The document provides information about the Hindu caste system. It explains that the caste system divided Hindu society into four main castes - Brahmins, Kshatriyas, Vaishyas, and Sudras. Brahmins were priests and teachers at the top of the hierarchy, while Sudras were servants at the bottom. People were born into their caste and stayed within it their whole life. The system also included Untouchables who fell outside the four castes and faced severe social discrimination. The caste system structured Hindu social order for over 2000 years according to the religious texts.
Sounak Pramanik, a 2nd semester BCA student at Swami Vivekananda Institute Of Modern Science, presented a project on the caste system in India. The project acknowledges the help of several professors and the director. It defines the caste system and varna classes, describes the rigid hierarchy of the past and how the British Raj intensified it. It notes reforms after independence through reservation policies and anti-discrimination laws aimed at improving opportunities for lower castes. The conclusion states that lower castes now have more chances in studies and jobs compared to the past.
The document discusses the caste system in India. It begins by defining the caste system and the four main castes - Brahmins, Kshatriyas, Vaishyas, and Shudras. It then explains the traditional theories for the origins of the caste system and different perspectives like the racial and political theories. The roles and duties of each caste are outlined. The characteristics, merits and demerits of the caste system are presented. Reformers who worked to abolish the caste system like Kabir, Ambedkar and Gandhi are mentioned.
This document discusses social stratification and the caste system in India. It covers the origins and theories around the development of caste, key features as identified by Ghurye, the concept of untouchability and segregation, contrasting views of Gandhi and Ambedkar on caste reform, and the intersection of caste and politics in modern India. The caste system stratified Indian society in a rigid hierarchy for over 3000 years and continues to influence social inequality and political mobilization along caste lines today.
The caste system in India originated around 1500 BC when Indo-European Aryans invaded and divided people into five classes: Brahmins (priests and teachers), Kshatriyas (warriors and rulers), Vaishyas (traders and merchants), Sudras (servants and laborers), and Harijans (untouchables responsible for sanitation work). The caste system enforced social restrictions where people could not marry, interact, or eat with those outside their caste. Lower castes also faced barriers to education, temples, and intergenerational mobility.
Religions, caste, and class are the three main social phenomena in India. The caste system is based on varna and jati divisions and is characterized by its innate and hierarchical nature where one's caste determines status and occupation. Caste restricts food and marriage practices and maintains social control. Recent trends show changes in education, jobs, food, and marriage customs are challenging the caste system. In India, classes are divided into upper, middle, and lower in both rural areas defined by land ownership and in urban areas by occupations like capitalists, professionals, traders, and workers.
The caste system in India is a social hierarchy that divides society into groups determining one's occupation and spiritual purity based on birth. Placement in the social hierarchy is determined by one's parents' caste, and people cannot change their caste during their lifetime. It is based on the Hindu belief that righteous living leads to reincarnation into a higher caste, while wicked living leads to a lower caste. At the bottom of the system are the "untouchables" who are completely ostracized from society and can only perform the most menial jobs.
The document provides an overview of the caste system in India. It discusses that the caste system is a social hierarchy where people are divided into groups that determine one's occupation and level of spiritual purity. Placement in the caste system is based on birth, and people cannot change their caste during their lifetime. The caste system originated in Hinduism and was also used by Aryan invaders to enforce social control. At the bottom of the hierarchy are the "untouchables" who face severe discrimination and perform the most menial jobs.
Sounak Pramanik, a 2nd semester BCA student at Swami Vivekananda Institute Of Modern Science, presented a project on the caste system in India. The project acknowledges the help of several professors and the director. It defines the caste system and varna classes, describes the rigid hierarchy of the past and how the British Raj intensified it. It notes reforms after independence through reservation policies and anti-discrimination laws aimed at improving opportunities for lower castes. The conclusion states that lower castes now have more chances in studies and jobs compared to the past.
The document discusses the caste system in India. It begins by defining the caste system and the four main castes - Brahmins, Kshatriyas, Vaishyas, and Shudras. It then explains the traditional theories for the origins of the caste system and different perspectives like the racial and political theories. The roles and duties of each caste are outlined. The characteristics, merits and demerits of the caste system are presented. Reformers who worked to abolish the caste system like Kabir, Ambedkar and Gandhi are mentioned.
This document discusses social stratification and the caste system in India. It covers the origins and theories around the development of caste, key features as identified by Ghurye, the concept of untouchability and segregation, contrasting views of Gandhi and Ambedkar on caste reform, and the intersection of caste and politics in modern India. The caste system stratified Indian society in a rigid hierarchy for over 3000 years and continues to influence social inequality and political mobilization along caste lines today.
The caste system in India originated around 1500 BC when Indo-European Aryans invaded and divided people into five classes: Brahmins (priests and teachers), Kshatriyas (warriors and rulers), Vaishyas (traders and merchants), Sudras (servants and laborers), and Harijans (untouchables responsible for sanitation work). The caste system enforced social restrictions where people could not marry, interact, or eat with those outside their caste. Lower castes also faced barriers to education, temples, and intergenerational mobility.
Religions, caste, and class are the three main social phenomena in India. The caste system is based on varna and jati divisions and is characterized by its innate and hierarchical nature where one's caste determines status and occupation. Caste restricts food and marriage practices and maintains social control. Recent trends show changes in education, jobs, food, and marriage customs are challenging the caste system. In India, classes are divided into upper, middle, and lower in both rural areas defined by land ownership and in urban areas by occupations like capitalists, professionals, traders, and workers.
The caste system in India is a social hierarchy that divides society into groups determining one's occupation and spiritual purity based on birth. Placement in the social hierarchy is determined by one's parents' caste, and people cannot change their caste during their lifetime. It is based on the Hindu belief that righteous living leads to reincarnation into a higher caste, while wicked living leads to a lower caste. At the bottom of the system are the "untouchables" who are completely ostracized from society and can only perform the most menial jobs.
The document provides an overview of the caste system in India. It discusses that the caste system is a social hierarchy where people are divided into groups that determine one's occupation and level of spiritual purity. Placement in the caste system is based on birth, and people cannot change their caste during their lifetime. The caste system originated in Hinduism and was also used by Aryan invaders to enforce social control. At the bottom of the hierarchy are the "untouchables" who face severe discrimination and perform the most menial jobs.
The document discusses different forms of marriage according to Manu. It divides marriages into two categories - regular/approved forms and irregular/unapproved forms. The regular forms are considered civilized and include Brahma, Daiva, Arsha and Prajapatya marriages. The irregular forms are considered uncivilized and include Asura, Gandharva, Rakshasa and Paisachika marriages. Each form is described in terms of how the bride and groom are united, whether through parental consent, payment of a dowry, mutual agreement, force or seduction.
