Tamil brahmin dating
Tamil brahmin dating
Yet another type of jati was the one that grew out of a religious sect that may have included various jatis to begin with, but started functioning so successfully as a unit that eventually it too became a caste. Romila Thapar’s Changed Views on the Origins of Caste: 36. Since caste identities were also determined by occupations, various professional associations, particularly urban artisans, gradually coalesced into jatis, beginning to observe jati rules by accepting a social hierarchy that defined marriage circles and inheritance laws, by adhering to common custom and by identifying with a common location.
A concept used equally frequently for caste is jati.
In the course of time, and because they were looking after the temple property, these Boyas rose in status from from outcasts to shudras. Perhaps most visible were the new kshatriya castes. In this way the tribe is a local group whereas caste is a social group. The study of a Central Himalayan tribe Tharu reveals that though they have a tribal matrix and continue to practice certain distinctive tribal customs, richer elite among them have a tendency to claim kshatriya-hood and may possibly merge into Rajputs.
As shudras they entered the lower echelons of administration and gradually some attained high office. They were open to those who had acquired political authority and could claim the status through geneology or an appropriate marriage alliance. One such example is the landed peasantry Tharus of Champaran district of Bihar in India. A largesection of Tharu tribe has named itself Rana Tharu.
In coastal Andhra, a largeherd of cows was donated to Draksharama temple.
The herd was …cared for by the local Boya tribal community. A number of new groups entered the established hierarchy of castes.
Because any Bharathiya language does not have letter z it became Jat. Another word meaning caste today in North India is biradari which too is Persian in origin. We find Nishada-gotra Brahmana mentioned by Panini. The herd was …cared for by the local Boya tribal community.
It, zat or jat, is not the same word as Sanskrit jati. Al-Biruni, who visited India in about 1000 AD was Persian. He used zat for caste & noted that Hindus used the word varna & took it for caste. The fact that caste was absent from early Indian society, was noted by no less a person than Bhim Rao Ambedkar. प॒द्भ्याग्ं शू॒द्रो अ॑जायतः The association laboring people with feet of divine is also to be taken with our worship of feet of the divine. Shudras were certainly revered in the Vedic society and explicitly mentioned in Vedic hyms. Veda salutes carpenters, cart-makers, pottery-makers, blacksmiths, bird-hunters, fishermen, bow-makers, hunters. Similar verses are to be found in Shukla Yajur Veda too. The hard work of the shudras was considered with tapa or worship and this has been acknowledged in the Veda. Shatapatha Brahmana says: “तपसे शूतप एव तत् तपसा समर्ध्यत्येवमेत देवता….” meaning follows. Shudras are like taporupa, ascetics, their hard work increases the wealth and tapas of society. Kunal (2005) provides a large compilation of mantras expressing respect for the shudras from ancient Hindu texts like the Vedas, the Purana. Our Smrithis and Pura Nas remained unwritten and transmitted by word of mouth. The skills of the shudras were considered at par in status with the skills of the brahmanas in Apastamba Dharma Sutra. In the Mahabharata Rishi Parashara compares shudras with God Vishnu, and explains this to king Janaka, both of whom were great scholars. O Vaideha, the brahmin scholars of Vedas compare the shudras with Brahma; but I see the shudras as the Lord of the world, God Vishnu. कं is Brahma as explained in the Shatapatha Brahmana 220.127.116.11: “कं वै प्रजापतिः ” 58. In all likelihood, Ekalavya would have become a Nishada-gotra Kshatriya had he been allowed to pursue archery. Because Drona did not refuse to teach Ekalavya saying giving any such false reason that he is not a kshatriya. Drona simply exercised his right to refuse to teach as no one has a right to demand that he be taught. In coastal Andhra, a large herd of cows was donated to Draksharama temple. There are people who have the fancy to say Casteism is the bane of Hinduism and in turn blame it on our Dharma. Is it really true that casteism is a product of our Dharma? Many people, actually almost 100% dont know what is a caste! Those who decry casteism as a curse of Hinduism are ignorant ones 13a. If I say our Dharma is the anti-thesis of casteism it will startle some for they have been ingrained with a lie in their very being. People today are products of British and of their successor the Congress with their lies and distortions of our society. I want the people who were misled on the question of caste as a Hindu heritage to use their buddhi to redeem themselves. True abolition of Caste is possible only by refusing all incentives to remain in the caste such as BC, OBC, SC etc. I will also explain that going back to our Varnasrama Dharma alone guaranteed total freedom not compartmentalization of castes. Raghuvanshi noted that the travellers of the early Medieval Period were silent on the complex caste structure of the society, but by the time of the later Mughals, the institution of caste had grown to maturity, and its ramifications into sub-castes were numerous. However, Thapar changed her mind and now finds that castes originated from guilds and tribes (Thapar 2003: 422).They know caste is a barrier but have no clue beyond that. Caste is endogomous meaning you are born into a caste. It means you follow the profession of your father and if you try someone else’s job they will resist. You have to marry within your caste which means the caste walls are secure and no one breached it. Caste dictates a barber has to marry a barber’s daughter and any violation is strictly dealt with. This compartmentalization has created conflict between SC and MBC, between MBC and OBC and between OBC and BC and between BC and FC. In caste system you have option on what you can learn, what you can practice and what you can enjoy. How many can clearly articulate in a dispassionate, objective and logical way that the castes tend to stay as it is? How many have clearly understood what is it that sustains the caste system and what will tend to destabilize it? The anti-Hindus blame it on Hindus so they will benefit out of the destruction of Hinduism. for they do not know that casteism comes back to lives in their remedy! All secular, democratic countries are rampant with casteism, and wage slavery. Historians took longer to understand origin of caste because, as Srinivas had rightly pointed out, many of the Indians can actually never understand the difference between varna and caste. Romila Thapar earlier (1966) used caste to denote varna and sub-caste to denote jati. Linguistically too, we find no word for ‘caste’ in any of the native languages of India. Max Weber also holds that the Vedic varnas were not castes. Romila Thapar too opines, on the basis of her more recent studies, that varna is not caste and it is the word jati which represents caste. In Bengali and Assamese, jati means ‘nation’, and not caste. The word jati therefore meant nation before caste system was established in India. Using a native word for a foreign meaning is a secular perversion inherited from the English. Tamil, Bodo, Dimasa, Naga, Khasi, Tripuri, Santal, Kurukh and many other languages use the word jati to mean ‘tribe’. Other than those claiming connection with existing kshatriya castes, they were grantees in category of samantas or chiefs that had been inducted into the caste society…By the end of this period, designations such as rauta, ranaka, thakkura and such like were available to those who had received grants of land and became grantees.” (Thapar, Ibid ., p. “The conversion from tribe or clan to caste, or from jana to jati as it is sometimes called, was one of the basic mutations of Indian social history..” (p. “The conversion of clan to jati was not the only avenue to creating castes. Persian Zat (also in Pushto) meaning caste got imported into India along with the Muslims. They were open to those who had acquired political authority and could claim the status through genealogy or an appropriate marriage alliance. Thapar (20) also holds identical views about origin of castes from guilds, tribes and religious sects: 32.But this was a proposition unacceptable to colonial perceptions that insisted on the unchanging character of Indian history and society. Caste is therefore seen as a less rigid and frozen system than it was previously thought to be, but at the same time this raises a new set of interesting questions for social historians. A concept used equally frequently for caste is jati.