Looking At The Diverse Attractions Of India Religion Essay

Power distance is the “ extent to which the less powerful members of the establishment and administration within a state expect and accept the power is distributed unevenly ” ( Dr.Geert Hofstede ) . Indian society lies on higher graduated tables of power distance index. It may be due to the civilizations that were being adopted in the traditional India of which some are borne to this present coevals. Indians are deeply religious and faith does play a critical function in their mundane life. Sing the diverseness of castes in India, 80 per centum of the population consists of Hindus, 10 per centum Muslims and the remainder consists of a mixture which includes chiefly Christians, Jainism, Buddhism etc. From the above statistics it can be seen that Hinduism has notable influence on the Indian society. Westerners in general believe in societal mobility unlike the Indians. In Indian societal mobility was ever an equivocal factor. Peoples were born into rigorous societal categories called ‘caste ‘ where the parents knew the occupations of their childs even before they were born because of the specific societal categories they belong to. They were divided into certain groups or category known as ‘varnas ‘ ( which means coloring material ) in the Hindu faith. On the highest start we have the Brahmans who are considered to be superior to other Varnas and the ne’er mingle with the lower castes. They do non eat nutrient prepared by anyone else other than by Brahmins ( Dumont, L ) and they meant to be priests and learn spiritual texts such as ‘Vedas ‘ and ‘Upanishads ‘ . The following degree is ‘Kshatriya ‘ belong to the warrior category whose lifetime end is to protect the people. Normally kings belong to this group who looks after their topics. ‘Vaishyas ‘ constitute the following degree in this hierarchy who are husbandmans or merchandisers by profession. The last one includes ‘Shudras ‘ who are mainly workers and their lone undertaking is to obey or function others without enviousness ( Dumont, L ) . One last category who are known as the Harijans and do non belong to any of the four classs mentioned above. They are out from touching anyone from higher castes and any Brahmin touched by an untouchable is required to travel through a ritual by which the pollution is washed off. They are besides knows as ‘harijans ‘ or ‘dalits ‘ in different parts. When it comes to matrimonies people to a ‘varna ‘ are allowed to get married merely from that peculiar category. This phenomenon, I as individual of present coevals have noticed all about. However the component of stringency has subdued with this coevals since people are more modern and educated than their ascendants.

However, the caste system in India has relaxed over some period of clip. Unlike before people are allowed to take up any profession they choose to and make non depend any longer on the caste they belong to. Westerners are perplexed about the fact that people in India take up a occupation depending on the caste to which he belongs for illustration blacksmith, husbandman, and accountant etc. Children belonging to such households were non allowed to make any other occupation other than this. But now, even the low caste people are found to be making good occupations. Government itself provides certain favors to the Harijans and the scheduled castes and scheduled folks. As a consequence of this, In Uttar Pradesh, one of the northern provinces in India, a ‘dalit ‘ lady named Mayavati was late sworn in as the main curate of the province. So things are taking its bend. India is no more a rigorous caste oriented state though it ‘s non wholly wiped out either. Many castes have nevertheless improved their position and to add on to it the alleged ‘sudras ‘ who were merely meant to obey and function others now hold a higher position in the society and besides does white neckband occupations which were denied to them centuries back.

Today India is a much different state compared to earlier period. Peoples from different backgrounds work together without any differentiations of caste, credo or coloring material. They enter into an administration go forthing behind their castes and faith. In modern corporate India it does non count whether you are a Brahmin, Kshatriya, Vaishya, Sudra or even an untouchable. This somewhat confuses the Non Indians about the fact that how does traditional India and the modern corporate India coincide or what is the relationship between traditional India and the modern corporate India. This thesis aims to turn to this confusion, and to exemplify in item the meeting of traditional India and modern corporate India.

Chapter 2 – Reappraisal of Literature

There is a huge literature on Caste system in India with a long and diverse background. This chapter aims to reexamine some of the relevant literatures refering to the caste system predominating in India. Different writers might hold varied perceptual experiences about this peculiar subject for treatment.

