GS Paper: GS1

Introduction

• In the remote colony of Kookanam, Kerala, the Chakaliya community faces a sobering reality—their unique language, Madhika, teeters on the brink of extinction.
• With no script to preserve it, Madhika is struggling for survival, and the last two speakers.

About Madhika Language

• A Linguistic Blend: Madhika may sound reminiscent of Kannada, but its influences run deeper, encompassing Telugu, Tulu, Kannada, and Malayalam.
• Endangered Heritage: The younger generation, drawn to mainstream languages like Malayalam, shows little interest in preserving Madhika, leading to its decline.

Chakaliya Community’s History

• Nomadic Origins: The Chakaliya community was once nomadic and worshippers of Thiruvenkatramana and Mariamma.
• Migration to Kerala: Centuries ago, they migrated from the hilly regions of Karnataka to northern Malabar in Kerala.
• Change in Status: Initially recognized as Scheduled Tribe, they were later included in the Scheduled Caste category in Kerala.
• Historical References: References to the Chakaliya community can be found in the book “Caste and Tribes of Southern India.”

Social Stigma and Its Impact

• Untouchability and Dehumanization: The Chakaliya community faced social stigma, including untouchability and exclusion from important feasts and ceremonies.
• Modern Disassociation: Many young and educated members of the community seek to disassociate themselves from the past, preferring to speak Malayalam over Madhika.

Also read about:

[pib] Scheme for Protection and Preservation of Endangered Languages of India (SPPEL)

Introduction

• The epic narrative of the Ramayana, cherished in India for millennia, has transcended its geographical boundaries to become a cherished tale worldwide.
• This enduring journey of the Ramayana highlights how the Indian diaspora, including traders, preachers, and indentured laborers, played a pivotal role in its global dissemination.

Ramayana’s Path across Asia

• The Ramayana embarked on its Asian voyage during the early centuries of the Common Era. It traversed three distinct routes:

1. Northern Route: From the regions of Punjab and Kashmir, the epic story ventured into China, Tibet, and East Turkestan overland.
2. Southern Route: Originating from Gujarat and South India, it sailed across seas to reach Java, Sumatra, and Malaya, making it a significant part of these cultures.
3. Eastern Route: Through the eastern overland route, the Ramayana entered Burma, Thailand, and Laos, reaching Vietnam and Cambodia via Java.

• This expansion was primarily attributed to Indian traders who embarked on their journeys for commerce, trading spices, gold, and aromatic wood.
• Many of these travelers eventually settled in these regions, contributing to the dissemination of Indian religion, culture, and philosophy.

Cultural Influence on Southeast Asia

• The Indian diaspora brought with them a profound influence on the native cultures of Southeast Asia.
• Brahmin priests, Buddhist monks, scholars, and adventurers played a crucial role in transmitting Indian traditions.
• Over time, the Ramayana became an integral part of these countries’ cultural fabric.

1. Thailand: The Ayutthaya kingdom drew inspiration from the Ramayana, with Ayutthaya itself resembling the mythical city of Ayodhya. The Ramayana remains Thailand’s national epic, profoundly influencing its culture and royalty.
2. Cambodia: The Angkor Wat temple complex, originally dedicated to Vishnu, features captivating murals narrating episodes from the Ramayana.

Contemporary Influence in Southeast Asia

• Even today, the Ramayana continues to hold a significant place in the cultures of Southeast Asian countries.
• Despite diverse dominant religions, ranging from Buddhism to Islam, the epic persists as a source of inspiration.

1. Thailand: The Ramakien, a Thai version of the Ramayana, is Thailand’s national epic, with rulers of the Chakri dynasty adopting names from the Ramayana.
2. Laos: The story of Phra Ram is considered the national epic, with unique interpretations reflecting Lao culture.

• Variations in these narratives often mirror local cultures and traditions, emphasizing the enduring appeal of the Ramayana across Southeast Asia.

Ramayana beyond Asia

• The 19th century witnessed another phase in the global dissemination of the Ramayana, propelled by the movement of indentured laborers, known as girmitiyas, from India to regions such as Fiji, Mauritius, Trinidad and Tobago, Guyana, and Suriname.
• These laborers carried with them the cultural heritage of India, prominently featuring Tulsidas’s Ramcharitmanas, an iconic religious text in North India.

