No Untouchability – Hinduism

Hinduism is the oldest religion of the world which is mother of many religions and sects. Hinduism is the most organic religion which has been developing and transforming according to the needs and circumstances of the society. So far as the castes are concerned, it catered the society’s needs which developed excellent ecosystem for growth of the nation during Vedic period. Subsequently, due to invasion and large-scale industrialization, the categories of people modified.  

It is observed that the Rig Veda and other early Vedic texts do not mention any group as “untouchable” or birth-based caste hierarchy (Jati). Society was organized into varna based on profession and qualities, not birth.

Medieval Bhakti movements (devotional schools) emphasized that devotion to God makes all pure. Many prominent saints came from lower castes or "untouchable" communities (e.g., Ravidas, Nandanar, Chokamela).

Caste System was reinforced by the British who were obsessed with Jati classification. In censuses (from 1871 onward), they fixed caste identities by birth. People had to declare their caste for jobs, education, and legal purposes. This froze fluid boundaries — many intermediate and mobile groups became permanently labelled as “low” or “untouchable.” Hence, it created divides in Hindu Society.
Modern reformers like Mahatma Gandhi (who called the untouchables Harijans - "children of God") and Swami Vivekananda unequivocally rejected the practice, asserting that it is contrary to the spirit of Hinduism.

Scriptures in Hinduism -
The Vedas, Upanishads, and Bhagavad Gita emphasize the spiritual equality of all humans:

1. एकं सद्विप्रा बहुधा वदन्ति (Ekam sat vipra bahudha vadanti) - “Truth is One; the wise call it by many names.” (Rig Veda 1.164.46)
2. सर्वभूतेषु येनैकं भावमव्ययमीक्षते (Sarva bhuteṣu yenaikam bhavam avyayam ikṣate) - “He who sees the same Lord dwelling in all beings, he truly sees.” (Bhagavad Gita 13.27)
3. तत्त्वमसि (Tat Tvam Asi) — “You are That” - meaning every individual is a manifestation of the same divine reality (The Chandogya Upanishad 6.8.7) teaches,”.
4. चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः (Caturvarṇyam maya sṛṣṭam guṇa-karma-vibhagasaḥ) – meaning Varna was determined by Guna (attributes) and karma (actions) (Bhagavad Gita 4.13)

 
Episodes disproving untouchability in Hinduism -

1. Hindu epic, the Ramayana and the interactions of Lord Rama with individuals outside the traditional Varna system or social status, thereby implicitly challenging the rigid concept of untouchability.
2. Guha, the Nishada King – Nishadas: a tribe often associated with hunting and dwelling in the forests, placing them outside the established four-class system. Rama's acceptance of Guha as an equal, sharing intimacy and mutual respect, shows that one's status is defined by one's dharma (duty/righteousness) and bhakti (devotion), not by birth or occupation. The relationship between Rama and Guha is celebrated as a symbol of deep, non-judgmental friendship.

 

• Shabari - A key story often cited to show the rejection of ritual purity and caste-based exclusion is the episode involving Shabari. She was a devotee, traditionally described as belonging to a low social group (a Bhila woman, or forest dweller), who waited for decades for Lord Rama's arrival. When Rama meets her, he lovingly accepts her offering of berries, which she had first tasted herself to ensure they were sweet. Rama's acceptance of her offerings and his embrace of her as a pure devotee are highlighted as a powerful statement against social exclusion based on birth. Rama's Response: Rama joyfully and knowingly ate the tasted berries, praising her pure devotion and ignoring the ritualistic rules of purity (which would later become the basis for untouchability).
• Veda Vyasa: The sage traditionally credited with compiling the Vedas and composing the Mahabharata (which contains the Ramayana story in parts) is often depicted as the son of a fisherwoman, Satyavati.
• Valmiki: The author of the Ramayana is himself described in many traditional accounts as having been a bandit (ratnakara) before becoming a purified sage.

These accounts, while about different figures, reinforce the theme that spiritual transformation and merit supersede birthright, a core refutation of the concept of untouchability.

1. Controversial Verse on Shudra: A verse where the Ocean God, in submitting to Rama, says: "Dhol ganvār shūdra pashu nārī, sakal tāṛanā ke adhikārī" (Drum, rustic, Shudra, animal, and woman—all are fit for chastisement/guidance). This verse has been a major point of contention. Critics interpret "Shudra" and "tāṛanā" (chastisement/beating) as a sanction for caste-based oppression. Defenders argue that in context, "tāṛanā" means guidance or training and that the Ocean God is humbling himself by comparing his own ignorance to these items/people needing instruction, not advocating for physical violence or social exclusion.

 

1. Shrimad Bhagavatam - It generally advocates for spiritual merit over birth-based hierarchy, though it also reinforces the concept of Varna based on qualities and actions (Guna and Karma). The Bhagavata Purana strongly emphasizes that devotion to God instantly elevates and purifies any individual, regardless of their birth, social status, or caste. This emphasis is a powerful refutation of untouchability.
2. Vidura was the wise half-brother of Dhritarashtra and Pandu, often described as having been born of a union between a sage (Vyasa) and a serving maid (a dasi). This mixed-caste birth made his status technically lower in a strict social sense. Despite his birth, Vidura is renowned for his wisdom and adherence to dharma. Krishna chose to stay at the home of Vidura (who was a non-royal and technically lower-caste) when he visited Hastinapura, bypassing the palaces of Duryodhana and others. This action strongly endorsed Vidura's dharma and devotion over his social standing.

As one of the most influential modern interpreters of Hinduism, Swami Vivekananda forcefully condemned untouchability, asserting it had no place in the religion's spiritual core. The Power of Practical Vedanta: Vivekananda advocated for "Practical Vedanta," arguing that if every soul is potentially divine, then service to humanity is service to God (Shiva Jnane Jiva Seva). He viewed social discrimination as an attack on the fundamental Vedantic truth of unity.