Harmonizing to Louis Dumont ( 1980 ) in his book Homo Hierarchicus which has inside informations about the caste system and its deduction he demonstrates that Indian society was structured on a steadfast impression of hierarchy which was based on the relationship between the pure and the impure. It is more of a spiritual than a political or economic impression. He defines hierarchy as “ the rule by which the elements of a whole are ranked in relation to the whole, it being understood that in the bulk of societies it is faith which provides the position of the whole, and that the ranking will therefore be spiritual in nature ” . He besides points out the prevalence of traditional hierarchy which was based on ‘varnas ‘ or colorss whereby people were divided into four classs viz. Brahmins, Kshatriyas, Vaishyas and Sudras and ; Harijans are outside the categorization.

M.N.Srinivas ( 1962 ) in his book Caste in Modern India and Other Essaies, he highlights the “ portion played by caste in democratic procedures of modern India in disposal and instruction ” . The writer came across certain conflicting attitudes among the people of elect category whereby one group wanted statute law to eliminate the societal immoralities refering to the caste system and on the other manus, there were people who were non merely determined non to contend the immorality but besides tried to rehearse this system. In his work he tries to explicate the constructs of two societal procedures viz. ‘Sanskritization ‘ and Westernization. Sankritization is ‘the portion of societal mobility every bit good as the parlance in which mobility expresses itself ‘ . This is said to happen within the model of caste whereas Westernization happens outside the model of caste. However, Sanskritisation may take to caste ‘s going unpopular with their neighbors whereby the leaders of upper or dominant caste may demo their resentment by even tormenting the members of the lower castes. In Independent India, the reserves and precautions granted to the backwards subdivisions particularly the scheduled Caste and Tribes, has given a new life to the caste. He besides brings into notice the effects of British regulation on the caste system which in a manner helped in taking over the power antecedently exercised by the caste panchayets. A new rule of justness was introduced by the British which said “ all work forces are equal before the jurisprudence, and that the nature of a incorrect is non affected by the caste of a individual who is perpetrating it, or by the caste of the individual against whom it is committed ” ( M.N.Srinivas, 1962 ) . This has non been to the full followed in the rural countries where caste panchayets are still working. The writer argues that the ‘varna ‘ system has surely warped the caste but it has enabled ordinary folks to grok the caste system by supplying them with a simple and blunt system which is applicable to all parts of India. To the inquiry of can castes exists in the India of tomorrow the writer opines that merely a minority considers caste as an immorality to the whole state and that this minority is bit by bit increasing every twenty-four hours. Furthermore in rural countries it is possible to come across urbanised immature people who consider caste detrimental to the dealingss between people. Therefore he concludes by stating that nil else but the people themselves must understand that caste ‘necessarily means casteism and that benefits it offers are bought at a heavy monetary value for the state as a whole ‘ .

Taya.Zinkin ( 1962 ) in her book Caste Today describes the caste system in India. She considers its beginning, the manner it works, what democracy is making to caste and frailty versa. In her work she states that caste is non category and that every caste has educated and uneducated, rich and hapless, good born and ordinary Born. The writer besides says that caste is non color because a Brahmin will non halt being a Brahmin if he is black skinned nor does an untouchable will halt being one if he fair skinned. She besides argues that caste is non based on business nevertheless assorted other literatures may non complement to what this writer states. Harmonizing to her “ caste is a manner of life which divides society into little groups, each of which lives in a instead different manner from the remainder ” . Due to these differences, bantam groups and of import dealingss of life like matrimony takes topographic point within them, these groups have immense control of power and therefore a better endurance. Before she goes into the inside informations of castes, sub- castes and untouchability she tries to explicate the construct of re- embodiment. It is said that the whole system is based upon a combination of position fixed by birth and metempsychosis. This means that a individual ‘s birth in the bing life depends on the effects of his workss done in past life i.e. if one performs his responsibilities good following with what he is supposed to make so he may be reborn in better field or non be reborn at all. Marriage imposts vary with castes and sub-castes. Untouchables normally make late matrimonies unlike the Brahmans who make early arranged kid matrimonies. Finally Tan Zinkin ( 1962 ) negotiations about the beginnings of the dislocation and the loss of belief of the Hindu society. Change of attitudes among the castes and sub-castes were witnessed. “ More late, loss of belief has been the consequence, of the spread of instruction to the rural countries. With instruction came an arousing of new outlooks, which through much of the Indian peninsula produced a new non-Brahmanical leading, a leading which was non merely non- Brahmin but positively anti -Brahmin ” ( Tan Zinkin, 1962.pp38 ) .