Preservation amidst Adversity

• Girmitiya Migration: Indentured laborers, primarily from Uttar Pradesh and Bihar, were sent abroad to work on plantations after the abolition of slavery.
• Preservation of Culture: Despite their modest means, the girmitiyas preserved their culture and religion. The Ramcharitmanas became a symbol of their homeland in an unfamiliar land.
• Cultural Sustenance: The Ramayana offered solace and nostalgia, fostering a sense of belonging and connection to their roots.

Conclusion

• Remarkable journey of the Ramayana from India’s heartland to distant shores underscores the enduring power of storytelling, culture, and tradition.
• Whether in the ancient temples of Southeast Asia or the hearts of indentured laborers in faraway lands, the Ramayana continues to inspire and resonate, bridging the geographical gaps of our diverse world.

Introduction

• The upcoming inauguration of the Ram temple in Ayodhya designed by Chandrakant Sompura and his son Ashish in the Nagara style of temple architecture has piqued interest in the rich architectural heritage of India.

Emergence of Nagara Architecture

• Historical Context: Nagara architecture originated in northern India during the late Gupta period, around the 5th century CE.
• Contrasting Styles: It stands in contrast to the Dravida style prevalent in southern India, both evolving around the same period.

“Languages” of Architecture

• Debating Terminology: While commonly referred to as “styles,” Nagara and Dravida are more accurately described as “languages” of temple architecture.
• Architectural Vocabulary: Each language provides a unique vocabulary and a set of rules for assembling architectural elements.

Distinctive Features of Nagara Temples

• Raised Plinth: Nagara temples are built on elevated plinths, with the sanctum sanctorum (garbha griha) as the most sacred part.
• Towering Shikhara: The shikhara, or tower, is the hallmark of Nagara temples and symbolizes the natural and cosmological order in Hindu tradition.
• Circumambulatory Passage: A path encircles the garbha griha, allowing devotees to circumambulate the inner sanctum.
• Mandapas and Ornamentation: Nagara temples often feature multiple halls (mandapas) and intricate murals and reliefs on their walls.

Modes of Nagara Architecture

• Five Modes: Nagara architecture has evolved over time, leading to five distinctive modes: Valabhi, Phamsana, Latina, Shekhari, and Bhumija.
• Early Nagara Style: Valabhi and Phamsana are associated with the early Nagara style, resembling barrel-roofed structures and multi-eave towers.
• Dominance of Latina: Latina, a single curved tower with equal sides, reigned supreme for three centuries starting in the 7th century.
• Later Developments: Shekhari introduced attached sub-spires, while Bhumija featured miniature spires in horizontal and vertical rows, creating a grid-like effect.

Diversity within Modes

• Simplified Classifications: These modes are scholastic classifications, and actual temple architects didn’t consciously adhere to a particular mode.
• Variation Abounds: Temples often exhibit variations within these modes, with multiple shikharas atop a single structure.

Contrasting Dravida Architecture

• Vimana vs. Gopuram: In Dravida style temples, the vimana (tower) is smaller than the prominent gopurams (gatehouses).
• Boundary Walls: Dravida temples often feature boundary walls, a unique feature not commonly seen in Nagara style temple complexes.
• Ayodhya’s Unique Blend: Ayodhya’s Ram temple combines elements of both styles, featuring a boundary wall but not elaborate gopurams.

Introduction

• Ahead of a general elections rally, a politician has paid a visit to the Sri Sri Auniati Satra, a 350-year-old Vaishnavite monastery located in Assam’s Majuli district.
• These Sattras, rooted in the Neo-Vaishnavite reformist movement, play a crucial role in Assamese culture, encompassing religious, social, and cultural aspects.

Spread of Sattras

• Founding: Srimanta Sankaradeva established the first Satra in 1494 in Bardowa, his native village in Nagaon district.
• Expansion: As Sankaradeva preached, Satras were established across the Brahmaputra Valley, including Coochbehar in West Bengal.
• Current Count: There are nearly 900 Satras today, with significant ones located in Majuli island, Barpeta, Nagaon, and Dhubri.

Composition of a Sattra

• Central Worship Hall: Each Sattra has a central worship hall known as “naamghar,” which serves as its nucleus.
• Sattradhikar: A Sattra is headed by an influential leader known as the “Sattradhikar.”
• Bhakats: Monks, referred to as bhakats, are initiated into Sattras at a young age, and their celibacy status varies depending on the Sattra they belong to.

