Traditional Vedic

e., marry) a member of a nonher(prenominal) group. Again, this fosters absolute certainty about how society is organized and where star fits in the scheme of universal order. Another aspect of this pecking order is that it privileges men over women.

Kinsley explains that in history, Indo-Aryans imposed the formal varna dodging on indigenous peoples of India. However, the indigenous social system influenced the historical shaping of the varnas as the dominant system of all India. At village level, Kinsley says, the social system is called jati, which "means birth and is the decorous term for association." Under the jati, social structure is further subdivided into some occupations and living arrangements into which people ar born and to which they must adhere. The prevalent idea is to make the jati system conform to the varna system, and in working terms in that location is a social significance to the corporation between a person's occupation and a given club. Also, there is a basic Hindu belief in the inseparable differences of people's fundamental being and the different abilities people have to range unearthly fulfillment. This is reinforced by preoccupation with caste uprightness and an active avoidance of interaction, perceived as pollution, between caste ranks or between ranks within a caste. Even within a family, the pollution of a kinsman is meant to be shared by other kinsfolk. On the other hand, voluntar

y pollution, such as a subordinate wife's eating from her superior husband's plate, is a mark of social respect. This reinforces the society's definition by rank and hierarchy.

Criticism of the caste system as inherently unfair is answered by the fact that the system imposes "certain myths, beliefs, customs, and patterns of social organization." This in turn lends coherence and thus prestige to Hinduism. indoors this structure, a Hindu of any caste knows exactly the circumstance of his social and religious position. The restricted occupational and living arrangements of jati and varna are understand by Hindus not as restriction unless as job security.

Kinsley adds that Hindus may break out of caste without social penalty under certain conditions, notably at religious festivals or on pilgrimages. Schroeder adds that caste is "now interpreted less rigidly" than in former times, and that in especial(a) caste does not operate within the ashram as a place of meditation.

The pattern of cosmic and social order having been adhered to by the first two stages, it is time to proceed to the second two, which accord with renouncing the material order of which one has been a part. Thus the tertiary stage, called retirement by Schroeder and forest dweller or vanaprastha by Kinsley, refers to "spiritual retreat to study the scriptures and to practice spiritual techniques: yoga [and] meditation." The spiritual technique of yoga is aimed at mastering involuntary body functions, tho not for control as such. The real purpose is to be independent of the body and indeed of all physical processes of the world. In practical terms, retirement into solitude in the forest is not possible for most people, especially women, and even though yoga is meant to be a solitary exercise and this stage of life literally part of a high-cast male's life course. But the reality of have sex for most Hindus explains Schroeder's description of three kinds of retreat: to the forest, to a army hut in the family
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