Tan Zinkin has been reasonably much argumentative on the construct of caste. She strongly says what caste in non instead than what caste is. The theory about rhenium embodiment has helped me to cognize more about the birth and metempsychosis with respect to the caste system.

Marc Galanter ( 1963.pp 544-559 ) in his article Law and Caste in Modern India focuses on caste and Torahs refering to it during the British period. He describes the manner in which the legal regulations and ordinances affects the caste as an establishment. The legal position of caste is explained under three headers viz. personal jurisprudence, caste liberty and precedency and disablements. First being legal rights and duties of a individual which is determined by the individuality of the caste group to which he belongs. During the British period caste was small used for the happening of legal ordinance and moreover all castes irrespective of their ranks had to follow the same rights and responsibilities. However caste imposts varied when it came to jurisprudence of sequence, jurisprudence of acceptance and jurisprudence of matrimony. Marriages between different castes or Varnas were non allowed. Caste liberty conferred some right to the caste groups to implement certain regulations which were non disturbed by the authorities. Precedence and disablements dealt with the legal intercessions with respect to the dealingss between castes. Courts imposed certain regulations such as limitation on the entry of a peculiar caste into temples. This shows that even though the British did assist in cut downing the caste favoritism on the other manus they did worsen it. The writer besides talks about the Independent India where the higher castes have lost their laterality over legal affairs and moreover the lower ahs castes have acquired certain authorities benefits sing the equality and other discriminatory interventions. Marc Galanter ( 1963 ) concludes this essay by stating that “ British period may be considered as a period of’Sanskritzation ‘ in legal impression of caste ” .

“ Caste- based subjugation in India lives today in an environment apparently hostile to its presence: a nation-state that has long been labelled the “ universe ‘s Largest democracy, ” a progressive and protective fundamental law ; a system of Torahs designed to forbid and punish Acts of the Apostless of a favoritism on the footing of caste ; broad- based programmes of affirmatory action that include constitutionally mandated reserves or quotas for Dalits or so- called Untouchables ; and a aggressive economic liberalisation run to fuel India ‘s economic growing. ” Says Smitha Narula ( 2008 ) in her article Equal by Law, Unequal by Caste: The ‘Untouchable ‘ Condition in Critical Race Perspective. The writer negotiations about the caste system and the favoritism attached to it and the inequality witnessed in India today concentrating on the caste and gender- based favoritism and its impact on the Dalits of India.

Dr.Santosh Singh Anant ( 1972 ) in his work The Changing Concept of Caste in India enumerates the psychological facets of caste, inter- caste dealingss and of untouchability. He remarks on the theory of ‘status consistence ‘ and it is defined as “ the extent to which an person ‘s rank places on a given hierarchies are at a comparable degree ( Rush, 1967 ) . A Brahmin working as drudge in an office and an untouchable or anyone from the lower caste working as a senior officer would be an disposed illustration for position incompatibility. This is nevertheless go oning due to the spread of instruction. He brings in one of the several positions about the beginning of caste system which dates back to 1500 B.C with the coming of Aryans from Central Asia. Harmonizing to Nehru ( 1960 ) The Dravdians were the conquered race and Aryans the vanquishers. Since the Dravidians were advanced in their civilisation, Aryans considered them to be a possible menace to them. This is considered to be one of grounds why Aryans tried to force the Dravidians to an inferior place and therefore created the theory of four- Varnas or the caste system. The writer besides points out that socio-economic factors such as instruction, industrialisation, and increase in mobility has abated the rate of favoritism of caste system.

