Hindunet: The Hindu Universe: What do you think about the caste system?

To answer this first we have to understand what do we mean by caste.
Rather coincidentally, at the dawn of civilization, as the people gathered and lived in clans or tribes (Visha), they collectively - irrespective of their undertakings within Visha (such as in agriculture, woodworking, trade and other vocations) - came to be known as the Vaishya (meaning - belonging to Visha).

To meet the liturgical needs of the society, the Vaishya - from among themselves - would select, on the basis of skills in elocution, the Brahmins (students or orators of the Vedas - compiled knowledge). Similarly, for administrative purposes, Vaishya with qualities of leadership would be selected as Kshatriya (sovereign, tribal chieftain, administrator of Kshatar - dominion or tribal area / town). Furthermore, a Visha (tribe) - in addition to having the Vaishyas (including Brahmins, Kshatriya, cowherders and woodworkers etc.) - also embodied people known as Shudra (meaning - not of tribe) representing all the newcomers (immigrants) to that particular tribe. They included persons from other tribes (such as the vanquished foes and the migrants) and the children born out of inter-tribal unions. Being somewhat new into that tribe and encountering unfamiliar rules, regulations and customs, a Shudra was limited in his vocational options and was generally relegated to providing service and assistance to members of the host tribe. But over time, like a modern day immigrant, he would surpass the tribal or social barriers so as to fully assimilate in that society and pursue other professions. Thus, all the responsibilities related to a Visha could be grouped into four sub-categories: Brahmin, Kshatriya, Vaishya and Shudra; the duties and skills involved with each of them are indicated in the following Sections.

People produced things and bartered (traded) them for other goods and services. A producer or trader belonging to Vaishya would include people such as farmer producing grains and milk etc., blacksmith (Lohar) making iron implements, leather-worker (Charmar or Chamar, charm meaning leather) manufacturing shoes, and so on. Thus, for subsistence, a Brahmin would do worship (puja) in a 'Vaishya' farmer's house and get grains and milk in return. Similarly, a Chamar would exchange shoes for food items from a farmer, iron implements from a Lohar, and so on. Similarly, a 'Shudra' servant might work or help in a farmer's field for food in return. If he were to help a Lohar, then Lohar would provide him with food items. Moreover, all these people would give a share of their goods (produce) and services to the Kshatriya (tribal chief) for administration of Visha (tribe or society). Society was basically managed through bartering system.

The ancient society recognized the importance of all. Irrespective of one's skill or background, there was a place for him / her to participate actively and make useful contribution. The ceremonial rites, though conducted by the learned priest, were open to all. People used prayers for atonement and benediction for all. Everyone sent their "heroes" (sons) to the battles for Visha or to protect and assist the Sovereign. A number of important aspects of the ancient society can be further clarified by considering the following passages (with references to one God or BRAHMAN+, and manifesting as Agni, Indra or Savitar) from Vedas& (ancient Hindu texts).

From the RIGVEDA:
"What God shall we adore with our oblation?...He is the God of gods and none beside Him...O Father, thou Creator of Heaven and Earth, by eternal Law ruling - protect us...O Almighty, the Lord of beings, you alone pervade all the created beings..." (Book 10, Hymn: 121.8-10) / p. 98

"We all possess various thoughts and plans and diverse are the callings of men. The carpenter seeks out that which is cracked, the physician the ailing, the priest the worshipper......." (Book 9, Hymn 112.1) / p. 84

"I am a bard, my father is a physician, my mother's job is to grind the corn......" (Book 9, Hymn 112.3) / p. 84

"The man who has awakened to the knowledge, becomes perfect. Let him speak for us to the gods..." (Book 5, Hymn 65.1) / p. 49

"May they, our Fathers who in their skill belong to the lowest order, attain higher one, those of midmost may attain the highest. May they who have attained a life of spirit, the knower of sacrifice, the guileless, help us when called upon...." (Book 10, Hymn 15.1-2) / p. 87

"Let gods lead us, let there be a stable union of the wife and husband... May authority be ever yours (i.e., wife's) in speech. Happy be you and prosper with your children, and be ever watchful to rule the household. Unite yourself with this man your husband. So authority will be yours in speech.. May the kinsman of the bride thrive well.." (Book 10, Hymn 85.26-28) / p. 94

