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== ATHARVANAVEDA – SAMJNANA SUKTA ==

== ATHARVANAVEDA – SAMJNANA SUKTA ==

All have equal rights to articles of food and water. The yoke of the chariot of life is placed equally on the shoulders of all. All should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and the hub.

All have equal rights to articles of food and water. The yoke of the chariot of life is placed equally on the shoulders of all. All should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and the hub.

These Vedic provisions forcefully declare equality among all human beings. The last of them impresses that just as no spoke of a wheel is superior to another, no individual can claim to be, or regarded as, superior to others. This was the grand concept of equality in this country at the earliest period of civilization. However, we see a few patently discriminatory provisions in the Smritis in the matter of imposition of penalties and the division of the society, which came to be called 'Hindu' for historical reasons, into innumerable castes, some of them claim to be superior to others with varying customs and usages which have brought about inequality, resulting in discrimination against certain classes of people The worst of it is the practice of untouchability with all the incidental inhuman and humiliating treatment meted out to those who were regarded as 'untouchables'. So the question that naturally arises is, were all these sanctioned by Dharma? It is not so. The very expression Dharma is opposed to and inconsistent with any such social inequality. The relevant provisions of the Shruti (Vedas) leave no room for doubt that discrimination on the ground of birth or otherwise had no Vedic sanction; on the other hand such discrimination was plainly opposed to vedic injunction. Discrimination of any kind is, therefore, contrary to Dharma. It is really Adharma. It should however be pointed that though society had been divided some time later, on functional basis, into four Varnas (Chaturvana) namely 1. Brahmanas, the class of persons taking to teaching and other learned professions; 2. Kshatriyas, warriors and the ruting class; 3. Vyshyas, the class of persons undertaking trade, commerce and agriculture and 4. Sudras, the class of persons rendering another essential services to the society, the superiority or inferiority of an individual does not seem to have been determined by birth in anyone of these classes, For instance, Valmiki and Vyasa, the authors of the two great epics, the Ramayana and Mahabharatha, who are regarded as the greatest poets, writers and philosophers of the country and who are held in the highest esteem down to this day by all sections of the society, belonged to the fourth and the second varna, respectively. This is also the case as regards the heroes of these two great epics. Raffia, belonging to Kshatriya class, because of his superb qualities as a man and as an ideal ruler, has won a place in the hearts of one and all for ever. So too Krishna, the greatest of diplomats and warriors, and a great teacher, being the propounder of the immortal Bhagvadgita. Both these are adored and worshipped by all sections of the society as incarnations of God Himself.

These Vedic provisions forcefully declare equality among all human beings. The last of them impresses that just as no spoke of a wheel is superior to another, no individual can claim to be, or regarded as, superior to others. This was the grand concept of equality in this country at the earliest period of civilization. However, we see a few patently discriminatory provisions in the Smritis in the matter of imposition of penalties and the division of the society, which came to be called 'Hindu' for historical reasons, into innumerable castes, some of them claim to be superior to others with varying customs and usages which have brought about inequality, resulting in discrimination against certain classes of people The worst of it is the practice of untouchability with all the incidental inhuman and humiliating treatment meted out to those who were regarded as 'untouchables'. So the question that naturally arises is, were all these sanctioned by Dharma? It is not so. The very expression Dharma is opposed to and inconsistent with any such social inequality. The relevant provisions of the Shruti (Vedas) leave no room for doubt that discrimination on the ground of birth or otherwise had no Vedic sanction; on the other hand such discrimination was plainly opposed to vedic injunction. Discrimination of any kind is, therefore, contrary to Dharma. It is really Adharma. It should however be pointed that though society had been divided some time later, on functional basis, into four Varnas (Chaturvana) namely 1. Brahmanas, the class of persons taking to teaching and other learned professions; 2. Kshatriyas, warriors and the ruting class; 3. Vyshyas, the class of persons undertaking trade, commerce and agriculture and 4. Sudras, the class of persons rendering another essential services to the society, the superiority or inferiority of an individual does not seem to have been determined by birth in anyone of these classes, For instance, Valmiki and Vyasa, the authors of the two great epics, the Ramayana and Mahabharatha, who are regarded as the greatest poets, writers and philosophers of the country and who are held in the highest esteem down to this day by all sections of the society, belonged to the fourth and the second varna, respectively. This is also the case as regards the heroes of these two great epics. Raffia, belonging to [[Kshatriya (क्षत्रिय) | क्षत्रिय || Kshatriya]] class, because of his superb qualities as a man and as an ideal ruler, has won a place in the hearts of one and all for ever. So too Krishna, the greatest of diplomats and warriors, and a great teacher, being the propounder of the immortal Bhagvadgita. Both these are adored and worshipped by all sections of the society as incarnations of God Himself.

At a still later point of time, in the long meandering course of our history, society got divided into innumerable castes and sub-castes on the basis of occupations, vocations or trade or business. The evil of discrimination as high and low among men, on the basis of birth, hereditary avocations and other considerations, raised its ugly head and the pernicious practice of untouchability with all its degrading implications came into existence, However, all right-thinking persons and social reformers have been fighting against these evils which were afflicting society. Mahatma Gandhi, the greatest of such reformers, had as his life's mission the total abolition of untouchability, and toiled in that direction. In spite of such divisive and undesirable customs, the love for the country and its culture, the common heritage and aspirations of our people, and the basic tenets of dharma have held us together and there has always been unity despite diversity in the country. This was refurbished during our struggle for freedom when everyone fought for

At a still later point of time, in the long meandering course of our history, society got divided into innumerable castes and sub-castes on the basis of occupations, vocations or trade or business. The evil of discrimination as high and low among men, on the basis of birth, hereditary avocations and other considerations, raised its ugly head and the pernicious practice of untouchability with all its degrading implications came into existence, However, all right-thinking persons and social reformers have been fighting against these evils which were afflicting society. Mahatma Gandhi, the greatest of such reformers, had as his life's mission the total abolition of untouchability, and toiled in that direction. In spite of such divisive and undesirable customs, the love for the country and its culture, the common heritage and aspirations of our people, and the basic tenets of dharma have held us together and there has always been unity despite diversity in the country. This was refurbished during our struggle for freedom when everyone fought for

it unitedly. On account of the continuing crusade by social reformers against these evils and the bond of oneness regenerated during the freedom struggle, the evil of casteism has substantially declined.

it unitedly. On account of the continuing crusade by social reformers against these evils and the bond of oneness regenerated during the freedom struggle, the evil of casteism has substantially declined.