Sree Narayana Guru the Ascetic Who Changed the ‘Lunatic Asylum ‘ into God ‘s Own State is a life written by Murkot Ramunny about a saint who lived in Kerala province in the Southern portion of India. Narayana Guru was a philosopher every bit good as reformist who vastly contributed to upliftment of lower castes in Kerala. He helped in conveying about freedom of supplication and instruction to 1000000s of under privileged in Kerala. It is due to his selfless service to the society that Kerala has attained 100 percent literacy rate compared to other provinces in India. The writer in his article informs us that, even the male parent of the state, Mahatma Gandhi paid him a visit and took inspiration from Guru for the societal Upliftment of the lower dramatis personaes or Harijans ( Untouchables ) . One caste one faith one God for adult male was his slogan. “ It is twelvemonth since I left caste and faith. Even so some people are working on given that I belong to their community. As a consequence, a incorrect feeling has been created in the heads of the people. I do non belong to any caste or faith. In order that merely people who do non belong to any caste or faith should win me ” ( Narayana Guru, 1091 ) . This piece of literature has helped me in this thesis to cognize more about the caste system prevalent in the province of Kerala.

Harmonizing to Harsh Mandir, in his article Burning Baskets of Shame, he illustrates a existent incident of manual scavenging which had happened in India twosome of old ages back. The statistics shown by him in this article refering the figure of people making manual scavenging was about 6.4 lacs harmonizing to the Planning Commission in 1995. He describes about a run named ‘Safai Karmchari Andolan ‘ ( SKA ) which was started as a non-violent mass opposition to stop this horrid pattern of Manual Scavenging. This run was started by an person who himself was born into a scavenging household who witnessed this loathing pattern from his childhood. As reported by Harsh Mandir in this article SKA is the first motion to stop Untouchability in India.

In the article The Indian Caste System by Madhudvisa Dasa ( August 9, 2010 ) he tries to explicate the caste system in relation to what has been written in the ancient Bibles. He quotes certain thoughts from the Holy Book of Hindus, The Bhagavad Gita. The writer sheds some visible radiation on the’Vedas ‘ , which says that the Varnas or castes are non differentiated on the footing of birth but my mere making ( Guna ) and work ( karma ) . He assumes that the present caste system has degenerated to the extent that people consider work forces born in Brahmin households as a Brahmin even if he does non exhibit the qualities of a Brahmin. The writer agrees to the fact that one takes metempsychosis harmonizing to his past workss or ‘karma ‘ but at the same he says that in order to go a Brahmin equal preparation is required and that it is non conferred automatically by birth as seen in the present coevals.

India ‘s “ hidden apartheid ” ; an article written by Gopal Guru and Shiraz Sidhva criticizes the abhorrent caste System in India. The article opens with a note which says “ India ‘s ancient caste system persists, subjecting 1000000s to degrading poorness and human rights maltreatments. Attitudes die hard, despite authorities statute laws to show in alteration. ” They comment on the caste system as agencies deployed by the upper caste to stamp down the lower caste and therefore achieve a monopoly over the wealth, cognition, power and instruction. This article informs us that the term ‘untouchables ‘ was abolished in 1950 under the fundamental law of India but there still exists a glance of favoritism against them. India has nevertheless tried to cut down the favoritism by reserving quotas and reserves for the lower castes in instruction and for authorities occupations.

