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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Castism Is The Bitter Reality Of The Country
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<blockquote data-quote="dalbirk" data-source="post: 129271" data-attributes="member: 6456"><p><a href="http://www.ajitjalandhar.com/20100701/" target="_blank">Daily Ajit - Punjab Di Awaaz</a> Tuesday</p><p>Dr Mahip Singh </p><p>Castism is the bitter reality of the Country :</p><p>Today a new topic has started to be discussed whether in the new census the Caste should be mentioned or not . The various views which are coming to light are totally diverse . In this country many researches have been made on the complex topic of Castism & many countrymen as well as foreigner scholars have written important books on it . At present I have before me ‘ Caste Differences in India ‘ written by Sh Kishjit Mohan Seth in which this topic has been discussed in detail .</p><p> In one form or the other Caste Sytstem is present all the societies of the world but in our country it is present in the form of high low ladder form . Usually the Purush Sukta of Rigveda is said to be the base of this system . In this it was written that “ From the mouth of Prajapati came the Brahmins , from the arms came the Kshatriyas , from the abdomen came the Vaishyas & from the feet came the Shudras “.</p><p> This ladder system resulted in the dominance of First Three Varnas over the education , politics & business . The Shudras were divided into two groups . One were those who did farming , grew vegetables , reared cattle , did job of wood or iron , made utensils or jewellery , collected water , cut hair . They had daily aquaintances with the Swarans which is why water could be drunk out of their hands . Those who are treated as backwards are these very people .</p><p> Those Shudras who are believed to be utmost Shudras they became untouchables . Their touched food & drink also became untouchable . All those deeds which were believed to be utmost degraded came into their fold . </p><p> The dominance in the society belonged to First Three Varnas only . All the Sutras to run the society were in their hands . From time to time whoever Castes or Tribals came from outside most were inducted into Shudras over a period of time . For centuries their conditions became worst . Neither they had education nor political power nor any money or power . In their share came only disrespect , hatred & bearing atrocities only . Whenever somebody gathered courage to challenge this system , his condition became similar to that of Shambook in Ramayana period or Eklavya in Mahabharata period . In the middle ages the Nirgun Panthi Sants rose great voice by rebelling against low high caste but the results were not very positive . This thing was realised first of all by Guru Gobind singh Ji that until the classes believed to be Shudras were not owners of kingdoms , the wish to have share in ruling did not arise in their minds they shall not be relieved of this inferiority complex , they shall not progress in real terms . In Panth Prakash Giani Gian Singh has Guru Gobind singh Ji utter these words :</p><p>Jinki Jaat Kul mahin , Sardari Nahi Bhai Kadahi </p><p>Mein Tinko Sardaar banau , Tabhi Gobind Singh Naam Kahaun “</p><p> ( Those who did not have any chief in their whole family ever I shall make them chiefs Only then shall I be called Gobind Singh )</p><p> Guru Sahib made up his mind to make leaders out of these backward classes & Dalits. In all his future excursions these classes had all the full share .</p><p> In 20th century Dr Baba Sahib Ambedkar realised this truth . He realised that unless the Dalit society did not realise their true power & shared political power in full , the upper castes shall remain condemning them .</p><p> Until the practice of census had not started how many persons of which caste , religion , segment lived in this country nobody knew . All the strings of political which did not have a population of more than 10-15% . Nobody ever questioned their authority . The idea of democracy , equality of each human , the right to vote brought an awareness in people . In the early years of 20th century in Tamil State was born Kamaswamy Naiker ‘ Perrier ‘ openly challenged the authority of Brahmin & gave birth to non Brahmin Dravidian Movement there . As a result today in Tamil Nadu the state power is in the hands of DMK or AIDMK . Which means the political power is always in the hands of middle castes Dravidians . </p><p> However critical one may be of caste system it is the bitter social reality of the country . Islam , Christianity or Sikhism however may claim that they do not believe in caste system are not totally free from this disease . Closing eyes to such reality also means that those who wish to taste the power try to maintain status quo . </p><p> As it has been mentioned before for centuries the hold over education , politics & wealth was of the so called high castes who were very less in numbers . The asking of caste in census is being opposed in most parts of the country by those very people who have status quo type mentality .