'Sarva Dharma Sambhava', not 'Secularism' — II
The key problem in terms of religion we are facing is the foreign challenge of 'conversion', which is about attacking our very root, our culture and identity
By Tilak B. Shrestha, Ph.D.
In the earlier societies the need for protection, law and order gave rise to aristocracy. That is Chhetri in Nepal, as Knights in Europe and Samurais in Japan . Hindu society went further and created Bahun group to upkeep the knowledge base in oral form. We can see such developments in other societies also. For example, even in a tribal setting, there will be a 'witch doctor' besides the chief. Hindu society traditionally give them security and livelihood, but not luxury. In earlier days an individual has to be brought up in a martial or academic culture to be a warrior or a priest. Thus you have Chhetri or Bahun castes.
It is the genius of Hindu society that Bahun group is considered higher than Chhetri group, though Chhetris hold military power. Compare that with Europe or Japan, where the aristocracy or the samurai class were the absolute rulers over others. However, in the modern times the caste system has become social leg iron, if at all it was a crutch. The problem is not having different life styles. It is a matter of freedom. But it is the immobility of individuals between groups that is defining individual not by interests and activities but by birth. Buddha succinctly stated, 'Caste is by deed, not by birth.' The factor of family cultural background, no matter how strong, cannot always supersede other social or individual factors. Especially with the modern education system such social classes and attendant cultures have become irrelevant. Here we must point out the weakness of our intelligentsia in general and the disingenuousness of the medieval 'Bahun' group in particular. It fossilized our society in many field including academia, science and technology, arts and military. Today the caste system has degenerated to communalism. Thus we should be debating the transition of society, not blaming Dharma.
We must keep in mind that the caste system is neither prescriptive nor normative, but a natural evolution. The often quoted phrase 'Bahuns are head, Chhetris are hand, etc.' are merely anthropomorphic description of the existing society. Just because it is described in Sanskrit language it does not become religion. Thus the problem can be and must be addressed through the above mentioned 'development strategy.' Merely accusing 'Hinduism' for caste system is mistake in four counts: a. understanding Dharma, b. understanding the mechanism of caste system and Hindu society, c. evaluating caste system in terms of both good and bad, and d. identifying correct solutions.
The real problem is grievances of politically dominated groups against dominant groups. The so-called hill Chhetris and Bahuns being the dominant groups and other groups especially the tribal Nepalese being the dominated groups. It is strictly a political not a religious phenomenon. Actually it has, as stated before, become a communal problem. The solutions are again above mentioned development strategy. Suppose there is a high caste individual who does not want to marry a low caste spouse. How is that a problem? Marriage is a personal issue. Limiting spousal choice is a self-defeating strategy. In the old days of arranged marriages such limitation was adopted towards matching the backgrounds of spouses.
We need to understand this essential issue that Hinduism practices democratic multi-faceted life. Whereas Christianity and Islam both prescribe and strictly enforce a single paradigm for world at large, for any body, who would not buy their prescription, hell is reserved in the next life, if not in this.
Suppose an individual has a high caste superiority complex. Why is that a problem to others? It is a psychological disorder, a negative attribute. On the other hand, it is a problem only to another so-called low caste individual with an equally inferiority complex. Suppose a person discriminates others in employment and education based on caste. Then it is a problem, if the person is in the position of authority. Thus, we must demand from our political and social leadership the equal education and economic opportunities for all. It will make communalism of the caste system redundant. However, social changes are already happening. For example, whom do you think an educated girl will choose to marry between an educated and employed Chhetri and an uneducated and unemployed Bahun today? Have you done 'Dhog' and given 'Dacchina' to your Bahun friends lately? Have you practiced any meditation and reflected upon 'Gnan' yoga? Have you practiced even elementary Buddhism? Have you seen any 'Bahun' looking down upon rich American or Japanese tourists, because of their caste? What caste? India declared herself secular nation almost 60 years ago. Did that solve the caste problem? Let us do objective, not emotional, analysis of the problems and innovate solutions.
On the other hand, let us imagine a real 'Bahun', not by birth, practicing an austere life of vegetarianism, non-violence; and devoting oneself to the spirituality. We must appreciate such Bahuns or Bhantes or Monks, regardless of the surname, and protect them. When we debate our changing society, we also must address how to protect erosion of such spiritual cultures.
Some ill-informed and antisocial elements apparently have brought the issue that Hinduism and Buddhism are two separate religions. As such declaring Nepal a Hindu state means some how Buddhists are no longer welcome. Nothing can be further from the truth. The only way to separate 'Hindu' and 'Buddhist' in Nepal will be to cut every body into two halves.
In fact traditionally the living guardian goddess of our country 'Kumari' comes from the Buddhist sect. Only group of Nepali Buddhists who are not exposed to the other parts of Hinduism are the Nepalis of Tibetan origin. It is because of geography, not because of any religious doctrine. After all they are the spiritual children of Nepalese princess and Tibetan queen 'Bhrikuti', who introduced Buddhism into Tibet. There never was problem between Bhrikuti, a Buddhist scholar and her father King Amshuvarma, a Shaiva.
Again, when China extended her political influence in Tibet, many Tibetans came to Nepal and settled here. We are proud to have them. Was there any persecution of Nepalese of Tibetan origin? Answer is no. In Tibet? Ask the refugees. We should understand that Hinduism is not Brahmanism (read Upanishads), and Buddhism is not ritual (read Tripitak). A perfect example of coexistence between and interaction among three principal religious sects in Nepal, namely Buddhism (Buddha), Shaiva (Mylanta), and Vaishnav (Narayana) is the temple in the north corner of Kathmandu valley, which we lovingly call 'Budha Nilkantha Narayan.'
