The Originary Myth:

Cast system of India is based on the Purusa-Sukta, hymn 10.90 ,of Rgvedo Purusa-Sukta is a personification of cosmos as primeval gigantic man from whole body everything of this universe , came into existence. Purusa is described as having a thousand heads and a thousand feet and emanated the female creative principle, Viraj out of this Purusha, the four castes of varnas were born.

            Brahmans were born from the head of the purusa .This caste represent the learned men who were supposed to be the priestly sages and religious leaders of the people. Whereas, Kehatriyas, the representatives of strong men like warriors etc. came from his mighty arms. They were assigned the work of protecting the nation. Purushas thighs produced the vaishyas, who would ensure the prosperity and economic stability of the notion by doing business. Last and least one was the shudras, to come into existence from the feet of the Purusha’s. Due to their lack of governance skill and intelligence, they were supposed to serve the society.

            The four castes were sub-divided into than 3,000 sub- castes (or jatis).  The lowest of all were the untouchables. They were considered as impure and subjected to hatred and ostracism.

            The four castes represent four grades of society based on its functions. Ploto’s Republic gives the same interpretation of society. The only difference lies between the two is this that he anointed philosophers as political leaders of the State. But Ploto’s division of the society is class based not on caste based. The special feature of caste system is this that one has to continue with the same caste in which he was born, marriage must made within  caste and he must follow the foot prints of his forefathers in the field of profession. This watertight distinction of society made people born in a particular caste to occupy another’s profession. But, this discrimination was in fact-based on the misinterpretation of the original myth. As, all the parts of the body are important and interdependent, similarly all the groups of the society are also important and interdependent.

            St.Paul echoes the same voice in his first letter to the Corinthians, by rerating the image of ‘the Mystical Body,. He writes thus:  It the foot were to say, ‘I am not a hand and so I do not belong to the body’, would that mean it stopped being part of the body? ---If your whole body was just one eye, how would you hear anything? It is just one ear, how would you smell anything?  Thus, we can say that just as each and every part of body has indispensable role in the body, in the same manner, every human being, irrespective of his caste, is important and indispensable for the society.

            It the above interpretation of the Purusa-Shukta is the authentic one then this caste system is defeating its purpose instead of serving it .It means that due to vaulted interest a particular group of persons have distorted the facts to gain authority over the society.

Archaeological Evidence:

It was preached to the God fearing society that it was God’s will to divide the society into four parts.

            How to karma and accordingly rebirth was also implemented to reinforce it for trhe4 atheist society as well. Violation of the caste system was supposed to be punished by God in the form of birth in inferior caste in the next life. On the other hand, by enduring all hardships coming ones way. One might be reborn as a Brahman. Thus, one is supposed to surrender to the will of God in order to maintain the cosmic process. The implied intention maybe to attain sovereignty over downcast by the upper caste and remain in power.

            Based on the secant studies and archaeological evidences these findings implications are:

            Negritos were the habitants of early prehistoric India. Australoids came after them. Santals and Bhils belonged to them. Next to Australoids were Mongoloids, whose social and religious identities are still found in the North-East.

            Dravidian was the fourth largest group to habitat in India. All the scholars have consented on this point that they arrived in India from the Eastern Mediterranean about 3000 BC. And 1400 BC they had spread all over India and inculcated their civilization among the people of he then society. The impact of their advanced civilization was found in Mohenjo-Daro and Harappa.

            Scholar  Goetz is of view that the Indus Valley civilization of the Dravidians had links to Sumerian, the earliest known bed of human civilization.

            Aryans came about 1,000 years later from Turkestan. Being superior to dark-skinned Dravidians in their military Prowers. Aryans either enslaved them or exterminated them. They overpowered whole of north India by 1000 BC. This is the view of authentic authors on Indus Valley Civilization, like Mishra and Wheeler. Other significant scholars like Marshall Cunningham, Madhu Sarup Vats, B B Lal, R D Banerjee have concerted to this view.

The Rig Vedo depicts Dravidians as dark skinned and snub-nosed. In their language and religion they were different from fair-skinned conquerors.

            As the very word varna meant colour, the basis of this caste system was the colour of the skin of Dravidians. Being dark-skinned they were discriminated by the fair skinned Aryans. Almost all the scholars of the period have consented to this view that Dravidians were exterminated and enslaved by the Aryans.

Literary Evidence:

             Scriptures of India affirm the view that Aryans subjugated Dravidians and denigrated them to a sub-human category.

            Rig Vedic view:  The purusha Sukta of Rig Vedo mentions the fair castes. Though description of any untouchable, outcaste is not available. This hymn is the earliest available text pof arpimd 1500-1000 BC.

            The Upanishadic view, mainly of Chandogya Upanishad mentions three upper castes. The outcaste has been compared to a dog or a pig in this Upanishad (10.7) This description dates back to 700 B C . By this time these untouchables’ existence was conspicuous.

            The age of Ramanyana which is around 460 B c is the worst age of dalit history. Their plight had worsened till this age. The ideal kind Ram of then society be heated a Shudra for observing penance mentioned for upper castes only.

            The age of Mahabharata exemplified the degraded status of the outcaste. Dravidion boy Ekalevya was punished for learning archery, mentioned for the upper castes.

The Dalits: The outcast, untouchables were called by the name ‘Dalits’ which appropriates to their downtrodden status. Being capable of polluting other castes, they were called ‘untouchables’. Also, they were called as varna-sankara or outside of caste-system. Considered as interior to all other castes, they were denigrated to sub-human category. Several sub-divisions were made to indicate the hierarchy of their untouched ability. Their downgraded status did not allow them to change their profession. They were not even allowed to have education, passers assets and weapons to protect themselves. Being subject of humiliation was the status, sanctioned to them by Mance(500 BC) the Hindu law makes-Even the noble scripture of Hindu Dharma like Gita, supports the same view.

            Mahatma Gandhi raised his voice against all these injustices meted out to them. He called them “Harijans” which meant ‘children of God’ instead of ‘shudra’ but, the untouchables did not appreciate it, as it were not the appropriate word to indicate their downtrodden condition. It was considered as unnecessary glorification. They preferred the word ‘Dalit’ which really narrates their downtrodden condition. Derived from the Sanskrit word ‘dal’ it implies being broken, cut, torn asunder, scattered, crushed or destroyed. This very word ‘dal’ which has the connotations of weakness, lowliness and poverty, has link with the Hebrew root of the Old Testament of the Bible. This affix is used as dal or tal in English and German words. English word ‘dale’ means a valley or cut in the ground. Whereas the German word ‘thal’ means tailor. One who cuts?

            Morathi social reformer Jyotirao Phule popularized this word among the untouchables. He used this word to indicate the segregated and severed condition of the outcastes from this caste ridden society.

It means they were once a part of the society and intentionally cut asunder by certain group for their vested interest. So, the point to be noted in the Dalit history is the moment when began to be cut, scattered and oppressed.

            Different insulting and contemptuous words were used to down caste them. Epithets like dasa, dasya raksara, asura, avarna, nisada, panchama, chandala - were used to demean them. British called them as ‘depressed class’ or ‘scheduled castes’ as per the Scheduled Caste Act of India, 1935, where by their  names –and/or subgroups-were listed on a schedule or list.

            Article 17 of Indian constitution has the provision of banning this practice of ‘untouchability’. But, making rules and implementing them are two different things and implementation of this law of untouchability was also not easy for the government.  Still, there is stigma related to this caste and they are humiliated and severed from the community and society.

            Amounting to the 25% population of India, these untouchables constitute the one fourth of Indian society. But, still their plight is pathetic. Every hour two delits are assaulted, dared and two houses are burnt.

            India a country of Hindu Dharma which is based of Vedic philosophy, the core point of which consists the concept of Rit i.e. universal law of morality and justice behaves just opposite to the law of its own dharma. That is the tragedy of our society.

Dalit Religiosity:

            Stringent rules were made to keep the dark-skinned Dravidians away from the fair-skinned Aryans and their religion from mixing. Dalits were denied only into the temples to maintain purity. They were prohibited to study Sanskrit scriptures, even denied to listen to them.  The punishment for doing this was molten lead to be poured into their ears. So that they couldn’t listen for ever. This enmity between the two shows that by no means delaits can be said to be Hindu. To know about the original religion of the dalits, it is necessary to study the evidence of Mohenjo-Daro. The concept of personal and transcendent creator God has been given by them. The provision was made to appear the good and bad spirits of nature. 

            Atheist (non-Vedic) Buddhism appealed much to these dalits for its freedom from casteism and untauchability. Being free from the bloody sacrifices was another reason for dalits to opt for this religion. The social reformer and dalit leader, Dr. Bhim Rao Ambedkar, himself converted to Buddhism with five lakhs of his followers at Nagpur. Even converts to Christianity and Islam couldn’t get rid of this caste mentality.

            Finally, the dream of delits for on egalitarian society was fulfilled by the Neo-Buddhist movement. Thus, Buddhism could be saved from the damages done to it by the Brahminical group.

Dalit Quest for Freedom:

Dalits constitute 25% total Indian population; yet they are lowest on the level of prosperity. Devoid of their basic rights and needs, there is not any scope for their self-improvement. About 70% of them are forced to lead the life below poverty line.

Mahatma Jyotirao Phule(1836-1890) the lead to reform the society and help the outcastes to get rid of the clutches of the upper-castes. Though, he targeted mainly Indian social institutions like marriage or family structures and rights of women, along with this effort he criticized the unjust caste system, also. Also, the incessant effort of the ‘Father of Indian constitution,.  ‘Dr. Bhim Rao Ambadkar( 1891-1956) helped the dalits to regain their dignity and liberate them from the opposed condition. Being himself a dalit, it was natural for him to empathize with the untouchables of the then society.

            Dalit Panther Movement (1970) of Maharashtra assited them to set them free from the oppression and torture of the society. Kancha Illaiah(1952) chairman of the political science department of Osmania University is the contemporary leader, who is himself dalit and staunch supporter of the dalits’s rights. It pleases him to be called ‘anti Hindu’ and without and inhibition he voices his hatred to the Hindu society and dharma.

Interestingly enough, this dalit movement was into confined to the dalits of the society but some non-dalits also joined the movement. The eminent personality like E. V Ramaswary “Periyar” (1979-1973). The founder of the Dravidian movement in the south aggressively assaulted at the Brahman domain of the congress.

            The Bhakti movement of South in the sixth century AD arose as the revolution against the caste and gender discrimination. It had the provision of passionate love for divine to attain liberation, devoid of any caste and gender bias. Janabai was one of them, herself a Shudra and women to boot. The domain of the movement was central Western region and North India.
This movement was based on the creative ways to achieve their goal of liberation. Being opposed to asceticism they were even house holders along with a saintly approach to life.

Dalit Freedom Network:

On Nov ember, 4, 2001 Delit from all over India gathered to show their dissent to the unjust system of society. They insisted on a thorough change of the system and radical transformation of their villages from within. They were of vie that any type of movement will remain successful only after this transformation has took place. Taking into consideration this demand. The Dalit Freedom Movement was launched in November 2002. Its main goal was the radical transformation of 7,000 villages in the next decade.

            It was decided that only through education. The plight of the dalits could be improved because due to financial crisis and discrimination they couldn’t become educated and suffered financial problems. Dalit Freedom Network decided to provide English medium education to dalit children. Their second priority was to facilitate medical treatment to them. Also by providing them micro-loans, self help groups and economic education they wanted to help them and uplift their spirit by protect their basic human rights. They have centre all over India and across world, even in Washington and Landon.

            Caste system is still working in Nepal, Pakistan, Sri Lanka and Bangladesh. Caste system also spread over the South Asian sub-continent with the spread of Hinduism. South Asian Diaspora like Mauritius, Fiji, Surinam, the Middle East, Malaysia and the Caribbean were also affected by the Caste System along with Hinduism.  For away countries like UK and US also not remained unaffected by this system.

Both Nepal and Bangladesh are also infested by this disease of discrimination. Nepal, which 20% of dalit population remained unable to set them liberated. In the political arena also their presence is nil and literacy level is 10% while life expectancy is around 50 years only 80% of them live below poverty line.

            In Pakistan and Sri Lanka this disease of untouched ability couldn’t spread its roots and the situation is for better than other countries. The suet region of Pakistan is the worst example of this type of discrimination.

Gandhi Ambedkar Debate:

The bone of contention between Gandhi and Ambedkar was this that Gandhi wanted to do justice within the caste system of Hindu law while Ambedkar  wanted dalits to get rid of the Hindu anarchism . As Ramchandra  Ouha writes,” Gandhi was a crypto-anarchist who favored non-violent protest while being suspicious of the State; Ambedkar was a stead fast nationalist, who worked within the State and sought solutions of social problems with the aid of he State”. Gandhi did not want to segregate dalits from all the other Indians and Congress party as well but Ambedkar was determined to form a new party for dalit, as their future was not safe in the hard of Congress government. According to Ambedkar the matter of concern for congress was power whereas matter of concern for him was Freedom of dalits. This was the very reason behind the failure of the Pune Pact.

