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THE COW in the ELEVATOR an Anthropology of Wonder the COW in the ELEVATOR Tulasi Srinivas
TULASI SRINIVAS THE COW IN THE ELEVATOR AN ANTHROPOLOGY OF WONDER THE COW IN THE ELEVATOR tulasi srinivas THE COW IN THE ELEVATOR An Anthropology of Won der Duke University Press · Durham and London · 2018 © 2018 Duke University Press All rights reserved Printed in the United States of Amer ic a on acid-f ree paper ∞ Text designed by Courtney Leigh Baker Cover designed by Julienne Alexander Typeset in Minion Pro by Westchester Publishing Services Library of Congress Cataloging- in- Publication Data Names: Srinivas, Tulasi, author. Title: The cow in the elevator : an anthropology of won der / Tulasi Srinivas. Description: Durham : Duke University Press, 2018. | Includes bibliographical references and index. Identifiers: lccn 2017049281 (print) | lccn 2017055278 (ebook) isbn 9780822371922 (ebook) isbn 9780822370642 (hardcover : alk. paper) isbn 9780822370796 (pbk. : alk. paper) Subjects: lcsh: Ritual. | Religious life—H induism. | Hinduism and culture— India— Bangalore. | Bangalore (India)— Religious life and customs. | Globalization—R eligious aspects. Classification: lcc bl1226.2 (ebook) | lcc bl1226.2 .s698 2018 (print) | ddc 294.5/4— dc23 lc rec ord available at https:// lccn . loc . gov / 2017049281 Cover art: The Hindu goddess Durga during rush hour traffic. Bangalore, India, 2013. FotoFlirt / Alamy. For my wonderful mother, Rukmini Srinivas contents A Note on Translation · xi Acknowl edgments · xiii O Wonderful! · xix introduction. WONDER, CREATIVITY, AND ETHICAL LIFE IN BANGALORE · 1 Cranes in the Sky · 1 Wondering about Won der · 6 Modern Fractures · 9 Of Bangalore’s Boomtown Bourgeoisie · 13 My Guides into Won der · 16 Going Forward · 31 one. ADVENTURES IN MODERN DWELLING · 34 The Cow in the Elevator · 34 Grounded Won der · 37 And Ungrounded Won der · 39 Back to Earth · 41 Memorialized Cartography · 43 “Dead- Endu” Ganesha · 45 Earthen Prayers and Black Money · 48 Moving Marble · 51 Building Won der · 56 interlude. -
Kirtan Leelaarth Amrutdhaara
KIRTAN LEELAARTH AMRUTDHAARA INSPIRERS Param Pujya Dharma Dhurandhar 1008 Acharya Shree Koshalendraprasadji Maharaj Ahmedabad Diocese Aksharnivasi Param Pujya Mahant Sadguru Purani Swami Hariswaroopdasji Shree Swaminarayan Mandir Bhuj (Kutch) Param Pujya Mahant Sadguru Purani Swami Dharmanandandasji Shree Swaminarayan Mandir Bhuj (Kutch) PUBLISHER Shree Kutch Satsang Swaminarayan Temple (Kenton-Harrow) (Affiliated to Shree Swaminarayan Mandir Bhuj – Kutch) PUBLISHED 4th May 2008 (Chaitra Vad 14, Samvat 2064) Produced by: Shree Kutch Satsang Swaminarayan Temple - Kenton Harrow All rights reserved. No part of this book may be used or reproduced in any form or by any means without written permission from the publisher. © Copyright 2008 Artwork designed by: SKSS Temple I.T. Centre © Copyright 2008 Shree Kutch Satsang Swaminarayan Temple - Kenton, Harrow Shree Kutch Satsang Swaminarayan Temple Westfield Lane, Kenton, Harrow Middlesex, HA3 9EA, UK Tel: 020 8909 9899 Fax: 020 8909 9897 www.sksst.org [email protected] Registered Charity Number: 271034 i ii Forword Jay Shree Swaminarayan, The Swaminarayan Sampraday (faith) is supported by its four pillars; Mandir (Temple), Shastra (Holy Books), Acharya (Guru) and Santos (Holy Saints & Devotees). The growth, strength and inter- supportiveness of these four pillars are key to spreading of the Swaminarayan Faith. Lord Shree Swaminarayan has acknowledged these pillars and laid down the key responsibilities for each of the pillars. He instructed his Nand-Santos to write Shastras which helped the devotees to perform devotion (Bhakti), acquire true knowledge (Gnan), practice righteous living (Dharma) and develop non- attachment to every thing material except Supreme God, Lord Shree Swaminarayan (Vairagya). There are nine types of bhakti, of which, Lord Shree Swaminarayan has singled out Kirtan Bhakti as one of the most important and fundamental in our devotion to God. -
