#bramhin

[curtwilde]

I need to get something off my chest regarding the damages the vedic astrology community (run by brahmin liberals trying to brainwash westerners) is pulling over at X/Twitter.

Do you want me to rant about this since Idk if you find this topic important? 😅

Go off girl

[weirdass-hazard]

I love reading how upper class Brahmins adapted the culture of so called dalit communities during the middle ages. I love how they bramhinized the culture of the people whom they discarded from their society to save their religion during the Islamic Invasion. The lower class communities created their own gods to fulfill their needs as they were not allowed to worship the gods of the upper class. They created god like Manasa(the godess of snakes), Chandi(a localised version of Durga), Dharma ,Annoda or Annapurna. Even the Radha whom the desiblr adores and worships was primarily a local goddess a local myth, she was not a part of the veda purana tradition of upper class Hindus. The only reason they decided to adopt these local, small deities is because the bramhins felt threatened by the rise of Islam in India . Therefore they decided to include these gods in their upper class stories by creating new tales so they could appeal to the common mass.

[telugublrbull]

bull: entha kasi daachaveee na madda kosam.

Wife: na cuck mogudu lekunte nee madda ela pqttedanni ra. Nee madda battala meede kalipothundi ra aaaaahhh

#teluguwife #telugu bull # telugu cuck # madiga madda# #bramhin wife #lanjani chesta #lanja # dengudu #pooku jila

[aimersproduction]

Did You Know All About Ravana?

Let’s begin the story of Ravana. Before we start talking about Ravana, let's understand some facts and stories which you have never read before. Ravana was born to the sage Vishrava and the Asuras clan princess Kaikasi.. Villagers from Bisrakh in Uttar Pradesh claim that Bisrakh was named after Vishrava, and that Ravana was born there. 

Ravana's paternal grandfather, the sage Pulasya, one of the son of Brahma, and one of the Saptarishi (seven great sages)..

His maternal grandfather was Sumali (or Sumalaya), the king of Lanka and the son of great warrior Sukesha. Sumali had ten sons and four daughters. Sumali wished for Kaikasi to marry the most knowledgeable person, so that his lineage can also be knowledgeable., so as to produce an exceptional heir. He rejected the kings of the world, and married his daughter to the sage vishrava.

Ravana performed penance on Mount Gokarna and won boons from Brahma. Ravana was blessed with a boon that would make him invincible to all the creations of Brahma, except for humans.

One of the most popular images of Shiva is called "Ravananugraha", which was popular in the Gupta era. It depicts Ravana beneath Mount Kailash playing a veena made out of his head and hands, and strings made out of his tendons, while Shiva and Parvati sit on top of the mountain.

According to scriptures, Ravana once tried to lift Mount Kailash, but Shiva pushed the mountain into place and trapped Ravana beneath it. For a thousand years, the imprisoned Ravana sang Shiva Tandava Stotra, a hymn in praise of Shiva, who finally blessed him and granted him an invincible sword called chandrahas and a powerful linga (Shiva's iconic symbol, Atmalinga) to worship.

Ravan has many qualities, he was known as ruler of the whole word at his time. He also had mastery over every veda and many scriptures. He was not only an ayurvedacharya, he was also a musician and dancer. He had expertise in many weapons and astra. Many bramhins believe that it was he who invented bhavishya shatra.

In some accounts, Ravana is said to have had Shukracharya, the priest of the Asuras, as his minister, and in other accounts, Brihaspati, the priest of the Devas.

One account narrates how Ravana ordered Brihaspati to recite the Chandi stava (mantras of Chandi), more specifically the Devi Mahatmya, in order to stave off defeat. According to the Krttivasa text, Ravana arranged for a peaceful yajna, and invited Brihaspati to start the recitation of Chandi.

Worship

Ravana is worshiped as one of Shiva's most revered followers, and he is even worshiped in some Shiva temples.

Ravana is worshiped by the Kanyakubja Brahmins of the Vidisha region, who see him as a savior and a sign of prosperity, claiming Ravana was also a Kanyakubja Brahmin. Thousands of Kanyakubja Brahmins of the village Ravangram of Netaran, in the Vidisha District of Madhya Pradesh, perform daily puja in the Ravana temple and offer naivedyam or bhog (a ritual of sacrifice to the gods).

King Shiv Shankar built a Ravana temple in Kanpur, Uttar Pradesh. The Ravana temple is open once a year, on the day of Dashera, to perform puja for the welfare of Ravana.

Ravana is also worshiped by Hindus of Bisrakh, who claim their town to be his birthplace.

The following temples in India are for Ravana as a Shiva Bhakta.

Dashanan Temple, Kanpur, Uttar Pradesh

Ravana Temple, Bisrakh, Greater Noida, Uttar Pradesh

Kakinada Ravana Temple, Andhra Pradesh

Ravangram Ravana Temple, Vidisha, Madhya Pradesh

Mandsaur, Madhya Pradesh

Mandore Ravana Temple, Jodhpur

Baijanath Temple, Kangra District, Himachal Pradesh

Conclusion

In simple terms, Ravana was a powerful character from ancient stories. He had special abilities and a strong connection to the gods. Despite his strengths, he had to make some choices against his will. However, some people still admire him for his devotion to the god Shiva. They even built temples in his honor. Ravana's story teaches us that even great powers can be flawed, and it's important to make good choices in life.