The document discusses social stratification and the caste system in India. It begins by defining social stratification as a society's categorization of people into hierarchies based on factors like wealth, income, education and power. In India, the caste system is the classic example of social stratification, dividing Hindus into four varnas or classes - Brahmins, Kshatriyas, Vaishyas and Sudras. It provides details on the historical roles and status of each caste. While the caste system is now illegal, stratification continues to influence Indian society and positive discrimination policies have been implemented to help lower castes.
The document discusses concepts of caste, class, gender, and race in India. It describes how the caste system originated and stratified Hindu society into four main categories (Brahmins, Kshatriyas, Vaishyas, Sudras) based on occupation. The caste system promoted inequality and practices like untouchability. While the economic importance of caste has declined with urbanization and affirmative action, it still affects social status. The document also discusses the concepts of social class in India, noting different classifications, and how factors like wealth, occupation, and education determine one's social class. It defines race and ethnicity, describing how India is a melting pot of different racial groups classified by scholars.
M.N. Srinivas was a prominent Indian sociologist who introduced the concept of Sanskritisation to describe the process of lower castes adopting the customs and ideology of upper castes to raise their social status. Sanskritisation involves behaviors like wearing sacred threads, following restrictions on meat and alcohol, and using Sanskrit words. It is a process of social mobility rather than structural change in the caste system. Sanskritisation takes place over multiple generations as lower castes emulate the practices of higher castes to enjoy increased economic and political privileges.
This ppt is about political sociology and discusses the caste and class system in India. caste (Jaati) and class (Varna) in the Indian Hindu system. This ppt is useful for students of Indian political sociology - course.
The concept of varnashrama dharma (Sociology)Farhan Ali Khan
The document discusses the Hindu concept of varnashrama dharma, which divides society into four social classes (varnas) and human life into four stages (ashramas). The four ashramas are brahmacharya (student), grihastha (householder), vanaprastha (retired), and sanyasa (renunciation). Each ashrama has specific duties and goals to help individuals progress spiritually on their journey towards moksha (liberation). The ashrama system aims to regulate social life and organize both individuals and society according to the guiding principles of dharma.
The document summarizes the caste system of ancient India, which divided Indian society into five hierarchical social groups based on occupation. The Aryan invaders established this system, with the Brahmins as priests and teachers at the top, followed by the Kshatriyas as warriors, Vaishyas as traders and merchants, Sudras as servants, and Harijans as untouchables at the bottom. People were born into their caste and it determined their occupation, who they could interact with, and their status in society.
This document discusses the caste system in India and the roles and rules associated with different castes. It explains that under the caste system, one's social class is determined by birth. The four main castes, from highest to lowest, are Brahmins (priests and teachers), Kshatriyas (warriors and rulers), Vaishyas (traders and merchants), and Shudras (laborers). Kshatriyas originated as the top caste but lost power to Brahmins. Their traditional role was to protect the people and uphold religious texts, and today many work in government and politics. Punishments under caste laws were more lenient for higher castes.
Casteism refers to extreme loyalty to one's own caste that ignores other castes and human values of justice, equality, and brotherhood. It arises due to the endogamous nature of castes, desire to enhance caste prestige, technology enabling caste connections, and urbanization bringing castes together. Casteism divides society, hinders national unity, and poses dangers to democracy by encouraging nepotism over talent. It can be addressed through education, inter-caste marriage, reducing the emphasis on caste, and ensuring cultural and economic equality.
"STRIKE A BLOW TO CHANGE THE WORLD"
Here is the ppt on Casteism and untouchability.
I hope this ppt will be useful to all of you who wish to learn more about casteism and how it affects the individual who belongs to the lower caste.
It is very much important that we raise our voice against such evils which is the drawback of our society.
1. The document discusses the Ashrama system, which outlines four stages of life in Hinduism - Brahmacharya (student), Grihastha (householder), Vanaprastha (retired), and Sanyasa (renunciation).
2. Each stage has a purpose - Brahmacharya is for education, Grihastha is for marriage and family duties, Vanaprastha is preparation for renunciation, and Sanyasa is for pursuing spiritual goals.
3. The Ashrama system provides a framework for leading a purposeful life through different life stages and fulfilling social and religious obligations at each stage.
The document discusses social stratification and the caste system in India. It provides definitions and characteristics of social stratification and examines theories on the origin and functions of stratification. It then focuses specifically on the caste system in India, exploring its origins, characteristics, changes over time, and the impact of British rule on the caste system. The caste system is described as a unique and enduring form of social stratification in Indian society, based on hierarchical divisions and restrictions in occupations, social interactions, marriage and more.
Sanskritization is a concept proposed by Indian sociologist M.N. Srinivas that describes the process whereby a lower caste or tribe seeks upward social mobility by emulating the rituals and practices of upper or dominant castes. It involves the imitation of language, beliefs, rituals, and deities of the Brahmins and the twice-born castes in an effort to gain social advancement or prestige. Some key characteristics include it being a process of cultural change and social mobility that is not confined to Hindu castes and can operate in two directions by allowing borrowing of ideology.
The document summarizes several important social reform movements in India that emerged in response to liberal Western ideas in the 19th century. Key reformers included Raja Rammohan Roy, Swami Dayanand Saraswati, and Swami Vivekananda, who advocated for social and cultural changes like opposing idol worship, child marriage, caste discrimination, and promoting women's rights and education. Other notable reform movements mentioned include the Arya Samaj, Brahmo Samaj, Ramakrishna Mission, and movements led by figures such as Jyotirao Phule that fought against caste oppression and worked for women's empowerment. Muslim reformers like Syed Ahmed Khan also established schools
Social Stratification – Meaning and functions, Caste, Class and Race, Social Mobility – Concept and types of social mobility - Social Institutions - Marriage, Family, Education, Religion – Meaning, Types and Functions - Political Institutions - Concept of State, Government, Democracy
This document discusses divorce, defining it as the dissolution of a marital tie. It identifies several causes of divorce, including stress on the nuclear family, changing gender roles, lack of romantic love, and economic independence of women. Consequences include broken family ties, social disorganization, and individual issues. The document recommends several remedial measures such as education on selecting marriage partners, family counseling, and support after divorce.
The document discusses marriage, families, and recent changes in mate selection in India. It describes marriage as a socially recognized union that establishes rights and obligations between spouses. It outlines various forms of marriage like monogamy, polygamy, and norms around selecting partners. Indian families have traditionally been joint or extended, but are becoming more nuclear. Legislation has changed practices around things like dowry, child marriage, widow remarriage, and divorce. Selection of partners is becoming less restricted by caste and more influenced by individual choice.
