Slavery and Religion - Hinduism

Hinduism

Main articles: History of the Indian caste system, Indian Caste System, Dalit, and Hindu reform movements

Slavery (ownership of a human by another human) is strictly prohibited in Hinduism. Vedas unequivocally declare Mukti (liberation) as the ultimate goal of human life, universally. Social practices (limited to certain times and places, changeful) are not part of scriptures of Sanatana Dharma (eternal religion, propounded by Vedas). The social practices, like Caste System and Bonded Labor, in themselves are vastly different from the main subject matter of this article, Religion and Slavery. To summarize the essence of Hindu belief on the matter of "slavery", the following Sutra from "Maha Nirvana Tantra (Method of Great Liberation)" will suffice: "O Devi of the Kulas! the human body is the receptacle of piety, wealth, desires, and final liberation. It should therefore never be the subject of purchase; and such a purchase is by reason of My commands invalid (140, Maha Nirvana Tantra)". Manu Smriti (an interpretation and application of eternal truths propounded in Vedas) also does not condone slavery or ownership of humans. Intolerance of slavery by Hinduism (supported by Vedas as well as fringe scriptures) may not be confused with historical studies, past, current, or future practices in India, legislation in India, or political movements.

The Caste system in India has often been compared to slavery or slave-like practices. In ancient and medieval times, lower caste Hindus (dubbed "Untouchables" or, more recently Dalits) have had reduced social statuses similar to slaves. Lower Caste Hindus' lives incorporated rigid segregation and bonded labor practices. Justification for such acts was often provided through the use of careful selection of scripture from the vast plethora of Hindu religious literature. However, mainstream Hinduism never condoned or accepted outright slavery.

The purported slavery-like status of the lower Castes, while distinct from others as in ownership - nonetheless permitted freedom for them. Hindus and scholars debate whether the caste system is an integral part of Hinduism sanctioned by the scriptures or an outdated social custom. The most ancient scriptures place little importance on caste and indicate social mobility (Rig Veda 9.112.3), while later scriptures such as the non sacred Manusmriti state that the four varnas are created by God, implying immutability. Manusmriti, (dated between 200 BCE and 100 CE), contains laws that codified the caste system, reducing the flexibility of social mobility and excluding the untouchables from society, yet this system is claimed to have been originally non-heritable (Manu Smriti X:65). It is uncertain when the caste system become heritable and akin to slavery.

British colonialists, in the 19th century, exploited these divisions by mistranslating scriptures in Hinduism (such as the Manusmriti) and attaching undue weight to its importance over other more normative religious scripture in the religion in order to foster sectarian divisions among Hindus as part of the Divide and rule strategy employed by the crown. Nonetheless, a large number of Hindu reform movements in the 19th century metamorphosed the landscape of Hindu thought. Hindu reformers aggressively campaigned against any slavery of the lower castes and rendered the idea abhorrent to most mainstream Hindus.

In contemporary times, allegations of apartheid are often drawn against Hindus by partisan political activists. These charge are debunked by academics and scholars, given India's commitment to affirmative action. Substantial improvements have taken place in the rights of Dalits (former "Untouchables") enshrined in the Constitution of India (primarily written by a Dalit, Ambedkar), which is the principal object of article 17 in the Constitution as implemented by the Protection of Civil rights Act, 1955 and the fact that India has had a Dalit, K.R. Narayanan, for a president, as well as the disappearance of the practice in urban public life.Thus, mainstream sociologists such as Kevin Reilly, Stephen Kaufman, Angela Bodino, while being critical of Casteism, conclude that modern India does not practice any "apartheid" since there is no state sanctioned discrimination. They write that Casteism in India is presently "not apartheid. In fact, untouchables, as well as tribal people and members of the lowest castes in India benefit from broad affirmative action programs and are enjoying greater political power."