Chapter 3 – Discussion

Caste as we have discussed earlier is a broad country to look into. It has monolithic influence on the Indian society in its ain manner. Though it was officially banned in India, it still holds huge importance in the heads of Indian people. It is more prevailing in rural countries than in urban countries as the people in urban country are more educated. As a portion of this there have been state of affairss of lower castes being abused even now in certain parts. Practicing untouchability and caste distinction is lawfully out in India. Caste system leads to what is called a societal exclusion. It means “ the inability of an person to take part in the basic political, economic and societal operation of society ” ( Thorat, S, Newman, K. ( 2007 ) .pg4121 ) . Entitlements to all theses powers become narrower as it moves further down to the hierarchal degrees of the caste system. Jobs normally regarded as degrading are normally done by the lower caste ( dalits ) and the best illustration is manual scavenging. Manual scavenging is the worst lasting symbol of caste untouchability in India which drives people into taking up degrading occupations merely because their birth happens to be in a peculiar category. Harmonizing to one of the taking newspapers in India, The Hindu, there has been an incident where a adult female who was born into a household of manual scavenging had to physically grate the human body waste on the latrine floors and carry it off in a basket. While making her work she slipped from a narrow wooden stairway and broke her pes. However, none of her employers were willing to raise her even in this province merely because they thought touching her would pollute their upper-caste position. She was so picked up utilizing a tweezer of logs and her household took her to the local dispensary. Such disgusting behavior of the persons is a consequence of the caste system or it can be even termed as immoralities of caste system. The Government of India took stairss to criminalize this pattern but unluckily, authoritiess have a long tradition of insolently disobeying their ain Torahs, particularly when they are Torahs refering to continuing the rights of the hapless and downtrodden. Finally an extraordinary run named “ the Safai Karmchari Andolan ( SKA ) used non-violent mass-resistance, community administration and the tribunals to coerce authoritiess to stop this centuries old pattern. “ ( The Hindu, May 9.2010 )

Caste system has a important consequence on the matrimonies in India. Indians normally follow the arranged matrimony system. This is due to the importance given to household relationships and as a consequence of this the parents find suited partners for their kids. The importance of caste system comes into drama here. In traditional India there was a system of kid matrimony where kids at an early age were given in matrimony without their consent. The thought behind this was to forbid them from seeking themselves a spouse who may belong to a lower caste or Varna. Thus we can see that in a manner caste system is responsible for the arranged matrimony system in India. Bing an Indian citizen I have noticed it being practiced even now though it may non be as highly rigorous as earlier because there are instances of inter caste matrimonies go oning now. Westerners might be astounded to hear of such patterns because in the West they are more used to dating and love matrimonies than the ordered system. In India love matrimonies within the caste and faith are favoured compared to inter-caste and inter-religious matrimonies. Peoples who resort to love matrimony by traversing the conventions may be capable to strong societal force per unit area within their households and outside ( V, Jayaram ) . This shows that even in modern India there is an component of caste which can non be easy wiped out from the heads of Indian people.