Diverse Sattra Denominations

• Samhatis: Satras fall into four major Samhatis or denominations: Brahma-samhati, Kal-samhati, Nika-samhati, and Purush-samhati.
• Brahma-samhati: Exclusively led by Satradhikars from Brahmin families.
• Celibate Monks: Some Satras, like Dakhinpaat, Auni-ati, Bhogpur, Uttar Kamalabari, and Natun Kamalabari, practice celibacy.
• Varied Succession: Smaller Satras, often family-run, pass leadership from father to son, with monks not necessarily observing celibacy.

Legacy of Srimanta Sankaradeva

• Neo-Vaishnavite Reform: Sattras are monastic institutions that trace their origins to the 16th-century Neo-Vaishnavite reformist movement initiated by Saint-Reformer Srimanta Sankaradeva.
• Spreading Teachings: As Sankaradeva traveled across Assam, his teachings aimed at fostering an egalitarian society, and the establishment of Sattras or Thans played a pivotal role in realizing this vision.
• Cultural and Religious Centers: These institutions are the heart of Assamese culture and serve as centers for religious, social, and cultural reforms.
• Worship Through Art: Sattras propagate Sankardeva’s unique approach of “worship through art” through practices like music (borgeet), dance (sattriya), and theatre (bhauna).

Sankardeva’s Philosphy: Eka-sharana-naam-dhrama

• Bhakti Form: Sankardeva promoted a form of Bhakti known as “eka-sharana-naam-dhrama.”
• Equality and Fraternity: His teachings aimed at establishing a society characterized by equality and fraternity, free from caste distinctions, orthodox rituals, and sacrifices.
• Focus on Prayer and Chanting: Sankardeva’s dharma emphasized prayer and chanting (naam) instead of traditional idol worship.

Sattras and Their Relationship with the State

• Historical Patronage: During the Ahom reign, Sattras received significant donations in the form of land and money from the kings.
• Self-Sufficiency: Unlike temples, Sattras were self-sufficient, producing their own food and sustaining themselves.
• Contemporary Support: In contemporary times, Sattras receive annual grants from both state and central governments, often associated with political motives.

Political Influence of Sattras

• Influence in Elections: While Sattra votes may not be the sole determinant of election outcomes, Sattras and Sattradhikars wield substantial influence.
• Sattra-Based Constituencies: Several constituencies in Assam, like Nagaon, Kaliabor, Majuli, Barpeta, Bartadadrva, have a significant Sattra presence.
• Family Ties: Many Assamese families maintain close ties with one Sattra or another.
• Political Visits: Politicians from various parties frequently visit Sattras, recognizing their importance in the political landscape.

Conclusion

• Sattras, deeply rooted in Assam’s cultural and religious heritage, represent the teachings of Srimanta Sankaradeva and his vision of an egalitarian society.
• These institutions continue to exert political influence in Assam, particularly in Sattra-based constituencies, making them a significant force in the state’s political landscape.

Introduction

• Thiruvalluvar, an eminent figure in Tamil culture, has recently stirred controversy over the representation of his image and attire by TN Governor and the CM.

About Thiruvalluvar Day

• Thiruvalluvar Day is usually celebrated either on the 15th or 16th of January in the state of Tamil Nadu.
• The day is quite similar to Raksha Bandhan where women pray for the well-being of their brothers.
• The women perform the rituals in the morning. Rice is put at the centre of a leaf as a part of the ritual while the women ask for the well-being of their brothers.
• This is followed by an Arati and turmeric water is sprinkled on the “kolam”.

Who was Thiruvalluvar?

• Thiruvalluvar, also known as Valluvar, is a revered Tamil poet-saint who holds a special place in the hearts of Tamils, transcending caste and religious boundaries.
• The exact period during which he lived and his religious affiliation remain subjects of debate.
• Some place him in the third or fourth century, while others date him to the eighth or ninth century.
• His religious identity varies, with some considering him a Hindu, some associating him with Jainism, and Dravidian groups regarding him as a saint due to his rejection of the caste system.
• Thirukkural, his principal work, consists of 1330 couplets (kurals) and is categorized into three parts, offering teachings on dharma (virtue), artha (wealth), and kama (love).

