here is a brief history:
Pakistan claims that Kashmir should be a part of pakistan bcoz majority population is Muslim (mainly after terrorising and driving out 600,000 Hindus). Although they just want to use kashmir as a base for a larger agenda of destroying and talibanizing India and converting it into a Islamic theocracy. And India's claim is based on the treaty signed by the then king of kashmir (same treaty was signed by other princely states for accession to india) and secularism. And the pak army does not want to solve the kashmir issue bcoz then they will be out of work. Who will they spread hatred against and stay in power for eternity?
The additional details are given below.

UN Security Council resolutions 38-40, and particularly the resolution of August 13, 1948, said that Pakistan had attacked Kashmir, and ordered Pakistan to withdraw its forces and its tribals (those were disguised as tribals but they were pak army men). Pakistan has yet to obey UN Security Council and withdraw from lands (now called POK, Pak Occupied Kashmir) controlled illegally.
Recently released documents reveal that in 1948, the then US Secretary of State Gen. George C. Marshall told the pro-Pak British that Kashmirs accession with India was legal and final as far as US was concerned.
In 1952, the Kashmir legislature, elected in elections recognized by observers as free and fair, with 100% of the legislators Muslim, voted to ratify Kashmirs accession with India. And the elections after that too were similar. Compare POK with indian kashmir.
Pakistan gave away large part of the POK to China, which now claims those lands as its own.

In April 1993, then CIA director James Woosley at an open Senate hearing said, Pakistan, while not yet on the State Department's list of state sponsors of terrorism, but is Aon the brink. (in 1993, now its worse).
In December 1999, the Director of CIA George Tenet and State Department Coordinator for Counterterrorism Michael Sheen testified before a Senate subcommittee that US has evidence that Pakistan is a state-sponsor of terrorism against India.
In 2000, State Departments report on terrorism described Pakistans official involvement in terrorism against India, but fell short of adding Pakistan to list of countries sponsoring terrorism because that would have automatically triggered severe sanctions against an old cold-war ally.
In 2000, a bipartisan Congressional commission on terrorism recommended to the State Department that sanctions be imposed on Pakistan for its role in terrorism, but this report was ignored.

The British government in Spring 2001 put several Pakistan-supported organizations openly engaged in terrorism on the official list of terrorist organizations, to be followed later by the US.
Major political parties in Pakistan and Pak media have repeatedly asked Pak governments over the years to break bonds with terrorists and get out of the Kashmir issue, because supporting terrorists has resulted only in increasing Talibanization of Pakistan.
Benazir Bhutto, ex-Pak Prime Minister, has said that ISI (Pakistani governments intelligence service) is a force onto itself, and she had no knowledge of what ISI was doing when she was PM.
On 11-21-01, the Hon. Mr. Robert D. Blackwill, US Ambassador to India, told the press that Pakistan-supported individuals involved in killings in Kashmir are terrorists and that They are not freedom fighters. No country will be permitted to provide sanctuaries to terrorists. He made similar comments again on 2-27-02

Pak Governments direct and obvious involvement in terrorism against India over decades has resulted in 50,000 HINDUS being amongst 70,000 innocent civilians KILLED and 500,000 TO 600,000 HINDUS FLED KASHMIR IN TERROR; world has been silent about this ethnic cleansing of Hindus from Kashmir.

Pakistan, which created, nurtured and protected Taliban, has claimed that Taliban is not terrorist.
Pakistan press reported in Dec. 2001 that Pak dictator Musharraf was a Director of Rabita Trust, a terrorist organization masquerading as a charity, and US had to warn him to step down before adding this organization to a terrorist list.
Pak v. US: CBS News quoted numerous workers to the effect that Osama bin Laden had received his kidney dialysis at their Pak military hospital on the eve of 9-11.
Pak v. US: NY Times reported that Pak had to send airplanes to rescue its army fighting US coalition in Afghanistan; when asked, the Pentagon issued only non-denial denials. CNN reported on 1-12-02, that 50 Pak soldiers, arrested at Kandahar, admitted to fighting under Pak officers.