Anirvan will show us a different side of Ravana. We'll see his struggles, his strengths, and even his moments of goodness. Through the series, we'll learn more about Ravana's character and why he makes the choices he does.

By watching "Anirvan," we'll dive into Ravana's world and discover what makes him special. It's not just about good versus evil—it's about understanding the complexities of our history and culture. So, get ready to explore Ravana's story like never before in "Anirvan" and see the Ramayana in a whole new light.

[igrms]

*OBJECT OF THE WEEK-70* (27th September to 03rd October 2021) *MARA CHEMBU-Sacred Water Pot* वेबसाइट की लिंक / Website link - https://igrms.com/wordpress/?page_id=5920 Mara Chembu is a brass-made pot used for storing holy water to perform religiously ordained rituals of sanctity according to the Hindu belief and principles. It has a swing handle attached on the lid and the shape is purposefully built to meet dual functions for carrying and uncovering the container when required. It has a round body with sunken neck and narrow cylindrical mouth. A cap-like lid covering the cylindrical mouth is an important component of the pot that ensures safe carriage of the holy water, maintain purity and also to avoid unwanted loss from the container. The base is extended with a circular flare to give proper support to the whole structure when it is kept on a surface. In Hindu rituals, holy water is sprinkled to purify the place, items used in the worship, articles offered to the deities and Prasadas served to the devotees. The pot has enormous importance in all the ceremonies from birth to death, among the Hindu communities and widely used for offering holy water or milk during the Abhishek (consecration) of Lord Shiva and other gods. It is also believed that the pot filled with Gangajal (sacred water) is auspicious for the house and considered to be the symbol of ascetics, peace, and prosperity. It brings strength, positiveness, and healing. Acc. No. 2014.139 Local Name – MARA CHEMBU, Sacred Water Pot Tribe/Community – Brahmin Locality – East Godavari, Andhra Pradesh Measurement - Height - 30 cm., Circumference– 63 cm., Diameter of Lid – 12 cm. #marachembu #sacredwaterpot #holywater #ritual #bramhin #eastgodavari #andhrapradesh #igrms #museumfromhome #objectoftheweek #ethnograhicobject #museumobject #museumofman #museumofmankind #museumofhumankind #experienceigrms #igrmsstories #staysafe #covid19 https://www.instagram.com/p/CUTn0Wyoz9x/?utm_medium=tumblr

[joshiamit]

Remembering in the memories of Vi.Da.Savarkar #savarkar #vinayak #vinayakdamodarsavarkar #newindia #rss #rashtriyaswayamsevaksangh #bramhin #vidasavarkar #nemajasine #andamanislands #freedomfighter #indiaagainstbritishrule #indiaagainstcongress #1857 https://www.instagram.com/p/CAuY2UyhAp3/?igshid=rubx4ekgv8mv

[desi-lgbt-fest]

Do you have any information on what went down in Pune with the two prides?

So i looked it up and apparently Bindu Queer Rights Foundation (BQRF) and Yutak organization have rules for the pride such as no inappropriate clothing, no political slogans for issues other than lgbt, no music etc. They state that their pride March reflects the identity and culture of the city (Pune) and they will not imitate American Pride Marches

On other hand, two organizations Qutcast and Mist, held a gathering at Goodluck Chowk called 'Pride… to beg or to claim your identity?' which allowed for more diverse people who did not fit in the 'traditional' theme of the first March.

It's a clash of two ideologies as the news articles state. Frankly i don't agree with the first one. I understand what and why they're doing it. They're trying to play the respectability politics and the 'Pune Culture' they're so trying has a colourful history of maintaining status quo of privileged upper caste people.

Pune herself has never been inclusive to anyone who isn't Bramhin and to pretend that by wearing traditional attires for a Pride March the homophobic people will accept you is delusional. They want to keep pride 'safe' and 'family friendly'. But safe from whom? Friendly to whose families?

The BQRF has been doing Pride Marches for like 10-11 years now and they have for sure contributed immensely to the queer community. I don't believe they mean to exclude anyone or they have hidden agendas or anything. But the way they are moulding the parade does actually go against the spirit of being Proud in not conforming to the society's expectations of you.

The queer movement is not about assimilation into society but of expanding the rigid bounds of society until they include you. And that's missing in the BQRF parade.

[hunterartemis]

Vishakhatantra Headcanon #5: Society, Caste and Class system in Indian Wizarding World

This was requested in my profile, and since Caste system is a controversial topic in Indian Society, I was hesitating to write this. But I did this anyway.

Caste did not exist in Ancient India, but Class did. Class and Caste are different. Caste is discriminatory and hereditary but Class is based on wealth and job. The Classes in Indian Wizarding Society are misinterpreted as Caste in the Muggle world.

The Chatur Varna (Four Classes) The four classes denote occupation and social standing in Wizarding society. These differ greatly from Muggle system and are based on merit, wealth and job.