"May the gods grant riches to the men more liberal than the terrifying..." (Book 1, Hymn 185.9) / p. 26

From the YAJURVEDA:
"May gods anoint this man to be without rival, for mighty rule, for mighty dominion and for great splendour. This man, son of such a person, such a woman, of such a clan, is anointed king, O you subjects... He is your lord...He is also sovereign of our learned Brahmins...Let all men protect him." (Kanda 1, Prapathaka 8, Hymn i.8.10.c) / p. 54

"O Agni, may all mortals seek your friendship, the guide of all. May all solicit you for glory, riches and fame. May all of us prosper as you do." (Kanda 1, Prapathaka 3, Hymn i.4.46.a-c) / p. 64

"O Agni, grant glory to our Brahmins, set luster in our Kshatriyas, luster in our Vaishyas, luster in our Shudras.." (Kanda 5, Prapathaka 7, Hymn v.7.6.d) / p. 102

"O god Savitar.. strengthen the life of subjects, strengthen the subjects..." (Kanda 1, Prapathaka 3, Hymn i.3.6.m-n) / p. 34

"O Agni...each fault done in a village or in forest, in society or mind, each sinful act that we have committed to Shudra or Vaishya or by preventing a religious act, even of that sin, you are the expiation..." (Kanda 1, Prapathaka 8, Hymn i.8.3.d) / p. 111

"He who knows well both knowledge and Nescience simultaneously, overcoming death by knowledge attains life immortal." (Isa Upanishad - verse 11) / p. 159

From the SAMVEDA:
"May our subjects be rich and strong with the favor of Indra. May we be wealthy in food, rejoice with them..." (Part Second, Book 4, Ch. 1, Hymn 14) / p. 74

From the BHAGVAD GITA:
As a part of God's creation (work), the four vocations are subgrouped according to people's guna (skills) and karma (assignments). Know that all work is for Him, even though He is beyond work, in Eternity. (Ch. 4 - verse 13)

Ignorant men, but not the wise, say that Sankhya (variously as: Jnana Yoga , Sanyasa or Surrender, Path of Vision or Wisdom) and Yoga (variously as: Karma Yoga, Tyaga or Renunciation, Path of Action, Bhakti or devotional service, Japaa or Silence, Dhayana or Contemplation / Meditation, Brahamcharya or Austerity, Vaanprastha or Hermitlike) are different paths; but he who gives his self (soul) to one reaches the end of two. (Ch. 5- verse 4)

Even if the greatest sinner worships God with all his soul, he must be considered righteous because of his righteous will. (Ch. 9 - verse 30)

And he shall soon become pure and reach everlasting peace. For this is His covenant that he who adores Him is not lost. (Ch. 9 - verse 31)

God is one in all, but it seems as if he were many; He (as Vishnu / preserver) supports all beings: from Him (as Rudra / destroyer) ensues end, and from Him (as Brahma / creator) ensues beginning. (Ch. 13 - verse 16)

The duties involving Brahmin, Kshatriya, Vaishya and Shudra are grouped according to people's abilities and skills. (Ch. 18 - verse 41)

The skills for a Brahmin involve serenity, self-harmony, austerity and purity, loving-forgiveness and righteousness; vision, wisdom and faith. (Ch. 18 - verse 42)

The qualities needed according to Kshatriya are: a heroic mind, splendor or inner fire, constancy, resourcefulness, courage in battle, generosity and noble leadership. (Ch. 18 - verse 43)

Trade, agriculture and rearing of cattle may be tackled by Vaishya; and the background (tenure) of a Shudra is also suited to providing support (Ch. 18 - verse 44)

People attain perfection when they find joy in their work. Hear how a person attains perfection and finds joy in his work. (Ch. 18 - verse 45)

A person achieves perfection when his work is - performed with pure feeling of - worship of God, from whom all things come and who is in all. (Ch. 18 - verse 46)

The words of vision and wisdom have been conveyed. Ponder them in the silence of your soul, and then in freedom do your will. (Ch. 18 - verse 63)