In the western states like United Kingdom, it is normally found that people end up get marrieding the people they work with. But this has non been the instance with the Indians. In modern corporate India when people enter into an administration they do non hold the purpose of acquiring married with the people they work with. The office relationships are largely Platonic in nature. But that does non intend that none of them end up acquiring married. I come from a province called Kerala which is situated in the southern portion of India and there are people from lower castes who are educated and keep white collar occupation. Some of them might stop up get marrieding their co-workers who may non be from the same caste or even from the same faith. This alteration of attitude in people of Kerala is more or less due to the instruction and cognition that they have had entree to. To travel a small deeper into the prevalence of caste in Kerala back in period, I would wish to convey to detect a saint and a societal reformist named Sree Narayana Guru who fought a difficult conflict against the favoritism of the lower caste by upper caste. The caste system was rampant in Kerala during the 19th and early portion of twentieth century. As mentioned before caste was based on the occupation that one did. A lower caste individual had to travel through a figure of regulations and ordinances. He or she was non allowed to non come in temples, nor permitted to have on slippers. He or she was non to be seen within a certain distance of the upper caste. Anyone withstanding these regulations was capable to horrid penalties like acquiring their custodies cut off, etc. All these hideous Acts of the Apostless by the upper caste were put to an terminal by great Sree Narayana guru who led a societal revolution against this awful system. However, this motion by this great psyche infuriated merely the highly Orthodox. Fortunately, it was accommodated by the bulk ( M.S.Joe, March 18.2010 ) . This revolution was possibly one of the most nonviolent revolutions the universe would hold of all time experienced. He built temples and wrote anthems which could be used by people from any faith. The authorities therefore changed their statute law wherein the lower castes were allowed to come in temples run by upper caste. This temple entry announcement was every bit accepted by people throughout India including the Christians and the Muslims ( Govt of Kerala. Accessed on 7-7-2010 ) . Subsequently on he opened the Gatess of instruction by edifice schools where everyone could go to the Sessionss and therefore produced a high proportion of educated people. Though he masterminded this full peaceable societal revolution and achieved freedom for the unprivileged he is small known outside Kerala ( Sree Narayana guru Mission of the UK, 1978.accessed on 1-7-2010 ) .

Caste does non present a great job in the present scenario. These have been state of affairss where a high caste and a lower caste work together without any pandemonium. In an administration, a lower caste can be a director and a Brahmin can be in the lower cell and this is wholly based on the endowment and accomplishment of the employee and caste system does non really come in the manner. This is the instance of modern India thanks to the valuable instruction system. But when it comes to political relations within the organisation there may be biasness go oning between different persons of the same caste or faith. However this could been seen across the universe and non merely in India. A inquiry might come up in the heads of Non-Indians sing the operation of caste system in India which accommodates people with different constructs and thoughts of the same. I would wish to throw some visible radiation on this issue by exemplifying certain events that have been go oning in India which shows that the two political orientations of caste being of import and unimportant co-exists in this same state. In malice of the announcement of temple entry made by the Maharaja of Travancore in Kerala sixty old ages ago, there are still issues go oning about associating to the caste system. To bolster this statement, an incident that happened in Kerala, where one of the celebrated playback vocalists named Yesudas who is a Catholic was denied the entry into one of the celebrated temples in a territory in Kerala. The ground him being a non-hindu and the sarcasm behind this is that the temple governments still plays the vocals sung by him in the temple though they may curtail his entry into the temple. Another such incident was witnessed by the people of Kerala when the Union curate for Overseas Indian Affairs Vayalar Ravi was humiliated or instead saddened due to the fact that a ceremonial purification was done in the temple after he had his grandson ‘s ceremonial first eating. The ground being his married woman who was a Christian is supposed to hold polluted the temple by her visit ( India today, June 18.2007 ) . This purification was done by the high priests of the temple who are the Brahmins. There are issues go oning in northern India every bit good. There was an issue which dates back to 1936 before India got its Independence from the colonial British regulation. An untouchable in a small town called Chawara in the Jaipur province was beaten up because of the fact that he gave a dinner to his fellow Harijans where he served ‘Ghee ‘ which was considered as a luxury for the rich ( Dr.Ambedkar.B.R, ( 1944 ) .Accessed on 7-7-2010 ) . Such demoralizing patterns are non to be seen now though a glance of it still remains in rural parts of India. It is straitening that such system does be today to a certain extent due to a certain highly Orthodox subdivision of the society. However this little section is being alienated in the present scenario because of their conventional attitude.

Traveling back to the caste system and matrimonies in India, as we discussed before, arranged matrimonies are accepted more than love matrimonies. To back up the above judgement I would wish to convey forth an illustration of how Indian households find partners for their kids. This is quoted from a marriage site where a profile of a miss is registered in that peculiar site for the intent of matrimony.