Bramhin (The Scholar Class)

Bramhin is considered as the “Priest caste” in Muggle world. However in the Wizarding Society, whoever chooses Academic pursuit, research, writing, education and studentship as their livelihood is called “Bramhin”. To become a Bramhin in Wizarding World one has to clear a special degree commissioned by the Indian Wizarding Government. This is considered one of the toughest exams in Indian Wizarding World. This exam has six levels:

Class 1 : Adhyapak (Qualified for teaching position in the primary-intermediate position) shall be signified with single string Janau (a thread worn across the chest) made of white pearl

Class 2: Upadhyaya (Qualified for Teaching position in higher level) shall be signified with a two string white pearl janau.

Class 3: Acharya (Qualified for doing Upadhyay’s job and vocational training) Shall be signified with a single string of Yellow pearl Janau.

Class 4: Pundit (Research scholar on a specific subject, can take teaching position is he wants, is entitled to access any archive, resource or wealth for his research on the subject) Shall be signified with blue pearl Janau

Class 5: Dhrishta (Acquired Legilimens, someone who enabled himself to make one as enable as a natural legillimens. Directly goes under the protection of Indian Wizarding Government for secret services and intelligence) Shall be signified with pink pearl Janau

Class 6. Guru (Prodigy level, not defined clearly but possesses all the qualities of the above and more) Shall be signified with black pearl Janau

One can pursue academic life and teaching job regardless, but they won’t be called Bramhins or such title signified unless they pass the exam. The exam is voluntary and passing percentage are really low. Bramhins gets a few extra perks for accessing rare resources which a normal scholar cannot. It also allows them to travel freely into restricted areas with 60% leniency on all kinds of permits. Thus this exam is competitive and the clearers are well respected.

Kshatriya (The Warrior Class)

Kshatriyas in Muggle world are often denoted to Royals, aristocrats and soldiers. They are ruler class and the wealthiest amongst all. However in Wizarding world “Kshatriya” means “warrior” and “protector”. Whoever takes up a job to protect the civilians by arms and forces is called a Kshatriya. Thus in Indian Wizarding Government, the term “Kshatriya” refers to the “Aurors”, “Exorcists” and “Wizarding Polices”

The types are:

Mahamatya: Highest military rank in Wizarding Government. He is the chief of Wizarding Militia and Intelligence agency and chief strategist. In the time of crisis (attack on government, coup etc) he becomes the proxy prime minister.

Amatya: Department head of any military/ combat department. He is the military administrator and in-charge of the paperwork. He is half bureaucrat and half military officer. At times, he would be the chief negotiator between two states’ military officers.

Nyayadhish: Head of Wizarding judiciary. The Chief Justice and the only one who can punish the Prime Minister when he is found guilty. All the lawyers and prosecutors work under him. The council of Law is called “Nyay Parishad” under which lawyers are employed.

Mahopadhyay: this position is dedicated to a full bureaucrat, at any field. They have specialised departments under them and they are part of the Chief Advisory cabinet to the Prime Minister. There have been many Mahopadhyay who are Bramhins by degree.  

Pratihari: Wizarding Polices. They are autonomous and thus free from any political authority. Their ranks range from a “Village guard” (lowest) to a “Magistrate” (in charge of every police unit of a Maya Janapada)

Types of Wizarding Warriors:

They are defined in the western world as “aurors”, “exorcists” “defenders” etc. However in Indian Wizarding world, they are classified thus:

Marak (one who kills) : Pretty straightforward. They are the most vicious units in the Indian Wizarding defence. They are deployed during dangerous missions or nearby the settlements of the Rakshasa Gana creatures. A “Maraka” is classified by their “Astra” or weapon. 

Rakshak (One who defends): They defend borders, and usually deployed during rescue missions. They are also stationed near the Deva Gana settlements. Although they are of Defensive nature, they are often very powerful wizards. Also selected by the basis of their “Astra”

Samharak (One who vanquishes evil): Wizarding Exorcists. Usually deployed when there are powerful magical activity around to neutrilise that area. There must also be a Samharak standby in the Wizarding Court to check and “cleanse” a dark wizard with Spirit Fire. They can also perform Ablation and carry on with Court Martial. 

Ghatak (One who performs sacrifices): Ghatak’s duty overlaps with that of executioner, but unlike the executioner the Ghatak only performs ritual sacrifices. Ghataks are extremely sensitive individuals and very hard to find and place. Their job is also very mysterious.

Vaishya (The Merchant Class)

Vaishya caste in Muggle world is called the third lowest caste: peasants, merchants, labourers, manual workers who provide resources to the society are called Vaishyas. In Wizarding world Vaishyas are anyone who are producers, creators, entrepreneurs that provide and control four aspects of economy: Land, Labour, Capital and Organisations. 

Vaishyas in Wizarding world are very influential, they are wandmakers, investors, architects, producers of magical goods and objects and own many financial institutions such a Banks, reserves and funds. Anyone who works for and with their might and mind for livelihood is called “Vaishya” in Wizarding world. Many Wizarding Families of India such as Yadav, Kaunteya, Vishalya and Shaivi identify themselves as Vaishyas. Some Magical Settlements (Maya Janapada) such as Dwaraka and Saptagram were established by the Vaishya class.  

