Hinduism Making Sense Of The Caste System

[Tejwant Singh]

Caste/class System is very well described in the "Brave New Word" by Aldous Huxley. The interesting part of the book is that he named the drug SOMA to make the Epislons- the fifth letter of the Greek alaphabet-The untouchables - also the fifth caste in Hinduism- to feel better about themselves. He visited India in 1925 and wrote the above book in four months in 1931

The ironic part of using the name Soma is that it is also used in Gurbani "Som Rus" as Gurmat Amrit.

More about Huxley:
Aldous Huxley - Biography - The Author And His Times

Tejwant Singh

 

[spnadmin]

Soma

Soma, in Hinduism, is a Vedic god, plant offering, and beverage. In the Vedic texts the sacred, deified substance Soma is paired with Agni fire, the devouring principle. Both were major divinities of Hinduism before the later emergence of Vishnu, Shiva, Shakyi, and Krishna. In the Rig Veda more hymns, some one hundred twenty, are addressed to Soma in his various forms than any other figure. Soma is that which is offered, is food, the food of the universe, the drink that leads to immortality, a beverage, the beverage of the gods, the divine nectar, is semen, the essence of life, is the Moon. In the Rig Veda the doughty warrior-god Indra quaffs hug quantities of Soma both for his uproarious pleasure and for the strength it gives him in slaughtering his enemies. 
visit www.themystica.com

If one reads one explanation of Soma and Shiva's attraction to it, there will be 4 others that contradict that story. One can read Shiva's addiction to Soma on either the material or spiritual level. Soma can be the moon, or a moon deity, raised up as an earlier deity by Shiva, an attraction to the inner bliss of contemplation on the forces of his creative energy, his creation of the universe through Shakti, Shakti's energy. Indra and Shiva shared this attraction to soma, and Shiva may or may not have been Rudra, may or may not have been Indra, may or may not have been uniquely Shiva. And the meaning of Soma, spiritual or material beverage, of Shiva (Indra, Rudra) depends on which tradition with Hinduism, which era of evolution of the sanatan paths, which region of India, and which version of the historic Aryan invasion (or lack of an Aryan invasion) any one individual may have reference to. So it is very complicated.

 

[Astroboy]

I guess Punjabi speaking Sikhs are at a loss when they encounter castless white sikhs.
There could be many reactions from Indian sikhs about American Sikhs, African Sikhs. They would forget to 'bark' at them.

Your views ?

 

[spnadmin]

I guess Punjabi speaking Sikhs are at a loss when they encounter castless white sikhs.
There could be many reactions from Indian sikhs about American Sikhs, African Sikhs. They would forget to 'bark' at them.

Your views ?

NamJap ji

A good question and in fact the some of the same queries being discussed (though limping forward slowly in pain) in the thread Dilemma for Westerners: A Second Look.

The reaction is not always to bark. There are many Indian Sikhs who are not only positive toward, but involved in, Sikhnet which is a worldwide organization today and began as a 3HO email listserv. Some Indian Sikhs praise "white" Sikhs for that effort.

The problems with caste arise when cultures collide. Between "white" Sikhs and Indian Sikhs -- but let's not forget how many Indian Sikhs are also very negative and critical of "caste" in their own Sikh communities. In India, via Internet communication, or anywhere in the world.

 

[Tejwant Singh]

I guess Punjabi speaking Sikhs are at a loss when they encounter castless white sikhs.
There could be many reactions from Indian sikhs about American Sikhs, African Sikhs. They would forget to 'bark' at them. Your views ?

Namjap ji,

I have many Sikh friends who are white, from Latin America, Europe and also Blacks.

I also have had many lively interactions with White Sikhs when I see their bigotry towards Punjabi Sikhs or Sikhs of Indian origin in general.