The ancient society (generally modest and homogeneous economically) did not restrict the cross-caste matrimonial and occupational choices. In spite of the socially liberal conditions, though, the change in vocation did not always lead to significant economic gains. In addition, some vocations (e.g., Vaishya and Shudra) were inherently conducive for their young to quickly and easily engage in the family business / profession and settle down (socially and economically) early in life. Consequently, the children from these families found the other vocations (such as the Brahmins and, to some extent, the Kshatriya) to be less rewarding and not worth the preparatory effort, which included living and training (and paying the teacher through labor) for decades in hermitages in harsh and forest-like conditions where the knowledge exchange between the guru and the pupils was usually in the oral tradition since the written manuscripts (on papyrus etc.) were scarce. On the other hand, the children from the Brahmins and the Kshatriyas families were predisposed (through the natural and continuous exposure to the family business) and were readily inducted by their parents into their traditional professions. Over time, this type of selecting the professions inadvertently gave rise to the tradition of vocation based families all around even though the society had not sought such an outcome. Note that the society in this respect remained flexible and allowed people (including the Shudra, who also engaged in menial and ignoble pursuits) the freedom of choice in their undertakings (e.g., Satyakama in the above).

In a similar and related context, it was deemed vocationally advantageous and convenient for a couple to marry if they both had the same background, because they would then be able to get involved in their family occupation quickly and easily without facing any uncertainty or requiring any additional apprenticeship. Moreover, the bride or the groom in this type of wedding arrangement would be less likely to encounter any unexpected, unfamiliar, inhospitable and unwanted post-marital social situations. Note also that, in addition to the weddings involving same type of families, the marriages among people from vastly different backgrounds also frequently took place (as in the case of Satyavati and Shantanu) and the society posed no restrictions.

Thus it was basically an arbitrary social custom which arose over time as a matter of convenience whereby the people stuck to their family professions and also married within same type of families (vocations). Note, the lack of relevant information available in print etc. probably also led to the guru-pupil based disciplic tradition for knowledge/spirituality which would otherwise be not as crucial. In any case, people (of any caste) desiring to not follow these customs or to break away from them simply should go on their own - without any fear of repercussions from the state, society or religion - to learn and pursue new vocations; and in the process they would also be able to find compatible and willing marriage partners for themselves within the society at large. Moreover (as regards to the Gita: Ch. 5 - V. 18, Ch. 6 - V. 9, Ch. 9 - V. 32), the priests and temples that serve (cater to) and admit all (Brahmin, Kshatriya, Vaishya, Shudra including the disadvantaged or Dalit) should be accorded the greatest respect and support.

The ancients were in favour of progressive ideas (e.g., about the environment, philosophy / religion and life style) and appear to have conducted their affairs reasonably and democratically. They either shunned or actively opposed the stagnant, blind and baseless practices (rituals) and the intolerant / autocratic persons and beliefs (faiths). The rituals for invocations of the physical, imagery (tales / myths) and the mundane were deemed less rewarding than the meditation of the spiritual, the source (truth / logic) and the divine; (meditation is explained in Ch. 6 of the Gita). Note that the reality expressed in terms of various physical (artistic) forms or through poetry can have different interpretations. For example, in some of the ancient texts, a viman may just be a cart or chariot and not necessarily an airplane or sky-craft.
Furthermore, in the three original (basic to Hinduism) Vedas (Rig, Yajur and Sam) referred to above, little mention or support is shown for astrology; and sorcery, witchcraft, magic and worthless worships are condemned (RV: Book 7, Hymn 104.20, 23-25; Book 10, Hymn 37.4). Similarly (RV: Book 7, Hymn 104.5,7, 13-16), civic or religious (for god or faith) deception (corruption, cheating and wickedness) and exploitation (including coercion, bondage, aggression and plundering) are forbidden and not to be tolerated. Note, the Gita (Ch. 16) reiterates these precepts; and (Ch. 3 - V. 26) favors advancing of religion/spirituality peacefully and by example.

The vocational choice long ago was mainly need-based (personal and tribal) and circumstantial (in terms of the availability of labor at a place or time, natural disasters and battles among tribes). It inspired that the societal tasks and responsibilities be dispensed solely in terms of a person's nature or qualification (Guna) and his active undertaking or assignment (Karma). It was a great vision at work that is referred to also in the Bhagvad Gita (as in the original Sanskrit verse 13 of Ch. 4, where the reference is made only to Guna - nature / qualification, and it does not mean born nature). Incidentally, the original vocations seem to have been similar to the present jobs that also require compatibility between the worker's qualifications and the potential assignment.