Vedic Living in Modern World Contradictions of Contemporary Indian Society
International Journal of Culture and History, Vol. 2, No. 1, March 2016 Vedic Living in Modern World Contradictions of Contemporary Indian Society Kaushalya Abstract—The Vedas were the creations of the Aryans and II. ARYANS: THE WRITERS OF VEDAS the religious philosophy and values of life propounded by the Vedas were the bedrock of, what is called, the Vedic Age. Every It is an accepted fact that the Aryans wrote the Vedas [1]. era has its own social and cultural norms. Archaeological and It is also widely believed that Aryans had come to India from historical evidence suggests that rural community existed even Asia Minor. Those with imperialist predilections among in the pre-Vedic age. Scholars like Romila Thapar and D.D. them vanquished the original inhabitants in battles and Kosambi have concluded, on the basis of evidence that the pre- established their empires. On the other hand, the Rishis and Vedic public consciousness and traditions continued to live on Thinkers among them founded a religion, developed a script in parallel with the mainstream culture in the Vedic Age and this tradition did not die even after the Vedic Age. This paper and crafted a philosophy. Then, norms, rules and customs seeks to examine and study these folk traditions and the impact were developed to propagate this religion, philosophy etc. of Vedic culture, philosophy and values on them. among the masses. That brought into existence a mixed culture, which contained elements of both the Aryan as well Index Terms—Shudras, Vedic life, Varna system in India. as the local folk culture. -
Faculty of Juridical Sciences
FACULTY OF JURIDICAL SCIENCES COURSE:BALLB Semester –IV SUBJECT: SOCIOLOGY-III SUBJECT CODE:BAL-401 NAME OF FACULTY: DR.SHIV KUMAR TRIPATHI Lecture-21 Varna (Hinduism) Varṇa (Sanskrit: व셍ण, romanized: varṇa), a Sanskrit word with several meanings including type, order, colour or class,[1][2] was used to refer to social classes in Hindu texts like the Manusmriti.[1][3][4] These and other Hindu texts classified the society in principle into four varnas:[1][5] Brahmins: priests, scholars and teachers. Kshatriyas: rulers, warriors and administrators. [6] Vaishyas: agriculturalists and merchants. Shudras: laborers and service providers. Communities which belong to one of the four varnas or classes are called savarna or "caste Hindus". The Dalits and tribes who do not belong to any varna were called avarna.[7][8] This quadruple division is a form of social stratification, quite different from the more nuanced system Jātis which correspond to the European term "caste".[9] The varna system is discussed in Hindu texts, and understood as idealised human callings.[10][11] The concept is generally traced to the Purusha Sukta verse of the Rig Veda. The commentary on the Varna system in the Manusmriti is oft-cited.[12] Counter to these textual classifications, many Hindu texts and doctrines question and disagree with the Varna system of social classification.[13] Etymology and origins The Sanskrit term varna is derived from the root vṛ, meaning "to cover, to envelop, count, classify consider, describe or choose" (compare vṛtra).[14] The word appears -
Sikh Kirtan in the Diaspora: Identity, Innovation, and Revivalism
SIKH KIRTAN IN THE DIASPORA: IDENTITY, INNOVATION, AND REVIVALISM Navtej K. Purewal and Harjinder S. Lallie Introduction In 2003 the Dya Singh World Music Group, upon invitation from the Sikh Mayor of a medium-size California town with a considerable Sikh com- munity, arrived from Australia to run a Sikh youth camp for the com- munity in the area. For one week, Dya Singh and his group, comprised of both Sikhs and non-Sikhs, led the camp in teaching the children Gur- mukhi, gurbani kirtan, and translations in accessible language and story- telling styles to the children of the Guru Granth Sahib. The appealing world music style of kirtan was performed by Dya Singh’s group and the children participants on the final day of the camp in front of parents and the community, surprising