An editor of the Karachi Herald wrote that Sheikh Ahmed Omar Saeed, the alleged mastermind behind the abduction of Mr. Daniel Pearl, indicted in US in 1994, operated in Pakistan freely since his release from an Indian prison in exchange for hostages aboard a hijacked Indian airliner.
NY Times reported on 2-26-02 that a Pak Army/ISI Brigadier had a role in nurturing Jaish‑e‑ Mohammed, the terrorist organization behind the kidnapping and murder of Mr. Pearl, and suggested that investigations in killing of Pearl would reveal a great deal about ties between terrorists and ISI.
Newsweek reported on 3-5-02 that Pearl=s killers might have been agents of Pak governments ISI.
NY Times and the Boston Globe have reported that 4,000 Pak army officers were involved in Pak ISI conducting terrorism against India.

In bangladesh: The world is also silent about harrowing abuse and ethnic cleansing of Hindus from Bangladesh. Amnesty International has publicized horrible atrocities against Hindu women in Bangladesh, such as gang-rapes in front of their fathers and husbands, resulting in floods of Hindu refugees from that country. Bangladeshi government does nothing beyond denying facts.

Demographics
Kashmir Fact Sheet
Developed by US India Relations Group
180 million Moslems live in India and 140 million live in Pakistan.
1947: 40% of Pakistan was Non-Moslem. Today ONLY 3 % are left while the world has looked the other way.
1947: 25% of India was Moslem (60 million). 1991: 95.2 million. Despite migration of millions of Moslems to Pakistan, TODAY 18% (150 million ) of Indians are Moslems. This shows that the Moslem population is reaching pre-partition demographics in India.
Our own American Taliban, John Walker, has admitted to fighting in Kashmir. This could not have happened without the help of ISI, which created and nurtured the Taliban.
Robert Blackwill: US Ambassador to India, Nov. 21, 2001 New Delhi, stated in a press conference for foreign media that “all persons involved in killings in Kashmir were terrorists and that they were no freedom fighters.”

Dec 2001: The “Kunduz Airlift” sent airplanes and helicopters to rescue Pakistanis fighting with the Taliban/El Quaeda against the US coalition.
(Seymour Hirsch New Yorker Feb 2002)
Pakistan calls itself an “Islamic Republic”, and its stated raison d’etre is the “two nation theory” that Moslems cannot and must not be allowed to co-exist with other religions.

One section of Muslims led by Jinnah and his Muslim League Party demanded and agitated for a separate country.
Nearly as many Muslims rejected this, and firmly believed in India’s secular policy. They opposed partitioning India on the basis of religion. They chose to remain in India after India achieved its independence from the British. Today they are full citizens of India.

There were two categories of pre-partitioned India
1) British India that was partitioned based on religion
2) Princely States where the ruler had full autonomy to join India OR Pakistan by signing the Instrument of Accession, in which Kashmir joined with India.
India
When the British left, the 584 princely states, constituting 45% of undivided India became sovereign entities with 2 options:
1) Join Secular India
2) Join Moslem Pakistan
National Conference Party
Was the largest political party of Kashmir with a preponderance of Moslems with Hindus and Buddhists as members under the leadership of a Moslem - Sheikh Abdullah.
This party had consistently since the 1930’s expressed opposition to the two nation theory and in 1947 urged that Kashmir join secular India.

Sheikh Abdullah: 1947
Leader of the opposition to Maharaja Hari Singh.
Jailed by Hari Singh.
BUT: Insisted on joining a secular India so that Kashmir would remain secular and multi-ethnic.
Rejected Pakistan and its Islamic bigotry.
The religious composition of the Princely States was not relevant at the time per British policy.
Pakistan did not ascertain the will of the people of the princely states that acceded to it in 1947.
PAKISTAN Invaded Kashmir
October 22, 1947
Commanded by General Akbar Khan, later promoted to Chief of Pakistan’s army.
“Tribesmen” included many Pakistan Army officers and men, in and out of uniform. C3I and artillery provided by regular Pakistan Army
- Just like the Taliban Army, 2001.
Entire villages e.g. Baramula, Rajouri and Poonch were destroyed by the Pakistani army while committing murder, rape and plunder.

Rather than any negotiated settlement, Pakistan chose the route of brute force in 1947.
Is this out of concern for Kashmiris?
Pakistan attacked Baramula
Kashmir: October 1947
Killing 7,000 in a town of 10,000 people
Especially brutal to Sikhs, whom the Pakistani army labeled as "Ball Walle Kafir", the non-believer with hair.
Destroyed the hospitals, Hindu and Sikh temples and the church of Baramula.
Skardu (POK): Radio message from Pak Commander to Pak HQ: “Skardu liberated. All Sikhs killed. All women raped”.
Ruler of Kashmir appealed to India for help
Why? Because Kashmir’s small state army was no match for the Pakistani army.
Instrument of Accession to India was signed
October 1947: Lord Mountbatten, the Governor General of India accepted the Kashmiri ruler’s request to join the Indian Union
A legal document called the Instrument of Accession was signed between India and the Kashmiri ruler.
This same document was also signed by the other 584 princely states.

