“Hindus today use the word dharma (from the root dhr, “to sustain, to uphold”) to refer to religion, ethics and moral behavior in general.” (Narayanan, 2001, pg. 177) The result being that dharma is what people use to navigate their life; navigate what they can and cannot do particularly due to the notion that there are two separate types of dharma; samanya dharma, the universal dharma that applies to all people, as well as the specific dharma known as visesa-dharma. Both types, particularly the latter, can result in the sub-concept of varna-ashrama-dharma, which is “the customary observances of caste, sect, etc.” (Narayanan, 2001, pg. 178). Nonetheless, if one acts in accordance with all of their dharmas then they can achieve moksha (liberation).
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“Caste is a religious notion of spiritual purity that defines one’s function on earth” (Taseer, 2016, pg. 3) also is thought to determine the types of jobs that one should work. There are, however, “[o]nly a very few caste names listed in official publications refer[ing] specifically to occupations” (Elder, 1996, pg. 22) Which, is an important distinction to make: traditionally castes were meant to determine what occupation one could, or couldn’t do, but in reality “[p]eople in the same caste engage in (and historically have engaged in) a wide variety of different occupations.” (Elder, 1996, pg. 21) In modern society, there have been safety nets established to uphold the literalist idea that people of any caste may engage in any occupation. For example, “[t]he Constitution bans discrimination based on caste, and the government has instituted quotas for low-caste people in government jobs at universities.” (Taseer, 2016, pg. 3) Nonetheless, despite these fail safes to uphold the avaita 's all-encompassing view of the caste system does not always work. Modernization both undermines caste and makes it more obvious. The caste system is resilient; it is still thriving and adapting to the pressures of modern life (Taseer 2016, Pg. 5). Despite modernizing the laws and culture around the caste system, the impact of this issue has remained a central focal point of issues being dealt …show more content…
student from one of the lowest castes attending a prestigious university, was accused of assaulting a member of the student wing of Bharatiya Janata Party, the Hindu nationalist party that controls the government. The group wrote a letter, accusing Mr. Vemula of “casteist” and “anti-national” activity causing Mr. Vemula to be suspended and in January he committed suicide. In his note he even wrote that he was not able to move post the fatal accident of his birth; of which, sparked protests about the inequalities facing Indians (Taseer, 2016, pg. 3-4). Their varnas, in theory, should not impact what they can and cannot do in terms of jobs; it is supposed to only affect their dharma. As soon as one sees that there are inequalities between people that undermines the entire notion of avaita. How can people all be the same; how can the self and the other be the same if people are being born into separate varnas? Even when it appears that it working amongst the higher castes, that there aren’t real differences between the castes it’s due to the fact that the lowest levels of the castes aren’t represented (Taseer, 2016, pg.
“Caste is a religious notion of spiritual purity that defines one’s function on earth” (Taseer, 2016, pg. 3) also is thought to determine the types of jobs that one should work. There are, however, “[o]nly a very few caste names listed in official publications refer[ing] specifically to occupations” (Elder, 1996, pg. 22) Which, is an important distinction to make: traditionally castes were meant to determine what occupation one could, or couldn’t do, but in reality “[p]eople in the same caste engage in (and historically have engaged in) a wide variety of different occupations.” (Elder, 1996, pg. 21) In modern society, there have been safety nets established to uphold the literalist idea that people of any caste may engage in any occupation. For example, “[t]he Constitution bans discrimination based on caste, and the government has instituted quotas for low-caste people in government jobs at universities.” (Taseer, 2016, pg. 3) Nonetheless, despite these fail safes to uphold the avaita 's all-encompassing view of the caste system does not always work. Modernization both undermines caste and makes it more obvious. The caste system is resilient; it is still thriving and adapting to the pressures of modern life (Taseer 2016, Pg. 5). Despite modernizing the laws and culture around the caste system, the impact of this issue has remained a central focal point of issues being dealt …show more content…
student from one of the lowest castes attending a prestigious university, was accused of assaulting a member of the student wing of Bharatiya Janata Party, the Hindu nationalist party that controls the government. The group wrote a letter, accusing Mr. Vemula of “casteist” and “anti-national” activity causing Mr. Vemula to be suspended and in January he committed suicide. In his note he even wrote that he was not able to move post the fatal accident of his birth; of which, sparked protests about the inequalities facing Indians (Taseer, 2016, pg. 3-4). Their varnas, in theory, should not impact what they can and cannot do in terms of jobs; it is supposed to only affect their dharma. As soon as one sees that there are inequalities between people that undermines the entire notion of avaita. How can people all be the same; how can the self and the other be the same if people are being born into separate varnas? Even when it appears that it working amongst the higher castes, that there aren’t real differences between the castes it’s due to the fact that the lowest levels of the castes aren’t represented (Taseer, 2016, pg.