many in how much the children had learnt in only one week. The immediate reaction from the Gurdwara Committee members ignited an opposition to what had gone on that week. As alleg- edly commented by one committee member: He turned Darbar Sahib into an entertainment center. He even made every- one laugh with some jokes! Religion is serious business . He is blasphe- mous! We should never pay him or invite him here again.1 Not only does Dya Singh’s group use the harmonium and tabla in its ren- ditions of shabad kirtan, but also the aboriginal didgeridoo, the European gypsy violin, the electric guitar and other instruments in their recordings and performance, stretching the imagination and boundaries of kirtan into the realm of world music. -
Concept of Salvation in Hinduism
HINDUISM AND CONCEPT OF SALVATION {With special reference to The Bhagavad Gita} Tahira Basharat∗ The concept of salvation is present in almost all religions in its own distinct way. The primary purpose of all religions is to provide salvation to their followers and the existence of many different religions indicates that there is a great variety of opinion about what constitutes salvation and the means of achieving it. The term salvation can be meaningfully used in connection with so many religions, however, shows that it distinguishes a notion common to men and women of a wide range of cultural traditions. The monotheistic religions state that barrier between human and God is a sin. The monotheistic religions define salvation as entering a state of eternal communion with God, which means that personhood will not be abolished but perfected. However, they differ greatly on the way one can be saved and on the role Jesus Christ has in it. According to Judaism and Islam, salvation is attained by performing good deeds and following the moral law. According to Christianity this is not enough and the role of Jesus Christ as Savior is essential. Other Eastern religions, such as Buddhism and Taoism, take salvation as an illumination, meaning the discovery of and conformity of oneself with an eternal law that governs existence. Dualistic religions, which state that two opposed forces of good and evil rule our world, see salvation as a return to an initial angelic state, from which humans have fallen into a physical body. Salvation, for the Hindu, can be achieved in one of three ways: the way of works, the way of knowledge, or the way of devotion. -
Satsang Diksha English
A Chapter of the Akshar-Purushottam Samhita SATSANG DIKSHA ENGLISH Pragat Brahmaswarup Mahant Swami Maharaj ‘Agna and upasana are two wings. Do not let go of them. A Shastra Explaining the Principles of Then Akshardham can be easily reached. Agna and Upasana as Revealed by There is no doubt in that.’ Parabrahman Bhagwan Swaminarayan - Aksharbrahman Shri Gunatitanand Swami Author Pragat Brahmaswarup Mahant Swami Maharaj Shri Swaminarayano Vijayate Brahmaswarup Bhagatji Maharaj Brahmaswarup Shastriji Maharaj Brahmaswarup Yogiji Maharaj Brahmaswarup Pramukh Swami Maharaj Bhagwan Swaminarayan and Aksharbrahman Gunatitanand Swami (Shri Akshar-Purushottam Maharaj) Shri Swaminarayano Vijayate Brahmaswarup Bhagatji Maharaj Brahmaswarup Shastriji Maharaj Brahmaswarup Yogiji Maharaj Brahmaswarup Pramukh Swami Maharaj Bhagwan Swaminarayan and Aksharbrahman Gunatitanand Swami (Shri Akshar-Purushottam Maharaj) A Chapter of the Akshar-Purushottam Samhita SATSANG DIKSHA A Shastra Explaining the Principles of Agna and Upasana as Revealed by Parabrahman Bhagwan Swaminarayan Author: Pragat Brahmaswarup Mahant Swami Maharaj Sanskrit Verses: Mahamahopadhyay Sadhu Bhadreshdas English Translation: BAPS Sadhus Swaminarayan Aksharpith Ahmedabad Publisher’s Note Under the auspices of the Pramukh Swami Maharaj Centenary Celebrations (1921–2021), we take great pleasure and pride in presenting the ‘Satsang Diksha’ shastra authored by Pragat Brahmaswarup Mahant Swami Maharaj. Bhagwan Swaminaryan nourished and fostered the timeless traditions of Hinduism through his contribution of a unique, novel philosophy called Akshar- Purushottam Darshan. In so doing, he introduced a new spiritual pathway to ultimate moksha for countless souls. In his moral and spiritual teachings, called the Shikshapatri and Vachanamrut, Bhagwan viii Satsang Diksha Swaminarayan provides a detailed guide of spiritual sadhanas for the experience of happiness through moral behaviour, social dealings and knowledge. -