“ About Me

Sangita is my 2nd girl and a Microbiologist by profession. She is a simple, good mannered misss, with a sort and compassionate nature.Homely and good versed with family duties. She had the best of schooling and college instruction available here in Bangalore. She is employed in a taking Bio-Tech Company in Bangalore. She grew up under a joint household environment.

Primary Information

Age 27A Yrs

Height 5A FtA 4 A In / 163 Cms

Weight 54 Kgs / 119 pound

Body Type Average

Complexion Fair

Blood Group B+

Mother Tongue Malayalam

Physical Status Normal

Socio-Religious Background

Religion Hindu

Caste Ezhava

Sub Caste Ezhava

Star

Eating Habits Non Vegetarian

Horoscope Match Must

Smoking wonts Non-smoker

Drinking wonts Non-drinker

Zodiac Capricorn

Educational & A ; Professional Information

Education Category Masters – Arts/ Science/ Commerce…

Education in Detail MSc.Microbiology

Employed in Private Sector

Occupation Scientist / Researcher

Occupation in Detail Microbiologist

Annual Income Rs.A 1,50,000

Family Detailss

Family Values Traditional

Family Type Nuclear household

Family Status Upper middle category

Ancestral Origin Mayyanad/Kollam

Father ‘s Occupation Retired PSU Manager

Mother ‘s Occupation Housewife

No of Siblings 1

About My Family

The household is settled in Bangalore for more than 50yrs.We have many relations both here and in Kerala. My senior girl is married and settled in Perth/Australia along with her hubby and their newborn boy. We are simple, God fearing and have broad positions. After my VRS from a taking PSU, I am self employed in a Small Business covering in Watches, Solarlamps and Ayurvedic/herbal merchandises. My married woman is a instructor by profession but chose to be a homemaker.Sangita is simple and homely miss, good mannered and trained to be a responsible married woman. Soft-spoken, systematic and disciplined in her work.

Partner Preference Specifications

Age 28 – 33 Year

Height 5 Ft 6 In – 6 Foot

Marital position Unmarried

Physical Status Normal

Mother Tongue Malayalam

Educational and Professional Preference Bachelors – Engineering/ Computers, Masters – Engineering/ Computers, Masters – Arts/ Science/ Commerce/ M Phil/ Others, Management – BBA/ MBA/ Others

Annual Income Any

Occupation Any

About My Partner

A Qualified Professional, with clean wonts, good wellness and a sense of duty. Honest and easy traveling by nature. Having a sense of temper. God fearing, compassionate and considerate.Focused and hardworking to achieve his ends in life.

Aid will be provided to relocate to Australia if interested.

Socio-Religious Preference

Religion Hindu

Caste/Division Ezhava

Star Not Specified

Eating Habits Does n’t count

Smoking Habits Not Specified

Drinking Habits Not Specified “ ( Bharat Matrimony. Accessed on 7-7-2010 )