This document discusses the caste system in India. It begins with defining caste and explaining the origin of the caste system in India, influenced by religions, rural social structures, and hereditary occupations. It then classifies the main castes in India - Brahmins, Kshatriyas, Vaishyas, and Shudras - and their traditional roles. It outlines inequalities caused by the caste system, like violations of fundamental rights and lack of opportunities. It also discusses intergroup conflicts that arise from caste divisions, such as communal riots. It lists measures taken and laws passed in India to prohibit caste discrimination and promote equality. In conclusion, it recognizes that while the caste system is
The document discusses the caste system in traditional Indian society. It describes the main castes in order from highest to lowest as Brahmins, Kshatriya, Vaishyas, Shudras, and Untouchables. The Brahmins were priests and teachers. The Kshatriya were warriors and rulers. The Vaishyas were traders and farmers. The Shudras served the higher castes as laborers. The Untouchables held the lowest jobs involving cleaning and waste removal. Membership in a caste was fixed by birth and there was no social mobility between castes.
India's caste system is one of the world's longest surviving social hierarchies, dividing society into rigid hierarchical groups based on religious purity and birth. The system originated around 1500 BC when fair-skinned Aryan invaders dominated the native Dravidian population, establishing themselves at the top of the social order as priests. Today, the caste system allocates statuses and occupations, and though now illegal, still influences social discrimination and divisions, with the "untouchable" Dalits facing significant disadvantages and barriers. The government has implemented affirmative action policies like quotas to promote greater equality, but caste tensions and inequalities persist in many aspects of Indian society.
The document discusses different forms of marriage according to Manu. It divides marriages into two categories - regular/approved forms and irregular/unapproved forms. The regular forms are considered civilized and include Brahma, Daiva, Arsha and Prajapatya marriages. The irregular forms are considered uncivilized and include Asura, Gandharva, Rakshasa and Paisachika marriages. Each form is described in terms of how the bride and groom are united, whether through parental consent, payment of a dowry, mutual agreement, force or seduction.
The document discusses social stratification and the caste system in India. It begins by defining social stratification as a society's categorization of people into hierarchies based on factors like wealth, income, education and power. In India, the caste system is the classic example of social stratification, dividing Hindus into four varnas or classes - Brahmins, Kshatriyas, Vaishyas and Sudras. It provides details on the historical roles and status of each caste. While the caste system is now illegal, stratification continues to influence Indian society and positive discrimination policies have been implemented to help lower castes.
The document discusses concepts of caste, class, gender, and race in India. It describes how the caste system originated and stratified Hindu society into four main categories (Brahmins, Kshatriyas, Vaishyas, Sudras) based on occupation. The caste system promoted inequality and practices like untouchability. While the economic importance of caste has declined with urbanization and affirmative action, it still affects social status. The document also discusses the concepts of social class in India, noting different classifications, and how factors like wealth, occupation, and education determine one's social class. It defines race and ethnicity, describing how India is a melting pot of different racial groups classified by scholars.
M.N. Srinivas was a prominent Indian sociologist who introduced the concept of Sanskritisation to describe the process of lower castes adopting the customs and ideology of upper castes to raise their social status. Sanskritisation involves behaviors like wearing sacred threads, following restrictions on meat and alcohol, and using Sanskrit words. It is a process of social mobility rather than structural change in the caste system. Sanskritisation takes place over multiple generations as lower castes emulate the practices of higher castes to enjoy increased economic and political privileges.
This ppt is about political sociology and discusses the caste and class system in India. caste (Jaati) and class (Varna) in the Indian Hindu system. This ppt is useful for students of Indian political sociology - course.
The concept of varnashrama dharma (Sociology)Farhan Ali Khan
The document discusses the Hindu concept of varnashrama dharma, which divides society into four social classes (varnas) and human life into four stages (ashramas). The four ashramas are brahmacharya (student), grihastha (householder), vanaprastha (retired), and sanyasa (renunciation). Each ashrama has specific duties and goals to help individuals progress spiritually on their journey towards moksha (liberation). The ashrama system aims to regulate social life and organize both individuals and society according to the guiding principles of dharma.
The document summarizes the caste system of ancient India, which divided Indian society into five hierarchical social groups based on occupation. The Aryan invaders established this system, with the Brahmins as priests and teachers at the top, followed by the Kshatriyas as warriors, Vaishyas as traders and merchants, Sudras as servants, and Harijans as untouchables at the bottom. People were born into their caste and it determined their occupation, who they could interact with, and their status in society.
This document discusses the caste system in India and the roles and rules associated with different castes. It explains that under the caste system, one's social class is determined by birth. The four main castes, from highest to lowest, are Brahmins (priests and teachers), Kshatriyas (warriors and rulers), Vaishyas (traders and merchants), and Shudras (laborers). Kshatriyas originated as the top caste but lost power to Brahmins. Their traditional role was to protect the people and uphold religious texts, and today many work in government and politics. Punishments under caste laws were more lenient for higher castes.
Casteism refers to extreme loyalty to one's own caste that ignores other castes and human values of justice, equality, and brotherhood. It arises due to the endogamous nature of castes, desire to enhance caste prestige, technology enabling caste connections, and urbanization bringing castes together. Casteism divides society, hinders national unity, and poses dangers to democracy by encouraging nepotism over talent. It can be addressed through education, inter-caste marriage, reducing the emphasis on caste, and ensuring cultural and economic equality.
"STRIKE A BLOW TO CHANGE THE WORLD"
Here is the ppt on Casteism and untouchability.
I hope this ppt will be useful to all of you who wish to learn more about casteism and how it affects the individual who belongs to the lower caste.
It is very much important that we raise our voice against such evils which is the drawback of our society.
1. The document discusses the Ashrama system, which outlines four stages of life in Hinduism - Brahmacharya (student), Grihastha (householder), Vanaprastha (retired), and Sanyasa (renunciation).
2. Each stage has a purpose - Brahmacharya is for education, Grihastha is for marriage and family duties, Vanaprastha is preparation for renunciation, and Sanyasa is for pursuing spiritual goals.
3. The Ashrama system provides a framework for leading a purposeful life through different life stages and fulfilling social and religious obligations at each stage.