Constitution of Jammu & Kashmir - updated reprint 1995
“Sounder than Texas's accession to the USA, Kashmir's accession to India is legal, final, binding and irrevocable”.
Source: A S Anand Chief Justice of Supreme Court of India - p. 96
Kashmir is saved from Pakistani invasion
October 1947: Lord Mountbatten asked India to send its troops to save Kashmir from Pakistani aggression.
Indian Premier Nehru insisted on Sheikh Abdullah being freed from prison as condition for Indian intervention.
Indian troops were sent with the enthusiastic consent of Sheikh Abdullah
Source: Lord Mountbatten’s diaries
Sheikh Abdullah
October 1947: Kashmir's popular Moslem leader Sheikh Abdullah supported Kashmir’s accession to India
Of interest: Earlier Sheikh Abdullah had demonstrated against the Kashmiri ruler for greater democracy & civil rights.

A key point of Sheikh Abdullah’s speech
"We the people of Jammu and Kashmir, have thrown our lot with the Indian people, not in a heat of passion or a moment of despair, but by a deliberate choice.” Sheikh Abdullah: October 1947

Pakistan’s pattern of aggression Initially Pakistan denied having sent troops into Kashmir in October 1947
Subsequently admitted by Pakistani leaders and army officers.
This is a consistent Pakistani pattern in 1947, 1948, 1965, 1971 and recently in 1999 in Kargil.
Same tactic used in Afghanistan, where 40% of the Taliban’s Officer corps and 30% of its troops were Pakistani, until Operation Enduring Freedom began.

United Nations: Jan 1, 1948
India complained to the UN so as to get Pakistan to end Pakistani aggression against India in Jammu and Kashmir.
Noteworthy
Despite military superiority even in 1947 India did not want to use force to vacate the Indian territory in Kashmir occupied by Pakistan.
Instead, India turned to the UN. If India had believed in a military solution on Kashmir, it could have done so in 1965, 1971 and 1999. And today.

UN Resolution: Jan 5, 1949
Called for three actions in this sequential order
(1) FIRST, Pakistan must withdraw all its troops and all non-Kashmiris from Kashmir.
(2) NEXT India should withdraw bulk of its troops RETAINING those required for law and order; all those who had left Kashmir (on both sides) as refugees should be allowed to return.
AND ONLY THEREAFTER ascertain the wishes of the Kashmiri people in both portions of Kashmir under UN supervision.

Pakistan violated the UN Resolution
Pakistan is non-compliant: has not withdrawn its occupied forces thereby violated the first of the 3 actions outlined by the UN resolution.
ON the contrary India has only permitted Kashmiris to own land in India’s Kashmir per Article 170 of the Indian Constitution and per UN resolution.
1) Is Pakistan willing to implement step one even now by withdrawing its military from the portion of Kashmir it has occupied by aggression in 1947?
2) If refugees are allowed to return and claim their lands, would that include the NON-MOSLEM citizens?
These are KASMIRI PANDITS - 500,000 to 600,000 are still LIVING as DISPLACED PERSONS today thanks to pakistan terrorising innocent civilians mostly hindus and infiltrating entire kashmir with moslem fanatics and ISI / terrorists groups agents.

Pakistan-Occupied Kashmir (POK) Lacks all democratic institutions. Administered by a Pakistani “minister for Azad Kashmir“ or Military Governor appointed by Islamabad.
Pakistan officially disallows the option of an independent Kashmir. If anyone in POK raises that demand, it is an act of treachery and punishable by death. POK residents must sign Oath of Loyalty to Pakistan to get ration cards.
Residents of the “Northern Areas” of Gilgit/Baltistan are afforded no citizenship rights
Pakistan Attacked India in 1965
Dictator Ayub Khan sent 34,000 Pakistani soldiers into Kashmir and Gujarat in massive land and air attacks against India.
Targets: (1) Jammu-Kashmir, (2) New Delhi
Of 3 Indian soldiers awarded the “Param Vir Chakra” (all posthumous) for heroism, one was Moslem – Havildar Abdul Hamid.
Pakistan was defeated by India and signed the Tashkent agreement with India.