The above illustration clearly states that caste does a drama its portion when it comes to matrimonies. This phenomenon would be wholly foreign for a Westerner who does non go through through such phases to happen their spouse. On the personal forepart, I come from a Hindu household under the bomber caste called Ezhava. Talking about inter- caste and inter-religious matrimony, I do hold a Christian and a Brahmin members in my male parent ‘s and mother ‘s household severally. This might make confusion in the head of the reader whether Caste system was non being followed purely even twenty to thirty twelvemonth back. Conversely, I do non mind stating that I will non be allowed to get married person outside my faith. Therefore it can be seen that it is the same household which allows inter caste matrimony and besides at the same clip restricts it. At this occasion, I opine that the being of caste system to an extent depends on an person ‘s perceptual experience he or she holds. It is non ever right to state that Indians are inexorable in following this system. Traveling on to the consequence of caste system on the corporate universe, I would state that it has barely any consequence on the working of MNC ‘s or any other administrations in India. Talking to folks and friends back place, it can be understood that in administrations like Infosys, Wipro etc it barely matters what caste you belong to every bit long as you have the endowment and accomplishment to execute the occupation. This altering attitude of the present coevalss is due to the valuable instruction being given. This lets them believe out of the box and non emulate the traditional pattern which was unbearable at that point of clip. As a affair of fact, today there is no limitation on the choice of occupations because one belongs to a peculiar caste. A in-between category household or people belonging to the so called ‘Sudra ‘ caste can afford to hold physicians or applied scientists or even scientists germinating, provided he or she has the expertness and ability to make it. To bolster the above statement, I would wish to cite a dramatic illustration which happened in India few old ages back when a dalit adult male named K.R.Narayanan originally from Kerala was elected as the President of India from twelvemonth 1997 – 2002 ( Britannica encyclopedia, Accessed 8 July 2010 ) . He hails from an untouchable household where his male parent was a traditional therapist and could non afford a good instruction. In malice of this he came up the ladder because of his difficult work and endowment and occupied the most competent station of going the President of a State. He was the first dalit member to busy this station. ( BBC intelligence, 9 November 2005 ) .Currently one of the provinces in India called Uttar Pradesh has a dalit adult females as the Chief Minister. From the above illustration it can be obviously seen that caste system does non come in the manner of a individual while taking his profession in the modern corporate India. However this modern corporate Indian can be caste witting in assorted other state of affairss like matrimonies. The higher caste director in an administration may non hold any issues in working with a low caste employee but on the other manus he would non let his kids to get married an castaway. Yet, as mentioned before, it differs from one person to other.

Hindooism has a notable consequence on the Indian society and spiritualty is the base of a bulk of Indians. The Holy book of Hindus Bhagavad Gita has the true definition of caste system that prevailed in the ancient India compared to which now the significance of it have been distorted harmonizing to the demands of certain persons or missionaries. To cite a poetry from this Holy text and thereby happen out the existent significance to the four crease caste system.

“ Catur Varnyam Mayan srstam guna karma vibhagasah

Tasya kartaramapi maam viddya kartaramavyayam ” ( Bhagavad Gita, ch 4,13 sloka )

The above lines says that the four- crease caste which are Brahmins, Kshatriyas, Vaishyas and Sudras have been created harmonizing to the 1s ain Guna ( Quality ) and Karma ( work ) . They have been divided on the footing of three qualities or Guna ‘s which are chiefly Satva ( Goodness ) , Rajas ( Passion ) and Tamas ( Ignorance ) and these are attributed to Brahmins, Kshtriyas and Vaishyas, Sudras severally. These mental dispositions differ from individual to individual which makes them fall into a peculiar Varna or caste. However subsequently on the power political relations in the early center ages in India, the communal feeling came up in certain persons head and hence wholly disregarded the significance of the poetry mentioned above. The Brahmin, who comfortably interpreted these lines harmonizing to his will and therefore changed the whole thought of the caste system. The definition of Varnas discussed so far non merely helps in taking the present misinterpretation but besides showers us with some informations to acknowledge its true significance that a individual can non be a Brahmana by mere birth but merely with good workss, purposes and ideas that he carries along with him. It besides says that he entirely is a Brahmana whose ideas are ‘sattvik ‘ ( goodness ) as his actions are. A Kshatriya who is ‘rajasik ‘ in his ideas and workss. A Shudra who is Tamasic ( ignorant ) is non merely 1 who lives a low life for fulfilling his base animate being passions and flesh appetencies. Hindus besides believe in the construct of re-incarnation which says that “ a individual ‘s current embodiment and experiences are at least in portion, the fruit of past action ” ( J.R. Milner Murray.1993 ) . Harmonizing to the Hindu belief, an person is said to be born as a Brahmin if he had done good workss in his past life and born as a lower caste if done something bad. The jurisprudence of karma or virtue is what is considered here. But at present there is no steadfast grounds that people really live harmonizing to such constructs.