            Intentionally both Gandhi and Ambedkar were noble, though were demonized by the extremists of the both group. The tragedy lied in it that both had issues beyond their control. Gandhi lacked the support of his party men on the issue Dalits problem. They felt that Gandhi was a bit biased about the Dalits and were trying to ignore the Non-Dalits. Ambedkar’s problem was this that just to achieve his target of welfare of his people; he had to go along with the British.

            But, in spite of differences of views, there was nothing acrimonious or name calling between both. They never raised fingers on their motives or intentions. Sometimes Gandhi used to cross the limit to appear the Dalit antagonist’s .Several times he admitted that their demands were genuine though he did not agree with them for separate electorate or party. He also agreed with Ambedkar that he “has had to suffer humiliations and insults that should have node anyone of us bitter and resentful.”

            Now, it is the time to try for their un-fulfilled dreams. This movement of Dalit emancipation will then only have a ray of hope and justice and equality will prevail everywhere in India.  

Dalit Folklore and Cultural Expressions:

The main reason of conflict, mainly in India and in general worldwide, is the clash of two cultures: one of invaders and another of inhabitants. In India this clash consists of two cultures of Dalit and Non-Dalits. It is the law of nature that among the two conflicting factors the dominant one overpowers the submissive one. The strategy used by invaders, almost always is to denigrate the original inhabitants by saying them as cultureless, or uncivilized. Though the reality is just opposite to their assertion.

            But, this Non-Dalit culture itself is, instead of developing regressively deteriorating because of its consumerism. Culture is by-product of the way of life, thinking and attitude of common people. The prime motto of cultural analysis must be to defect the cultural values of ruling party and its perspective of the world, which monitors the modes of people’s thought and behavior. The humanizing and dehumanizing factors of the culture of any society must be detected, because it will affect the lives of the people of society. Cultural analysts should probe into the internal make-up of people, into their collective psyche, as bearers of a particular culture.

Analysis of Dalit and Non-Dalit Cultures:

Culture expresses itself through myths, rituals and symbol.  Symbol System of any culture consists of all these sacred and secular myths, rituals and symbols. All these are inter-related. Myths are the concepts, of which rituals are the acts and symbols are the objects. The significance of symbols lies in the messages they imply which defines the personality trait of a culture which decides the behavior of the people of society.

Myth is a way of explaining reality for the purpose of common man. Through stories human beings express the occult realities of religion. Laced with the different shades of emotions. Myths can create interest of common people is mystical facts. Centered to the heart, myth is the specific characteristic of human beings. Dalit culture abounds in myth and they are believed with the talent of imagination.

Pulya culture of Kerala, who were lowest among the outcastes, had touched the height of imagination in creating myths. Their puffin   they yam myth is voice raised against the discrimination meted out to them, in these words: “When you are wounded what gushes out is blood. When we are wounded what oozes out is blood, why do you then speak of caste difference”.

Just opposite to Dalit culture, non-Dalit culture, due to their rational approach was devoid of emotional fruits. Being uninteresting, they are merely stories. Oppressive values are the prominent feature of Non-Dalit myth. They were used to dominate the common men of the society.

            A comparative estimate of Dalit and Non-Dalit myths may be presented like this:

A comparative estimate of Dalit and Non-Dalit myths may be presented like this:

Dalit Myths                                                            Non-Dalith Myths.

Superiority of females                               Superiority of males

Permissiveness of sex                                Restrictedness of sex

Freedom is the birth right of women    Restrictions must be imposed on women

Democratization of politics                     Authoritarian approach to politics

Innovativeness of life                               Traditionality of life

Spontaneity and display is human         Secretiveness and fear of spontaneity

Gender equality, women,                          Non-equality of gender

as source of joy

Motherhood is worship able                     Fatherhood is worship able

Life is not order                                            Life is order

    Life is passive and relaxed                      Life is aggressively approached to achieve                             the goal

   Triviality of appearance                           Importance of appearance

   Leniency in morality                                 Stringent rules of morality

Analysis of Symbols:

         Symbol represents something other than itself. The impact of symbols on human mind is shown in the form of release of emotions and energy for action. Just opposite to symbols sign is not evocative of emotions though it also points to something other than itself. Any sign with the quality of evoking emotion, symbol. Symbol is used to signify myth in wider sense. Thus, there is an integral relation between myth and symbol. For example, flag of any nation or party is symbol of it and it symbolizes the explanation of the myth of the party or nation.

        Dalit culture uses natural symbols like plant and animal to represent the divine power of God. Almost all their symbols are closen to earth like Serpent Tiger, Rot etc. which live in either earthly abodes or the sped trees like Papal, Neem, Kadamba, Bilva, Chembakan and Kanjiram. Whereas Non-Dalit cultures mostly use birds as symbols, though they use plant and animals also. As most of their symbols are sky-directed, trees like Ock,  Plam, Pigtree etc. are used mostly. Animals like, Dove Eagle Pelican, Peacock are often used along with other animals such as Horse, Lion, Wolf etc. The symbols of dalit culture are almost always in word looking whereas that of Non-Dalit cultures is with outward-directed eyes.

        Dalit symbols are used to arouse the emotions whereas Non-Dalit symbols are indicating peace and harmony. The colour of Dalit culture is red and yellow i.e. colour of earth whereas the colour of Non-Dalit culture is almost always white and blue, the colour of sky. All these descriptions have been given by Palah. He has given the following description of the symbols of Dalit and Non-Dalit cultures:

Dalit  Cultural Symbals                                      Non-Dalit Cultural Symbols

Earth (Immanence)                                            Sky (Transcendence)

Moon                                                                         Sun

Mandals (Centre)(Yoni  )                                     Maintain(Vertical) (Lingam)

Cave dwelling animals                                         Winged  Creatures

Serpent                                                                     Serpent

Spiral                                                                         Spiral

Pot(Gorbha)                                                                        Pillar(Linga)

Papal Tree(Horizontal)                                         Cedars (Vertical)

Dancing                                                                     Sitting or standing

Eye (darsan)                                                                        Hand (Service)

Stanam (Place)                                                     Kakan(Time)

Bhagavati (mother-goddess)                             Father (God)

Feminine                                                                   Masculine

The above chart shows the Dalit symbols as earthly spiral and feminine whereas Non-Dalit symbols show sky-directedness, linearity of design and masculinity.

Liberative Dalit Culture:

            A voice of dissent has been raised in the last two decades by the untouchables of the South Asian countries against the oppression and injustice meted out to them. They have started challenging the unfair social, economic, political, cultural and epistemological structures of mechanisms of the society. The critical analysis of Indian society and its traditional institutional structures never included the issues of Dalits in its discourse.

            The recent movement and revolution by Dalits has started challenging the existing historical and socio-political scholar ship on South Asia and along with challenges, they have also suggested given innovative ideas and solutions to the primitive problem.  Their articulate methods provide new definitions of caste, colonialism, nationalism, democracy, equality and freedom. Dalit literature nicely depicts the anger, oppression and exploitation of downtrodden group of society and gives meaning to it.

            Dalit art forms has forms has shown dissent to hegemony, though could not communicate well to be understood by the intellectuals of the society. Social organizations involved in working for a change are trying to find out the ways to communicate the message through Dalit art forms and educate the people. Street theatre is being used to create awareness among people about the injustices done to them.

            So, Dalit must be included in the mainstream of the society so that their wisdom and talent can be used for the integral development of the society.

            Society must use the wisdom and technology given by Dalits which is eco-friendly and prudent enough to save the culture and environment both from destruction. Whereas Non-Dality methodology is based on the exploitation of natural resources thus leading to destruction of pattern environment.

            Thus, along with using Dalit wisdom and technology society must gratefully accept them in the mainstream.

Analysis of Dalit Rituals:

            Rituals are well defined by Pallath as, ‘culturally defined sets of behavior’. Rituals in its widest sense used here mean any human symbolic behavior which can evoke any or all emotions in the performer as well as in the participants. Though after a certain time the impact of these rituals on human mind and emotions dilutes and this state of rituals are called Celt: There are static types of rituals. Whereas dynamic type of rituals evoke the emotions of the performing society. For example, in Islam, there is provision of mourning the demise of Muhmmad Sahib. Symbols, myths and rituals are integrally related. Rituals symbolically represent myths.

Ritual Inversion Vs Ritual Affirmation:

Victor Turner has classified Dalit rituals into two types: Life crisis ritual and cylindrical rituals. In the cylindrical rituals, people of low status perform ritual authority over their superiors. And they have to accept with good will their ritual subordination. Inferiors criticize superiors in abusive language and misbehave with them.

This ritual is described as ritual of status reversal.

            Through this status several rituals the Pulyas visualize a democratic, egalitarian society. And they vent their anger against the in equality and discrimination meted out them by the superiors. To counter their rebellious activities, the Non-Dalits cultural ritual affirms the status of its member’s .Celebration of the savarna temple feast affirms the status of the priestly class.

Luminal of Dalit culture ritual Vs Permanency of Non-Dalit culture rituals:

Dalit’s celebration of rituals is luminal i.e. a period of relaxation of all norms. Mainly, the celebration of theyyam is performed to get rid of all controls and dominance. The celebration is called potten theyyam and the word potten is used to mean ‘idiot’, ‘deaf and dumb’ or ‘loafer’.  It gives full freedom to theyyam to speak his mind by using abusive language.

            Just opposite to luminal celebration, Non-Dalit’s celebration is permanent one. Arbitrary behavior is not allowed in Non-Dalit celebrations. The celebration of Eucharist of the Christians is the best example of their disciplined behavior.

Ludic of Dalit culture ritual Vs Rigidity of Non-Dalit culture rituals:

Dalits wanted to become stress free and light in mood through these rituals. The potten theyyam is a nice blending of both playfulness and seriousness. Playful utterances of the theyyam are listened seriously. Whereas Non-Dalit culture alterations have stringent rules.  Any Non-Dalit spiritual person is very strict. The less the emotion, the more he will be acceptable socially. Muslims Id celebration is the best example of it. Their all activities show rigidity.

Dalit culture Ritual Reflecting Social Process Vs Non-Dalit culture Ritual Enacting Individual:

            Dalit cultural rituals manifest the social changes. For example a celebration of theyyam indicates the end of feudalism. The celebration materials and decorations indicate the changes brought by freedom struggle. Dalit cultural rituals are a part of day to day life. Whereas Non-Dalit cultural rituals doesn’t imply the social changes. They do not represent the social changes of the performers. Though initiated as a part of social process, it doesn’t synchronize with the social changes. It is frozen in time. Re\public day celebrations or the Eucharist celebrations are the best examples of it.

Social Catharsis of Dalit culture Rituals Vs Individual Fulfillment of Non-Dalit Culture Rituals:

            Dalit cultural rituals purgative. Its cathartic effect is therapeutic for the performer and the society, as well. Dalit cultural rituals are celebrated throughout the night. Rhythms of drumming, dancing and singing has cathartic effect on the people

            The non-Dalit rituals do not continue for longer duration. People are busy enough to celebrate for many hours. At the crowd effective approach, the method of Non-Dalit celebrations is individualistic. University convocations, swearing in ceremony of public offices are such type of rituals. So, these people have to take help of artificial means for personal catharsis.

Features of Dalit Folklore and Cultural Expressions:

            Dalit history reveals that they had a rich folklore and culture which was stolen by their oppressors and foreign culture was imposed upon them. The upper caste never wanted to let them develop a culture of their own. The culture of the upper caste was used to suppers Dalits. Thus, culture which is supposed to be creative, become destructive and was used to destroy the Dalits. Devoid of political about and money power, Dalits could not raise their voices. Their lives were totally determined by the upper caste. By using electronic media and print media the upper caste propagated the low profile status of Dalits. They were declared to be subject of hatred and contempt. The distinguishing features of Dalit folklores are as follows:

(a)  Narrate their pathetic situations

(b) Indirectly explain the matter of fact to their fellow members

(c)  By drawing attention on their problems seemed help

(d) To tell that radical transformation was needed

(e)    To become united to fight for their rights.

In Tamilnadu, Dalit heroes were killed for countering the dominance of upper cast people. But they were declared Gods by their community. They were appreciated through the ballads, just to encourage others to take the role of delivers. Their virtues were mentioned, sacrifices were told, and their loss was mourned by the community members through the ballads.