Sudra (The Server Class)

Sudra is the lowest servant caste in Muggle world. However the Sudra is Wizarding world someone who renders service to others. They are usually and almost always denote the Wizarding Government clerks and servants. This is classified into two categories:

Sevak (the one who provides comfort by service): They are “Servants” by choice. Such as Healers, Nurses, Public Servants, voluntary workers etc. They sell their service for livelihood by their own free will. They are usually granted as noble workers. They can come from any other classes, be it Bramhin, Kshatriya or Vaishya. 

Agyavaha (the one who is bound by command): Agyavaha are “servants” that resigned their wills to their masters by their own choice. The resignation of will has to undergo through a lengthy process by rigorous training.

The Agyavahas are usually assigned for the toughest of jobs. One of them is being the Executioner. Executioner in Indian Wizarding World needs to relinquish their voice before they can enter their job. Agyavaha is always assigned under government and having a private agyavaha is forbidden by law. 

Wizarding Society and Bloodline

Purnanga (lit: Full bodied, born of all magical parentage) Purnanga is "pureblood" wizard of Indian Wizarding world. Purnanga wizards hold prestige and respect because of their lineage, however there is not much difference between them and the rest of the categories. There are 108 Purnanga wizarding families; some of them are known even in the Indian muggle stories: like Kuru, Panchal, Yadav, Raghu, Soma etc. 

Parasab (lit: biracial, born of one magical one muggle parent) Parasab is also known to ancient Indian muggles, that meant a baby begotten by a High Caste man and Low caste woman. Parasab were stigmatised in muggle India but not so in Wizarding India. Parasab means the child begotten by a non-magical or a magical parent. Parasabs are fairly common in the Indian wizarding society and they excel quite well. A lot of Purnanga families have Parasab successors.

Atmaja (lit: self born, born out of non-magic family) Atmaja means a person who had no traceable magical bloodline before them. They are equivalent to Muggle Borns. Atmaja are highly protected branch of magical bloodline and Atmaja children are under protection of Magical Government upto 18 years old. Since many rural muggles were highly suspicious of wizarding bloodlines, this Protection Law went into effect at 1857, the time Muggles revolted against the British Colonisers (who brought the stigmas around witchcraft and Indian spirituality). 

Paulkash (lit: water bearer, born out of one human, one non-human parent) Paulkash is a child begotten by a magical/non-magical parent and a non-human parent. In wizarding world, Fleur Delacour would be called a “Paulkash” because she is a daughter of a Veela and a human father. There are some Paulkash who are still famous in muggle narrative, such as Ghatotkach, son of human Prince Bheem, and a Rakshasi Hidimba. Paulkash children are sometimes more intelligent, physically stronger, and distinctly different looking from their human peers. They can attain magical education if they possess 60% of human physical qualities and have a anthropomorphic shape

Swayambhu (lit: one who creates himself, a non-magical being who attains magic through rigorous methods) Swayambhu is a person who is born of muggle lineage but somehow attains magic through rigourous disciplines. It is said that the first Rishis or sages involved in the establishment of the Vishakhatantra were all Swayambhu and from them many magical bloodlines emerged. Thus Swayambhu wizards are very well respected in Indian Wizarding world. Only in Indian Magical Learning it is acknowledged that even a non-magical being (human and non-human) can attain magical knowledge and powers through rigorous process and enlightenment. 

Sadharan (lit: ordinary, a non magical person, i.e: muggle) "Sadharan" is the term Indian Wizards use to denote non magical population. Unlike European wizards who hold muggles with contempt because of their history with persecution of wizards, in India things are pretty cavalier. Neither the muggles nor the wizards hold each other in contempt, in fact many prominent Mythological figures of Indian Muggle world were actually great Wizards; many are glorified in Indian epics. It is the only society where Wizards and Non magical population coexisted in harmony but in discretion with each other

Hina (lit: deprived, a non magical person born out of magical parent) Hinas are Squibs of Indian Wizarding world. Again, not stigmatised but rather seen with pity which brews contempt from Hinas to the Wizarding side. A Hina is registered seperately and they are given choice to reside in either Wizarding or Normal world. A Hina can also undergo rehabilitation program if they are subjected to persecution. Children of Hina origin are protected by the Wizarding law until the age of 18. They are provided with muggle style education and vocational training for livelihood by the "Deen Ain" of 1567

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[sirginosam]

“Food for Thought”

Rajendra S. Khadka

             I was working as a “production assistant” with a British film crew that was making a documentary for a British multinational firm about deforestation in Nepal. We were based in Trisuli, a small but bustling town named after the well-known river, which is about 85 kilometers north of Kathmandu. My job as the “production assistant” was to find “extras” from the surrounding villages where we were filming; I negotiated their pay, explained the “terms and conditions” of being employed for a few hours, and even had to instruct them on how to “act,” per directions given by the British director. It was not a pleasant job because I was caught in the middle between the demands that led to misunderstandings between the Nepali villagers and the five-man British crew. My primary job was to placate each group or individual, if not make him or her happy.