The document discusses social stratification and the caste system in India. It provides definitions and characteristics of social stratification and examines theories on the origin and functions of stratification. It then focuses specifically on the caste system in India, exploring its origins, characteristics, changes over time, and the impact of British rule on the caste system. The caste system is described as a unique and enduring form of social stratification in Indian society, based on hierarchical divisions and restrictions in occupations, social interactions, marriage and more.
Sanskritization is a concept proposed by Indian sociologist M.N. Srinivas that describes the process whereby a lower caste or tribe seeks upward social mobility by emulating the rituals and practices of upper or dominant castes. It involves the imitation of language, beliefs, rituals, and deities of the Brahmins and the twice-born castes in an effort to gain social advancement or prestige. Some key characteristics include it being a process of cultural change and social mobility that is not confined to Hindu castes and can operate in two directions by allowing borrowing of ideology.
The document summarizes several important social reform movements in India that emerged in response to liberal Western ideas in the 19th century. Key reformers included Raja Rammohan Roy, Swami Dayanand Saraswati, and Swami Vivekananda, who advocated for social and cultural changes like opposing idol worship, child marriage, caste discrimination, and promoting women's rights and education. Other notable reform movements mentioned include the Arya Samaj, Brahmo Samaj, Ramakrishna Mission, and movements led by figures such as Jyotirao Phule that fought against caste oppression and worked for women's empowerment. Muslim reformers like Syed Ahmed Khan also established schools
Social Stratification – Meaning and functions, Caste, Class and Race, Social Mobility – Concept and types of social mobility - Social Institutions - Marriage, Family, Education, Religion – Meaning, Types and Functions - Political Institutions - Concept of State, Government, Democracy
This document discusses divorce, defining it as the dissolution of a marital tie. It identifies several causes of divorce, including stress on the nuclear family, changing gender roles, lack of romantic love, and economic independence of women. Consequences include broken family ties, social disorganization, and individual issues. The document recommends several remedial measures such as education on selecting marriage partners, family counseling, and support after divorce.
The document discusses marriage, families, and recent changes in mate selection in India. It describes marriage as a socially recognized union that establishes rights and obligations between spouses. It outlines various forms of marriage like monogamy, polygamy, and norms around selecting partners. Indian families have traditionally been joint or extended, but are becoming more nuclear. Legislation has changed practices around things like dowry, child marriage, widow remarriage, and divorce. Selection of partners is becoming less restricted by caste and more influenced by individual choice.
This document discusses the caste system in India. It begins with defining caste and explaining the origin of the caste system in India, influenced by religions, rural social structures, and hereditary occupations. It then classifies the main castes in India - Brahmins, Kshatriyas, Vaishyas, and Shudras - and their traditional roles. It outlines inequalities caused by the caste system, like violations of fundamental rights and lack of opportunities. It also discusses intergroup conflicts that arise from caste divisions, such as communal riots. It lists measures taken and laws passed in India to prohibit caste discrimination and promote equality. In conclusion, it recognizes that while the caste system is
The document discusses the caste system in traditional Indian society. It describes the main castes in order from highest to lowest as Brahmins, Kshatriya, Vaishyas, Shudras, and Untouchables. The Brahmins were priests and teachers. The Kshatriya were warriors and rulers. The Vaishyas were traders and farmers. The Shudras served the higher castes as laborers. The Untouchables held the lowest jobs involving cleaning and waste removal. Membership in a caste was fixed by birth and there was no social mobility between castes.
India's caste system is one of the world's longest surviving social hierarchies, dividing society into rigid hierarchical groups based on religious purity and birth. The system originated around 1500 BC when fair-skinned Aryan invaders dominated the native Dravidian population, establishing themselves at the top of the social order as priests. Today, the caste system allocates statuses and occupations, and though now illegal, still influences social discrimination and divisions, with the "untouchable" Dalits facing significant disadvantages and barriers. The government has implemented affirmative action policies like quotas to promote greater equality, but caste tensions and inequalities persist in many aspects of Indian society.
This document summarizes gender, religion, caste, and politics in India. It discusses various disadvantages faced by women in India related to literacy rates, education, jobs, and violence. It also discusses solutions proposed like reservation of seats for women in local bodies. The document examines the relationship between religion and politics in India and instances of communalism. It defines communalism and communal politics. It also discusses secularism in India. The document analyzes the role of caste in politics in India and efforts taken to reduce casteism. It examines how caste can be politicized and the effects of exclusive attention to caste. It also summarizes popular movements in Nepal and Bolivia and the roles of interest groups, pressure
This document discusses Pakistan's caste system and the discrimination that exists. It outlines several major castes in Pakistan such as Butt, Rajput, Jutt, Sheikh, Mughal, and Qureshi. It describes the origins and occupations associated with each caste as well as common titles. The document also examines the psyche and stereotypes associated with each caste. Additionally, it discusses examples of caste-based discrimination in Pakistan and how it violates Quaid-e-Azam's vision of an equal society without distinction or discrimination on the basis of caste.
Classical Indian civilization began in the Indus River Valley and spread throughout the subcontinent, aided by geographic barriers that protected it from invasion. Indo-European Aryans migrated in around 1500 BCE, bringing Vedic religion and establishing the caste system, which divided society into distinct social classes. Hinduism eventually emerged as the dominant religion, incorporating beliefs in dharma, karma, samsara, and moksha. The caste system and Hindu beliefs strongly influenced all aspects of Indian culture and society for centuries.
This document discusses various aspects of gender, religion, caste, and politics in India. It notes that women face discrimination in areas like literacy rates, pay, sex selection, and violence. It describes feminist movements working for women's equality and increased political participation. While India's constitution establishes it as a secular state, communalism remains a problem when one religion tries to dominate others or discriminate occurs based on religion. The document also examines the history and current status of the caste system in India and how caste still influences politics through voting blocs and candidate selection.
The document discusses the origins and history of the caste system in Hinduism in India. It explains that the Aryan invaders created the varna system which divided society into four hereditary classes - Brahmins, Kshatriyas, Vaishyas, Shudras - based on racial and occupational differences. Over time, the caste system became more rigid and restricted social mobility and interactions between castes. While Buddhism provided an alternative that was more inclusive, Hinduism was reformed and devotional cults became popular, allowing it to flourish again where Buddhism declined.
Social inequality exists when there is unequal access to resources like wealth, power and prestige across different sections of society. This document discusses the various bases of social inequality like caste, gender, unequal distribution of wealth. It provides details on caste-based discrimination and inequality faced by scheduled castes and scheduled tribes in India. The document also discusses gender inequality and issues faced by women in India. It summarizes the government's efforts towards uplifting scheduled castes through various plans and policies of protective discrimination.