While working in the fields, the Dalit women used to sing songs to narrate their pathetic situations and sometimes they sarcastically sing about the atrocities of their landlords. Through their lullabies they expressed their feelings about their financial situations and slavery.  It was a medium to vent their anger about their pathetic situation. And it was directed to the cause.

It was not restricted merely rituals but was apart of day to day life.

People’s identity, attitude and behavioral etiquettes are shown through various forms of arts and aesthetics. Any individual’s identity is created by the collaborations of his significant others. Everybody is existence is relative to others. By depicting this reality the Dalit art and drama become important. But their drumming ritual was criticized by upper caste people because of its material being cow skin.

Drumming – A tool for liberation:

Drumming symbolizes call for change. Different liberation movements and Dalit political parties and NGOs working for the welfare of Dalits have started using drumming as conch blowing was used for initiation of war. NGO, it is used as a call for liberation. Drumming is the indication of wakeup call through cultural resource. It is big crowd puller. Further, as an option of It, they have started using theatre, street theatre, puppet show etc. By using this optional method, they want to create a culture which can withstand the upper cast oppression. According to them, this new culture must be established on the foundation of love and care. This is destination to achieve equality justice and harmony.

Following are the two art forms from Tamilnadu.

Paraiyattam or Thappaattam:

Parai was named thoppu because of its beating action of instrument Porai. Dancing steps synchronize with the beating of the Parai.The important aspect of this dance is this that the dancer himself is player, also.

 Karagaattam: 

Karagam, is the dance performed in praise of therein goddess Mari Amman and river Goddess, Gangai Amman. Accompanied with musical instruments, this dance is performed balancing a pot on the head.

The Dance of Defiance:

Dalit culture has been denigrated by upper caste. Elites find them as polluting. It is rejected by intellectuals as of rough kind. They differentiate between folk music and classical music. In their view cerotic music is scientifically organized but folk music is not so.  Dalits are not properly trained. They just sing out of emotion and excitement. Silverman put this in these words: “Folk music can be sung by an any child quacks cerotic is not like this, you need a talent”.

Despite of demeaned by elite group the lower level of the Hindu hierarchy is reclaiming their music. It is being used to show their resistance and fighter mood. Dalit women become awakened to this fact that their problems are rooted in the oppressive trends of the society.

Sagamaria, a Dalit leader used Pariyar drummers to mobilize the Dalit voters. They were able to gather crowd of Hindu, Muslim and Christian Dalit villagers on the way to polling booths. Their enthusiasm reached to the climax, when they reached in front of the ‘so-called ‘civil people’s havelis, and they went wild with their dancing and drumming. As silvermanm depicts it:

            The frenetic dance of defiance was a display of Dalit identity, pride and strength. Excitedly, she recounts the triumphal march: ‘A big procession--- house to house to collect the votes, then votes time. I have a feeling inside me that I will win’.

            The opposition to Dalit culture and rights shows a thorny path a head. Their marginal existences force them to fight for their rights. They constitute the one fifth of the Indian society, who is living in acute shortage of basic facilities. They are forced to work in the fields of upper a castes and to remain satisfied with half fed and half –paid remuneration.

Social Location of Dalits:

 Merely giving the4 epithet of ‘Harijan’ did not work with Dalits. And validation of their presence by the government by categorizing them as Scheduled Castes, seemed them as a hollow slogan. And they were not wrong in their reaction because making mockery of these adjectives there are several incidences which narrate the bitter truth of their pathetic situation.

            On March 11, 2000 seven Dlits were burnt alive in Kambalapalli village in Kolar District of Karnataka for not being submissive to the unreasonable demands of the upper castes. On July 6, 1999, 42 year old Dalit woman was gang raped and burnt alive near Kanpur of Uttar Pradesh by the upper caste people.  Her only fault was that she tried to marry the daughter of one of the culprits.  And to worsen the case the police was also found in connivance with the culprits.

            In Shankarbigah Village of Jehanabad district of Bihar 23 landless Dalit laborers including a 60 year old woman and a 10 year old child murdered. It was done just to make them submissive so that they cannot raise their heads against the injustices meted out to them .To add fuel to the fire the government was also included in this gory incident.

            The only crime of Dalits Murugesan and Mooken to be elected as President and Vice-President of Melavalavu Panchayet was sufficient to kill them.   They were murdered with fair other Dalits by the superiors. Being Adi-Dravida they should not have dared to contest the election.

            These few heinous crimes against Dalits suffice to depict the anarchism prevailing in India Asian Human Rights Commission narrate the situation in these words:

            “During these 50 years of survival after independence from the colonial powers the Dalit situation has not improved. It has, in fact, become worse which is borne out by the fact that every hour two Dalits are assaulted, every day three Dalit women are raped, every day, two Dalits are murdered, every day; two Dalit houses are burned down”.

            The National Commission for Scheduled Castes and Scheduled Tribes (1997) recorded the details given below as:

            “Between 1994 and 1996, a total of 98,349 cases were registered with the police nationwide as crimes and atrocities against scheduled castes of these, 38,483 were registered under the Atrocities Act. A further, 1,660 were for murder, 2,814 for rape and 13m671 for hurt”. These are only recorded crimes against Dalits. But, in view of Human Rights Watch, the actual number must be much higher than the registered one. All this happens due to the fact of Dalits being powerless and apathy of administration.

            E. Zelliot summed up the whole situation in few words, like this: “Untouch- ability remained firmly ingrained in spite of sporadic reformative measures taken from time to time. The problem found much needed attention in the course of the freedom struggle led by Mahatma Gandhi. He found it against human dignity. It is an excrescence in Hinduism. It is a blot on Hinduism and ‘a sin against god and man’. This drag on Hinduism constituted a poison, a snake, a canker, a hydra leaded monster, device of Satan, a hideous truth”.

            Gandhi’s views about Dalits were assessed by N.Prasad like this: He “convinced the orthodox Hindus that there was no sanction in the shasfras for this in human social practice. He wanted to bring an attitudinal change among the caste Hindus by creating guilt consciousness in them as they had been ill-treating their brethren for centuries. This is an ingenious way he wanted to bring about social change without disturbing social harmony”.

            Ambedkar suggests that “--------buying, benumbing and drawing the claws of the opposition of the untouchables which (Gandhi) knows is the only force which will disrupt the caste system and will establish real democracy in India”

            Dalits are systematically dehumanized through exclusion, denied through exploitation and defaced through elimination.

Dehumanization through Exclusion:

            The differentiation of “higher’ caste and ‘lower’ caste severs all ties of Dalits from the society. it is the natural offshoot of the idea of religious impurity. The story of a learned high court judge of Allahabad purifying his chambers because of its earlier being occupied by a Dalit judge speaks volumes about the mentality of the upper caste.

            The system of the caste segregates Dalits from its whole existence .Ostracized from the rest of the society; they are decreed to live in slums of outside the village. The geographical, social and political segregation cuts them off from the rest of society, due to which they feel alienated. Their only reason for interaction with rest of society is their menial jobs, ironically which the very cause of their ostacisation. The tragedy of this cultural norm lies in this that through that very job it includes Dalits into its system; it excludes them through that very job.

            Follow the English people” divide and rule policy” the so called ‘civil society’ members create a sense of suspicion and distrust within the Dalit community.

            They cannot see the bigger picture and broader perspectives of their existence but are motivated by incentives. They cannot read the slogan, ‘United we stand and divided we fall’ but just serving the ulterior motives of the caste people. Resultantly, they cannot fight against the dehumanizing forces. They are serving the purpose of their tormentors by this mutual distrust and intra-divisions.

Denial Through Exploitation:

Already marred by the caste system, wretched Dalits situation has worsened by the globalization, liberalization and privatization. Their being unskilled is the sufficient reason to give the peanuts. Manual scavenging is the most disgusting work assigned to them. At the same time it is a health hazard as well. And to sub ralt on the burn, the callous approach of the admi8nistration is sufficient.

            Further, the pretention of religious purifies and pollution is enough to exclude them from the main stream of society. They are declared ineligible for the equal status in social relations and worship, ownership of property and decision making the political realm.  Debarred from the society they are restricted from divine access. It is in a sense rejection of the right to live with dignity and respect. They are devoid of the resources of life and even right to exist.

            Reservation policy for the SC and ST is still to be implemented in the field of judiciary, private sector, defense, and department in certain minority institutions etc.  despite the constitutional rights to the states. In every walk of life Indian government has failed to fulfill their rights like, livelihood, education, land and labour, life and seniority, reservation and employment and male-female equality etc.

            Vacancies are not being filled despite the special recruitment drive of 1996-1997. A large number vacancy is lying there in central   government, banks public sector etc. The dictatorship of bureaucracy is beyond the approach of Dalite and resultantly, they are allotted menial jobs as per their lower status.

 Backlog vacancies meant for the SCs and STs

                    Services                                   Numbers                             Percentage

A.            Central Government

               Group ‘A’                                  369                                        74.64

              Group ‘B’                                   438                                        51.34

             Group ‘C’                                      3133                                      53.87

              Group ‘D’                                    873                                          45.70

                  Total                                      4811                                        54.30

B               Banks                                    272                                            45.10

C.         Public Sector                            2642                                        88.18

Though, the privilege of reservation has helped them yet the politico-economic and socio-cultural disabilities of the Dalits are basically the same. The condition of the converted one is even worse than that of those under the label of Hinduism.

Defacement through Elimination:

 Indian Dalits are living in pathetic situation, as social outcasts, economically impoverished, politically powerless. The impact of all these deprivations is obvious in their life in the form of fear, inferiority complex, trepidation, servility hops lessens and despair .Though they are not bonded slaves yet situations are created like this that they will remain slave to their masters like the bonded slaves.

            Respect and dignity is not their right and living in slums is their destiny.  of course, they are condoned for being called as human being though out caste one. In fact they are themselves in doubt about their existence as human being because of the4 negligence shown to them.

            In comparison to the upper caste people, their mobility towards non-traditional occupation, housing facility, access to education and sharing of power etc are nominal. Their mobility is restricted due to the caste factor.

            ‘Survival of the fittest’ is the suo motto of caste people and they do not let the dalits become fit because then they would not be subservient to their oppressors. . Dalits are brutally trammeled if they try to raise their voice. They cannot raise their head.

            Dalits are segregated by the other non-Brahmin groups in fighting a common enemy.  Ambedkar says as follow: “it is obvious that these classes (Dalits, Shudras and Tribal) are naturally allies. There is a very ground for them to combine for the destruction of the Hindu social order. But they have not come together. --- The result is that there is nobody to join the untouchable in his struggle. He is completely isolated. Not only is he isolated, he is opposed by the very classes who ought to be natural allies”.

            Their occupation is the main cause of their denegation. In response to their maximum labour, they are paid minimum wage. Their very contemptuous profession is the cause of their defacement.

            The deplorable situation of Dalits can be resumed up like this: ‘the slave is violently uprooted from his milieus.  He is dissocialized and depersonalized. This process of social negation constitutes the first, essentially external, phase of enslavement. The next phase involves the introduction of the slave into the community of his master, but involves the introduction of the slave into the community of his master, but involves the paradox of introducing him as non-being”.

Scientific world –view and Culture: Our world-view is the combination of various component parts. It is not based on any single notion. At the same time our world-view includes many falsifiable components that can be tested with empirical observation. Though objectively approved, it has very limited use. The cause of this limitation is this that they cannot be texted without the proper knowledge of their impact. Further, science has very restricted approach and ethics, which is an integral part of it, cannot be proved false.

Falsification of many ideas helps people in getting sid of dogmatism and fundamentalism of religion or any other system. Since, it plays a crucial role in determining the status, scope and dignity of human beings, its accuracy and authenticity is of much more importance. The fundamental principles of scientific culture are as follows:

1.     The world is understandable.

2.     Scientific ideas are subject to change

3.     Scientific knowledge is durable and incomplete

4.     Science demands evidence

5.     Science is a blending of logic and imagination

6.     Science is not authoritarian

7.     Science is a complex social activity

8.     Generally accepted ethical principles.

In nutshell, we can say that scientific culture and world-view mentions one to respect humans as humans without any discrimination on the basis of birth, religion, origin and culture. Thus, we can say that based on humanitarian ground, scientific temper leads to humanistic ideals and prohibits any type of exploitation of human being on the basis of caste, gender or class.

 The impact of Globalization on Dalits:

            Globalization emerged on the horizon of the world view at the end of cold war and break-up of Soviet Union.

            Developing countries has been much benefited by globalization. Accessibility to the markets of developed countries and technology transfer has increased their productivity and status. But as everything has its pros and cons. Globalization has also complications of its own. The natural outcome of globalization is the challenges like in equality across and within countries.  Also, instability in the field of economy and environmental degradation are the other major drawbacks of globalization. Further, there is no scope for the majority of developing countries. Due to several constraints, Indian economy could not be globalized. Now, the liberalization of trade, investment and financial flows, initiated in the nineties has set free the realm of economy and culture and everything has started moving fast.