Inherently, the above system satisfied one and the all. The Gita (Ch. 18 - verse 41) further elaborates that all occupations are important and correspond to various needs or segments of the society and are dispensed according to ability (svabhava) on the basis (prabhva) of qualification (guna; which does not mean born nature). The duties relating to each adopted vocation (as explained in the above Introduction: Brahmin, Kshatriya, Vaishya, Shudra) are also listed in the Gita (Ch. 18 - verses 42, 43 & 44). It is also indicated in the Gita (Ch. 5 - verse 4) that all spiritual paths are applicable and bring same results to people with different vocations. The Gita (Ch. 16 & 18) stresses that, while it is of utmost importance to recognize and adhere to one's own responsibility or the task at hand, there is no other special advantage or basis (in terms of ritualism or one's heredity) for pursuing a particular undertaking. A socially necessary and useful activity for the physical well-being of person is as important as any worship/puja for his/her salvation (The Gita: Ch. 3 - verse 8). The Gita (Ch. 3 - verse 35) further notes that taking care of one's own responsibility (purpose/dharma) merits higher than venturing needlessly elsewhere, since keeping one's own obligation (even in a miniscule way) leads to satisfaction that outweighs the trappings, uncertainty and formidableness associated with another's task. It is also stated in the Gita (Ch. 12, Ch. 18 - verses 45 & 46) that, no matter what a person's duty or task (whether shubh - appealing, or ashubh - unappealing), he attains perfection or heavenly bliss if he is fully dedicated to it and performs it with pleasure and interest as if it were a service to the Lord (Transcendent or the Manifest). Lord, God or Hari (Saviour) is expressed (Ch. 17) divinely (in accordance with tattva**) as OM TAT SAT (Creator, Master and the Righteous). (Creation seems to arise from OM during contemplation as the omniscient, TAT is what maintains it through omnipotence, and it has the noble and righteous end according to SAT.) Note also that God is one, yet He can manifest in more ways than one (Ch. 4 & 9); and He dwells in the heart of all (Ch. 18). He is One in all (stated above; the Gita: Ch. 13 - verse 16). In addition, one need not be preoccupied about the hereafter (or the heaven and the hell) as long as he understands the good from the bad (Ch. 16 of the Gita) and the redemption (spiritual) through penance (monetarily free and as stated in the Gita: Ch. 9 - verses 30 & 31).

Thus it is also clear from the above that one (of any caste or background) need not feel disadvantaged, discriminated, dispossessed or deprived of spirituality as a Hindu if he / she pursues God by own free will in a manner convenient or appropriate to him / her. Remember that everyone is entitled to the same inspiration (guidance) and bliss (love) from God, who (as the source of vision and benediction) is the ultimate (greatest) guru / prophet (the Gita: Ch. 11) and friend / benefactor (the Gita: Ch. 5).

Incidentally, worthless worships, myths / tales, hate-mongering and evil/corrupt deeds are detrimental to spirituality / faith. It is also worth noting that all - men, women, believers, nonbelievers and others - have the same rights and freedoms and they all deserve equal protection and consideration under a law that is constantly evolving with time and according to the need of the society. Thus, a contemporary civil legal code - progressive and reflective of the peoples and times - seems preferable to a law that may be perceived as antiquated, dictatorial, discriminatory, cultist or religious.

Supporters of casteism oftenly quote two slokas viz. (IV.13) and (XVIII.41) of Shrimad Bhagwat Gita to support four castes by birth. Let us examine. In sloka (IV.13) Lord Krishna says: "Chaturvarnyma mayaa sristam gunkarma vibhagsah" i.e. four orders of society created by Me according to their Guna (qualities/behaviour) and Karma (profession/work/efforts).

Lord Krishna does not say guna and karma of previous life. In sloka (XVIII.41) Lord Krishna says "Brahmana Kshatriya visham sudranam cha paramtapa, karmani pravibhaktani svabhavaprabhavaigunaih."

It means people have been grouped into four classes according to their present life karma (profession/work) and svabhava (behaviour). `The division of labour into four categories - Brahman, Ksatriya, Vaishya and Sudra - is also based on the Gunas inherent in peoples’ nature`. Had this division been based on birth, Lord Krishna would have naturally used phrase 'Janmani pravibhaktani' in the very shloka (XVIII.41).