The document discusses the caste system in Pakistan, describing several prominent castes such as Rajput, Jutt, Sheikh, and Mughal. It notes that the caste system divides Pakistani society and restricts marriage outside of one's caste. Caste discrimination is prevalent, especially in rural areas, and can result in persecution, lack of access to education and jobs, and in some cases even honor killings for attempting to marry outside one's caste. The document concludes that the caste system is destroying Pakistan's unity by focusing on castes rather than a shared Muslim identity.
1) The document discusses three forms of social differences in India - gender, religion, and caste - and how they relate to politics.
2) Gender discrimination disadvantages women through lower literacy and education rates as well as preference for sons over daughters.
3) Communalism prioritizes one's own religious community over others and politics, leading to demands for dominance or separate political units.
4) Caste divisions were based on hereditary occupations but political and social reforms have helped reduce discrimination, though imbalances remain.
Feudalism developed in Western Europe following the decline of Charlemagne's empire in the 9th century. Under feudalism, society was organized into a pyramid-like hierarchy with the king at the top granting land to nobles in exchange for loyalty and military service. Nobles then granted land to knights who granted land to peasants, who lived on and worked the land in exchange for protection. Peasants had little freedom and lived difficult lives, but their servitude was tied to the land rather than being slaves. The feudal system helped provide security and governance in a decentralized political environment vulnerable to invaders.
This document provides an overview of India, including brief sections on its history, geography, neighbours, religions, culture, ways of life, and symbols. It discusses India's ancient civilizations, periods under Mughal and British rule, and its path to independence. Key facts noted include India having the second largest population in the world, with over 20 official languages and religious diversity, notably Hindu, Muslim, Sikh, Buddhist and Christian populations. The document also summarizes aspects of Indian culture like the caste system, importance of family and relationships, and role of religion in daily life.
The document discusses reservations in the Indian education system. It provides background on when reservations were introduced and the types of reservations that exist. It outlines the current situation where reservations make up 45% of many state quotas. It also discusses the debate around reservations, with supporters arguing it promotes equality while opponents say it hampers merit. Potential consequences are discussed like some taking undue advantage. Suggested solutions include basing reservations on family income and limiting it to the first two children. The conclusion is that while reservations achieved their goal, continued revisions may be needed.
This document discusses gender division and the role of women in society. It notes that gender division is a social construct that places women's main responsibilities as housework and childrearing. Though women now work both in rural and urban areas, their work is often not valued. It also discusses feminist movements that fought for women's rights and political equality, such as the right to vote. However, discrimination against women still exists in areas like education, the workplace, sex selection, domestic violence, and low political participation. The document also discusses the relationship between religion, politics, and communalism as well as provisions for a secular state in the Indian constitution. It covers topics like caste system, causes for its changes over time, and the
CONTROVERSIAL TOPIC AS REGARDS THE POSITION OF GANDHI IN RELATION TO THE UNTOUCHABLES.
TWO STARTING POINTS: "THE GOD OF SMALL THINGS" (Arundhaty Roy) and the movie GANDHI. Three points of view. Plenty of Sources.
The document discusses the concepts of Varna Dharma and the caste system in Hinduism. It provides details on the origins and theoretical justifications for the four varnas (Brahmins, Kshatriyas, Vaishyas, Shudras) according to ancient Hindu scriptures. It also examines how the caste system was rationalized and enforced over time through heredity, strict adherence to caste rules, and endorsement from rulers.
The Caste System in India is a document that discusses the caste system in India, including what it is, its origins, problems it causes, and possible solutions. It examines the hierarchical social structure divided by hereditary classes, how it arose and continues today, issues like discrimination and lack of social mobility, and ideas like abolishing the system or reforming to reduce inequalities.
Discrimination and atrocities against scheduled castes in india a historical...Devidas Shambharkar
This document summarizes a presentation on discrimination and atrocities against Scheduled Castes in India. It begins with an overview of Dalits, who make up 16% of India's population and have faced the lowest social status and "untouchability". Despite legal protections, Dalits continue to face social, economic, and institutional deprivation. It then reviews crime statistics showing high rates of crimes like murder, rape, and arson against Dalits. Specifically, a crime is committed against Dalits every 18 minutes in India. The document concludes that deeply rooted casteism remains a problem in India and that more must be done to achieve equality for Dalits.
The origins of Hinduism began as the Aryan people migrated into India and developed a strict caste system dividing society. This caste system was further codified over time through religious texts like the Vedas. Hinduism later developed as a blend of Aryan Vedic traditions and local Indian beliefs, incorporating concepts like dharma, karma, samsara, and moksha. The caste system became deeply entrenched in Hinduism through the idea of reincarnation and fulfilling one's duties according to their caste.
1. The document discusses the evolution of understanding caste in Indian society from various perspectives over time.
2. Early theories on the origin of caste included the traditional theory of divine origins, the racial theory of Aryan invasion, and the political and occupational theories related to the role of Brahmins and the division of labor.
3. Louis Dumont's influential work portrayed caste as organized around the principles of purity and pollution, emphasizing the totality of the system over individual members.
4. More recent views have examined caste as involving notions of bodily substances and interpersonal exchange, and have taken a comparative perspective looking at when and how strict separation and endogamy operate.
The origins of Hinduism began as the Aryan people migrated into India and developed a strict caste system dividing society into four main social classes or varnas. Over time, Indian society became divided into many castes based on birth, wealth or occupation that was very rigid. The Hindu religion was originally called Brahmanism as it was based on the teachings of the Vedas and focused on rituals performed by Brahmin priests. While the religion was influenced by other cultures, the blending of beliefs and texts created Hinduism, the largest religion in India today, which maintains the caste system through the concepts of dharma, karma and samsara or the cycle of rebirth.
This document provides an overview of Gandhi's views on the concept of varnashrama dharma. It discusses the origins of the varna system in ancient Hindu scriptures like the Rigveda and its evolution in the post-Vedic period. Gandhi believed varna represented a natural classification of different vocations and an aspect that satisfies religious, social and economic needs. However, he saw the contemporary caste system as a distorted version of the original varna concept. The document also examines Gandhi's view that varnashrama dharma enables spiritual evolution through one's designated social role, and aims to understand the nuances of this concept.
The term ‘Caste’ is derived from the Spanish and also Portuguese word ‘Caste’ meaning ‘breed or lineage’. It also signifies race and kindness. The idea of the caste system in ancient India began after the Indus Valley Civilization disappeared and a new people arrived, the Aryans.