             One hot, steamy afternoon in a forested area alive with vicious red ants, we stopped shooting for lunch. We found a sunny, flat spot in that hilly terrain. Our lunch, packed in various pots by the kitchen staff at the guest house in Trisuli, was in the two rented Landrovers that were parked nearby on a narrow, dirt trail that passed for a road.

             There were a dozen villagers, our “extras” for the day, with us. There were no tea shops nearby and the villagers were not close to their homes. They had nowhere to go so they watched us as we, the sahibs, spread plastic sheets over the ground, unpacked our lunch of lentil soup, rice, curried vegetables and meat, and chapatis. The English crew and our two Nepali drivers began to eat, but I declined, saying I was not hungry. But the real reason I did not eat was because I did not feel comfortable eating while a dozen hungry people watched.

             In our large, extended family, it was considered rude to eat alone in front of others, especially uninvited guests who happened to drop by just as you were about to have lunch or dinner. You immediately offered to share your food with the guest, even though there may not be enough for all. The guest always declined because he or she knew that there was just enough food for the family. So you delayed your lunch or dinner until the guest left. If it was bad manners to eat alone in the presence of others, it was worse to watch others eat.

             Attached to this idea of civility, there was a darker concept of what may be described as the “evil eye.” I had first learnt of this as a child when I visited my grandparents who lived in a small town in the southern part of Nepal that bordered India. Occasionally, a servant would be sent out to buy some hot jelabi or samosa to accompany morning or afternoon tea. And the servant would always be told to cover the snacks when he was bringing them back. The idea was that when he was returning with the food, and if it was uncovered and thus available for all to see, then someone could cast a spell and we could have stomach trouble, or worse, after we ate the food. Of course, the educated person knows that when the food is uncovered, it immediately attracts flies and such, and one is likely to get sick eating such unsanitary food. But the concept of the “evil eye” has remained deeply buried in my modern psyche, dislodging more rational explanations about food and people.

             After the film crew and the drivers had finished eating, there was still food left. The director said to me, “Perhaps these people would like to eat. It would be a shame to throw food away.” I answered I was not sure. Again, I was aware of the delicate etiquette of food and guests. Leftovers were given to servants; among certain orthodox Hindu families, I was aware of a practice where the wife ate what the husband left on his plate after he had finished eating. In most homes women ate after the men. But these villagers were neither servants nor our family members. I was in danger of insulting them by offering them leftover food, especially food first eaten by foreigners, who are perceived as untouchables and outcasts in the eyes of certain Hindus. Yet, like the Britisher, I did not want food to go to waste. And I had noticed some of the villagers had that unmistakable look of hunger. So I asked them if they would like to eat some of the food that remained. There was an audible but garbled murmur. Some wanted to eat, others didn’t. Some of the men, feeling insulted, broke away from the circle of villagers, muttering, “Jutho khadaina.” They were not going to eat food already “polluted” by foreigners. But the majority surged forward. Yes, they were hungry, they wanted to eat.

             I asked a woman near me to ladle out the food. She was squatting close to the pots. She was elderly with kind, gentle features. I felt that she would be share the leftover food equally. She hesitated, and before she could do anything, a young woman aggressively approached the pots of food. She said loudly, “Here, let me do it. I’ll take care of it.” Her aggressiveness annoyed me. I said to her, “No, you sit down. I’ve already told this old lady here. She can do it.” The young woman stopped in midstep and slowly stepped back into the circle. Then a man called out, “No, sir, let the young woman do it.” I ignored him and requested the elderly woman to begin serving food. Suddenly, looking shy and avoiding my eyes, she said, “No, sir, I shouldn’t do it.” Still squatting, she began to shuffle away from the gathered villagers.

             “But why not?” I asked, totally perplexed. I was now more concerned about who should serve food than their hunger. Now several men spoke up, even those who had first refused food. There was a chorus of male voices urging me to let the younger woman take over. And before I could say anything more, she purposefully strode forward, squatted by the pot of rice and began to ladle out food on the unused paper plates. The rest followed suit, crowding around the food and the young woman, hands outstretched for the plate of food. All except the old woman who remained squatting, just outside the sheets of plastic on the ground. She had a pine needle stuck between her teeth, as if she were picking her teeth after lunch. She looked on calmly, as if a mother watching her happy children crowd around bountiful food.

             Intrigued by her, I approached her and asked her why she did not serve the food. Was she not hungry? But she simply repeated, “No sir, I shouldn’t.” And then a man, in between mouthfuls of rice, told me that she was not of the right caste. If she had even touched the pots of food, other villagers wouldn’t have eaten.

