Pancha dravida horoscope exchange centre
When you look at South Indians from the four Dravidian states there are four facts which strike me as of note:. Iyer are Tamil Brahmins divided by theological differences. I do not know about the nature of the origin of the Pancha-Dravida group of Brahmins, but they look to be endogamous, from the same source, and probably had some admixture with the local substrate early on. The results above also suggest that the Syrian Christians derive from converts from the Nair community, or related communities.
This should not be surprising. The Jatt community in particular seems to have the highest in the subcontinent. There are inchoate theories for the origins of the Jatts in Central Asia. I had dismissed them, but am thinking now they need a second look. The reasoning is simple. This violation of these two trends implies something not easily explained by straightforward social and geographic processes.
The connection between ancestry and caste status also seems to break down somewhat in the Northwest, as there is a wide variation in ancestral components. Someone with more knowledge of South Asian ethnography should weigh in. But until then I invite readers of South Asian heritage to submit their results to Zack. Do we have any hypotheses about the historical events behind the Bengal hybridization?
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I had speculated in a comment a few months ago that perhaps Buddhism was never really a mass religion in South Asia. One thing we can say for certain is that today, Southeast Asian countries today are thoroughly Buddhist. Perhaps popular Buddhism was introduced to Bengal from Southeast Asia at a relatively late date ca.
Maintaining the retrogressive traditions that is the offspring of all evil in the society is what they are expected to sustain. In the s and s there was expectations that education and wealth will do away with this endogamy, but, god, were we wrong! Now, the most retrogressive of the people are the Ph. Ds in the diaspora! History does not care about who preserves traditions. I think Scorpion eater was needling Zack along these lines, do not try to preserve and build up Brahminism, but that got lost in the humor. In other words backing all the dialects of Hindustani Hindi, Urdu, etc.
But much better of course. The original merits of a brahmin or islam as a concept become superseded by a system of thought that reinforces the uncritical idealisation of those categories. PersonalIy, I feel its quite unfair to solely blame brahmins for the cultural practices that are attributed as brahminical, but consider the term quite useful in that its conceptual kernel is the purity and pollution fetishes that are well attested in hindu priestly liturgy.
One of the things Brown Cast podcast is trying to do is set up a high level Vijnayamaya and Anandamaya level discussion of eastern philosophy between a practitioner who is prominent in academia and a very intelligent critic who has also carefully studied the 10 darshana system. Any ideas for this discussion would be much appreciated. Sanathana Dharma or Hinduism can be described as a family of over religions. Can you describe a specific parampara or grouping that typifies the phenomenon you are describing and elaborate further.
Preferably from a detailed theological perspective and an insider perspective. Souchi and soucha are technologies to improve physical health, mental health and intelligence. They are not goals in themselves and are by definition optional. However, they help to improve our own health, brain and nervous system. I have not yet met a meditator from any part of the world and any philosophical background who does not attest to how souchi and soucha like practices do not make meditation easier.
The answer to this is that brains and nervous systems affect the brains and nervous systems of those around them. At some point Brown Cast will hopefully discuss this with a leading neuroscience research leader. Brahmins are suppose to take the vow of poverty, beg for a living which helps Brahmins learn humility , live away from big cities where possible, avoid business, stay away from politics, governance, law enforcement, militaries.
Brahmins are suppose to renounce materialism and live a spiritual life. Only seeking the truth. Only speaking spiritual progress. This system has broken down. There are very few Brahmins left. People with Brahmin ancestry who follow other Varnas are subject to the Dharma of those other Dharmas. This is something that some with Brahmin ancestry have had difficulty with. But the school of hard knocks is fixing them. Without honoring the dignity of work, it is hard to be successful in any sphere of life.
Success has a thousand fathers and defeat is an orphan.
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People are inspired by and emulate success. This seems like an inside critique of certain people to me, versus a critique of eastern philosophy per say. Well put. Elites almost always produce the bulk of a civilizations intellectual capital. Some form of meritocracy and upward mobility, however imperfect or inefficient, is the oxygen for the health and robustness of a civilization. Both Europe and China had these in some form at various times though by no means always.