Pakistan Attacked India in 1971
Pak Dictator General Yahya Khan killed 3 million Pakistani citizens in East Bengal after rejecting election results, and launched air-land attacks on India - which led to the birth of Bangladesh.
In all three wars, Kashmiris rose to the defence of India.They joined the Indian army to defeat the Pakistanis.
Birth of Bangla Desh
Buried the two nation theory of dividing nations on the basis of religion.
July 1972: Pakistan signed the “Simla Agreement” with India.
Simla Agreement: Pakistani PM Z.A. Bhutto, who replaced Yahya Khan, agreed to resolve all issues peacefully through bilateral negotiations.

Furthermore
1971: India had captured vast areas of Pakistani territory and 93,000 POWs.
India agreed not to let Bangla Desh try the Pakistani POWs on War Crimes charges.
India returned captured territory in both ’65 and ‘71,even in Jammu-Kashmir - proof that India is: (a) not interested in acquiring foreign territory; (b) willing to settle all disputes through negotiations.

Madrassas of Pakistan: In last 12 years, unemployed youth educated in the religious madrassas of Pakistan are trained by Pakistan’s spy agency ISI to infiltrate into Indian Kashmir and ethnically cleanse the Hindus, Sikhs and secular Moslems, destroy schools, hospitals, and basic infrastructures.
These same “madrassas” are also the breeding ground of terrorists who supported Al Queda and the talibans and were responsible for the 9/11 attacks on US.

Regarding kargil war. When Prime Minister Vajpayee went to Lahore, Pakistan for signing a peace agreement in a BUS-Diplomacy tour, the Pakistani army secretly invaded India and even occupied a portion of Indian territory in Kashmir.
The 1999 Kargil War was a violation of the “Simla Agreement”by illegally taking control of part of Indian portion of Kashmir territory.
Subsequently Clinton & Nawaz Sharif met at Camp David & Clinton asked Nawaz Sharif to withdraw Pakistani army from Kargil, India.
With support of the world community India went to a limited war and had it vacated.



That is mostly the "religious" problem India has. Another problem is that the "moderate muslims" if there are any do not ever stand up against this kind of extremism. They just keep on ranting that its only a few extremists. Many local people (Muslims mainly) give logistical support to the terrorists. They violently protest against the hanging of Afzal Guru who planned the terror attacks on the Indian Parliament (which was an attack on democracy and secularism) but they rarely do anything against pakistan who sponsers terrorism in India and the terrorists who kill innocent people. Many Muslim politicians (with 1000's of supporters behind them) are ready to give millions of $ to the person who executes the danish cartoonist but they are not ready to use the same money for the upliftment of the poor muslims. They say poverty is the main cause for muslims to take up arms. (And try to somehow justify the extremism.) But they never do anything about it. They prefer in "investing" the money in madrassas that are set up only to brainwash the youth and breed religious extremism.

Answer 2

Caste system is slowly losing its identity and importance. In the towns and cities of Tamil Nadu no one knows what caste the neighbors belong to as they have become a society of different castes who have migrated from the other corners of the state. The problem exists only villages where two or three distinct communities live. When there are many communities living to-gether well away from their native,they can't show off the importance of their castes. Those days it is common to find minimum five children in a family but with less problem to parents even though skirmishes among the children would be solved by themselves. Now a family of two kids have the tendency of getting a wrong notion that parents give importance only to the other kid not to him/her. Conclusion: When warring groups are many there is no big or frequent war. When warring groups are two or three there are many unprecedented commotions. India has many languages,castes or groups and live in harmony. Sri Lanka has two main ethnic groups which has been subject to a lot of turmoils and still it continues even after a genocide. "We two Ours two" will have perennial problems. :We many Ours many" will have amicable solutions for their problems.

Answer 3

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Answer 4

Caste has been around since at least the last Golden Age (Satya Yuga). Arjuna, for example, was a Kshatriya. Brahmins, Sudras, and other castes, are named in the Gita and the Vedas. It was early in the recent Kali Yuga, ie soon after 700 BCE, that it became distorted by the "pollutant" of the hereditary principle. The problem of caste prejudice was around long before European conquest, indeed it was one of the factors attracting the lower castes to Islam.

Communalism in the sense of Hindu-Muslim-Sikh tensions is more recent and really only became a big deal, I think, after the rise of the independence movement in H1 of 20th century & Muslim fear of Hindu domination of a free India.

Answer 5

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Answer 6

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Answer 7

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Answer 8

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