Caste is a form of social exclusion unique to South Asia that is justified by Hindu religious scriptures. It developed between 1000-500 BCE as Brahmins propagated the theory of varna/caste hierarchy to sanction an unequal society, contested by shramanic groups advocating social equality. Over centuries, caste rigidity increased as Dharmashastras elaborated the duties of the four varnas. Resistance included early religions, Bhakti movement, and impact of Islam/Christianity which rejected caste in India.
Hinduism is one of the oldest religions in the world originating over 5,000 years ago. It developed from the Vedas and has no single founder or religious text. Hindus believe in an eternal soul (atman) that is reincarnated based on karma, with the goal of achieving moksha or liberation from the cycle of rebirth. The caste system shapes Hindu society, with different castes having specific social roles and occupations determined by birth. Hindus worship in temples and homes through practices like puja and seek enlightenment through yoga and devotion to deities.
The document discusses the caste system during the Vedic and early Buddhist periods in India. It defines caste and explains how the four main castes - Brahmins, Kshatriyas, Vaishyas, and Shudras - originated from different parts of the primal man's body according to the Rig Veda. The Bhagavad Gita supported the caste hierarchy and defined the duties of each caste. There were rules around inter-caste marriage. Buddhism emerged as an alternative that was against the Hindu caste system and provided more equitable treatment.
The Indian caste system is a social hierarchy with four main castes and outcasted groups. It involves social stratification through thousands of endogamous hereditary groups known as jatis or castes. Marriage is restricted to be within one's caste or jati. The four main castes, from highest to lowest, are Brahmins, Kshatriyas, Vaishyas, and Shudras. Those outside the caste system were considered untouchables. The caste system was observed among followers of religions in India, not just Hinduism. It determines one's social class and restrictions.
1. Most Americans believe in social mobility. Typical
American children think that they can grow up to
become anyone they want — a fire fighter, a brain
surgeon, the president of the United States. Even
kids from poor families have a chance of getting
rich.
Under the ancient caste system in South
Asia, though, the idea of social mobility made no
sense. People were born into strict social positions
called castes, and their children belonged to the
same social class. In fact, under the caste
system, parents knew the jobs their kids would
hold even before the kids were born.
2. The Hindu caste system (VARNASHRAMA-
DHARMA) is ordered hierarchically, with Brahmins at
the top and Sudras at the bottom. Untouchables, also
known as Harijans or Dalits, fall outside of the caste
system all together
3. Caste Parties
According to the Hindu religion, society should be divided into four
broad classes called VARNAS. A person had the same varna that
his or her parents had. And he or she had it from birth to death —
there was no way to change it. Hindus did not question the varna
system. It was simply considered a part of the way the universe
works.
Hindus rank the four varnas from highest to lowest. In descending
order of importance and prestige, they are the BRAHMIN (priests
and teachers), the KSHATRIYA (rulers and warriors), the VAISYA
(merchants, craftsmen, and farmers ) , and the SUDRA (servants).
Each varna must observe certain rules of purity. The Brahmins are
considered so pure that they may never eat food prepared by
anyone but another Brahmin. This means that Brahmins cannot go
to a restaurant where the staff are not also Brahmins.
Also, marriage outside one's one varna is usually forbidden.
Every member of each caste is written in the Rig Veda to be a
manifestation or derivative of the universe symbolized by the
embodied human spirit Purusha:
The Brahmin was his mouth,
Of both his arms was the (Kshatriya) made.
His thighs became the Vaishya,
From his feet the Sudhra was produced. (X.90.1-3)
4. Hypergamy and Caste
The caste system is structured so that people marry within their
own caste, but it isn't unheard of to marry outside of it. In
fact, having a woman marry a man of a higher varna
(hypergamy) is a way for a family to achieve social mobility.
5. Untouchables: The 5th
Caste
There is a fifth major class in Hinduism, but it is considered so
low that it doesn't even qualify as a varna. Most people call it
the "UNTOUCHABLE" class because its members are
forbidden to touch anyone who belongs to one of the four
varnas. If a Brahmin priest touches an untouchable, he or she
must go through a ritual in which the pollution is washed away.
The caste system is not described in the Hindu scripture. The
system was originally devised to create an understandable
division of labor and identify different groups of people.
Untouchables do all the most unpleasant work in South Asia.
They are forced to live on the outskirts of towns and
villages, and they must take water downstream from and not
share wells with varna Hindus.
Many Hindus in the past believed that untouchables deserved
this treatment — a treatment that is in many ways even harsher
than that inflicted on African Americans before the Civil Rights
Movement. Hindus think that a person is born to this class
because of bad karma he or she earned in a pervious life.
6. Now for ―Jati‖-Dharma
To a Westerner, this system seems complicated enough, but
Hindus actually divide each varna into many little
subsections. These subsections, called JATIS, work a lot like
the varnas. A person is born in to the same jati as his or her
parents and remains there for life.
There are different jatis for every kind of job, such as
blacksmith, farmer, shoemaker, and accountant. There may
be more than one jati that does a particular job, but most
jatis do only one.
Ideally, a person will marry someone in the same jati. This
can sometimes be a problem when most of the people in the
jati are related in some way. A father in South Asia must take
responsibility for finding a good match for his children, and
will work hard to find someone in the same jati who is not a
close blood relative.
7. Future of Caste Westerners may find this complicated and sometimes cruel system hard to
understand. A Hindu, however, accepts it as natural. In fact, Hinduism
teaches that in order to be assured of a good life in one's next
reincarnation, a person must do everything he or she can to live up to the
expectations of his or her varna and jati. A Sudra should work hard; a
Brahmin should study religious texts and pray hard.
The caste system has relaxed somewhat over the last hundred years or so.
People can take jobs that are not exactly what their jati requires, especially
as new kinds of jobs — such as computer programming, flying
airplanes, and installing cable television — that have no traditional
association emerge.
In fact, the caste system is officially illegal in India. Affirmative action
programs have been adopted to create new opportunities for lower-caste
Indians. Even the untouchable caste has had some success getting better
jobs, including government positions.
But, the system is not dead. Two of the questions South Asians often ask
about each other when they first meet are "What is your jati?" and "What is
your varna?" Although most Westerners and many modern Hindus don't
believe that the caste system can really say much about a person on the
inside, knowing someone's caste gives one some idea of what his or her life
and family are like.
The caste system existed almost unchanged for at least 2,000 years, and its
effects can still be felt today. But in the last half century, the system has
begun to change and the idea of social mobility has arrived in India.