It took multiple external and internal perturbations for Indians to have these in fits and starts, and the Brahmins always did their best to dampen or extinguish them, with great help from their Kshatriya and Baniya enablers evidently. I object to the hording of knowledge and knowledge systems by the Brahmins throughout history. Do you dispute this, or do you think the Brahmins shared knowledge freely with wider Indian society? Eastern systems whether Jati, parampara, Vaishya, Shudra, Kshatriya, Brahmin, Taoist, Buddhist, Jain, Sikh kept technology in vertical silos that did not communicate with each other.
Intellectual property sharing and collaboration is one of the great achievements of Europeans in the s to s. And one Asians can and have learned from. Having said this there are several examples in the narrative history of the east when intellectual property and technology were shared. It has not always worked out well. For thousands of years the east has been terrified of creating very powerful beings with extraordinary physical health, mental health Chitta Shuddhi and intelligence Buddhi who could use technology to harm the world because their love is impure.
This is still the answer that most traditional people from an eastern philosophical background Taoist, Zorastrian, Sufi, Bon, or the 10 Darshanas give. Desalinate water, irrigation efficiency improvement, split atoms, land on the moon, do meters within 9 secs, and myriad other achievements can be done by all and capitalism can take care of these things. All thus nothing do with Brahmanism or Brahmans directly. VijayVan, before the Islamist invasion Arya Varsha was capitalist and what today would be called classically liberal secular.
My statement being about cultural priorities, and I think you would agree that growing up in a Parsi cultural mileu is nothing like growing up in a Gujarati one. Or we could say that although the parsis in question are gujarati, their effectiveness in institution building was particular to their parsi-ness.
If a group of people spanning the highest varna of the caste system tend to engage in practice X as an ensemble average statement, then that should be the ground on which an discussion of practice X is engaged, and not shifting it towards a discussion of whether it is something that a shuddha Brahmin would condone, or whether it is true to the real practices a Brahmin should engage in according to some particular articulation. With regards to your statement that sharing of intellectual property is a European invention and alien to Asia — I could not disagree more.
It is basic human nature to do so, and it has been happening everywhere throughout time, unless rendered impractical by physical barriers to communication the source of some of the silos you identified above , or if some power structure disincentivizes it, as was the case in India, or as is the case today in some spheres with BS intellectual property rent seeking.
We know that Indian culture has been infused multiple times with knowledge from other parts of the ancient world, both east and west. If you asked me to, I would rattle off a litany of examples, but will refrain from doing so to not derail the present discussion. The process has gone the other way too.
The number system, Buddhism, various metallurgic techniques to name but a few. Buddha was perhaps the original Martin Luther in many ways. You bring up an important point. What time frame are you referring too. Or are you speaking of another historical time period. The other point is that Arya Varsha was like a United Nations with enormous variation and diversity. A case can be made for all things and perspectives depending on what area and group of people is being discussed.
The Eastern way is freedom and maximizing diversity and pluralism. This is sometimes interpreted by Marxists as backing oppression. I think we are not far apart. This was a common critique in the past too. And one that is continually discussed over time and across geography. Many Hindu technologies and systems now live primarily inside Mahayana Buddhism including Sharada Trika Kashmiri Shaivism civilization. I have thought of writing a long piece on Buddhism. However I would want Buddhist monks to review it in detail before posting it.
Buddha was not the first Martin Luther. Krishna and Rama and Parashurama and Vamana all brought similar revolutionary changes during their times. However Buddha did change everything. Buddha revealed the Yogachara to the public. Buddha openly discussed the 31 heavens or levels of Samadhi. And the Shunyata or Nirvana that transcends them. I think there was more than one Buddha. Despite being the most popular deity amongst Deshastha and other Marathi people , very few families regard Vitthal or other popular Avatars of Vishnu such as Rama or Krishna as their Kuldaivat, with Balaji being an exception.
Upon birth, a child is initiated into the family ritually according to the Rig Veda for the Rigvedi Brahmins.
The naming ceremony of the child may happen many weeks or even months later, and it is called the barsa. In many Hindu communities around India, the naming is almost often done by consulting the child's horoscope, in which are suggested various names depending on the child's Lunar sign called Rashi. However, in Deshastha families, the name that the child inevitably uses in secular functioning is the one decided by his parents. If a name is chosen on the basis of the horoscope, then that is kept a secret to ward off casting of a spell on the child during his or her life. During the naming ceremony, the child's paternal aunt has the honour of naming the infant.