</p><p> Renowned social scholar MN Srinivas has given one theory about castes . according to him some castes climb up the ladder while some climb down also . This process is known by him as ‘ Culturalisation ‘ . In his book Csatism in India he writes that when any backward caste attains some wealth then they start getting culturised .Then starts counting himself as ‘ Forward Caste ‘ . In Punjab & North India Jaats ( Jatts ) , in Maharashtra Marhattas , In Andhra Reddys have always been counted amongst the backward castes . When the time came to give Raj Tilak & ascension to throne of Shivaji then the Brahmins of Maharashtra refused . Because they did not consider Shivaji to be a Kshatriya . later some Brahmins of Benaras were brought somehow & he was given tilak .</p><p> The Kshatriyas have never considered Jatts to be Kshatriyas . But when the power came into the hands of Jatts & Marhattas then they started getting culturised . the share in political power & economic upliftment is very helpful in Culturalisation of Castes . Guru Gobind Singh Ji talking of giving such backward people Chiefdoms is a part of Culturising only .</p><p> Today the process of census has started in which there are three categories – General , Schedule Caste ( Dalit ) & Schedule Tribe ( tribal ) . The thing being argued is whether the backward castes ( OBC ) be counted or not .</p><p> But this counting is being done in one way or the other . In Janta Party’s rule the then Prime Minister Morarji Desai constituted a Backward Classes Commission in the leadership of BP Mandal which gave its report two years later to President Neelam Sanjeeva Reddy in Indira Gandhi Government . Prior to that in 1953 the Government in the presidentship of Kaka Kalelkar formed Backward Classes Commission . He also gave his report two years later . In both these reports the figures of whole country in education , employment , economically backward people’s condition & the suggestions for improvement were mentioned .</p><p> In both these reports it became clear that more than half of the population of the country is backward & the baisis of this is the caste . In this country being of backward caste & being backward is interlinked . A few years ago the VP Singh Government announced a 29 percent reservation based upon suggestions of Mandal Commission In whole of the country it was opposed upon by the higher castes . But later this reservation was implemented as well as Supereme Court allowed it also .</p><p> The Caste system is a bitter truth of this country . This gives birth to non equality as well as Forward Backward Classes . This problem cannot be solved by closing eyes . It is very important to know why some people of certain caste became backwards , how the upper castes exploited them & how this society can be made exploitation free .</p></blockquote><p></p>
[QUOTE="dalbirk, post: 129271, member: 6456"] [url=http://www.ajitjalandhar.com/20100701/]Daily Ajit - Punjab Di Awaaz[/url] Tuesday Dr Mahip Singh Castism is the bitter reality of the Country : Today a new topic has started to be discussed whether in the new census the Caste should be mentioned or not . The various views which are coming to light are totally diverse . In this country many researches have been made on the complex topic of Castism & many countrymen as well as foreigner scholars have written important books on it . At present I have before me ‘ Caste Differences in India ‘ written by Sh Kishjit Mohan Seth in which this topic has been discussed in detail . In one form or the other Caste Sytstem is present all the societies of the world but in our country it is present in the form of high low ladder form . Usually the Purush Sukta of Rigveda is said to be the base of this system . In this it was written that “ From the mouth of Prajapati came the Brahmins , from the arms came the Kshatriyas , from the abdomen came the Vaishyas & from the feet came the Shudras “. This ladder system resulted in the dominance of First Three Varnas over the education , politics & business . The Shudras were divided into two groups . One were those who did farming , grew vegetables , reared cattle , did job of wood or iron , made utensils or jewellery , collected water , cut hair . They had daily aquaintances with the Swarans which is why water could be drunk out of their hands . Those who are treated as backwards are these very people . Those Shudras who are believed to be utmost Shudras they became untouchables . Their touched food & drink also became untouchable . All those deeds which were believed to be utmost degraded came into their fold . The dominance in the society belonged to First Three Varnas only . All the Sutras to run the society were in their hands . From time to time whoever Castes or Tribals came from outside most were inducted into Shudras over a period of time . For centuries their conditions became worst . Neither they had education nor political power nor any money or power . In their share came only disrespect , hatred & bearing atrocities only . Whenever somebody gathered courage to challenge this system , his condition became similar to that of Shambook in Ramayana period or Eklavya in Mahabharata period . In the middle ages the Nirgun Panthi Sants rose great voice by