 

[Astroboy]

:inca::8-OMG:{-

 

[spnadmin]

:inca::8-OMG:{-

Sharing your reaction. Funny though it may sound, I don't come into contact with many "white" Sikhs on a regular basis. Only if I happen to attend a 3HO event (e.g., a Snatam Kaur concert). So to know more---how do they show their bigotry toward Punjabi Sikhs? I don't like the sound of it. :inca:

Also Who Are White Sikhs? Does it mean 3HO because they wear white? or Does it mean anyone who is of European heritage in some way who are Sikhs? Very confusing and it is too late to "abolish" that phrase.

 

[spnadmin]

Sometimes a case study helps put an issue, such as caste, into a context. This way the issue of caste is easier to understand because the actual experiences of people are described.

Faith of choice
Amitabh Srivastava
July 23, 2009
Source Faith of choice: India Today - Latest Breaking News from India, World, Business, Cricket, Sports, Bollywood.

It’s a nondescript temple at Halhalia village in Bihar’s Araria district. It doesn’t have an idol; a mound of earth in one corner of the roofless one-room shrine represents Din Bhadri Devi, the local deity. Its walls are bare, but for priest Amlanand Rishidev, there is a more pressing problem than the upkeep of the temple: there is no one to inherit his priesthood. Halhalia village is home to over 100 families of which 28 have converted to Sikhism.

Neo-Sikhs at the Gurdwara in Halhalia​

So have about a hundred families in several adjoining villages of the district, including Parwanpur, Godbelsara, Bakhri and Maudhabalia. Amlanand, however, isn’t bitter about the “gradual obliteration of faith”. His only son Nirdosh Singh and his family have also converted to Sikhism. The men sport straggly beards, wear saafas and have kirpans slung across their shoulders. The women still wear saris and on special occasions they slip into the traditional salwar-kurta. Pidgin Punjabi can be heard everywhere, even though the womenfolk have never visited Punjab. The first to convert was Gyani Narendra Singh Rishidev, who visited Punjab in 1985 to earn a living and converted to Sikhism a few years later. “We have a natural leaning for this religion. After all, Guru Gobind Singh was born in Patna,” he says. Upon returning to his village, the 38-yearold inspired many of his folk to convert. The lone gurdwara here stands on Narendra’s inherited land.
The Rishidevs in Araria belong to the Mushahar caste, the poorest Dalit community known as untouchable rat-eaters. By changing their religion, Dalits believe they get a distinct identity. Narender’s younger brother Sanjay is more vocal about the “inequality” practised in Hindu society.
“Upper caste folks still don’t share their meals with us. Even today, many of them abhor us. Our conversion to Sikhism is a cry for human dignity. It denounces discrimination and prejudice on the basis of caste, class and status,” he says. These conversions also make economic sense. Many of these neo-converts have now found regular work at gurdwaras in Punjab. “But this is not why we have embraced Sikhism. In fact, like other devout Sikhs, we also do kar sewa and donate one month of service,” insists Narender.

Sanjay’s criticism is not entirely off the mark. These conversions are not aimed at puncturing the reform balloon; they put a question mark on Dalit reforms instead. For instance, though the Bihar State Board of Religious Trusts led by its administrator Acharya Kishore Kunal has made significant efforts by introducing a dozen “untouchables” into priesthood, it is unlikely to make real changes on the ground.

Even the state Government’s highly touted “slew of welfare measures for the Mahadalits” is yet to percolate beyond symbolic fault-lines. Kunal, a former IPS officer, believes that these conversions suggest “freedom of practising a religion”. “Hinduism is all inclusive. We espouse sangat-pangat (eating and worshipping together) to bridge the social divide. Besides, everyone is free to practise a religion of his choice,” he says.

Caste imbalances, discrimination and power play have remained central to Bihar society though the politics of social justice and the politicians preaching it have made significant gains over the years. Notwithstanding the laws banning discrimination, caste violence occurs at regular intervals in the state. Police records suggest that the number of atrocities against Scheduled Castes (SCs) and Scheduled Tribes (STs) hasn’t gone down despite Chief Minister Nitish Kumar’s claims. It’s the Government’s affirmative action (read job reservation) policy for SCs and STs that has, to an extent, improved their social status and economic conditions.