When the child is 11 months old, he or she gets their first hair-cut. When a male child [ 52 ] reaches his eighth birthday he undergoes the initiation thread ceremony variously known as Munja in reference to the Munja grass that is of official ritual specification , Vratabandha , or Upanayanam. Boys are expected to practice extreme discipline during this period known as brahmacharya. Boys are expected to lead a celibate life, live off alms, consume selected vegetarian saatvic food and observe considerable austerity in behaviour and deeds.
Though such practices are not followed in modern times by a majority of Deshasthas, all Deshasthas boys undergo the sacred thread ceremony. Many still continue to get initiated around eight years of age. Those who skip this get initiated just before marriage. Twice-born Deshasthas perform annual ceremonies to replace their sacred threads on Narali Purnima or the full moon day of the month of Shravan , according to the Hindu calendar.
The threads are called Jaanave in Marathi and Janavaara in Kannada. The Deshasthas are historically an endogamous and monogamous community [ 52 ] for whom marriages take place by negotiation. The Mangalsutra is the symbol of marriage for the woman. Studies show that most Indians' traditional views on caste, religion and family background have remained unchanged when it came to marriage, [ 85 ] that is, people marry within their own castes, [ 86 ] and matrimonial advertisements in newspapers are still classified by caste and sub-caste.
While arranging a marriage, gana , gotra , pravara , devak are all kept in mind. Horoscopes are matched. A ritual named Akshat is performed in which people around the groom and bride throw haldi turmeric and sindur vermilion coloured rice grains on the couple.
After the Kanyadan ceremony, there is an exchange of garlands between the bride and the groom. Then, the groom ties the Mangalsutra around the neck of the bride. This is followed by granthibandhan in which the end of the bride's sari is tied to the end of the groom's dhoti, and a feast is arranged at the groom's place. A Deshasthas marriage ceremony includes many elements of a traditional Marathi Hindu wedding ceremony. It consists of seemant poojan on the wedding eve. The dharmic wedding includes the antarpat ceremony followed by the vedic ceremony which involves the bridegroom and the bride walking around the sacred fire seven times to complete the marriage.
Modern urban wedding ceremonies conclude with an evening reception. A Deshastha woman becomes part of her husband's family after marriage and adopts the gotra as well as the traditions of her husband's family. Decades ago, Deshastha girls used to get married to the groom of their parents' choice by early teens or before.
Even today, girls are married off in their late teens by rural and less educated amongst Deshastha. Urban women may choose to remain unmarried until the late 20s or even early 30s. The Kolhapur gazetteer records that Deshastha widows at that time used to shave their heads and wear simple red saris. Divorces were non-existent.
All of these practices have gradually fallen by the wayside over the last hundred years, and modern Deshastha widows lead better lives and younger widows also remarry. Divorce takes place by mutual consent and legal approval is sought. Deshastha Brahmins dispose their dead by cremation. The eldest son lights the fire to the corpse at the head for males and at the feet for females. The ashes are gathered in an earthen pitcher and immersed in a river on the third day after the death.
Cremation is performed according to vedic rites, usually within a day of the individual's death.
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Like all other Hindus, the preference is for the ashes to be immersed in the Ganges river or Godavari river. These rituals are expected to be performed only by male descendants, preferably the eldest son of the deceased. Deshasthas follow the Saka or the Hindu calendar. They follow several of the Hindu festivals of other Hindu Marathi people. Of these, the Ganeshotsav is the most popular in the state of Maharashtra, [ 95 ] however Diwali , the most popular festival of Hindus throughout India [ 96 ] is equally popular in Maharashtra.
Deshasthas celebrate the Ganapati festival as a private, domestic family affair. Depending on a family's tradition, the clay image called Shadu in Marathi is worshiped for one and a half, three and a half, seven or full 10 days, before ceremoniously being placed in a river or the sea.
Ganeshotsav also incorporates other festivals, namely Hartalika and the Gauri festival,the former is observed with a fast by women whilst the latter by the installation of idols of Gauris. The religious amongst the Deshasthas fast on the days prescribed for fasting according to Hindu calendar.