Economic Globalization and India:

It was in early nineties that India went through a drastic change in the domain of economic liberalization and globalization. It included scrapping of the industrial licensing regime reduction in the number of areas reserved for the public sector, amendment of the monopolies and the restrictive trade practices act, start of the privatization programme, reduction in tariff rates and change over to market determined exchange rates.

            Also, liberalization of current account transactions, foreign direct investment and portfolio investments, facilitating entry of foreign investors in telecom, roads, ports, airports, insurance and other major sectors are the major steps taken by the Government in the past few years.

            The impact of this liberalization is this that India is now the fastest growing economy just after China. This liberalization helped step up GDP growth rates which kicked up from 5.6% in 1990-91 to a peak level of 7.8 % in 1996-97.

            India’s growth rate was 3% and it was in comparison to countries like Brazil, Indonesia, Korea and Mexico, very low and less than half of their GDP. Though the situation improved and GDP increased to 5.9%, still it was less than other countries with the GDP growth, India’s global position improved. India stood 4^th in 2001, while it was on 8^th position in 1991.

            But, this progress could not eradicate the roots of poverty from the international front.  Of course it has declined the ratio. The Impact of this globalization in the world market is cut-throat completion and interdependence. This interdependence is apparent in the field of trading of goods and services and in the movement of capital. It also determines the domestic economic developments. Domestic policies are influenced by both domestic and international policies and economic conditions.

            Therefore, conclusively we can say that economic globalization may be proved both as boon and bone. While it is beneficial sometimes, it can cause devastating harm, particularly to the Dalits.

The Challenge of Enlightenment:

The ripple effect of scientific revolution was the enlightenment of the western world namely of France. This 18^th Century enlightenment opened a new horizon about mankind and environment. This revolution was initiated mainly by academicians like Voltaire John Locke, Denis Didesot, Borol der, Montesquieu and Jean Jaques Rousseau etc. This intelligentsia based their views on scientific facts of the pervious century. Influenced by the discoveries of Galilee Galileo, Johannes Kepler and Issoc Neuton. These philosophers held this view that the universe was governed by the universal law and could be defined and interpreted rationally. So also men should try to give the rational interpretation of society politics, economy and of morality.

Rational understanding of the laws of universe would guide the mankind. The erudite of the then society wanted to apply the scientific methods for studying the human society. The central theme of this whole resolution was to monitor the social as well as physical behavior by rational laws, that every policy to govern the society must be based on the scientifically proved facts.

            Rational interpretation of human bei9ngs mentioned that men were by nature good and through education they can be made better. Only reason can help mankind to know the truth and religions based on blind faith will lead to darkness of ignorance. Religious and cultural diversity must be rationally accepted. These enlightened thinkers were dead against the Catholic Church. Setting people free to use their rational was the only way to progress.

            Material and social life of people could be changed only after they a have accepted technological changes. Grounded on humanitarian view, oppression and cruelty   must be removed from the society. Slavery and war must be criticized.

            Enlightenment of this also had its impact on political and social reform. Resultantly, monarchy was rejected. The only formula for human happiness was to given free rein to their reason and rejects any orthodox view. It was supposed that indirectly people’s self –interest will benefit the society itself. Further, rational approach to life would produce sound moral judgments. Only free men can behave as per the natural laws i.e. laws to the universe. By understanding there laws, the enlightened one were sure that they have got the panacea for mankind.

            Success of science gave way to rational philosophy. Discoveries of astronomy assigned human being’s place in the universe. Newton’s law of gravitational force and other laws of science approved the knowledge based on sensory experience. The only reality acceptable for the4 scientific community was the material one.  So, in their view the natural laws governing the human society were also taken as materialistic one.

            Liberty, equality and fraternity were well received instead of despotism, feudalism and clericalism. Many other revolutions of the world got insight from enlightenment. This enlightened world-view seas Dalits also with respect. Being based on reason this enlightened world-view can given Dalits their right to work and live with dignity.

Education for Dalits:

The best aspect of scientific culture and globalization for Dalits is education.  Education improves the economical condition of the society and through this the social welfare. Education assures the future prospects of poor individuals. It gives the strength to fight against injustice and remove poverty.

Now, the government is giving much emphasis on basic level education than on higher education. The focal-point for government is development of human-capabilities. Bu increasing the3 fundamental skills of reading, writing and arithmetic people will be able to communicate, argue, count well and their lives will be much within their control.

Education increases the longevity of the educated person. Never before had government headed on the value of holding a basic education. Education helps people in their day today work, like finding loan, following legal proceedings for their rights, getting rid of unhealthy relations or avoiding hazardous jobs etc.

Need for Dalit Education:

The lowest rate of literacy is found among Dalit children. They don’t have any access to primary education. The reason behind this is their oppression and lack of and intuitive to bring them in the main stream. They were for bidden from gaining access to education to prevent them from improving their quality of life and revolt against caste system. It was only during 1850s that British made them accessible the education.

            Caste Disabilities Removal Act 1850 also listed all discriminations based on caste and religion, imposed by Indian laws. This first step towards social equality made education accessible for all the members of society. But, still after one hundred and fifty years of accessibility of education the Dalit education role is as law as ever.

            Still mistreatment and class hierarchies are the impediments in their education. They were hesitant to go to the school because of discrimination. They were barred from entering into the classroom and were made to sit in the varanda while upper caste children were sitting in the classroom. Banboo canes were thrown on them by teacher to punish them and children of other castes were allowed to throw mud on them. Being scared of these mistreatments they preferred to not to attend the school. They knew that apposition to mistreatment will increase it. Out of all Dalit children who attended the schools, majority were male, one; and still same is the case.

            Post independence India took initiatives to protect the Dalit from oppression and promote their educational interests. The member of schools was increased and more funds were allocated for education. But the next few decades saw decrease in efforts. There was a major shift of efforts from primary school to middle school.

            The period of 1983 to 2000 saw an increase in access to education to all of India yet the difference between Dalits and upper caste remained the same, mainly in women.

Development Programs for Education:

            The cause of lower enrolment rate among Dalit children is their financial situation. They cannot pay the fees of their children. Long distance is another major factor for low enrolment rates among children of Dalits. Since, their homes were located at the outside of villages. They couldn’t travel to school. Also, fear of assault, sexual abuse and abduction was another factor for their not joining schools. Degration and humiliation by so-called upper caste teachers was also a main reason for their being reluctant to go to the schools. So, the development programs of government should include all these factors while making the scheme.

            Indian government has made many plans to encourage them to join the schools. It includes strategies to avoid them to face the humiliation of the upper caste. The dilution of the caste system helped in increasing the ratio of Dalit literacy. After independences Indian government has done sensible works to improve the quality of life of Dalits. Government is also taking helps international institutes for improving law primary enrolment rates. District Primary Education Program   was suggested to the Indian Government by the World Bank to increase the enrolment rtes. It is meant to reduce the difference of enrolment rates due to gender and social standing and stop dropout. Funded by World Bank this DPEP program forms local committees to monitor the hiring and management of Para-teachers to fill the vacancies in primary schools.  They one hired on contractual basis but the provision of incentives encourage them to perform well.

            Since, textbooks are the only basis for curriculum any school can increase the enrolment rates by purchasing more textbooks. Availability of textbooks has increased the quality of education. In the last one hundred and fifty years government has made many efforts to improve the conditions of life of Dalits. Education is the most important medium through which their economical conditions can be improved. Being strong by sound financial conditions, they will be able to actively participate in the political activities of social change.

            The provision of night classes and all Dalit-schools was the refer option for them but it didn’t include the caste clash. Come of twentieth century policies helped in decreasing the enmity between the two groups and it helped the government focus on the education programs like DPEP couldn’t solve the problems arising out of caste conflict. Supply of more text books couldn’t address the issue of decreasing rates of enrolment of Dalits. Textbooks could improve the performance not increase the enrolment rates. Of course, medication like de-worming has helped those attending classes. Giving them incentives for attending classes has also helped in increasing the enrolment levels.

Philosophy of Liberation:

Dalit philosophy is based on human dignity and liberation. It is serves both these two purposes then only it is useful for them. Based on the south American, “Liberation Theology” ,Indian Dalit Christians have formulated a Dalit Theology. This theology is based on the faith that God is on their side and struggling with them for their liberation. Just like Lord Krishna in the Gita, they find God in their favour. This faith gives them a sense of security and pride, as well. It also implies that their demand is justified.

            But it’s being confined to Dalit Christians only, is the matter of concern for many thinkers. That’s why they trying to propound a philosophy, which may be applied to all, without any discrimination of religions. It finds men as unparallel and dignified, without any consideration of religion. This movement is based on the thinking that every social institution, including religion has its liberative or enslaving impact on the life of human being. So, it is the responsibility of human beings to promote the liberative factors and weed out the enslaving factors of any religion.

Cultural Impact of Globalization on India:

Democratic Spirit:

The major impact of globalization is the democratization of the system on the whole, not merely for states- Christian defines democracy as “method of group decision making characterized by a kind of equality among the participants at an essential stage of a collective decision making. Truly democracy concerns collective decision making, by which decisions that are made for groups and that are binding on all the members of the group.

            There may be various levels of equality varying from one-person one-vote to equality on the level f deliberation coalition forming. It may include active and direct participation of the members or their contribution in the selection of representatives.

            Authority and equality are two significant factors of democracy. If any government or group doesn’t follow the decisions of fellow members, then it will assumed that they are denigrating their fellows.

            To disobey the democratic assembly is the worst form of inequality. Equality in the realm of politics is much more important than equality in the realm of economy. As Christiano writes that democracy realizes a kind of equality among persons that all can share allegiance to even when they disagree about many matter relating to substantive law and policy.

            Based on public equality, the idea of democracy deserves importance over other types of equality. Liberal rights is another important form of equality  Christiano says that the principle of public equality requires that one treat others publicly as equals and democracy is necessary to doing this.

            The natural offshoot of globalization is respect and acceptance of others. Globalization has significant impact on religion, where in faith harmony has been established. It has played important role in the domain of culture instead of economy. It gives the freedom of choice in the field of religion, just like free market of economy.  This type of attitude gives freedom to both religions and individual.

Towards An Adequate Response:

Though ‘untouchability’ has been rendered as punishable offence by Indian constitution get there is no respite for them from the tortures of upper case. The provision of civil rights act 1955 is annihilation of untouchability and integration of the Dalits into the main stream of the society. The SC/ST prevention of Atrocities Act 1989 was brought to protect them from the atrocities of upper castes. Resultantly, some unprecedented decisions has been taken by law courts to protect them from biases of upper castes and their atrocities, as well.

            But, the real situation is something different from the on paper provisions. Still there are atrocious behaviors meted out to them by so called ‘civil society’. Also, the inefficiency of the judiciary and indifference of the state was pointed out by the independent nine-member jury as follows: “the state is continuing to perpetuate violence against the Dalits, colluding with the dominant castes in several areas in all the states and it fails to implement all the relevant laws and rules.  The judiciary has not responded to the violation of the rights of Dalits with adequate sensitivity and urgency”.

            The anguish of former Indian President of India, K R Narayan has been expressed in these words: “ Untouchability has been abolished by law but shades of its remain in the ingrained attitudes nurtured by the caste system. Though the provisions of reservation in educational institutions and public services flow from our constitution. They remain unfulfilled through bureaucratic and administrative deformation or by narrow interpretations of these provisions”.

            Despite all odds and onslaught inflicted on them, the fighting spirit of Dalits is still alive and they are not going to surrender before the Brahminic society. Now, they have started realizing that the root cause of all their miscarries i.e. caste system, must be abolished. Also, they have started realizing that only by taking initiative they will be able to achieve power and dignity.

            It was only Prime Minister V P Singh during, his tenure 1989-1991, who gave voice to their feelings and implemented the Mandal commission recommendation. Dalits, also format organizations in alliance with other oppressed –non-Brahmins. They tried to vent their anger against oppression through following means:

1.     They started splurging in celebrations and dissociate themselves from the Dalit of lower levels.

2.     Direct confrontation was rationally avoided by them by migrating to other locality. They opted for converting to other religion instead of changing caste system of Hindu dharma. They changed their party and were quite aware of the implementation of the reservation policy. They tried to find out ways to moderately oppose the caste system.

3.     They started being more assertive and occupying lands job and other opportunities of life. They started celebrating their occasions and had faith in their cultural heritage. By ignoring the rules imposed by caste system and a self –ruling policy the defied their oppressors.