This has also forced many Dalits in this village, who are still categorised as SCs in government records, to retain this tag in order to avail the quota facility and get a government job. Like Narender’s brother, Birender Singh, 40, one of the three graduates from this village, says, “We are at the lowest rank in Hindu society. Education and this SC status will ensure jobs and help us climb the social ladder.” On the other hand, Vinod Singh and Manish Singh, who also converted to Sikhism, think otherwise. “We are Sikhs, a minority, and the Government must acknowledge us as part of the minority community,” they say in unison.

Village priest Amlanand Rishidev​

Though a majority of Halhalia’s populace is yet to adopt Sikhism, the spin-offs of these conversions have redefined social norms in the area. Many villagers have stopped drinking alcohol or eating rats. “Alcoholism is perhaps the single most important reason that prevents the Mushahars from entering the mainstream of the society,” admits Dalit activist Sudha Verghese. “While these people have the freedom to adopt whichever religion they want, it is good to see Dalits shunning alcoholism after becoming Sikhs,” she told India Today. “Sikhism has brought us back to light that was enveloped in darkness caused by alcoholism,” says 30-year-old Sardar Vinod Singh Rishidev. His wife Sabita Kaur agrees: “There were drunken brawls every night. Men used to return home drunk after spending their day’s earnings on liquor and toddy, and the children had to go to bed hungry. Things have changed now and even the non-Sikhs in the village prefer to abstain.”

These conversions have, however, not evoked any negative reaction since many believe Sikhism to be an extension of Hinduism. Singh Sahib Gyani Ekbaal Singh, the Jathedar of Takht Sri Harimandirji, Patna Saheb, says, “The Sikh religion is not against anyone and nobody has been proselytising these Dalits. All these conversions have been voluntary. I am glad when people gravitate towards the teachings of the gurus.’’ For these former Dalits, it’s not just a change of faith but a change to make their lives better.

This article just came to me in gmail from forum mentor Tejwant Singh and I posted it right away.

 

[Tejwant Singh]

Sharing your reaction. Funny though it may sound, I don't come into contact with many "white" Sikhs on a regular basis. Only if I happen to attend a 3HO event (e.g., a Snatam Kaur concert). So to know more---how do they show their bigotry toward Punjabi Sikhs? I don't like the sound of it. :inca:

Also Who Are White Sikhs? Does it mean 3HO because they wear white? or Does it mean anyone who is of European heritage in some way who are Sikhs? Very confusing and it is too late to "abolish" that phrase.

Narayanjot ji,

Guru Fateh.

Please forgive me for not clarifying it. I meant the 3HO white Sikhs. I hope you remember my email exchanges which I shared with you, with 2 3HO's Sikhs during the shoe throwing incidence of Jarnail Singh how they talked about the anger in Punjabi Sikhs and criticised the matter.

I have had some other incidents like that with them when I used to live in Los Angeles which are not worth discussing here.

Tejwant Singh

 

[spnadmin]

Tejwant ji

Yes I remember that conversation very well. This is perhaps a digression from the thread topic. Forgive me.

My take on the reaction to your comments in support of Jarnail Singh ji (and incidently your allies in that were Mai Harinder ji and also me): There is a certain squeamishness about grabbing hold of an ugly situation and stating the truth - i.e., saying that a situation is in truth ugly. It sounds judgmental. We are not supposed to be judgmental.

But sometimes the more we criticize the negative in another person, the more judgmental we ourselves become.

The White Sikh (3HO in this instance) who argued with you was US-born. In the US we have serious ambivalence about anger. We are more ambivalent about anger than about sex. Notice that the more one tries to bury a natural response to an ugly situation, the more saturated with anger the situation becomes. Guru Nanak had no problem telling Babbar what was what, or expressing his outrage at the sacking and destruction of Lahore. But we think we won't achieve sahaj if we experience emotions. That is what is lurking at the back of consciousness in these moments of denial. Isn't it better to admit to an emotion and then let go of it -- otherwise it festers and takes forever to be resolved.

Please forgive my digression.