             But of course! I knew that! Yet it had not registered. My encounters with untouchability had occurred in my grandparents’ village. Yet it had been in an intimate, family situation. Thus, the Muslim farmhands never entered the kitchen and they always ate outside in the open veranda. In the sacred part of the kitchen, where rice and lentils were cooked, only a Bramhin man or woman cooked and no one, not even my grandparents, were allowed to enter beyond a certain invisible line that separated the “sacred” from the “profane.” Meat and vegetables, especially those cooked with onions, garlic, and other spices, were cooked in a separate part of the kitchen, accessible to all, except Muslims and untouchables, such as those whose caste duty it was to clean the outhouses and open drains. As a child visiting my grandparents, I had taken such separations for granted. There were degrees of discrimination, and everyone was discriminated at a certain level, including my grandparents. But at our home in Kathmandu, there was no practice of “untouchability”; my father rejected such ideas and attitudes as “backward” and “undemocratic” and actively encouraged us to disregard such traditional practices. So I grew up in an environment where outcasts and untouchability were not on daily display. Thus my failure to recognize the aggression behind the young village woman, as well as the calm dignity (or fatalism, if you will) behind the older woman’s retreat during lunch above the town of Trisuli.

             The young woman called out to me. She had noticed that I had not eaten and asked me if I wanted some food. I asked her if she had had her share. “Not yet,” she replied. I told her to help herself and then I would eat if anything was left. She said there was plenty of it. Then she ladled out a plate of rice, meat, vegetables, and one chapati and brought it over to the older woman. “Next for you?” the young woman asked me.

             “No, after you.”

             But she didn’t listen to me. She brought me a plate of food too. Seeing that everyone had been served, she finally helped herself.

             The old woman began to eat, and I sat down next to her and began my lunch too.

[automatismoateo]

Hindus should turn Atheist, to save India. via /r/atheism

Submitted June 26, 2020 at 04:56AM by Sankha_69 (Via reddit https://ift.tt/31mkUkb) Hindus should turn Atheist, to save India.

I am an Indian Bengali atheist , born in a Hindu family. I did not turn atheist , I was born an atheist.

From very childhood I was not at all attracted to the rituals, as it was huge waste of money. Whenever I questioned the rituals I was insulted , my parents said to me,” you are just a child , you know nothing about religion, you don’t know the importance of god, many great men believe in god so you must too, you have become arrogant , why are we even sending you to school. Look at your nephews and nieces they believe in god and they are better in academics than you , you will just remain a low-life farmer while they will become sucessful people, blaaah blaaah blaaaah.......” .

When the Pandits(males) arrive to start the puja(ceremony) the women of the house have to was his feet, which is very misognistic. Apart from personal pujas at home there are community pujas also , too many community pujas take place in a small area and the money have to be given by common people , if anyone dosen’t give they are harassed. They are too many pujas also , in hinduism , as there are too many gods in Hinduism. After the puja ends , the idols are immersed in holy water sources , as there are too many pujas many times blood is drawn between different groups as to who will do the immersion first. During the immersion ceremony , large processions are taken out which literally fucks up the traffic along with very loud DJ sounds in the open streets , 8 to 10 processions per day for almost 3 to 5 days in a single area , say good bye to the Old and the heart patients. Unnecessary bursting of fire crackers at an un precedented scale adding to more sound pollution and air pollution. The large cases of sexual harrasment , rapes during such processions is mind boggling. So much for imaginary super heroes who were not there to protect us from the Islamic invasion.

On every Saraswati (Hindu Godess of Education) Puja my parents would force me to give anjali( divine offering) to Saraswati , so that I can get good marks in Mathematics but every time I scored poor in Mathematics. Yes I got better in maths from class 9 , when I got a teacher who made me fall in love with maths , apart from syllabus text books I also solved many olympiads , out of syllabus text books, instead of memorizing case studies , formulas I learnt general problem solving skills. The sad part is all the credits was taken by goddess saraswati.

When I grew up ,the seeds of Atheism grew big , as I came to know about the obvious social evils of Hinduism . I will describe them elaborately but first I would like to say some thing about it.

Hinduism is very much like Islam , just polytheistic. Hindus are not more liberal than Muslims or Christians . the problem is Hinduism is not a proper religion founded by someone, so Hindus are not united and community driven ,fueled by religion to spread their religious dominance across the world .Hindus of one part do not feel for Hindus of another part , that’s why they got so easily banged by the muslims and christians .Hinduism is a collection of scriptures – veds, purans, upanishads and practices – rituals , yoga , ayurved, many of which have already been corrupted by the majority upper caste Bramhins and Kshatriyas to consolidate their social dominance over women and lower caste people , even before Judaism, Islam and Christanity were born. When the muslims invaded India they called the people of Indian Subcontinent Hindus( persian word which means – people of the Sindhu river) , at that time in Different parts of India different sects of people( Marathis, Gujaratis, Bengalis, Tamils, Shikhs, Kashmiris, Rajputs) worshipped different vedic gods in different ways , each region had a prime god of worship, these different sects did not go well along with each other , even between their own sects they were divided into many kingdoms. Now when the british planned to conquer india they were not so effective in countering the muslims , as muslims tends to be more community oriented, will do anything to save islam and they also had support of many hindu rulers. The British divised an ingenious plan , they divided the Hindus and Muslims by giving an identity to the Hindu rulers that all Hindu rulers of Indian subcontinent belong to an original, ancient, prosperous , common, vedic religion of India called Hinduism and that the muslims had looted them, destroyed their temples, thus Hinduism was born.