By making themselves much more civilized in compassion to their tormentors and rejecting their caste system through their religion, they indirectly show their opposition. Dalit icon Ambedkar was their ray to hope to visualize their imagination of liberation. And dance with drum like Parayattam, which has been used for mourning the devise of loved one, has stated using to the celebratory mood.

 Pragmatic and Constructive Religious Symbol:

In spite of the sanskritization of Dalit, their traditional symbols like drum etc. still remain significant for them.

The worst aspect of Dalit ritual is animal sacrifice which they find ironically very auspicious and significant Blood, which is considered by Dalits as a symbol of fertility and multiplication, mediates the people with their deities. It implies the mutual consent of both deity and devotee for give and take. It is reciprocal activity between the two. In return to their sacrifice the deity ensures them welfare. It is their assumption though baseless that there are several functions performed by sacrificial blood like-contracting covenant, atonement, expiation, reconciliation between parties involved. They use not only blood of the sacrificial victim but also his body for communitarian meal(Law of karma says that if you will kill someone, someone else will kill you. The same may be applied to the Dalits, here. Also, Dalit can be any one from any casts, creed and species. Anybody who is weak is downtrodden and Dalit). Though Dalits reject the burnt offering of Yajjna, considering it as unproductive desecration and unpardonable wattage.

Dalits

          Dalits express their words of affection and love to the divine and try to appease him. In return they ask for favours from them. They in return reciprocate to fulfill their promises to the divine. They have at the same time certain apprehension of punishment for not fulfilling their promises. They follow their tradition faithfully and participate regularly in every social event. They are very enthusiastic about their spiritual journey so that they can mix up with other people of the world and get rid of the oppressive, humiliating situation.

          Their anonymity shielded them in the new world and they would rejuvenate by pouring out their emotional baggage. It gives them option for their isolation and secluded life which has left them monotonous with disappointment. Equality with the other pigeons gives them immense solace. An opportunity to practice elite’s spiritual practice leaves them elated with their heightened status. The freedom to per sue their own religious tenets instills confidence in them.

          Having their own God is Brahmastra for them and thus they find themselves on equal footing with their opponents. They are extremely careful and thorough about moral behavior. Their self-restraint and prance helps them in coming out of the low self image and gives them a sense of self –assurance and dignity.

          Visiting to a shrine or a holy place is deterrent for them to evil tendencies and sins. It instills a sense of fear from the God’s punishment which desists them from committing sins. It is both purgatory and purificatory for them. Their ideologies encourage others for improvement of mind and character.

Religious World in Daily Life:

          Though idol worship was not their toned yet they included it probably due to their proximity with the Brahmanic culture. That’s why their worship places are not well sculpted, idols are also not well-made. It doesn’t show any rationale behind it. It indicates merely unreasonable consideration. It may be so that cannot afford to make temples based on art and architecture, metallic icons, marble floored, jewel studded ornaments of Gods etc. Also, they cannot food the bill of honey, milk, dry fruits and fruits, sweets as Prasad or exorbitant cost productive jajna.

          Dalit celebrations are very noisy affairs. It shows that they cannot understand the subtlies of mysticism or significance of Vedic mantras, which is based on proper pronunciation with a rhythm. Vibration and their frequency based Vedic mantras are beyond the approach of their intellect. Sometimes it can be interpreted as it were being done to draw the attention of the caste people and satisfy their wounded pride. As it they were trying to vent their anger through this thunderous noise. It seems, as it was just to show their revolt against the injustices meted out to them by caste discrimination. May be so that they wouldn’t be able to house the divine grace to remain victorious but at least through this voice they could visualize themselves on par with their opponents.

          These Dalits consider suggestions of the priests as it God has expressed His will thr4ough him. Any personal deprivation or societal need can be interpreted through these suggestions. They rejoice the defiance supported by prophets, against the   oppressors’ norms.

          Any contexts like reprimanding the oppressors by prophets, double the Dalits self assertion. It increases their faith in themselves defiant. Consolatory texts pacify them to maintain their composure and fight with confidence.

          The basis of Dalit religiosity is their folk religious practices. Neither their religions are well-organized, orchestrated nor spiritual one. They have naturalistic, materialistic and non-institution. Aliased approach. Religion for them is meant to express their emotions or vent their anger against the injustices meted out to them. Though based on imagination, it gives them immence satisfaction and relief. It is their shield to protect them from the ire of their tormentors.

          Contexts defining law of karma increases their enthusiasm and encourages them to fight with much more vigor. They find light at the end of the tunnel though these apocalyptic narratives. Their hurt ego finds solace in revolution against the caste system. At the same time they have visions of the future society devoid of caste system. All there are expressed through religious symbolism. These apocalyptic visions are their source of strength. It empowers them to fight against their tormentors.

Imaging the Divine:

          The mother goddess gives them emotional shelter as well as spiritual solace. Just opposite is the case with caste people who have accepted the supremacy of made god and female goddess is relegated. This special characteristic of Dalit   religo – cultural world to coronate the goddess instead of god. This shows their prudence that they had alrre3ady visualized the future of the society in 21^st century; which we are proceeding towards.

          They have accepted god in the role of the protector of the family or ethnic group. God of fierce nature was also suited to them. Trantrinal icon was preferred over fixed icons of temples. They are comfortable with the former one instead of latter.

          Instead of abstract god they are interested in concrete one. specially personified Monotheism or transcendentalism is beyond the approach of their reason. They want god in the form of human so that they can express their feelings to Him. Though they are not against the one God in the role of justice to reward or punish the eligible yet the they find the stipulations regarding purity and pollution as cause of discrimination. A long list of prescriptions like articles for yajna or haven etc.   are the cause of their reluctance to accept the elite’s religious trends .

          Mythological stories with optimistic note are acceptable to them or the to say that the source of strengt6h for them  Sudden appearance of gods in the stories to save his devotee gives them a ray of hope in the situation of despair and their distraught mind feels safe and secure.

 Any assurance given by God to His devotees, stories of the victory of truth over untruth gives them a sense of identification with the characters and pacifies their feelings.

Access through Memory Sacrifice and Rituals:

          Sacrifices of Dalits have been acknowledged by their defecation. These icons represent the Dalits .There icons are made of mud, limestone, mortar, cement etc. Their expression of wrath with weapons depicts their bravery and inspires the next generation to fight with the same spirit. Yogic postures with trance like situation is absolutely no for them. Nothing metaphysical or transcendental is acceptable to them. Only those depictions which are parts of life are favorable for them.

          Very profound respect is paid to the martyrs. Anything used by them or consumed by them are offered on their graveyard. Their remembrance is marked by collective meal. Whole community is invited for meal in the memory of the persons who were killed for having meal with Dalits. This shows the sensible side of their person as grateful person.

Problem of Evil: Dalit Perspective:

          The pathetic situations of Dalits can be depicted in the following words:

1.   They are devoid of dignity by imposing pollution on them and the impossibility of their purification

2.   They are contradictorily unwanted wanted fellow necessary for menial works and unnecessary for the society. Equality is denied to them as a curse by birth.

3.   On the one hand their hearty craving for equality and on the other hand their tormentor’s   un satiated desire  to denigrate them as sub-human in the socio-political ladders.

4.   On the one hand they have expressed desires for survival and on the other hand they have implied craving for equal status as human being.

5.   Whatever be their achievement their Dalit status clouds it.

6.   Daily life violence is made negligible by the media, bureaucracy or judiciary.

7.   The vicious cycle of behavior due to depression or self hatred resulting in f ear of alienation and punishment.

8.   They have to initiate the process of reconciliation, which shows their obligation.

          Being denied even the right to initiate and discourse by being termed as irrational is like rubbing of salt on the wound.

          Allegations of Dalits being themselves the cause of their suffering is proved false by taking consideration the above conditions. Hence, the traditional method of solving the problems regarding Dalits, is of no use now. A new approach is needed to deal with their problems.

Religious World Amidst Conflicts:

          Merely achieving resources and powr is not the aim of Dalit revolution . They are, at the same time, much more concerned about their existence as human being. It is their dream to establish egalitarian society, devoid of any discrimination. They want their existence as ordinary human being must be accepted . According to them the norms or ideals of the society must be all –inclusive. Everything must be decided on the humanitarian ground with the discrimination of caste-creed or ethnicity.

          A nation of pro-nonviolence agenda, where compassion towards every creature of the universe has been preached, torture and oppression of its fellow being is by no means acceptable. In this age of PETA activism, denigrating human beings is hypocrisy of claim.

          Their efforts for self assertion and self identity cannot be uniform because it is process of an acquired and constructed system of collective self representation. They have used various methods to represent their agony including synods. There symbolic presentations speak volumes about the emotional, ethical, communicative and resistive dimensions of the Dalits with other humans and deities, as well.

          Their procedure of same kritisation is their different type of approach to react against oppression. On the other hand their straight forward rejection of Hindu caste system is to uproot Hindu lows. The iconic presentation of Dr. b r Ambedkar as their representative of liberative movements is the another feature of their sociopolitical agenda. Their defiance of non-Dalits culture is shown by their acceptance of parayattam (dance with drum) as an indication of enthusing mode of celebration instead of elite’s view of it as something inauspicious.

Eschatology: Notional clarification

The etymological meaning of the word eschatology is the study of last things like death, judgment, heaven and hell. Derived from the Greek word eschatos which means ‘last’ and ‘logy’ means “the study of “this word was first used in English around 1550. Being a part of theology, philosophy and history, it is concerned with the final events in history, the ultimate destiny of humanity. Its metaphysical inter- predation says that it refers to the end of phenomenal reality and reunion with the Divine. It defines the end of an errs and beginning of a new one, which is symbolically said as end of a world.

          Since creation is acyclic process, its end of an err indicates that it has reached to saturation point and new beginning is needed. The new beginning is marked by the intervention of God, or a war, or change of environment or the reaching of a new level of consciousness. Resultantly, a better ‘utopian’ world or worse ‘dystopian’ world comes into existence. Eschatological predictions may be full of optimism or marred by pessimism . Modern eschatology and apocalypticism  mentions violent disruption or destruction of the world, where as Christian and Jewish eschatologist view  the end times as the consummation or perfection of God’s creation of the world . He brew belief says that life takes a linear (not a cyclical) path, the world began with god and is constantly headed towards god’s final goal for creation.

Productive Eschatology:

Dalit philosophy is pragmatic one. Performing productive work is the philosophy of their life. Their philosophy belongs to this practical world. They are not concerned about the transcendental world and trans-mundane life. The only matter of concern for them is this worldly present life. Life after death is not issue of discussion for them. This philosophy is inculcated into their minds since childhood. In nutshell, their philosophy says ’unless the hand works, mouth cannot eat’. It follows the philosophy of the Gita which says that think about your world only not about your fruits. Dalit philosophy also adheres to this tenet that their masses should concentrate on their work. They should not bother about the fruits. It will occur spontaneously.

But it is not detachment as it is often preached but deprivation and disparagement of the working class.  

Death and Transition:

The dichotomy lies in the concept of death between Hindu Brahminic and Dalits. Brahmins accept the theory of life after death and eternal existence of human being where as for Dalits death is the end of human existence. The philosophy of Brahmins has central theme of death, taking into consideration they propound whole philosophy. They pray to God to make this kshanabhanguram  (a life that survives only a minute) happy and pleasant and at the same time this momentary life must be made to e4nsure a permanent life of privilege and pleasure. So, far a Hindu, death is a transition from this kshanabhanguram  to eternity.   Dalits add a positive note to the concept of death by defining it as end of pain and suffering. So, they celebrate it with more enthusiasm and extravagantly. Though, they mourn the demise of their relatives yet it gives them solace that the diseased has got rid of all sufferings.

          Religion for Dalits is a weapon, using which Brahmins gained sovereignty over them. Hence, they abhor this religion of Hindu’s which they used to subjugate them, That’s why they opted for other religions like Christianity , Islam, Buddhism, Sikhism etc for conversion and achieving equality in society. Religion for them is a means to improve the social and economical life of human beings instead of liberation, like Hindu philosophy. Liberation from economical and identity crisis is much more important them liberation of soul from the cycle of birth and death. They don’t believe in life after death. Therefore, in Dalit philosophy of life there is absence of the concept of blissful life after death. Their they have flexible attitude towards philosophy or ideologies. That’s why their ideologies are not frozen into time like other religions. They got rid of fixed attitude of elite’s to make space for change and development. They feel that normative ethics and religion hamper the growth and actualization of the full potential of human beings. They believe in dynamic morally, contextual epistemology and relative religion instead of Absolutistic one.

