The law of karma has also helped to preserve the caste system of Hindu society. How so? Since this belief teaches that one’s present station in life is the result of one’s karma, or action, in previous existences, it is considered unchangeable in the present life. But Swami Nikhilananda explains: “By discharging the duties determined by his caste, a man becomes qualified for birth in a higher caste in a future life.” Therefore an individual belonging to a lower caste is fearful of rebelling against the rules and customs of his caste. Additionally, there is fear of punishment and ostracism, since anyone breaking or transgressing any of the rules and customs of his social class may be punished or even be disowned by his kinsmen. Due to such fears, millions are locked into the poverty-stricken class of “untouchables,” or outcasts, with no civil rights or privileges. While efforts of modern legislators have met with some success in limiting mistreatment of the so-called untouchables, deeply entrenched religious customs die hard in such a tradition-bound society.

In recent times Mohandas Gandhi and other leaders tried to counter the effects of the karma-rebirth idea by declaring: “Untouchability is a crime against God and man.” The efforts of Gandhi and other like-minded persons brought a measure of improvement to the lives of the “untouchables.” Does this not show that life as an “untouchable” is not due to one’s karma and thus unchangeable? Really, it shows that such an oppressive way of life is the result of an inherited social system that can be improved or even changed. Thus, the fate of a baby “untouchable” is really man-made, not divinely ordained.