The Caste and Religious Conflicts

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The Caste and Religious Conflicts

 

Few people have foresight to see today’s interactions becoming important

events of future or gaining great historical significance in days to

come. Many strange events unfold in front of us, but these events are

not easily comprehended due to our closeness to their happenings. The

world is in a constant state of change, flux; the very name Jagat or

Samsara (world) means “constantly changing”. Like the stream of a river

it continuously flows. Occasional heavy rains make the river rise in

flood, causing severe damage; for, now the river no more accepts the

limitations of its banks. It overflows into surrounding land of peace

and security. The devastation that follows opens eyes of the observers

and the affected persons, who exclaim: “Why, what has happened to this

serene, silent, and disciplined river to inundate the surrounding area

and inflict such heavy causalities and cause such severe damage?”

 

Philosophical principles or concepts of one group likewise continue to

come in conflict with those held by others; we may categorize such

groups into races, nations, or sects holding a particular religious

belief. In routine course, in time when there is no great upheaval, all

such principles and ideologies appear to flow like a smoothly flowing

river carrying peace and prosperity all around. However, floods of

disharmony and fanaticism in case of religions, and waves of

revolutionary ideas and beliefs in case of art and literature, science

and technology, politics and sociology try to attack and destroy the

established norms. The apparently cozy nest gets ruffled, and the wind

of change threatens to dislodge the pockets of faith, progress, comfort,

and tranquility.

 

In fact, all such revolutionary events, although occupying and starting

on a low key to begin with, are sure to take up disturbing and

inscrutable form of huge tidal waves on two counts.

 

One, if the ideas and ideologies contain progressive elements then they

endure for centuries and are welcomed by generation after generation.

The progressive means ideas and acts of generosity, altruism,

compassion, and concern for others; in short, such thoughts that take

the person from selfish attitude to selfless devotion. Secondly, a

counter revolutionary wave can also flood the river, wherein an attempt

is visible to regroup in a narrow parochial frame of thought. Thus,

extreme rightist reactionary forces in politics, religion, and art, not

withstanding their claims to contrary, always try to make people selfish

as represented by hate, jealousy, and egotism. The result is violence,

bigotry, and vengeance.

 

History records both such tendencies in bold letters, but in course of

time only the former (ideology making one selfless) is accepted and

eulogized. The fanaticism, hatred, greed, and passions might appear to

disturb the process, causing fear in the hearts of the thinking people

and making them pessimistic about future of human race, but ultimately

only “Truth prevails.” A study of many events in the world today, in

every field of human endeavor (arts, economics, politics, religion etc.)

from this point of view would allow a sensible person to see historical

trends in their proper perspective, and in the final analysis to come to

the conclusion about the correctness of their siding with Truth.

 

Coming to specific situation in India today, two main problems appear

disturbing: 1) Relationship between various classes or castes in Hindu

society, and 2) relationship between various religious communities.

 

The general impression is that Hindus are ready to accept all religions

and live in pluralistic social framework, and this impression is getting

more and more recognized. Historically, it can be seen that Hindu

religion and philosophy has accepted, and not merely tolerated, other

religions in its fold and thus has become broader, deeper, tranquil, and

more stable. Such an attitude can, however, be challenged as it is not

easily discernible vis-à-vis other religions. The same argument cannot

be easily and emphatically applied in case of other religious groups in

India. The fanatics and militants try to impose their beliefs by force

of fundamentalism. “My religion is alone true; your idol worship is

outdated form of worship,” they maintain. It is perceived, therefore,

that inter-religious conversion is one way to correct this anomaly! And

secondly, such religions do not accept other religions as equally true

paths to seek and realize God and attain spiritual goals.

 

Reciprocal liberal gestures of not only toleration but acceptance of all

religions as the valid means to God-realization can alone help to

maintain religious harmony in India. It is not easy to understand that

various sects and religions are but the various ways to reach the same

Supreme Being. Failure to accept this fact is the reason why religious

conflicts spurt from time to time. This argument is applicable to the

believers of every religion.

 

As far as the caste system is concerned, the Indian Constitution has

guaranteed every person living on Indian soil the same status, rights,

and dignified life. The question is more of historical relevance, and

has in fact lost its significance in present circumstances. Social

education, general awareness, justice to all, improved economic

condition, and equal job opportunities all should see the end of caste

problem in India in coming decades.

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c s shah

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