8. Laws of Manu & the Braham
Smriti As the longest epic poem in the world, Mahabharata depicts the
actions of Hindu human beings in times of dharmic conflict in a
power struggle between two groups of cousins. (ARJUNA‘S
DILEMA)
The incarnate Lord Krishna states that although he has absolute
authority over the universe, human beings must perform the duties
themselves and reap the benefits. Furthermore, in the ideal Hindu
society, human beings ought to accept their "varna" and live life
accordingly.
Krishna's dialogue with the people of different varna in the
Bhagavad Gita, a part of the Mahabharata, instructs self-
realization and reaffirms "varnashrama-dharma". It describes the
human body as a suit of clothes on the atman, for the atman merely
inhabits the body and assumes a new one after the death of the
first. The precious atman must be cleansed and maintained pure by
abiding to regulations set forth in the Vedas.
The God of the Hindu tradition selected human beings, their own
creations, to uphold a system of DHARMA and thus Hindu life. As a
direct consequence, Hindus benefited from their obedience to such
social order and if followed, have a divine right to accomplish
―MOSHKA‖ or liberation.
9. Laws of Manu
The first chapter deals with the creation of the world by the deities, the
divine origin of the book itself, and the objective of studying it.
Chapters two to six recounts the proper conduct of the members of the
upper castes, their initiation into the Brahmin religion by sacred thread
or sin-removing ceremony, the period of disciplined studentship
devoted to the study of the Vedas under a Brahmin teacher, the chief
duties of the householder - choice of a wife, marriage, protection of the
sacred hearth-fire, hospitality, sacrifices to the gods, feasts to his
departed relatives, along with the numerous restrictions - and
finally, the duties of old age.
The seventh chapter talks of manifold duties and responsibilities of
kings.
The eighth chapter deals with the modus operandi in civil and criminal
proceedings and of the proper punishments to be meted out to different
caste.
The ninth and the tenth chapters relate the customs and laws regarding
inheritance and property, divorce and the lawful occupations for each
caste.
Chapter eleven expresses the various kinds of penance for the
misdeeds.
The final chapter expounds the doctrine of karma, rebirths and
salvation.
10. The Stage is Set: The Gita
In the epic Mahabharata, SANJAYA, counselor of the
KURU king DHRITARASTRA (blind king), after returning
from the battlefield to announce the death of BHISMA
begins recounting the details of the Mahabharata war.
Bhagavad Gita forms the content of this recollection.
The Gita begins before the start of the climactic
KURUKSHETSTRA WAR, where the PANDAVA prince
Arjuna is filled with doubt on the battlefield.
Realizing that his enemies are his own relatives, beloved
friends, and revered teachers, he turns to his charioteer
and guide, Krishna, for advice. (Arjuna‘s Dilemma)
Responding to Arjuna's confusion and moral
dilemma, KRISHNA explains to Arjuna his duties as a
warrior and prince, elaborating on a variety of
philosophical concepts
(DHARMA)
11. Characters:
Arjuna, of the Pandavas
Krishna, Arjuna's charioteer and guru
Sanjaya, counsellor of the Kuru king Dhritarashtra
Dhritarashtra, Kuru blind king.
12. Themes in the Gita
Dharma
The first reference to dharma in the Bhagavad Gita occurs in its first
verse, where Dhritarashtra refers to the Kurukshetra as the 'Field of
dharma'. -the eternal order which pervades the whole cosmos and is
ultimately true and right. Therefore, 'Field of action' implies the field of
righteousness, where truth will eventually triumph OR the 'Field of
action' as the world, which is a "battleground for moral struggle"
Early in the text, responding to Arjuna's despondency, Krishna asks him
to follow his swadharma. Swadharma literally means work born out of
one's nature and in this verse, is often interpreted as the varna dharma
or in the case of Arjuna, the duty of a warrior. Eighteenth chapter of the
Gita examines the relationship between swadharma and swabhava or
essential nature. In this chapter, the swadharma of an individual is
linked with the guṇas or tendencies arising out of one's swabhava.
Gandhi found in the concept of swadharma, the basis for his idea of
swadeshi. To him, swadeshi was "swadharma applied to one's
immediate environment".
Sometimes viewed as a struggle between DHARMA & AHIMSA
13. MOSHKA:
Liberation or moksha in Vedanta
philosophy is not something that can be
acquired or reached. Ātman (Self), the goal
of moksha, is something that is always
present as the essence of the self, and can
be revealed by deep intuitive knowledge.
While the Upanishads largely uphold such
a monistic viewpoint of liberation, the
Bhagavad Gita also accommodates the
dualistic and theistic aspects of moksha.
A synthesis of knowledge, devotion, and
‗desire-less‘ action is given as a
prescription for Arjuna's despondence; the
same combination is suggested as a way
to moksha.
14. Allegory of war
―The war within, the struggle for self-mastery that every
human being must wage if he or she is to emerge from life
victorious", and "The language of battle is often found in
the scriptures, for it conveys the strenuous, long, drawn-
out campaign we must wage to free ourselves from the
tyranny of the ego, the cause of all our suffering and
sorrow‖
Arjuna may also be seen as an allegory of Ātman, Krishna
as an allegory of Brahman, Arjuna's chariot as the
body, and Dhritarashtra as the ignorance filled mind.
Here in the Bhagavad Gita, we could find a practical
handbook of instruction on how best we can reorganize
our inner ways of thinking, feeling, and acting in our
everyday life and draw from ourselves a larger gush of
productivity to enrich the life around us, and to emblazon
the subjective life within us.
Ambiguity of decisions: There may be no good choices
in life, so we all MUST ACT according to our ―highest‖
nature. That nature is found in self-reflection and
considers our disposition and dharma.
15. Yoga
Yoga in the Bhagavad Gita refers to the skill of union with
the ultimate reality or the Absolute. Sivananda's
commentary regards the eighteen chapters of the
Bhagavad Gita as having a progressive order, by which
Krishna leads "Arjuna up the ladder of Yoga from one
rung to another.―
Upanishadic Learning is followed in the text:
Ready to Listed (deer in the forest)
Ruminating on Teachings (like a cow chewing its cud)
Synthesizing Information (like a bird building a nest)
Upa (―near) ni (below/determination) shad (to sit down) =
guru/sisya relationship of transmitting secret/sacred knowledge
Yogis Progression?
Chapters 1–6 = Karma yoga, the means to the final goal
Chapters 7–12 = Bhakti yoga or devotion
Chapters 13–18 = Jnana yoga or knowledge, the goal itself
Do these account for all the different types of ―people‖ that
can practice yoga? Or is this a progression?
16. Karma Yoga
NONATTACHMENT
"inaction in action and action in inaction (4.18)".