In sloka (XVIII.42), Lord Krishna prescribes duties (karma) which one must do in order to qualify as a Brahman i.e. among other duties (karma), he must have studied Vedas and must teach Vedas to others. Thus, if a person has neither studied Veda, nor teaches Veda to others, he is not a Brahman.

Brahman categorisation is an acquirement through efforts like present day degrees of MA, MBBS etc. A teacher’s son cannot be called a teacher by birth, a General’s son is not a general by birth, son of an engineer is not an engineer by birth, son of an IFS officer cannot be called an IFS officer by birth.

Lord Krishna has clearly commanded that Hinduism is a missionary religion as sloka (XVIII.42) casts a duty on Brahmans to teach & propagate Vedas to others.

In slokas (XVIII.68) and (XVIII.69) Lord Krishna has again cast missionary duties on his devotees to preach His gospel all over the globe. RV (X.191) and AV (III.30) also impose missionary duties on Hindu priests to bring all under harmony i.e.under one flag.

Under Islamic law, anyone who attempts to convert a Muslim into a Kafir has to be killed. Feroz Shah Tughlak (1351-88) ordered to burn alive those Brahmans who tried to convert Muslims into Hinduism. In view of this Islamic capital sentence, Hindu priests perhaps permanently gave up missionary zeal. It was restarted by Arya Samaj but during the British rule as 'suddhi.'

Following are the two missionary shlokas of Gita:

(Gita: XVIII.68) He who, offering the highest love to Me, preaches the most profound gospel of the Gita among My devotees, shall come to Me alone; there is no doubt about it. Gita: XVIII.69: (Among men there is none who does Me a more loving service than he; nor shall anyone be dearer to Me on the entire globe than he.)

In sloka (X.20) Lord Krishna says 'ahamatama gudakesa sarvabhutaa sayasthitah' i.e. `Arjuna! I am the universal self seated in the hearts of all beings.` Here, Lord neither excludes sudra from `all beings` nor excludes Himself from being in hearts of sudra. In sloka (XVIII.61) Lord says `eshwarah sarvabhutaanaam hraddesearjuna tisthati` i.e. Arjuna! God abides in the heart of all living beings.

Again, sudras are not excluded. In sloka (XIV.4) Lord Krishna says 'of all embodied beings Arjuna, prakrti or nature is the conceiving Mother, while I am the seed giving Father.' Thus, Lord Krishna says that he is as much Father of sudras as he is Father of any other Hindu.

In sloka (XVI.18) Lord Krishna says: "Given over to egotism, brute force, arrogance, etc. they hate Me dwelling in their own bodies as well as those of others." Thus, Lord Krishna instructs that a Hindu must not hate others Hindus as he is there in bodies of all Hindus so Gita prohibits untouchability.

In sloka (XVI.19) Lord says "These haters, sinful, cruel and vilest among men, I cast (them) again and again into demonical yonies (wombs)." In sloka (XVI.20) Lord again curses Manu supporters that such Hindus never attain Me (i.e. moksha): "Failing to reach Me, Arjuna, these stupid souls are born life after life in demoniac wombs (asura yoni) and then verily sink down to a still lower plane."

Gita: XVIII.71: In sloka (XVIII.71), Lord Krishna opens His gates for all Hindus including sudras when he says "The man who hears holy Gita with reverence, he too shall reach happy world (shreshtha ewam shubh lok) of the virtuous (punyatmas). So how can Manusmriti or Gautam sutra or anything ban Sudras from listening to Vedas and Gita? In sloka (V.18) Lord says "The wise (who desire to achieve moksha) look with the same eye (samadarshi) on a Brahmana endowed with learning and culture, a cow and pariah (chandal) too." Therefore, those who look down upon sudra are neither wise nor can they achieve moksha.

Shrimad Valmiki Ramayan also says whosoever including sudra reads it will achieve greatness and get rid of all sins. Valmiki Ramayana: 1.1.98-100) Thus, Vedas, Ramayana and Gita confer authority on sudras to possess and read these.

In Ramayan, Lord Rama has Himself set following two lessons for all Rambhaktas Hindus which we witness every year in Ramlilas but never follow in our practical lives so we were defeated by foreigners. (For a comparision, see how steadfastly muslims adhere to and follow examples set by Prophet in Sunnah). Ravana was a grandson of risi Pulatsya. He was an expert on Vedas too. So, he was a Brahimin by birth under Manu definition as well as a Brahimin (educated) by qualification (veda-gyata) but he and most of his family members were killed by Lord Rama for their wrong doings.

