“Hindu caste system and oppression of lower castes”

An integral yet painful reality of Indian society is the caste system and the millennia-long oppression of the lower classes of society based on it. This caste-based division is not just a social structure; it is a cultural, religious and political chain that has forced millions of people to suffer a kind of birthright punishment for centuries. This system has its origins in the Brahmanical stream of Hinduism and its scriptures, where society is basically divided into four castes—Brahmins, Kshatriyas, Vaishyas and Shudras. Beyond this, the large population that is identified as “untouchables” or “untouchables” is today’s Dalits or the so-called lower castes.

This division was not formed by any natural or historical necessity, but is a well-planned system of governance, where one class of society is born with the right to rule, while the other classes are destined to be exploited forever. Brahmin scriptures such as the Manusmriti declare this division to be a divine law and thus conceal justice under the guise of religion. According to the scriptures, the Shudras’ job is to “serve the upper caste” and the place of the untouchables is considered impure outside society—their touch, even their shadow. This idea is not only religious, but has also permeated the social and administrative system, taking the form of a kind of permanent discrimination.

In Indian history, the caste system has deprived the lower caste people of the right to education, did not have the opportunity to acquire land or property, could not participate in the administration and was always subjected to social harassment, humiliation and oppression. In many places in rural India, Dalits still drink water from separate wells, cannot enter temples, and cannot touch food in the houses of the upper castes. Even socially humiliating jobs like skinning dead animals have been imposed on them—simply because they are “low caste.”

This caste system is not just social, it is a form of organizational oppression that has a deep psychological impact. A child is taught from birth how holy or impure he is, what work is “worthy” and what is “unworthy.” This mental division leaves such a deep impression on society that a Dalit person subconsciously belittles his own honor or potential, while an upper caste person arrogantly thinks of himself as the absolute best. This exploitation is a form of spiritual oppression, which is much more harmful than physical.

In modern India, although the constitution talks about the protection and security of Dalits and lower castes, the reality is very different. Attacks, rapes, murders and social boycotts against Dalits are still an everyday occurrence. Every year, thousands of Dalit women are raped, Dalit youth are beaten up for looking at upper-caste women, Dalit children are subjected to deprivation at school by teachers. In many cases, the administration does not take effective action against these crimes, because the police, courts, politics—all are dominated by upper castes. As a result, the Dalit community has become a “subjugated caste within the state.”

This caste-based oppression exists not only in villages but also in cities today. Even in the so-called progressive, educated society, many people distort their faces when they hear the name of Dalits, do not want to associate with them, and even refuse to pay rent to their homes. Even though there is a reservation system for jobs or university admissions, those Dalit students are humiliated as “uneducated.” This mentality is so deeply ingrained that hiding their Dalit identity becomes the only way for many to protect themselves.

This practice has crippled not only Dalits, but the entire society. If a society does not give equal respect and opportunities to all its citizens, then that society cannot be truly modern or developed. No matter how much India talks about its technological and economic progress, if a Dalit in one of its villages is stripped naked for touching water from a well, then the human rights of that state remain only in words.

Many Dalit movements in India have fought against this system—for example, leaders like Jyotiba Phule, Periyar, Babasaheb Ambedkar have organized the Dalit community, demanding self-respect through education and politics. Ambedkar identified the caste system as a “crime against humanity” and he himself left Hinduism and embraced Buddhism—a religion that gives equal status to people. In his words, “Though I was born a Hindu, I will not die a Hindu.” This declaration is not just a sign of religious change, but also of self-respect and social revolution.

The question before today’s generation is—how long will we sustain this humiliating caste-based system? No real justice, education, democracy or development is possible in a society where people are looked down upon because of their birth. If Hinduism considers the caste system to be God-ordained, then it is a human duty to question the interpretation and existence of that religion. Because religion is not above humanity—humanity should take precedence over religion.

The struggle against the caste system is not just a struggle for the lower castes—it is a struggle for humanity, equality, conscience and evolution. If this system is not abolished, India will only advance technologically—it will lag behind morally for many more centuries.