rebelling against low high caste but the results were not very positive . This thing was realised first of all by Guru Gobind singh Ji that until the classes believed to be Shudras were not owners of kingdoms , the wish to have share in ruling did not arise in their minds they shall not be relieved of this inferiority complex , they shall not progress in real terms . In Panth Prakash Giani Gian Singh has Guru Gobind singh Ji utter these words : Jinki Jaat Kul mahin , Sardari Nahi Bhai Kadahi Mein Tinko Sardaar banau , Tabhi Gobind Singh Naam Kahaun “ ( Those who did not have any chief in their whole family ever I shall make them chiefs Only then shall I be called Gobind Singh ) Guru Sahib made up his mind to make leaders out of these backward classes & Dalits. In all his future excursions these classes had all the full share . In 20th century Dr Baba Sahib Ambedkar realised this truth . He realised that unless the Dalit society did not realise their true power & shared political power in full , the upper castes shall remain condemning them . Until the practice of census had not started how many persons of which caste , religion , segment lived in this country nobody knew . All the strings of political which did not have a population of more than 10-15% . Nobody ever questioned their authority . The idea of democracy , equality of each human , the right to vote brought an awareness in people . In the early years of 20th century in Tamil State was born Kamaswamy Naiker ‘ Perrier ‘ openly challenged the authority of Brahmin & gave birth to non Brahmin Dravidian Movement there . As a result today in Tamil Nadu the state power is in the hands of DMK or AIDMK . Which means the political power is always in the hands of middle castes Dravidians . However critical one may be of caste system it is the bitter social reality of the country . Islam , Christianity or Sikhism however may claim that they do not believe in caste system are not totally free from this disease . Closing eyes to such reality also means that those who wish to taste the power try to maintain status quo . As it has been mentioned before for centuries the hold over education , politics & wealth was of the so called high castes who were very less in numbers . The asking of caste in census is being opposed in most parts of the country by those very people who have status quo type mentality . Renowned social scholar MN Srinivas has given one theory about castes . according to him some castes climb up the ladder while some climb down also . This process is known by him as ‘ Culturalisation ‘ . In his book Csatism in India he writes that when any backward caste attains some wealth then they start getting culturised .Then starts counting himself as ‘ Forward Caste ‘ . In Punjab & North India Jaats ( Jatts ) , in Maharashtra Marhattas , In Andhra Reddys have always been counted amongst the backward castes . When the time came to give Raj Tilak & ascension to throne of Shivaji then the Brahmins of Maharashtra refused . Because they did not consider Shivaji to be a Kshatriya . later some Brahmins of Benaras were brought somehow & he was given tilak . The Kshatriyas have never considered Jatts to be Kshatriyas . But when the power came into the hands of Jatts & Marhattas then they started getting culturised . the share in political power & economic upliftment is very helpful in Culturalisation of Castes . Guru Gobind Singh Ji talking of giving such backward people Chiefdoms is a part of Culturising only . Today the process of census has started in which there are three categories – General , Schedule Caste ( Dalit ) & Schedule Tribe ( tribal ) . The thing being argued is whether the backward castes ( OBC ) be counted or not . But this counting is being done in one way or the other . In Janta Party’s rule the then Prime Minister Morarji Desai constituted a Backward Classes Commission in the leadership of BP Mandal which gave its report two years later to President Neelam Sanjeeva Reddy in Indira Gandhi Government . Prior to that in 1953 the Government in the presidentship of Kaka Kalelkar formed Backward Classes Commission . He also gave his report two years later . In both these reports the figures of whole country in education , employment , economically backward people’s condition & the suggestions for improvement were mentioned . In both these reports it became clear that more than half of the population of the country is backward & the baisis of this is the caste . In this country being of backward caste & being backward is interlinked . A few years ago the VP Singh Government announced a 29 percent reservation based upon suggestions of Mandal Commission In whole of the country it was opposed upon by the higher castes . But later this reservation was implemented as well as Supereme Court allowed it also . The Caste system is a bitter truth of this country . This gives birth to non equality as well as Forward Backward Classes . This problem cannot be solved by closing eyes . It is very important to know why some people of certain caste became backwards , how the upper castes exploited them & how this society can be made exploitation free . [/QUOTE]
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