IV
The agency through which, and the occasion upon which, caste penalizes its members are manifold.
Formerly, Hindu kings, under instruction from their pandit ministers, would enforce caste observances. But under the present non-Hindu State no such action could be expected. In many instances pandits have to be consulted both as to whether a member has really violated shastraic injunctions and as to the penalty which should be inflicted in that special case. In doubtful cases, pandits of various trainings and leanings are called who present conflicting opinions which end in confusion.
In Southern India important cases of caste violation among non-Vishnuvite Hindus are under the jurisdiction of the Superiors of Sankarite monasteries. Some of these assume and exercise Papal authority in such matters among their people. Usually, however, each local caste organization deals directly with infractions of its own rules, and is competent to deal drastically, and as a court of final resort, with all cases of caste infringement within its own membership. It may be done in public assembly, when all male members are present and have a voice; or the caste panchayat, or council of five, may sit in judgment upon the case and have right of final action. This latter tribunal is the more common in South India, and is more in harmony with the spirit and methods of the land.
There are a number of courses of action which are adequate as causes of removal from caste.
One of these is a change of faith. The abandonment of the ancestral religion, which is the mother of caste spirit and organization, especially when the newly accepted faith repudiates openly caste and all that belongs to it, inevitably leads to expulsion from caste. In most cases this has resulted upon conversion to either Christianity or Mohammedanism. But this is not as universal as we could wish or as many suppose, as we shall see later on. It may be seen how, in a mass movement of a large body of men toward Christianity, for instance, the people may easily, and would naturally, carry with them into the new faith many of their old customs and habits, including much that pertains to, and is of the essence of, caste.
Roman Catholicism has interpreted caste chiefly from a social standpoint, and has therefore regarded it as a social institution which can be adapted to, and adopted into, the Christian religion. Protestantism, or, at least, Anglo-Saxon Protestantism, has regarded caste as primarily and dominantly a religious institution, whose spirit antagonizes fundamentally our faith, and which must be opposed at all points. Hence it is a part of the pledge of every one who enters into the Protestant fellowship in India that he will eschew and oppose caste at all times. And it may be said that, though Hinduism loves dearly compromise and evasion, it has in the main held that a man who has accepted the Christian faith and has been publicly baptized into its conviction of the "fatherhood of God and the brotherhood of all men," has no place in its own caste system, and it consistently deals with him as with an outcast. As we have already seen, every man who has travelled abroad has lost thereby caste and has to undergo expiation before reinstatement. It matters not how thoroughly he has tried to preserve caste customs during his travels and in the foreign land, he is regarded by all as a de facto outcast.
Marrying a widow is also an act which severs caste ties and places a man under the ban. Of course, this applies not to the few castes which allow widow-remarriage. But as the bulk of Hindus deny the right of a widow to remarry (though there is no caste obstacle to a widower taking unto himself a new virgin wife every year of his life), a man cannot enter into an alliance with a widow without losing caste thereby.
Beef-eating is regarded as so heinous a sin that no member of a respectable caste would expect consideration for a moment. And yet Dr. J. H. Barrows has said that the famous Swamy, Vivekanantha, when with him at Chicago, ate a whole plateful of beef in his presence and with a great deal of relish. But he, of course, had graduated out of the ordinary level of Hindu-hood into the sacred heights of Swamyhood, in which a man is exempt from the mean limitation of caste, and when the vulgar sins of common Hindu life are transmuted into the ordinary blessings and privileges of saintdom.
In like manner, vegetarian castes punish their members for the eating of any meat. The Hindu aversion to meat is very common; it is also sanitary and wholesome; for meat-eating in the tropics is neither necessary nor conducive to health. And yet the Pariah outcast has no scruples in this matter. It is indeed true that he would deem it a sin to butcher a cow or an ox; but he will not hesitate to poison his neighbour's cattle, that he may thereby have enough carrion to eat. For the carcases of the dead cattle of the village are the perquisite of the Pariah; and it is upon finding such that he enjoys his only feasts of plenty. But to the ordinary Hindu all bovine kind are divine, and the flesh of the same is strictly and vehemently tabooed.
Punishment is also dealt out, as we have seen, to those who eat any food cooked by an outcast, whether he be Christian, Mohammedan, or Pariah. And the same is true of eating with an outcast, or with one who is of a lower caste than himself. Indeed, so far is this spirit carried by certain high castes that to be seen eating by a member of a lower caste, or to allow the shadow of a stranger to fall upon one's prepared food, is pollution. Hence the care with which all Hindus seek privacy and avoid the gaze of men during mealtime.
Officiating as a priest in the house of a low-class Sudra is strictly prohibited to a Brahman, and he loses caste thereby. He and other "twice born" are also driven out of caste if they throw away the sacred thread which is the outer badge of their second birth and dignity.
A woman, when found in open sin with a man of another caste, and a widow, when she can no longer hide the consequence of her immorality, are no longer in caste.
It is hardly necessary to mention that marrying outside of one's own caste is a sin which finds no countenance, but severest punishment, in nearly all castes.
Generally speaking, we may say that caste authority is exercised only in cases where ceremonial observance and social usages are violated. In matters that are purely ethical, and which bear upon the character and moral elevation of the individual and the clan, caste rarely acts; for it does not consider that its honour is compromised or its organic life impaired by such conduct.
It should also be mentioned that caste is not even in the distribution of its dispensations and punishments. A man of wealth and social influence succeeds in staving off many acts of caste displeasure which would fall heavily upon the poor and friendless man. Such a man may, and often does, trample under foot every command of the decalogue, and at the same time defy and violate a good moiety of the injunctions of his caste. And yet, because of his wealth and general importance in caste councils, he stands unimpeached and unrebuked.
In matters of caste observance and discipline, villages are much more conservative and strict than cities. In the latter, as we shall see, caste observance is much relaxed, and life is more on modern lines.