So, the first lesson of Ramayana is that everyone (irrespective of his caste) is equal before law. Lord Rama visited Shabri, called her a mother (mata); ate food from her hands and washed feet of Nisadraj.

Lord Rama lived for years among vanvasi (tribals). So, the second lesson of Ramayana is that a true Rambhakta should never discriminate against SC/ST/Dalit Hindus, should never hesitate to visit and dine with them. See, Mahatma Gandhi always followed mansa, vacha and karmana both these two lessons of Ramayana and he became a Yug Purus.

Many SC/ST/Dalit Hindus are not even aware of rich contributions made by their ancestors to the three supreme Hindu scriptures. To cite just a few:

i) Risi Kavas Ilusu was revealed Suktas (X.30) (X.31) (X.32) and (X.33) of Rigveda and sloka 453 of Samveda. Risi Ilusu Aksova mojvan was revealed Sukta (X.34) of Rigveda. Both, under current Manusmriti definition were sudra.

(ii) In Tandya Brahman (14.66) risi Vatsa has been called a sudra-putra. Revelations to risi Vatsa are there in Rigveda, (VIII.6) (VIII.11), Samveda (8,20,137,143, etc) and Yaj (IV.16-36), (VII.40), (XXVI.15).

(iii) Risi Kaksivat was son of risi Dirghatamas by a sudra maid servant (Brihaddevata IV.24.25). Risi Kaksivat was revealed many richas in RV (I.119 to 125).

(iv) Maharisi Vedvyas compiled all richas into four Vedas in the format currently available. He also composed Mahabharat, Shrimad Bhagwat Gita and all the Puranas. He was born to Satyawati daughter of a fisherman by risi Parasar. He was of dark complexion (Krishna Dwaipayan). Thus, as per Manusmriti definition, he was a dalit Hindu/Varna-sankar by birth. As we know, Kauravas and Pandavas were descendants of this Satyawati through Vedvyasa. But, Kauravas and Pandavas are accepted as Kshatriyas not on basis of birth but on the basis of their occupations (as rulers/kings).

(v) Maharishi Mahidasa Aitereya, a Maharastrian Sudra (perhaps a Mahar), composed Aitereya Brahman and chapters I, II & III of Aitereya Aryanaka. His mother was a maid named Itara.

(vi) Maharisi Valmiki who composed Valmiki Ramayan was not a Brahimin by birth.
Thus, no one has right to deny free access to SC/ST/Dalit Hindus to what their ancestors have contributed, nor, should one give up or run-away from his ancestral heritage on teasings by others. One does not give up his ancestral properties on false presentations/forged documents.

The casteim and dowry is social problem not the religion. No hindu today supports/accepts casteim which entered into a section of their culture. Here I want to mention that casteim is bad not the caste, the way skin color is not bad but the hatred based on skin color is bad. Politicians today are spamming hatred on the basis of caste, for their own good. These are social problems the way hatred between white and black was a social problem, it has nothing to do with the idealism and divine philosophy of Hinduism.

In later times, the people who did not like allowing Shudras to read Veda on the name of religion were traitors of the society, they knew that their false practice of casteism will be exposed if they(shudra) themselves read philosophy of Veda. But every socity has bad people. The greatest thing is that such people are minority of the Indian society and even in the worst time of casteism their was always a section of society which never accepted these practices. A classic example will be Ram eating tested "Bare" of Shabari. In Mahabharata, Karn was close friend of Duryodhan. Mainstream society never liked it, but they had no interference with the work of priests and they tried to impose it out of their own ignorance and to maintain their supremacy and priveledges, which was wrong. They were the the prime beneficiery if they linked work with birth and they did it for their personal gain.

But the main stream society, the common people always loved people who opposed it, be it Ram or Gandhi.

So when you marry,you dont see his caste but see his qualifications, his personality,will he be able to support etc. Nowadays hindus are marring inter caste. I think whatever rigidness has come into society will be a thing of past within a decade or less.
700 or more years of foriegn rule is a very long time. In these last 700 or more years hindus have been fighting for thier life and religion with the muslims and then the christians,still it is there and not completely vanished,but in all this struggle somewhere we forgot our vedas and teachings.We were able to save the religion but not its quality. But there should be no regret because we can revive it now.

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