Dalit Theology2

EMERGENCE OF DALIT THEOLOGY : M. M. NINAN
In the Arthasastra that is attributed to Chanakya, the approval of the social order of chaturvarna is quite
clear and unequivocal. A look at the verses of Chapter III The End Of Sciences, leaves very little room
for doubt especially with verses like these:
Chaturvarna system: Endorsed by Puranic scripture but older than the Puranas
“As the triple Vedas definitely determine the respective duties of the four castes and of the four orders
of religious life, they are the most useful.”
“That (duty) of a Sudra is the serving of twice-born (dvijati), agriculture, cattle-breeding, and trade
(varta), the profession of artisans and court-bards (karukusilavakarma)”
“The observance of one’s own duty leads one to Svarga and infinite bliss (Anantya). When it is violated,
the world will come to an end owing to confusion of castes and duties”.
Hence the king shall never allow people to swerve from their duties; for whoever upholds his own duty,
ever adhering to the customs of the Aryas, and following the rules of caste and divisions of religious
life, will surely. be happy both here and hereafter. For the world, when maintained in accordance with
injunctions of the triple Vedas, will surely progress, but never perish.
DALITS: ALWAYS OUTSIDE
The dalits not only find themselves out of the four-fold caste system but are also forced to live in separate
colonies (cheries) outside towns and villages.
Manu Dharma, the Hindu religious code of conduct, which is believed to be divinely revealed spells out
clearly the meticulous details of how the outcasts should conduct themselves, where they should live and
what duties are ascribed to them.
It is the practice of this code of conduct that still keeps the dalits outside the villages living in subhuman
conditions.
Most of the dalits are bonded laborers of the village landlords.
They own no land, property or houses.
They still do the works that the society considers to be the works of the slaves.
They are the scavengers, street cleaners, cobblers, washer-folk, those who beat the drums for the dead,
those who carry the dead and those who wait upon the upper caste lords. There are still many villages
where a dalit can not sit on the same bench with a high caste person in a coffee shop.
There are still villages where a dalit cannot ride a bicycle through the streets of a high caste people or
even walk with any kind of foot wear.
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