Hinduism ( Continue )

Varnas

Hindu society has traditionally been categorized into four classes, called Varnas (Sanskrit: "colour, form, appearance"):

the Brahmins: teachers and priests;
the Kshatriyas: warriors, nobles, and kings;
the Vaishyas: farmers, merchants, and businessmen; and
the Shudras: servants and labourers.

Hindus and scholars debate whether the so-called caste system is an integral part of Hinduism sanctioned by the scriptures or an outdated social custom. Among the scriptures, the Shrutis do contain verses that mention the Varna system, but very sparingly and descriptively (i.e., not prescriptive). Indeed, the only verse in the Rigveda which mentions all four varnas is 10.90, the Purushasūkta. The other varnas, the Brahmā (i.e. Brahmins) and Rājanya (i.e. Kshatriyas) are mentioned separately in some other verses in the Rigveda (e.g. RV 10.80.1) and the other Vedas, and rarely in the Upanishads. Some—definitely including most Smriti texts—have interpreted these as prescribing the division of society in the four varnas. A verse from the Rig Veda indicates that a person's occupation was not necessarily determined by that of his family:

“"I am a bard, my father is a physician, my mother's job is to grind the corn."”

In the Vedic Era, there was no prohibition against the Shudras listening to the Vedas or participating in any religious rite, as was the case in the later times. Some mobility and flexibility within the varnas challenge allegations of social discrimination in the caste system, as has been pointed out by several sociologists.

The Smritis, having interpreted the Vedic mentions of the varnas as prescriptive, clearly sanction the division of the society into the four varnas, and also mention various sub-divisions within these varnas, which would later emerge as the present birth-based caste system.
Many social reformers, including Mahatma Gandhi and B. R. Ambedkar, criticized caste discrimination. The religious teacher Sri Ramakrishna (1836–1886) taught that

“"Lovers of God do not belong to any caste . . . . A brahmin without this love is no longer a brahmin. And a pariah with the love of God is no longer a pariah. Through bhakti (devotion to God) an untouchable becomes pure and elevated."”

Ahimsa and vegetarianism

Hindus advocate the practice of ahimsā (non-violence) and respect for all life because divinity is believed to permeate all beings, including plants and non-human animals. The term ahimsā appears in the Upanishads,the epic Mahabharata and Ahimsā is the first of the five Yamas (vows of self-restraint) in Patanjali's Yoga Sutras.

In accordance with ahimsā, many Hindus embrace vegetarianism to respect higher forms of life. Vegetarianism is propagated by the Yajur Veda and it is recommended for a satvic (purifying) lifestyle. Estimates of the number of lacto vegetarians in India (includes adherents of all religions) vary between 20% and 42%. The food habits vary with the community and region, for example some castes having fewer vegetarians and coastal populations relying on seafood. Some Hindus avoid onion and garlic, which are regarded as rajasic foods. Some avoid meat only on specific holy days.

Observant Hindus who do eat meat almost always abstain from beef. The cow in Hindu society is traditionally identified as a caretaker and a maternal figure, and Hindu society honors the cow as a symbol of unselfish giving. Cow-slaughter is legally banned in almost all states of India. See further discussion at Cattle in Religion and Food taboo.