Heavenly Bliss on Earth:

Gender bias is also absent in Dalit view of life which is a prominent factor of Hindu view. The two determining factors of steps in Hindu family, sex and age, are rejected by Dalits. Dalits accept only one birth. They have rejected the concept of twice birth of Hindu view of life. That’s why they don’t perform the ceremonies like initiating the boys into religion which aims at making the Hindu twice born, one in this world and other in the next world. They don’t perform ‘upanayana’ wearing the sacred thread as a sign of becoming Hindu. That’s why, they don’t believe in life after death, but only one life in this world.

Their concept of marriage is also limited to this world and it is meant for procreation and production. It is not a matter of meeting a soul mate, which was decided in heaven. They believe in the saying that “without the couple, how can there be a crop?” Power relations between men and women in Dalit families are not ‘sacred’ and therefore less manipulative. They don’t believe into the preaching of those mythological stories which teach the dominance of male over female. Supremacy of male is denied by them . Giving equal status to both they have less complicated and oppressive relationship between men and women.

Every – Dayness as Religious Rituals:

          Hindu way of religious life is not acceptable to Dalits. They don’t read books, go to temple, chant prayer or do the sandhyvandana (evening prayer). Hindu religious books like Gita etc. are not accessible to them. They don’t have any religious book of their own. So, they don’t have any obligation to follow certain tenets or accept any God. Instead of spiritual Gods of Hindu’s they have a very practical idea of God suited to their worldly approach. Subtleties of religious texts and sacred rituals are not comprehensible to them. Anything which is related to trans-mundane is not their cup of tea.

          The only matter of concern for then is to make this earthly life pleasurable and comfortable. Being grounded to the bitter realities of life and down to earth approach doesn’t allow them to digest the mythological epics like Ramayana and Mahabharata or heroic characters like  Ram and Krishna. Their approach to religion is of  ‘work is worship’ and the articles of worship are their instruments of farming. For them field, flock, sun, moon ,darkness and light are more real and so more important than myths ,legends and puranas.

          Dalits start their day by clearing or curing the skins or prepare the leather for shoe-making . Most of them would go to their master’s fields to cut the crop or to bundle it up. In their busy schedule they don’t have time for prayer and worship.

          In between their work, women cook some similitude food because they don’t have curry to mix with it. Early in the morning women are supposed to reach in the fields. Cold water bath, and morning prayer and surya namaskar etc. are not a part of their life. Their fixed tight schedule doesn’t have space for god worship and morning evening prayer. Dalit women cook food just to unrest their family. Whereas in Hinduism even hearth is represents the fire-god. Even food grains are worshipped in Hindu Dharma as goddess Annapurna. But, these gods and goddess are absent in Dalit religion. They don’t have any provision of Prasad in their rituals.

Basis for Dalit Eschatology:

Egalitarian Community: Dalits were not only overpowered by Aryan invaders they were imposed by them their own religious and philosophical system which was squarely opposed to their own. Dalits own belief system was egalitarian, communitarian and this worldly which also reflected their lifestyle. But Aryan involves tried to divide the society in upper and lower strata to overpower then and enclave them. The egalitarian Dalits opposed their move and never accepted their philosophy and religion. But their own philosophical and religious thoughts were purportedly destroyed by the Aryan invaders.

This worldly Assertion: Before Aryan colonization, Charvaka Philosophy was prevalent among Dalits. Brihaspati is said to be the profounder of this most ancient philosophy. Charuvaka’s disbelief in God, soul and morality is opponent in Dalit philosophy. Inference not being valid source of knowledge , the existence  of God and soul cannot be inferred.

Matter is real: For charvaka philosophers to define consciousness, existence of soul is not necessary consciousness, for Charvaka, is the by-product of matter .Nobody can prove the existence of soul like thing exists after death. Anything which is not perceivable cannot be accepted to exist consciousness is a peculiar quality of living human body which is a combination of physical elements in a certain proportion. As ginger juice turns in wine after fermentation, so also consciousness originates out of physical elements of body. Therefore, atman or consciousness is merely a by-product of physical body.

There is no spirit: Instead of soul Charuvaka has accepted only mind. It the knower, which is identical with the body. Mind knows the external world through senses. Charuaka hasn’t accepted all the five physical elements, accepted by all the other schools of Indian philosophy. Anything which is perceivable is only acceptable to them and that’s why they have rejected ether as physical element. Anything which can be proved by inference only is not acceptable to them because inference is not availed source of knowledge. The particles, of which, this universe is made is visible particles.

There is no external cause: Charuvka don’t believe in the creator, preserver and destroyer of the universe. They don’t believe in any external cause of creation. Coming together of four physical elements and taking shape is inherent in the matter consciousness emerges out of the combination of the four elements. There is something potential and probable which actualizes according to its inherent quality.

Indian Materialism: Though not in original and genuine but in distorted form, naturalism was prevalent in India in the Vedic err itself Vedic god has been shown to be thirty of power, prominence, food, money and everything that the world craves for. On the pretext of obligations. Vedic priests extorted money and material goods from devotees, to consume themselves.

          The recitation of mantras was compared to croaking of frogs by atheists and on the other hand Lokayatas were accused of jugglery of worlds ( vitandee vada). Since, the Charvakas rejected the authority of the Vedas and Vedic rituals; they were termed as “heretics”. Charvakas was called as demon by Vedic priests.

Naturalism: Philosophy in India started as materialism. It was called as naturalism swabhavavada (naturalism). We find description of swabhavavada  in the Vedas and early Upanishads. Though, Upanishads rejected the Gods of natural religion and the dominance of the priests, which were products of the Vedas.

Materialist Features of Dalit Eschatology: Since, in almost all major religions like Hinduism, Christianity, Islam these are Dalits: so we cannot confine Dalit eschatology to only one religion. In a sense it is the natural offshoot of the revolve against the oppression of weaker section of all anti-Dalit religions. Dalit eschatology is just against the eschatology of Hinduism Islam and Christianity. Just opposite to the oppressors. Dalit eschatology comprises the views of their supporting religions like, Charvaka, Buddhism, Jainism and Sikhism etc.

          This Dalit eschatology accepts materialism. It gives importance to the individual’s better  worldly life them to cosmic process and other worldly existence of human being. In nut shell, we find the following characteristics of Dalit eschatology:-

1.   Denial of the existence of God. They don’t have any idea of the origin of God. They seem to have accepted the theory of natural development of Darwin.

2.   Dalit eschatology don’t accept life before birth and life after death. Since, there isn’t any primal cause of the world and nothing into which the world will merge after destruction, it is impossible for them to have the idea of pre-birth or past -death concept of existence.\

3.   Rejection of the concept of liberation is the natural corollary of the denial of pre-birth and past –death existence. Life starts with birth and ends with death. With salutation they have refuted the concept of heaven ,hell and eternal bliss or condemnation, also.

4.   Just to make this present life more happy and comfortable is their aim of life. For fetched imagery of heaven is not digestible them . Living life on the humanitarian ground with brotherly ,friendly feelings with fellow men is the only purpose of life. It this present life has heavenly bliss then where is the need of bliss after death.

5.   Making life more productive and meaningful must be the aim of life. Productive life helps the individual and the society both. Instead of spending much time in chanting worshiping and performing rituals one should preformed his duty. Being useful and helping to others is more meaningful than preaching them about heaven and hell, and scriptural tenets. To actualize one’s potential up to maximum limit to become capable of helping oneself and others must be the only aim of life.

6.   Not only performing one’s duty to oneself and others must be the aim of life. It must include enjoyments and ent4ertainments, as well. Leading a monotonous life of only duty will make life prosaic and dull. To boost up moral encouragements are also necessary.

7.   Discrimination based on caste and class is the product of narrow minded people. It was a device to overpower the habitant of India, used by Aryan involvers. For Dalits it is a big humbug to stratify the society.

8.   “Charity of women”  was another weapon to gain sovereignty over society used by patriarchal Aryan. The  egalitarian trend of Dalits was not suited to them to overpower others. For Dalits, both men and women are of equal importance.

These are the special characteristics of Dalit eschatology which are based on the higher principles of equality and profanity. Humanity is the only religion for them. They not only protected but also respected the dependents.”Be happy and make others happy” was the sue motto of their life.

Earthly Abode of God/Goddess:

          For Dalits mundane life is of utmost importance than trans-mundane life. Peace and harmony of community life is much more important for them than heavenly abode. Anything which serves the purpose of community is good otherwise bad. A religious tenet doesn’t mater for them.

          Dalits don’t believe in the other world or anything which is based on extra-sensory perception. Something material and temporal within the approach of them is only acceptable for then. Beyond space and time realm is beyond the reach of their intellect and conviction. The children of the elite’s don’t have to go to the field, look after cattle crops but to go to the school so that they can learn about the scriptures. Just like the karmayogi of the Gita, the children of Dalit find the ultimate meaning and purpose of life in performing their duties, whereas Hindu children read books about their culture and religion to impose them on others.

          Being the followers of naturalism Dalits introduce their children about God in sun, moon and other natural power which are conducive for their life. They are also acquainted with local deities and ancestral figures like Pochamma, Kattamaisama, Koatomaraju, Polaraju and other deities as Kanda Ilaiah says. Dalits don’t have any concept of temple in a certain place or form. It may be that they don’t have sufficient space and permission to make any temple of course; some make shift arrangement have been made under the trees or at the outskirt of the village .

          Dalits believe in the ghosts of dead people and have view that any dead person who was not fed well while  living on the earth will necorrily zone back to live in the surrounding area. But the concept of heaven and hell is not digestible to them. Dead persons live in the skies. The spirits of Dalit ancestors are not included among the patriarchal Gods  of Hindu’s . Also, Dalits are not that much religious as Hindus.

          Mediators like priests are absent from Dalit religion because they don’t need any priest to worship their gods and goddesses. Even diseases like small-pox and fever are lilted to gods and goddesses. Getting rid of diseases is scoargator them and buffering of diseases and hanger are nargaga(hell)for them. A full moral is heavenly pleasure for them. The heroes and heroines of Brahmin culture are too idealistic to be followed in the practical life of common people. At the same time some negative roles of has been appreciated by them, like killing of one’s own relatives in the Gita. Dalit’s heroes are related to real life situations and play only positive roles in life.

Caste and Dalits Religious Identity: In fact Dalits couldn’t get rid of thei9r problem of outcaste status even while they changed their religion. They have to face the same problems in the new religion whichever they faced in the erlier one. Presence of any dominant caste fellow once again marginalizes them here also. And almost all religions are more or less infested by this termite of caste system. So, even though they convert to a new religion, it doesn’t change their status of sub-human category.

          This caste-system is not confined to merely Hinduism but it has crossed the barrier of religion. It has affected the dissenting Hindu sects like Arya Samaj and Brahmo Samaj. These dissentients are as much rigid in following caste system as the conservative Hindus. Existence of Christian Dalits, Christian nadars, Christian Reddys , Christian Kammas and Mujbi Sikhs prove this fact.

          Other religions have also division of dominant and subordinate caste groups. Since, the beginning of human civilization, it has found the ground for human existence. So, merely change of religion is not going to solve their problem. Barring Zoroastrians, almost all non-Hindu religions have converts from Hindu religion. But carry their baggage of caste their also. Change of religion cannot change the caste and there is no provision of changing the caste. So, it should not be expected that centuries long this caste-system, which is hard-wired into the mind of society will change merely by changing the religion.

          Even religions like Sikhism, Islam and Christianity also rigidly adher to this caste-system. Their preaching of equality, fraternity, freedom and social justice are merely oratory. Dalits are being denigrated by even these religions also.

          Thus, we can say that this bane of society is a part of human existence, though it varies in degree from religion to religion.

: Dalit Critique on World Religions: The propounder of the philosophy of egalitarianism, Dr. Ambedkar was always in favour of religion. Though he was dead against the discriminatory philosophy of Hinduism, he considered religion as an eventual element for the existence of ideal society. Being a part of one’s inheritance, it creates the foundation of human existence. He asserts that all the values and ideals has been inculcated in him by religion. But, the only grudge in him was against hypocrisy of religion. He says “I want religion, but I do not want hypocrisy in the name of religion”.

          Though Ambedkar had pragmatic approach to life yet he was not a materialist one. He wasn’t of view that only material comfort can solve all the problems of human life Religion is the aiding force for human beings. Religion inspires human being and drives him to activity. The only matter of concern for him was the discrimination practiced by Hinduism. Hence, he renounced Hinduism and embraced impartial approach of Buddhism. He was of view that for human development progress it was necessary to set them free from the shackles of Hindu religion.

          After thoroughly analyzing the world philosophies and religions, Dr. Ambedkar believed that neither bourgeois nationalism nor republicanism not  traditional Marxism provided any satisfactory solution to the problem of caste. Religion must not be unfair to the society. Social and moral standards must decide the authenticity of any religion. Welfare of the society must be the only aim of religion. If it can’t make its worldly life of people happy then how can it ascertain to give bliss in the other world?