Some people fast during the week in honour of a particular god, for example, Monday for Shiva , Saturday for Maruti and the planet Saturn, Shani. Gudi Padwa is observed on the first of the day of the lunar month of Chaitra of the Hindu calendar. A victory pole or Gudi is erected outside homes on the day.
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Neem leaves and Shreekhand are a part of the cuisine of the day. A snack eaten by new mothers called Sunthawada or Dinkawada is the prasad or the religious food on Ram Navami. Deshastha Brahmins observe Raksha Bandhan , a north Indian festival on the same day as the local narali-pournima festival. Deshastha men change their sacred thread on this day. It is celebrated on any Tuesday of Shravan and involves the worshipping of the Shivalinga, a gathering of women folk and narrating limericks or Ukhane using their husbands' first name. The women may also play traditional games such as Jhimma, and Fugadi, or more contemporary activities such as Bhendya till the wee hours of the next morning.
Janamashtami, the birthday of Lord Krishna on which day Gopalkala, a recipe made with curds, pickle, popped millet jondhale in Marathi and chili peppers is the special dish. Kojagiri Pournima , the full moon night in the month of Ashvin is celebrated in the honour of Laxmi or Parvati. A milk preparation is the special food of the evening. The first born of the family is honoured on this day. In some families Gauri is also known as Mahalakshmi puja. It is celebrated for three days; on the first day, Mahalakshmi arrival is observed.
The ladies in the family will bring statues of Mahalakshmi from the door to the place where they will be worshiped. The Kokanstha Brahmins, instead of statues, use special stones as symbols of Gauri. On the second day, the family members get together and prepare a meal consisting of puran poli. This day is the puja day of Mahalakshmi and the meal is offered to Mahalakshmi and her blessings sought.
On the third day, Mahalakshmi goes to her husband's home. Before the departure, ladies in the family will invite the neighbourhood ladies for exchange of haldi-kumkum. It is customary for the whole family to get together during the three days of Mahalakshmi puja. Most families consider Mahalakshmi as their daughter who is living with her husband's family all the year; but visits her parents' maher during the three days.
Navaratri, a nine day festival starts on the first day of the month of Ashvin and culminates on the tenth day or Vijayadashami. This is the one the three auspicious days of the year. People exchange leaves of the Apti tree as symbol of gold. During Navaratri women and girls hold Bhondla , a singing party in honour of the Goddess.
Like all Hindu Maharashtrians and to a varying degree with other Hindu Indians, Diwali is celebrated over five days by the Deshastha Brahmins. Deshastha Brahmins celebrate this by waking up early in the morning and having an Abhyangasnan.
People light their houses with lamps and candles, and burst fire crackers over the course of the festival. Special sweets and savouries like Anarse, Karanji, Chakli , Chivda, Ladoo are prepared for the festival. Colorful Rangoli drawings are made in front of the house. Marathi children make a replica mud fort in memory of Shivaji , the great Maratha leader. This is a six-day festival, from the first to sixth lunar day of the bright fortnight. Deshastha households perform Ghatasthapana during this festival.
The sixth day of the festival is called Champa Sashthi. Makar Sankranti falls on 14 January when the Sun enters Capricorn. Deshastha Brahmins exchange Tilgul or sweets made of jaggery and sesame seeds along with the customary salutation Tilgul Ghya aani God Bola which means Accept the Tilul and be friendly. Gulpoli , a special type of poli stuffed with jaggery is the dish of the day.
Mahashivaratri is celebrated in the month of Magha to honour Lord Shiva. A chutney made from the fruit of curd fruit Kawath in Marathi , elephant apple, monkey fruit, or wood apple is a part of the cuisine of the day. Holi falls on the full moon day in Falgun , the last month of the Marathi Shaka Calendar. Deshasthas celebrate this festival by lighting a bonfire and offering Puran Poli to the fire.
Unlike north Indians, Deshastha Brahmins celebrate colour throwing five days after Holi on Rangapanchami. Maharashtraian Brahmins were absentee landlords and lived off the surplus without tilling the land themselves per ritual restrictions.