To action alone hast thou a right and never at all to its fruits; let not
the fruits of action be thy motive; neither let there be in thee any
attachment to inaction Fixed in yoga, do thy work, O Winner of
wealth (Arjuna), abandoning attachment, with an even mind in
success and failure, for evenness of mind is called yoga. (2.47-8)
With the body, with the mind, with the intellect, even merely with the
senses, the Yogis perform action toward self-purification, having
abandoned attachment. He who is disciplined in Yoga, having
abandoned the fruit of action, attains steady peace. (5.11)
When a man dwells in his mind on the object of sense, attachment
to them is produced. From attachment springs desire and from
desire comes anger. From anger arises bewilderment, from
bewilderment loss of memory; and from loss of memory, the
destruction of intelligence and from the destruction of intelligence
he perishes"(2.62-3)
17. Bhakti Yoga
The easiest and the highest path to salvation
And of all yogins, he who full of faith worships Me, with his
inner self abiding in Me, him, I hold to be the most attuned
(to me in Yoga). (6.47)
... those who, renouncing all actions in Me, and regarding
Me as the Supreme, worship Me... For those whose
thoughts have entered into Me, I am soon the deliverer
from the ocean of death and transmigration, Arjuna. Keep
your mind on Me alone, your intellect on Me. Thus you
shall dwell in Me hereafter. (12.6)
He who does work for Me, he who looks upon Me as his
goal, he who worships Me, free from attachment, who is
free from enmity to all creatures, he goes to Me, O
Pandava (11.55)
18. Jnana Yoga
When a sensible man ceases to see
different identities due to different material
bodies and he sees how beings are
expanded everywhere, he attains to the
Brahman conception. (13.31)
Those who see with eyes of knowledge the
difference between the body and the
knower of the body, and can also
understand the process of liberation from
bondage in material nature, attain to the
supreme goal. (13.35)
21. The fundamental distinction in Sankhya
philosophy is the separation of Brahman
(oneness of all elements in the universe)
into two distinct parts: Purusha (pure
consciousness) and Prakriti
(nature, primeval matter). Samsara or
bondage arises when Purusha enters
into a state of advidia (not knowing);
losing its identity and confusing itself
with the physical body - which is seen as
a distinct evolute of Prakriti. Purusha
becomes liberated when the
discriminate knowledge of the difference
between conscious Purusha and
unconscious Prakriti is realized.
22. These 25 elements were further simplified into
two other maps of the body-mind-spirit: the
three Shariras (bodies) and the five Koshas
(sheathes). These both identify layers within
our experience, which correlate with each
other and the tattvas. The Shariras and the
Koshas are both used to draw one‘s
awareness inside, traveling from the
physical, to the energetic and casual
bodies, towards the very essence of our
being, which Sankhya tells us is
Brahman, pure undivided oneness. This
moving from the physical to the subtle
deeper experiences of the body is an
important tool in the practice of meditation
and inner contemplation.
24. Food
Anna means food. All of the physical aspects of life come and go, and are consumed
by another aspect of external reality. Thus, the outermost of the koshas is called the
sheath of food, or Annamaya kosha.
Prana (energy)
The next of the koshas is Pranamaya kosha. Prana means energy. It is the vital force
that produces the subtle vibrations related to breath, and which are the driving force
behind the physical aspect of the senses and the operation of the physical body. It
allows the invisible indweller, our True Self to be able to animate in the external world.
At the same time, however, it allows the eternally still, silent center of consciousness to
be mistakenly identified as the moving, visible physical body.
25. Mind
The next of the koshas is Manamaya kosha. Mana means mind. It is the level of
processing thoughts and emotions. It is in direct control of the operation, through the
prana, of the physical body and senses. It is like a supervisor in a factory, in that it
gives instructions, but is not supposed to be the manager of the factory of life. Because
of this, it naturally has doubts, and created illusions. When it receives clear instructions
from the deeper level, it functions quite well. However, when it is clouded over by its
illusions, the deeper wisdom is clouded over.
Wisdom
The next of the koshas is Vijnanamaya kosha. Vijnana means knowing. It is the sheath
of wisdom that is underneath the processing, thinking aspect of mind. It
knows, decides, judges, and discriminates between this and that, between useful and
not useful. It is also the level of ego consciousness, meaning the powerful wave of I-
am-ness. This I-am-ness itself is a positive influence, but when it gets co-mingled with
the memories, and is clouded over by the manas, it loses its positive strength.
Bliss
Anandamaya kosha is the most interior of the koshas, the first of the koshas
surrounding the Atman, the eternal center of consciousness. Ananda means bliss.
However, it is not bliss as a mere emotion experienced at the level of the sheath of
mind. Ananda is a whole different order of reality from that of the mind. It is
peace, joy, and love that is underneath, beyond the mind, independent of any reason or
stimulus to cause a happy mental reaction. It is simply being, resting in bliss called
ananda.
28. The Way of
Discernment(ch2)
Dualist perspective in which the best known
scholar, Shankara outlines the nature of the
universe in which IGNORANGE (avidya) is the
root of all evil. It has the powers of both
concealment and incarnation. –Samkhaya
In the Vaishnanva tradition in contrast (monist)
the divine is in everything and therefore
everything is divine. (Ramanuja)
If actions are not inherently good or bad, then
how might we discern between ―right action
and wrong action‖? (question of the Gita)
29. The Way of Action: Ch3
All change/creation/transformation comes through
sacrifice. So here in this chapter, RIGHT ACTION is
understood as sacrifice. Those actions which create
TAPAS and allow transformation. Even Krishna
engages in ―action‖ even though none is ―needed‖
3:22-24
Sacrifice is SELFLESS ACTION
―one acts according to ones own nature, even a
person of knowledge. For beings follow their nature-
what shall repression accomplish?
Better to fulfill ones own dharma impe5rfectly than
attempt to perform the dharma of another.
Inaction…IS action
30. The Way of Knowledge:
Ch4
Here Krishna continues to refine his ideas about Sacrifice and
the attainment of knowledge as a “path”
The nature of action based on KNOWLEDGE
Sacrifice is found in Action 4:18, 4:21-23
Kinds of Sacrifice:
5 components of vedic sacrifice
○ Ladle
○ Butter
○ Pouring
○ Fire
○ Perfect mediataion 4:24
Worshipping divinities-Vedic 4:25
Sacrificing senses-Dhyrana 4:26
Sacrificing Actions of the senses-Pratyahara 4:27
Sacrificing material possessions (renunciators) 4:28
Sacrificing breath (pranayama) 4:29
Kriyas 4:30
Sacrifice culminates in knowledge: transformation 4:31-33, 3:37-38