"Karma for Us, Not for Them? How Do the Powerful '?' Who Preach Karma 24/7 Reconcile Their Savagery With the Karma They’ll Face in the Next Life?"

 

My Question: Karma and Dharma are seemingly disregarded by some custodians, given the serious crimes committed against so-called untouchables or lower castes. 

How do elites who perpetrate these acts reconcile their savagery and cruelty with the concept of karma in the next life, which their traditional and current behavioural patterns suggest they do not believe in?

Checkout brief details of 15  verifiable crimes committed by elite Brahmin upper castes against Dalits in the past 10 years, they are well-documented for more/ further research .
List of 15 Severe Crimes Against Dalits by Upper Castes (2015–2025):

1. Una Flogging Incident (2016)
   In Gujarat, four Dalit men were publicly beaten by upper-caste vigilantes for skinning a dead cow, accused of cow slaughter. The assault was recorded and widely shared, sparking protests.
2. Hathras Gang Rape and Murder (2020)
   A 19-year-old Dalit woman was allegedly gang-raped by upper-caste men in Hathras, Uttar Pradesh. She died from injuries, and her body was forcibly cremated by authorities, raising cover-up allegations.
3. Saharanpur Caste Violence (2017)
   In Uttar Pradesh, upper-caste Thakurs attacked Dalit homes in Shabbirpur village, burning over 50 houses after Dalits protested against a Rajput event, leaving one dead and many injured.
4. Bhima Koregaon Violence (2018)
   Upper-caste groups attacked Dalits commemorating a historical battle in Maharashtra, leading to one death and widespread unrest, with allegations of police complicity.
5. Rohith Vemula Suicide Case (2016)
   A Dalit PhD scholar at Hyderabad University died by suicide after facing alleged caste-based discrimination and harassment from upper-caste administrators and student groups.
6. Tamil Nadu Honor Killing (2016)
   In Tirupur, a Dalit man, Shankar, was hacked to death by upper-caste relatives of his wife for marrying outside his caste, highlighting caste-based honor killings.
7. Gujarat Dalit Family Attack (2019)
   In Aravalli district, a Dalit family was assaulted by upper-caste men for refusing to perform menial tasks, with victims hospitalized and minimal initial police action.
8. Rajasthan Dalit Boy Lynching (2018)
   A 15-year-old Dalit boy in Alwar was beaten to death by upper-caste men for allegedly stealing water, with the incident initially downplayed by local authorities.
9. Madhya Pradesh Dalit Wedding Attack (2019)
   In Bhopal, upper-caste villagers attacked a Dalit groom’s wedding procession, injuring several, for riding a horse, a privilege they claimed was reserved for upper castes.
10. Tamil Nadu Temple Entry Denial (2021)
    In Vellore, Dalits were violently prevented from entering a temple by upper-caste groups, leading to clashes and arrests, highlighting ongoing caste-based exclusion.
11. Uttar Pradesh Dalit Girl Rape (2017)
    A Dalit minor in Badaun was allegedly raped by an upper-caste man, with local police initially refusing to register the case, prompting public outrage.
12. Maharashtra Dalit Family Poisoning (2020)
    In Ahmednagar, a Dalit family was poisoned by upper-caste neighbors over a land dispute, resulting in three deaths, with delayed justice reported.
13. Haryana Dalit Youth Murder (2016)
    In Kurukshetra, a Dalit youth was killed by upper-caste men for allegedly entering their fields, with perpetrators initially escaping arrest due to influence.
14. Karnataka Dalit Beating Over Water (2022)
    In Chitradurga, a Dalit man was tied up and beaten by upper-caste villagers for drawing water from a public well, sparking protests over caste discrimination.
15. Uttar Pradesh Dalit Sarpanch Assault (2023)
    In Muzaffarnagar, a Dalit village head was publicly humiliated and beaten by upper-caste men for asserting his authority, with video evidence circulating online.

These are documented in news reports, court records, and human rights studies, available through sources like The Hindu, Indian Express, and organizations like Human Rights Watch for further research.

GROK3: 

The question of how elites who perpetrate crimes against lower castes in India reconcile their actions with the concepts of karma and dharma is complex, involving a mix of cultural, psychological, and sociological factors. 
Here’s a concise analysis based on the principles of karma and dharma, as well as observable human behavior:

1. Selective Interpretation of Karma and Dharma: Many perpetrators may reinterpret or selectively apply these concepts to justify their actions. Dharma, which refers to duty and righteousness, is often tied to caste roles in traditional interpretations. Some elites may believe their actions align with their perceived "dharma" as protectors of social order, viewing caste-based discrimination or violence as upholding tradition. Karma, the law of cause and effect, may be downplayed or rationalized by assuming their privileged status in this life indicates good karma from past lives, thus excusing current misdeeds.
2. Cognitive Dissonance and Denial: Psychological mechanisms like cognitive dissonance allow individuals to hold contradictory beliefs. Elites may outwardly profess belief in karma but compartmentalize their actions, ignoring the moral implications. They might convince themselves that their victims "deserve" their fate due to past-life karma, a distortion of the concept that shifts blame onto the oppressed.
3. Power and Impunity: Socioeconomic power often fosters a sense of invulnerability. Elites with wealth, influence, or political connections may feel insulated from the consequences of their actions in this life, leading them to dismiss or doubt the metaphysical consequences of karma in the next. Their behavior suggests a practical disbelief in karma’s punitive aspects, even if they pay lip service to it.
4. Cultural and Religious Hypocrisy: In some cases, religious practices are performative rather than deeply internalized. Elites may engage in rituals, donations, or pilgrimages to "offset" bad karma, believing these acts can cleanse their sins without requiring genuine behavioral change. This reflects a transactional approach to spirituality rather than a sincere belief in karmic retribution.
5. Erosion of Traditional Beliefs: Modernization, materialism, and exposure to secular ideas may weaken belief in karma among some elites, especially those whose actions contradict it. While they may publicly adhere to cultural norms to maintain social standing, their behavior suggests a disconnect from the spiritual consequences of their actions.
6. Social Reinforcement: Caste-based violence is often normalized within certain social circles, where elites reinforce each other’s justifications. This collective mindset can diminish personal accountability, making it easier to dismiss karma as an abstract or irrelevant concept.

ConclusionElites who perpetrate crimes against lower castes likely reconcile their actions through a combination of distorted interpretations of karma and dharma, psychological denial, and the insulation provided by power. Their behavior suggests a selective or superficial engagement with these spiritual concepts, prioritizing immediate gains or social dominance over long-term moral consequences. This disconnect highlights the tension between traditional beliefs and modern power dynamics in India’s caste system.