Now the many social evils of Hinduism-

Misogny – Hindus worship a menstruating woman – Kali, Girl childs are worshipped as Goddess but when they grow up they are not allowed to enter the main shrine of temples as they are of menstruating age. Menstruating girls are considered as impure. What hipocrisy.

Female Infanticide(banned by British) – Killing of girl childs by immersing them in milk and playing a band during the process to supress the voice of the dying child. Girls were married along with huge amount of money and gold , that’s why girls were seen as a burden on family , so they were killed . It led to one of the most serious crisis in Indian society , for every 1 girl there are 10 to 15 boys . This led to rise in rape cases , in many rural areas 4-5 brothers married 1 girl. Modern Hindus still dosen’t accept this, their excuse- it is not in the vedas , so only few people did it.

3.Sati(Banned by British ) – Buring alive of young widowed girls along with their dead husbands. Raja Ram Mohan Roy during Bengali Hindu Renassaince championed this cause and got it banned with the help of British. Ishwar Chandra Vidya Sagar another Bengali revolutionary started widow remarriage . All these were met with huge dissent from the hindus . Modern Hindus , especially of North India denies it and hates Raja Ram Mohan Roy and Ishwar Chandra Vidya Sagar and call them British dogs , their reason , well you already know what it is.

DevDasi System(Banned)- The aristrocratic temple priests used to run brothels inside the temples . The most beautiful Hindu girls chosen to dance before god and then sexually exploited by the Kshatriyas and Bramhans.

5.Breast Tax(Banned by British) – The lower caste women were not allowed to cover up their breast, the upper caste men had the right to touch their boobs any time for pleasure. This happened mostly in south India. Those who wanted to cover up would have to pay a heavy tax depending on the size and weight of their breast and it was measured by aristocratic men lifting it by hands. Things changed when a woman covered her breast and when the men came for the tax , she cut her breast and gave it to them . After that a huge revolution started and it got banned.

6.Caste System- This is the most pathetic problem in Modern Indian Hindu Society . The Bramhans and Kshatriyas had all the privileges – education , money , even drinking water and food . The shudras – dalits are seen as lower caste they didn’t have any rights. Their only duty is to serve the uppercaste . They were economically , physically, sexually exploited for thousands of years , starting from the Vedic civilization. Those who rose against the upper caste are killed in the name of god.

Honour Killing – If a Upper Caste girl marries a Lower Caste boy , the girl’s family kills both of them by hiring murderers. There are still a special type of injustice system in many rural areas called Khap court , where the girl is gangraped by the men of whole village on charges of eloping. Again don’t be surprised if Indian Redditors denies it.

8.Economic exploitation – A large amount of social welfare money are wasted by all levels of Indian goverment in organising festivals for appeasement politics , that’s why development work is so slow in India.( Same is true for Muslims and Christians), bcoz Indians put religion above development and then cry when China bangs India from the front . Earlier also Bramhins and Kshatriyas fooled people to keep money in temples , saying god will protect them and then later looted the money .

Indian War of Independence – Yes , this might come as a surprise , but it’s true. The cancer of religion is so deep rooted in India that no Cultural and Scientific Revolution took place in India like Europe , America , China. What the common people will do was decided by their masters. Now the British favoured the masters , the british protected them against people’s discontent and rivals , in return they will be under british rule and supply everything the british needs. The masters enjoyed huge luxuries till they are British puppies. Problem arised when the British started interfering with the religious beliefs of the masters . Actual freedom fighters(Gandhi , Nehru) saw this as a chance and joined hands with the treacherous masters , now they have the support of whole India to overthrow the british. So the Indian independence was never a true one , the people never fought for real development and rule of homeland rather they just wanted to stop the british from interfering in people’s religious matters , which of course were the social evils I mentioned above. Basically we traded one oppressor for another.

10.Psuedo Science – This topic is vast , there are innumerable examples. Hindus always insisting areoplanes, internet , nuclear missiles were invented during the Vedic ages. The wooden scriptures are still ok to this day but their aeroplane , missile factories dissapeared , I don’t know how ? Cow urine can cure cancer, corona .

You see why I mentioned the “Banned practices “ is bcoz it was banned by the British. The British didn’t touch the Caste System and it is still there. Had the British not banned the others , they would also have existed to this day. The cancer of religion is destroying India.

[pngjewellers]

A typical Maharashtrian nath is an ornament worn by women on her nose at some special occasion such as wedding or a pooja. It is woven with pearls & studded with pink or white stone in the middle. 'Nath' is a nose ornament that is unique in design than any other nose-pin and it completes the traditional look of Maharashtrian women. 'Nath' comes in different style, Bramhani nath is one of the famous Nath studded with basra pearl & emerald.

181002335005 | 7304247955

[progoposts-blog]

Mimi Chakraborty biography

Mimi Chakraborty is an Indian Bengali Flim Actress. Mimi Chakraborty is a very popular face. She established herself with her acting and smartness. She is a successful bengali Actress. This beauty born an Indian Hindu and Bramhin Community family from bengal.