Name of the Centre : DAV Bachra No
Name of the Centre : DAV Bachra No. Of Students : 474 SL. No. Roll No. Name of the Student Father's Name Mother's Name 1 19002 AJAY ORAON NIRMAL ORAON PATI DEVI 2 19003 PUJA KUMARI BINOD PARSAD SAHU SUNITA DEVI 3 19004 JYOTSANA KUMARI BINOD KUMAR NAMITA DEVI 4 19005 GAZAL SRIVASTVA BABY SANTOSH KUMAR SRIVASTAVA ASHA SRIVASTVA 5 19006 ANURADHA KUMARI PAPPU KUMAR SAH SANGEETA DEVI 6 19007 SUPRIYA KUMARI DINESH PARSAD GEETA DEVI 7 19008 SUPRIYA KUMARI RANJIT SHINGH KIRAN DEVI 8 19009 JYOTI KUMARI SHANKAR DUBEY RIMA DEVI 9 19010 NIDHI KUMARI PREM KUMAR SAW BABY DEVI 10 19011 SIMA KUMARI PARMOD KUMAR GUPTA SANGEETA DEVI 11 19012 SHREYA SRIVASTAV PRADEEP SHRIVASTAV ANIMA DEVI 12 19013 PIYUSH KUMAR DHANANJAY MEHTA SANGEETA DEVI 13 19014 ANUJ KUMAR UPENDRA VISHWAKARMA SHIMLA DEVI 14 19015 MILAN KUMAR SATYENDRA PRASAD YADAV SHEELA DEVI 15 19016 ABHISHEK KUMAR GUPTA SANT KUMAR GUPTA RINA DEVI 16 19017 PANKAJ KUMAR MUKESH KUMAR SUNITA DEVI 17 19018 AMAN KUMAR LATE. HARISHAKAR SHARMA RINKI KUMARI 18 19019 ATUL RAJ RAJESH KUMAR SATYA RUPA DEVI 19 19020 HARSH KUMAR SHAILENDRA KR. TIWARY SNEHLATA DEVI 20 19021 MUNNA THAKUR HIRA THAKUR BAIJANTI DEVI 21 19022 MD.FARID ANSARI JARAD HUSSAIN ANSARI HUSNE ARA 22 19023 MD. JILANI ANSARI MD.TAUFIQUE ANSARI FARZANA BIBI 23 19024 RISHIKESH KUNAL DAMODAR CHODHARY KAMLA DEVI 24 19025 VISHAL KR. DUBEY RAJEEV KUMAR DUBEY KIRAN DEVI 25 19026 AYUSH RANJAN ANUJ KUMAR DWIVEDI ANJU DWIVEDI 26 19027 AMARTYA PANDEY SATISH KUMAR PANDEY REENA DEVI 27 19028 SHIWANI CHOUHAN JAYPAL SINGH MAMTA DEVI 28 19029 SANDEEP KUMAR MEHTA -
Varṇa System in Ancient India
Department of Sanskrit, University of Delhi, India Varṇa System in Ancient India Dr. Subhash Chandra Assistant Professor Department of Sanskrit, University of Delhi, Delhi, India Email: [email protected] Web: http://sanskrit.du.ac.in/faculty/subhash.html Department of Sanskrit, University of Delhi, India In this lecture…… . Varna System . Origin of the Varna System . Theories of Origin of Varna System . Development of Varna System . Traditional Varna and Their Duties (Dharma) Department of Sanskrit, University of Delhi, India Varna System Varṇa (वर्ण) is a Sanskrit word which means type, order, colour or class. The term refers to social classes It classified the society. Varna is the base of the Social Division in Hindu Society to Perform the Various duties and Task of the Society. It was a system to distributes the work to manage the society. Department of Sanskrit, University of Delhi, India Varna System According the Ancient Indian Sanskrit Texts Hindu the society was distributed into four Varnas. Four varnas ware Brahmana, Kshatriya, Vaishya and Shudra. Earlier this division was based on duties and task. But later is was considered based on birth. Finally in Mahabharata and Ramayana Periods both types (based on duties and by birth) were considered by the society. Department of Sanskrit, University of Delhi, India Varna System The major objective of the Varna system was to perform the assigned duties and responsibilities and grow the society without any animosity. Verna System is a sociological system of Ancient India. Verna System is a sociological system of Ancient India. By the Varna System human grow the family, group, society and country by the performing the assigned tasks and responsibilities. -
Bhagavad Gita Free
öËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº® æË⁄í≤Ÿ | é∆ƒºÎ ¿Ÿú-æËíŸæ “ Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ úŸ≤¤™‰ ™ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ | éÂ∆ƒºÎ ¿Ÿú ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ ¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ 韺Π∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿Ÿº ∫Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿ §-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | -⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿ËßThe‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%Bhagavad‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å Gita || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸ {Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤ æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’ ≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘ ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥The˘Æ¤⁄¥éŸº OriginalÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅSanskrit é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰ —ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ “‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºand Î ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸº Å Ç—™‹ ™—ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿ Ÿ ∏“‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§- An English Translation ≤Ÿ¨Ÿæ -
RAMA BOLO by David Newman
RAMA BOLO By David Newman A Section D G D G Rama Rama Bolo Jay Jay Siya Rama Bolo D G A D Rama Rama Bolo Jay Jay Siya Rama Bol B Section G D Rama Rama Jay Shree Rama Rama Jay Shree G A D Rama Rama Jay Shree Ram C Section Em A Sita Ram Jay Sita Ram Em G A Sita Ram Jay Sita Ram GOVINDA HARE GOPALA HARE By Krishna Das A Section C F C G Govinda Hare Gopala Hare F C G C He Prabhu Deena Dayaala Hare B Section G F C Govinda Hare Gopala Hare F C G C He Prabhu Deena Dayaala Hare LONG TIME SUN Snatam Kaur (Capo II) D A B- G D (D9) May the long time sun shine upon you. C G A All love surround you. D A B- G D (D9) And the pure light within you C G D guide your way on, C G D guide your way on, C G D (A) guide your way on. SITA RAM By Ragani (Best of Both Worlds) Cm Bb Ab Bb Cm Sita Ram Sita Ram Sita Ram Jaya Sita Ram Cm Ab Ab Bb Cm Sita Ram Sita Ram Sita Ram Jaya Sita Ram Cm Bb Cm Sita Ram Sita Ram Sita Ram Sita Ram (8x) Bb Cm Sita Ram Sita Ram Sita Ram Sita Ram (2x) Cm Bb Cm Sita Ram Sita Ram Sita Ram Sita Ram (8x) CHAITANYAM ATMA By Clair Oaks E Esus4 E Esus4 Chaitan yam At ma Tat vam asi B A E Shivo ham Shivoham E Esus4 E Esus4 Satchitananda Om Shanti From the Shiva sutras. -
The Caste System
THE CASTE SYSTEM DR. DINESH VYAS ASSISTANT PROFESSOR, DEPT. OF SOCIOLOGY MAHATMA GANDHI CENTRAL UNIVERSITY, BIHAR DEFINITION MAZUMDAR & MADAN – 'CASTE IS A CLOSED CLASS’ CHARLES COOLE – "WHEN A CLASS IS SOMEWHAT STRICTLY HEREDITARY, WE MAY CALL IT A CASTE.” GHURAY – 'CASTE IS THE BRAHMIN CHILD OF THE INDO-ARJUN CULTURE, CRADLED IN THE GANGES & YAMUNA & THEN TRANSFERRED IN OTHER PARTS OF THE COUNTRY'. WHAT IS THE CASTE SYSTEM? • INDIAN SOCIETY DEVELOPED INTO A COMPLEX SYSTEM BASED ON CLASS AND CASTE • CASTE IS BASED ON THE IDEA THAT THERE ARE SEPARATE KINDS OF HUMANS • HIGHER-CASTE PEOPLE CONSIDER THEMSELVES PURER (CLOSER TO MOKSHA) THAN LOWER- CASTE PEOPLE. • THE FOUR VARNA —BRAHMAN, KSHATRIYA, VAISHYA, AND SUDRA—ARE THE CLASSICAL FOUR DIVISIONS OF HINDU SOCIETY. IN PRACTICE, HOWEVER, THERE HAVE ALWAYS BEEN MANY SUBDIVISIONS (J'ATIS) OF THESE CASTES. • THERE ARE FIVE DIFFERENT LEVELS IN THE INDIAN CASTE SYSTEM:- BRAHMAN, KSHATRIYA, VAISHYA, SHRUJRA, AND, HARIJANS. BENEFIT OF THE CASTE SYSTEM: • EACH CASTE HAS AN OCCUPATION(S) AND CONTRIBUTES TO THE GOOD OF THE WHOLE • JAJMAN—GIVES GIFT (LANDLORD) • KAMIN—GIVES SERVICE TO THE LANDHOLDER (LOWER CASTES) CASTE SYSTEM IS A KINSHIP SYSTEM; • A CASTE (VARNA) IS AN INTERMARRYING GROUP • KINSHIP; HEREDITARY MEMBERSHIP • A CASTE EATS TOGETHER • A HIGH-CASTE BRAHMIN DOES NOT EAT WITH SOMEONE OF A LOWER CASTE; DIFFERENT DIETS FOR DIFFERENT CASTES • DIVIDED BY OCCUPATION: PRIEST, WARRIOR, MERCHANT, PEASANT LEGAL STATUS, RIGHTS BASED ON CASTE MEMBERSHIP ORIGINS OF THE CASTE SYSTEM IN INDIA • NO COMMONLY APPROVED ORIGIN/HISTORY THAT EXPLAINS THE FORMATION OF INDIAN CASTE SYSTEM. • COMMON BELIEF: THE CASTE SYSTEM WAS FORMED DURING THE PERIOD OF MIGRATION OF INDO-ARYANS TO THE INDIAN SUBCONTINENT.