          For him, religion social status and property are all sources of power and authority. He was in favour of universal religion, which will promote social and spiritual unity. But being constrained by social environment he found himself unable to implement his ideas. So instead of propounding his own philosophy and religion he accepted Buddhism as the best option for his problems.

          His craving found solace by writing about Buddhism in his book, ’Buddha and His Dhamma’. As it was the only re4ligion, according to him. Which came forward to fight against the caste system? The cause of rejection by him, of Islam and Christianity was their reluctance to fight against this contagious disease.

          He laid down certain conditions  for an ideal religion which were like this: governing principle of any religion must be moral order and its foundation must be rational one, like science. Moral codes must imply liberty, equality and fraternity. Devoid of these fundamental tents, any religion is destined to perish. Relationality and interdependent of man with man must find the pleas of core issue of any religion. Also, it should not ignore material achievements or denigrate it.

Dalits and Religion: Religion is the medium through which Dalits vent their anger against atrocities and also it is a vehicle of social mobility for them. Also, through religion peace, harmony and fraternity can be established in the society. But, there is also a negative aspect of religion. It has become the cause of enmity, clash, conflict and bloodshed.  No other cause has claimed as much lives as wars waged in the name of religion. Caste and religion has much affected Dalits’s life because of their lowest status.

          In Indian context, it can be said that cast and religion are complementary to each other. In India, caste and religion constitute social structure, status, hierarchy and functional roles of people. Religion has its two types of utility . On the one hand it sets norms for society and on the other hand it brings movement in the society.

          Though Dalits’ religion has its metaphysical aspect  too but mainly it serves their purpose of social utility and cultural identity. It gives them the double bonanza of emotional shelter and self-respect. They rejected Hinduism for its tenets of inequality and untouchability.

  Features of Dalit Religion: Dalits deviated from the path shown by Hinduism because of its religious exclusion and marginal space within Hinduism. It compelled them to find out another alternative of Hinduism. The untouchable and outcaste status made them groundless and forced them to find new horizon and space for themselves. It was, in a sense, their armor to social dignity self-respect and their identity.

          For Dalits, nature is the manifestation of divine. They also find super natural forces in nature and try to appease them. They found this whole nature animated. That’s why used to worship even stores and trees. Any piece of stone or free represents a deity for them. Their sense of preservation of nature made them wor5ship the nature. Thus, their religious approach to nature was environment friendly.

          Personification of duties is the hallmark of Dalit religion. Not only they give them human figure but also impose on them humanitarian feelings and thoughts. At the same time they are shown as having  common human weaknesses, as well. Also, they attributed every type of prosperity to God’s blessing and every type of misfortune as God’s wrath. They tried to persuade God’s by offering them various articles.

          Gender equality is the best part of Dalit religion. Feminine aspect of deity was nothing less than its masculine counterpart. It their ceremonies and rituals also women was given dignified space which, shows their regard for them. They worshipped Goddesses like Moriamma, Yellamma, Kaliamma, Morasemma and Matangi, Somalamma and Moosamma. The Gods of Dalit religion were subordinates to the Goddesses. It was impact of Aryan culture and religion that matriarchal society was converted in patriarchal one.

          It wouldn’t be exaggeration to say that protest is also a form of ritual for Dalits. Since their religion and culture come into existence as a need for protest, it forms the very foundation of their religion. To clean their streets with water mixed with turmeric was their way to show their protest against the discrimination shown by elites, because these caste people also do the thing.

Dalits and Religions coming from Outside: The arena of religion is divided into two streams in India: theistic and atheistic. Theistic one are those who believe in the authority of the Vedas and atheistic one is disbeliever in Vedas. The set of division is regarding religions which came from outside and religions which originated in India.

Vedic Brahmanism, Christianity and Islam are the religions which came from outside and known as foreign religions. So, Indian culture which was also foreign to them was adopted by them. They adjusted with or used as alternative.

Social scientist like Kappen is of view that it was Vedic religion, which provoked the first crisis of culture and religion in India. By Vedic religion he means the stage or religious consciousness represented by the Semites, the Brahmans and the Upanishads, spanning a period of over1500 years ending with the rise of Buddhism. But on the pretext of cultural and religious revival aborigines were denied even  their fundamental rights. They were pushed to the bottom of society, merely to serve their appeasers and in  return  receiving peanuts as gifts.

          Fa Hien, the Chinese Buddhist pilgrim has narrated the pathetic story of Dalits as: Candelas were segregated from the mainstream society as untouchables.

Not even at the bottom of caste system, but out of caste system, they were expelled. They were called Panchama or the fifth group beyond the four fold division of Indian people. Even their shadows were avoided by the elites. They had to sweep their footfalls. Vedic tenets and Absolutism of Brahman was questionable for common men. The natural outcome of the dissent was found in the beginning of Jainism and Buddhism.   

With the assassination of last Maurya king Bahidratha. The Brahjmin commander Purshyamisra Shimga got a stronghold not only on the throne but cultural and religious life of India, as well. Both types of discriminations, caste based and gender based were at its peak in this duration. The supremacy of the Brahmin, mainly Bhrigu race was apparent in this age. The writer of Manusmriti, Manu was from this race, who Worde about caste-system and gender bias-both.

Dalits had their own reasons for rejecting Brahmanism, Few of them are as follows:

They thought that this religion is not created by us and it has been imposed on us. Deliberately we haven’t accepted it. They couldn’t formulate or reformulate the tenets of this religion nor could they evaluate it. Instead of thinking of their welfare, it was meant to spoil their life.

Brahmanism forced them celebrate their defeat. By denigrating their culture and religion, it compelled them to denounce their own forefathers and worship the immoral forefathers of Brahmins. It also misrepresented the History. Also, it doesn’t treat all people as equal an on humanitarian ground. They were afraid of it because it hampered all types of their progress. This religion denied them their cultural freedom. Disrespect for female members is the worse aspect of this religion.

Islam:  Being based on equality and fraternity ,Islam took the place of Buddhism and survived in India for centuries. Conuersion to Islam gave many persons solace from the oppressive situation of the caste system of Brahmanism. Muslim rule provided a socio-political context for the growth of Bhakti movements. Within these Dalits and low castes sought a religious equality and expressed a devotionalism which heralded a supreme deity not very different from Allah.

          Though, by definition Dalits were called ”Hindus” yet they were denied every rights of Hinduism. They were even denied access to the temples. Though all social reformers like Gandhi, Ambedakar etc. raised they voice against the Dalit alienation but little did it work in their favour. Even Gandhi was in favour of separate religion for Dalits. Yet, ironically enough, Dalits were said to be a part of the Vedic-identified Hinduism which never gave them their fair shore of religious or social rights. Muslims and Dalits were in alliance with each other against  the dominant Brahmanism.

          Though Dalits were impressed by the preaching’s of equality, compassion and justice of Islam but it proved to be as a mirage for them as there was nothing into practice, according to the preaching’s. Converts of lower caste were discriminated against by ‘Noble’, or ‘ashraf’ Muslims, who can trace their decent to Arabian, Iranian or Central Asian ancestors. It is another thing that there are several groups in India working to emancipate them from upper caste Muslim discrimination.

          Originated in Asia, Christianity is accepted as European religion and considered as foreigner. Dalits were detracted by the apparent face of Christianity and its preaching’s of equality, brotherhood, compassion and social justice. But later on they were disillusioned by its reality because it also allowed caste practice as part of Indian culture. As church was more interested in the quality of conversion and ext4ernal liturgical practices than implementing its ideologies of equality compassio9n and freedom. As a result, it allowed the caste practice creep into Christianity which has replicated Hindu social order among Christians.

They found Christianity as Hinduism in disguise. Both  these religions believe in the hierarchy of society. Most of dominant caste and shudra caste Christians have craving only for power, prestige and width. On the other hand it is only Dalits who adhere to the fundamental tenets of Christianity, like equality ,brotherhood and social justice. That’s why there is a conflict of interest and tension among the Christians of Dalit origin for equal  treatment in church and equal distribution of its wealth.

          A 1922 study of Catholics in Tamilnadu found that Dalit Christians were discriminated  and had segregated churches, cemeteries , services and even processions. They also forced economic and social problems due to discrimination by dominant caste priests and runs. They meet the same atrocities as they used to face in the hands of Hindus. Also, they are fortuned by Hindus.

          So, the need of the hour in stringent rules against atrocities and there implementation.

Dalits and Religions originated in India:  Most of the religions originated in India are revolt religions except Hinduism. Vedic Brahmanism was reformulated in the form of Hinduism.

          The central theme of Jainism is non-violence towards all beings. To achieve the divine consciousness and liberation is the sole aim of Jainism. Any ascetic who has conquered his sense organs and achieved the state of Supreme Being is called Jina. Jainism is the religion of self-reliant ((Shraman) and detached (Nirgrantha) persons.

Jainism originated in India between ninth to sixth centuries BCE. Though indigenous religion, it remained unaffected by the caste system of India. It constitutes very negligible fraction of Indian population and it is also a revolt religion against the Vedic Brahmanism. It is totally against the caste system and untouchability. B eing based on many rigorous and prescriptive teachings. it didn’t attract much people and is not as much popular and widespread as Buddhism. That’s why it didn’t appeal the Dalit community.

          It was Buddha and Mahavira, who took initiative to oppose caste system. Their parching were later known as Buddhism and Jainism. Both these schools were considered as religions by their followers . Though ,both these are known as religions yet both rejected the central theme of religion i.e. God. Colonel age was   dark age for Buddha dharma. In 1890’s Dammapora of Sri Lanka founded the Mahabodhi Society and Iyothee this founded the Buddhist Society of South India. There were few other Buddhism related activities in Bengal and other places of India, but remained confined to the locality. The Neo- Buddhist movement gave a boast to Buddhism and Dalits from Tamil Nadu, Maharashtra, Uttar Pradesh and few other  regions were impaired by the leader of the movement Iyothee Thass and later on by Ambedkar.

          From 1950, Ambedkar started taking interest  in Buddhism and attended a convention in Lanka, of Buddhist schalars and monks. In 1955, he founded the Bhortiya Bauddha Mahasabha or the Buddhist Society of India. He wrote a book entitled “ the Buddha and His Dharma” in 1956, which was published posthumously. Accepting the Three Retuges and Five Precepts from a Buddhist monk in the traditional manner, Ambedkar completed his own conversion. After his own conversion, he converted near about 5,00,000 of his supporters. All of them raised their voice openly against Hinduism and Hindu philosophy. Because of Buddhism’s unbiased and unprejudiced approach, he declared it as universal religion.

          The natural outcome of Vedic Brahmanism was Hinduism. Being fed up of caste systeme of Hinduism, Buddha started opposing the then prevent religion and society. He explicitly condemned the caste system and the concept of purity as irrational one. Realizing his bitter fact that its existence was in crisis, Vedic Brahmanism tried to assimilate within it, other religions and propound a new religion, which was called ‘Hinduism’. The byproduct of the conflict between Vedic religion and Jainism and Buddhism called Hinduism flourished during Gupta period around 300 -700 AD. Integration of other religions was the cause of success of Hinduism. Contemporary popular deities and rituals were assimilated in it to give it a universal form. Bhakti movement of Hinduism was its period of reformation. Taking lesson from the popularity of Buddhism, they encouraged the inclusion of Dalits in Hinduism. The most interesting aspect of this movement was the participation of saints of all castes. But soon it met its unfortunate destiny in the hands of Hindu orthodoxy. Dumont rightly says “a sect cannot survival in Indian soil if it denies caste”.

          Although caste system was rejected by Sikkim, yet it is prevalent in it in disguise. Though they use common surnames to give everybody a general identity yet most of them. Loyal to Indian culture and tradition avoid marriages among different castes. Sikh’s stratification of society has formed a different class for Dalits, according to the traditional casteism. Due to this discrimination Kanshi Ram was converted to New-Buddhism. The latest example of this discrimination is the dispute between Jat Sikhs and Ravidasa Sikhs at the Talhan village Gurdweara near Jalandhar. There is division among Sikh Dalits also like Ravidasa Sikha and Mazhabi Sikhs sects like Adi Dharmis have abandoned sikh Temples and five Ks. They consider themselves as Ravidas’s and regard Ravidas as his guru. To show their dissent, they keep clean shaven look

          Other Sikh groups include Jhiwars, Bazigars, Rai sikh. Sikh Dalits also have to face atrocities like Hindu Dalits.

Natural Theology ( Theodicy) as Failed Social Philosophy:  To prove the existence of God by giving various arguments was the only work assigned to natural theology. This whole function was based on the assumption that existence of God is rationally justifiable concept. Much has been discussed about the proofs, justifications and arguments. It was heeding Wittgenstein. Who, first of all set an example by changing the traditional model of arguments, started discourse about linguistic, cultural sundering of religion. For him, religion is a “form of life” instead of a sort of belief in God. For Him it is sort of cultural linguistic game whose rules are better understood by these who participate in the specific forms of religious life.