Check Profile:  Mimi Chakraborty biography

[igrms]

*‘सप्ताह का प्रादर्श-70’* (27 सितंबर से 03 अक्टूबर 2021 तक) *मारा चेम्बु-पवित्र जलपात्र* वेबसाइट की लिंक / Website link - https://igrms.com/wordpress/?page_id=5920 मारा चेम्बू पीतल से बना एक पात्र है जिसका उपयोग हिंदू मान्यताओं के अनुसार धार्मिक अनुष्ठानों के निमित्त पवित्र जल भंडारण हेतु किया जाता है। ढक्कन पर एक घुमाया जा सकने वाला हत्था लगा है जिसे आवश्यकतानुसार पात्र को उठाने और उसे खोलने के उद्देश्य से बनाया गया है। इसका मुख्य हिस्सा गोलाकार है जिसमें गर्दन का हिस्सा अंदर की ओर दबा हुआ और मुंह बेलनाकार तथा संकरा है। ढक्कन पात्र का एक ��हत्वपूर्ण घटक है जो पवित्र जल का सुरक्षित परिवहन सुनिश्चित करता है और शुद्धता बनाए रखता है। सतह पर रखे जाने पर पूरी संरचना को सहारा देने के लिए आधार को गोलाकार फैलाव के साथ बढ़ाया गया है। हिंदू रीति-रिवाजों में, पवित्र जल का छिड़काव पूजास्थल , पूजन सामग्रियों, देवताओं को अर्पित किए जाने वाले चढ़ावे और भक्तों को दिए जाने वाले प्रसादों की शुद्धि के लिए किया जाता है । हिंदू समुदायों में जन्म से लेकर मृत्यु तक के सभी समारोहों में इस पात्र का बहुत महत्व है और भगवान शिव और अन्य देवताओं के अभिषेक के दौरान पवित्र जल या दुग्ध अर्पण के लिए व्यापक रूप से उपयोग किया जाता है। यह भी मान्यता है कि गंगा जल (पवित्र जल) से भरा बर्तन घर में रखना शुभ होता है और इसे धैर्य, शांति और समृद्धि का प्रतीक माना जाता है। यह शक्ति, सकारात्मकता और आरोग्य लाता है। आरोहण क्रमांक - 2014.139 स्थानीय नाम -मारा चेम्बु, पवित्र जलपात्र समुदाय - ब्राह्मण स्थानीयता -पूर्वी गोदावरी, आंध्र प्रदेश माप -ऊँचाई- 30 सेमी, गोलाई - 63 सेमी, ढक्कन का व्यास - 12 सेमी #marachembu #sacredwaterpot #holywater #ritual #bramhin #eastgodavari #andhrapradesh #igrms #museumfromhome #objectoftheweek #ethnograhicobject #museumobject #museumofman #museumofmankind #museumofhumankind #experienceigrms #igrmsstories #staysafe #covid19 https://www.instagram.com/p/CUTnv8dIViq/?utm_medium=tumblr

[poildecervelle-blog]

Holidays !

Hey everyone, I’ll be in holidays during one week starting from saturday. I wont have the time to draw bcause I’ll have to drink as much vodka as Hancock and eat my grandma’s meals (identical weight than 2 bramhins - the meal, not my grandma) ¯\_(ツ)_/¯ But be sure than I’ll come back in force in january! The next page of Clout will be released wednesday 26th. You still can ask questions during my absence, I’ll respond to you !

And, as a little gift as I don’t had the time to draw anything for Christmas, here is a compilation of drawings I’ll never finish or I found too ugly/useless to be posted here :

Have a marvelous Christmas everyone ! LOVE YOU ALL.

[cultureodisha]

Champanath & Mahadevi Temples

This was the last day of our trip; so we thought, why don’t we make detour instead of going directly to Ratapat. Two temples were on the way and our schedule was free till the evening when the festivities were to start. So off we went.

First we went to Champanath temple in the village of Champeshwar. Lying pretty close to Narsinghpur, this Shiva Peeth is quite famous for the large number of turtles that reside in the adjoining water reservoir. Over 200 in number, these turtles attract tourists the year round. Another speciality of this temple is the idol of Lord Shiva himself. The idol faces westwards unlike any other idol in the country which faces east.

The priests of this temple are not Bramhins. Rather, it has been tradition to appoint priests from lower castes in this temple for a very long time.

[curtwilde]

People who benefit from casteism aren't bramhins 90 percent of the time, it is the vaishyas, i.e shopkeepers and land-owning farmer class who benefit off dalit farm labourers and poor dalit customers. Often, it is people call themselves "lower caste" by virtue of being down in the heirarchy; they benefit from caste reservations made for dalits while still opressing dalits. Often, and this can be a hard concept to digest, often they are ones who have succeeded in getting OBC certification in many states, so they are able to posture as dalit when it benefits them socially and politically and yet very actively perpetuates the cycle of opression on dalits.

It benifits caste-deniers to present casteism as bramhins vs. non-bramhins but it's important that we never forget what it really is: dalit vs. non-dalit.