          According to Phillips this evidentialist approach of natural theology is confused one.  This evidentialist approach must be replaced by the grammatical approach which investigates the meaning of religious claims. The holds that the question of whether God exists confuses the logical categories which govern theistic language with those that govern other forms of discourse. According to him, the question of whether or not God exists cannot be “objectively” answered by philosophy because the categories of truth and falsity, which are necessary for asking the question, have no application in the religious contexts wherein religious beliefs has its sense and meaning. He asserts that this type of questions are not answerable because the question itself is confusing one. The rationality of belief in God must not be the matter of concern for any philosopher. he must try to explicate its meaning and its social significance.

Belief Systems of Dalit World:

Dalit denigration and assertion can be presented as follows:

1.   They have to habitat into inhabitable location of the outskirts of the village and their burial grounds are also segregated.

2.   They are declared outcastes and ostracized from social events, social activities, community worship or governing institutions.

3.   They are denied equal rights for organizing ceremonies like-marriage, burial ceremony and car processions of festivals.

4.   Their call for dignified services at the civil level and sacred premises of the worshipping places.

5.   To continue the caste system, they are forced to accept endogamy. Thus, it was the strategy of the upper caste to sideline Dalits on the pretext of pollution and purity to remain themselves sovereign.

Muslims and Dalits formed on alliance against the dominant Brahmanism. They, along with other non-Brahmans worked the reforms, holding office in provincial assemblies and working in alliance on issues involving contracting the nation-on programmers which included opening up water tanks, roads, schools to untouchables. Both Dalits and Muslims fought against the landlords. The fundamental tenets of Islam like, equality, compassion and justice attracted Dalits. But, they were disillusioned by its also since it was also not uninfluenced by caste system. Muslim society was also reported into several castes like groups. Converts of India are discriminated against by noble Muslims.

Christianity: Science oriented Christianity, which a European trend, is considered in India, as ‘foreigners’. Dalits found its fundamental principles based on equality, brotherhood compassion and social justice, appealing. Though caste people were also affected towards it for its educational facility, institutional capacity and other benefits. But Christianity also accepted caste practice of India. They were also more concerned about the number of conversions and ceremonies than its social and ethical relation and impact upon its adherents.

Philosophy  of Religion and Religious Philosophy.

The main function of religious philosophy is to give rotational interpretation of the religious ideas of specific religious beliefs. Theodicy or natural theology is the name given by Aristotelian and scholastic tradition. It is a branch of b\philosophy and related to other branches of philosophy like, metaphysics , logic and history concept of God and problem of evil are the central theme of religious philosophy.

To discuss with nuances of philosophy of religion and religious philosophy. We can say that while philosophy of religion is concerned with questions regarding religion, religious philosophy is related to the rotational scrutiny of religions. Philosophy of religion gives justification to religious beliefs. Whereas ethical demands of philosophy of religion is rationally investigated by religious philosophy. Philosophy of religion discusses religion as a whole while religious philosophy discuses a particular belief.

     Ambadkar’s Analysis of Religion:

                   Taking into consideration Dalit religious philosophy Ambedkar has analyzed religion. The main theme of his book Philosophy of Hinduism is Dalit Religious philosophy.

                   An his view religion is not necessary for liberation but for emancipation. It must be conducive to the growth and development of society at large not for this and that group only. According to him philosophical analysis of religion must include three factors: (1) The existence of God (2)God’s providential government of the universe and (3) God’s moral government of mankind (society)

          He seems to say t6ht for society morality is much more necessary than religion. He says that Hinduism hs divine constitution written by Manu which gives the guidelines to the society. According him religion has broadened its horizon through the ages. The more evolved human beings are the broader their perspective and the bigger is picture, they see. Any savage society is confined to its group whereas antique society has the idea of God upto the national level. But modern society has broadened its horizon to the universal level. History of religion transformed itself by broadening its horizon.

Pluralism of religion turned in monism. Religiosity has been replaced by universal law of modify Ambedkar is of view that religion must be dynamic one. It must not be frozen into fine change brings revolution.

Essentially, philosophy is based on reduction. So, philosophy of any religion can be judged by the revelations, it has gone through. He says “progress in philosophy has come about by theoretical evolutions that have taken place in the history of philosophy”. Revolut5ion must take place both on social and theoretical level. Social revolution should induce equality on the level of caste and gender ,both. Devoid of such any religion cannot be collect positivistic. He suggests tht religious fruits must be based on reason.

Religion has gone through changers from ancient to modern society. Concept of natural gods was replaced by supernatural gods. Again, supernatural gods were replaced by a single creator, God. This single creator god took the form of moral god which again was dethroned by the idea of humanistic god. He says that through revolution religion has reached upto this state of modern society. According to Ambedkar revolution is the criterion on the basis of which the truth claimed by any religion can be proved authentic.

Ambedkar5 holds the view that revolution must be accompanied by utility, justice and equality as verification criteria. In ancient age utility was the criterion to decide the right or wrong. But for tribal society the welfare of the whole tribe was matter of concern. God is needed for the sustenance, preservation and protection of Modern world’s demand of justice is justified because the welfare of the society indirectly benefits the individual itself. 

Ambedkar’s Dalit Religious philosophy:

         

For Ambedkar, religion is the strength of society. It is necessary for the existence of society. He wrote, “Religion is a social force3-religion stands for a scheme of divine governance. The scheme becomes an ideal for the society to follow. The norm of utility in religion would proved unity of society as a whole,. But , the ral problem according to Ambedakar, with Hindu is that ‘he is not prepared to face an inquiry’  and he is not ready to change fr5om his Vedic belief system. Ambedkar was dead against the fixed attitude of Hinduism. In contrast, he found Buddhism having more flexible attitude.

          Religion has its both positive and negative uses. In its positive use it is liberative while in its negative use it is oppressive. Justice is the essence of moral order. The concept of justice implies ideas of equality, of proportion, of ‘compensation’. According to Ambedkar, any religion is authentic one if it based on the concept of justice. For him, justice means, liberty, equality and fraternity. Liberty will be effective, if it is within the limits of social conditions like social equality economic security and equality of educational opportunities. Religion is to promote economic scurrility and viability on an equal basis, to every member of the society. Fraternity is communion ship with the fellows of society. Morality is always in relation to others. Living in sync with the social and moral order is necessary for the sustenance of the society.

Critique of Socio-Religious In equality:

According to Ambedkar the concept of ‘out-caste’ signifies those persons who do not share the idea of caste system. For him, the theory of pollution is not originally un-touchability. It was used as a deterrent to discourage the opponents of caste system. Buddhists were the prominent among the group of opponents. The basic concepts on which this caste system is based are social units of Jatis. Varnas, dharma and sub-caste division of labour’.  He says that such a division of pure and impure is against the humanity. It is against both spirituality and humanity.

          He says that all the concepts of Hinduism are based on injustice and are biased and prejudiced. He is of view that moral order grounded in the Vedic world view is not-moral because it promotes a society of graded in equality, value hierarchy and  value dualism and exclusivism  of the social order. He blamed Manu of being a staunch believer in the inequality of the society and was quiet aware of the risks of equality.

Ambedkar is not agreed with the metaphor  of Pursushsukta, which is the theory of the origin of universe. He upholds that it preaches in equality. He raises question against the divine sanction for the establishment of the co-called sacred institution’. He seems to say that just to convince the people Hindus has deified this caste –stratification. He says that Hinduism has sown the seed of inequality to alienate every individual from the other.

This divisive technique will be detrimental for social  unity. To restrict shudras from shifting to another occupation was totally unjustified. This type of unfair decision is against any humanitarian society.

The darker aspect of Hinduism, according to Ambedkar is, division of laborers with the division of labour. Determining someone’s occupation by birth, without the real assessment of his talent is totally unjustified. It prevents them from enhancing the skill and further progress. Caste system snatches the right to live with fraternity from every individual. Its ideology to suppress the poor and weal is unjustified. In the view of Ambedkar the approach of Hinduism is individualistic not society oriented. It doesn’t encourages fraternity and fellow feeling.

Ambedkar writers, “Illiteracy became an inherent part of Hinduism by a process which is integral to it, it denied education to the people namely the so-called untouchables.  The notion of “education for masses “is absent in the philosophy of Hinduism. Thus, it has paved the way for ‘secrecy of knowledge, monopoly of knowledge, and as a result, monopoly of societal knower, of the expense denying. The right of the suffering other and sanctioning their denial as divine-based. The fact that Hindu social order, namely caste-system ‘denies freedom of vocation’ and it pre-ordains’ it, according to one’s caste category, proves that it does not promote liberty. Just opposite to Hinduism, Ambedkar had vision of Dalit philosophy based on liberty, equality, economic security and education for all.

Characteristics of Dalit Religious Philosophy:

Rational thinking about the concept of God His being highest good, justification of evil are all ontologically pre-construed nations which don’t serve the purpose of human being. Much more then all these concepts is its social involvement, ethical scrutiny. Dalit religious philosophy is based on principles of rationality and morality. Its rationality principle analyses the validity of religious foundations and moral principle scrutinizes the social concept which must be based on justice and equality. Defining the nature and existence of God and liberation of soul is not doesn’t  fall within its scope.

Epistemological, logical aesthet6ic and ethical foundations inherent in the claims of various religions are the subject matter of Dalit religious philosophy. It examines all these from the point of view of justice and equality inherent in the society. Philosophy of religion, in general is concerned about the nature of god but Dalit philosophy of religion is gives mu8ch importance on knowing what may be ethically social and socially ethical. It doesn’t assert the superiority of one religious idea over or against the other.

Instead of talking about the transcendental realm, Dalit philosophy of religion analyses the content of religions from the point of view of its capability to protect Dalits from the atrocities of elites.

For Dalits, to decide the moral standard for harmonious social living is more important than metaphysical analysis of monumental entities. From the point of view of social philosophy traditional religious philosophy has been proved useless. It defines and elucidates its content ontologically preconditioned manner.

Dalit religion includes human actions, attitudes, perspectives, relations , codes of conduct, group of behaviors etc.  It is not merely constricted to faith in God and belief systems and practices. Dalits’s philosophy of religion is based on its cultural development. Since, religion is a way of life for Dalits, it includes various religious beliefs and practices. Beliefs in supernatural powers, worship of nature , natural objects are included in it.  They also believe in spirits and spirits of their ancestors.

Dalits have believed in both monotheism and polytheism. It is both of personal and impersonal type. The creator, preserver, destructor aspect of God is not so important for them as protector from assaults of caste people. The believe in deity or deities and rituals like offering fruits of the first harvest to Gods. They believe in visiting pilgrimages irrespective of any particular religion. They observe religious norms and now yet for them social and moral code of conduct is much more important than religious one.

Since , the term Dalit implies a variety of people with  a complexity of social practices with diverse linguistic traditions, the only common factor among them is that any person who is treated as subhuman and untouchable is included among them.

The drastic contrast of theism and atheism is missing from the Dalit religious philosophy. It consists both groups to make a complete whole. There are various theistic trends within Dalit religiosity. So, it will be unfair to form a singular pattern of theism for it.

Future of Dalit Religious Philosophy:

According to Dalits, religious philosophy must be based on rational practical and moral critique of religion instead of liberation of soul it must concentrate on emancipation of human beings from atrocities of elites. If any religion practices discrimination then its religious claims and social ideologies are baseless. Revolution on the level both external and internal elements is the criterion for Dalit religious philosophy. This revolution must take place on both conceptual and structural level.

          To make it relevant for contemporary context and need of the then society it must progressively secularize its foundation. Only changeable metaphysical foundation is acceptable to them. The basis of any religion must be justice and utility. It must be liberty, equality and fraternity anointed.

          For Dalits religion is of much more cultural and social importance than ontological necessities. It can play a major role in social unity provided that it is based on the principles of revolution and social justice. Unfortunately enough , there fundamental elements of religious philosophy are missing from Hinduism. So, for Dalits it is impossible to consider it as religion of social liberation.

          The philosophical basis of Hinduism does not fitful revolution, justice and social utility. Instead of it, it is caste-ridden and oppressive. Therefore, it does not promote emancipation of weaker section. So, the need of the hour is that type of religion which can set free the oppressed weaker section of society. To analyze the religious factors, it is first of all necessary to scrutinize the caste system in Indian society.  The main characteristic of authentic religion is for them, to promote social justice as its ethical basis. To criticize any religion, it is first of all necessary to criticize its discrimination. In nutshell, it tries to assert again and again that it must the problems of human society break on a philosophy of societal liberation.