Significance of Robes

• Political Influence: Depictions of Thiruvalluvar, including his attire, have been molded by various political groups over time, despite limited historical information.
• Scholar Insights: Scholars suggest that Thiruvalluvar’s affiliation was likely Jain, not Hindu or Dravidian. His appearance, including white robes, is a relatively recent interpretation.
• Disputed Symbolism: The controversy surrounding the color of Thiruvalluvar’s robes stems from differing political agendas and interpretations of his verses.

Thiruvalluvar’s Relevance Today

• Archaeological Discoveries: Recent excavations at Keeladi near Madurai have pushed the history of Tamilagam (Sangam Era) back by at least 300 years, bolstering Dravidian historians’ assertions of their ancient heritage.
• Keeladi Context: The Keeladi findings have ignited debates between supporters of Hindutva and those upholding the Dravidian perspective. While no Hindu idols were found at Keeladi, interpretations vary on the presence of ‘Hindu’ elements.

Introduction

• In a bid to elevate the spiritual experience of devotees and bolster the infrastructure for pilgrims, the Odisha government is all set to inaugurate the grand Shree Mandira Parikrama project.

What is Shree Mandira Parikrama Project?

• This Rs 800-crore heritage corridor, encircling the iconic Jagannath Temple in Puri, is a pivotal part of a broader initiative aimed at rejuvenating this holy city.
• It entails the creation of a 75-meter corridor that encircles the revered Jagannath Temple complex.
• This designed corridor aims to provide pilgrims with a “visual connect” to the temple, enriching their spiritual journey.

About Jagannath Puri Temple

• The Jagannath Temple is an important Vaishnavite temple dedicated to Jagannath, a form of Sri Krishna in Puri in Odisha.
• The present temple was rebuilt from the 10th century onwards, on the site of an earlier temple, and begun by Anantavarman Chodaganga Deva, the first king of the Eastern Ganga dynasty.
• The Puri temple is famous for its annual Ratha Yatra, or chariot festival, in which the three principal deities are pulled on huge and elaborately decorated temple cars.

Its architecture

• With its sculptural richness and fluidity of the Oriya style of temple architecture, it is one of the most magnificent monuments of India.
• The huge temple complex covers an area of over 400,000 square feet and is surrounded by a high fortified wall.
• This 20 feet high wall is known as Meghanada Pacheri.
• Another wall known as kurma bedha surrounds the main temple.

The temple has four distinct sectional structures, namely:

1. Deula, Vimana or Garba griha (Sanctum sanctorum) where the triad deities are lodged on the ratnavedi (Throne of Pearls). In Rekha Deula style;
2. Mukhashala (Frontal porch);
3. Nata mandir/Natamandapa, which is also known as the Jagamohan (Audience Hall/Dancing Hall), and
4. Bhoga Mandapa (Offerings Hall)

Introduction

• The four Shankaracharyas’ decision to abstain from the inauguration of the Ram temple in Ayodhya on January 22 has raised questions and garnered attention.
• To understand this decision and the significance of Shankaracharyas, it’s crucial to delve into the context and explore the life of Adi Shankara, a pivotal figure in Hinduism.

Who are the Shankaracharyas?

• Religious Leaders: Shankaracharya, meaning ‘teacher of the way of Shankara,’ is a title held by the heads of four cardinal mathas or peeths, believed to be established by Adi Shankara (c 788 CE-820 CE).
• Legacy of Adi Shankara: These religious teachers are said to belong to a lineage dating back to Adi Shankara, a revered scholar and philosopher.
• Historical Context: The existence of these mathas before the 14th century CE is disputed, with evidence suggesting retrospective establishment to legitimize these centers of knowledge and learning.

Adi Shankaracharya: A Brief Overview

• Adi Shankaracharya was a prominent Indian philosopher and theologian, often referred to as Sankara (Jagatguru). He was a staunch advocate of ancient Hinduism.
• His birthplace Kaladi in Ernakulam, Kerala, is poised to be declared a national monument.
• He received guidance from his guru, Govinda Bhagavatpada, under whom he diligently studied texts like ‘Gaudapadiya Karika,’ ‘Brahmasutra,’ Vedas, and Upanishads.
• Shankara propagated the philosophies of ‘Advaita Vedanta’ and ‘Dashanami Sampradaya,’ earning him the title ‘Shankaracharya’ among his disciples.

His Philosophy: Advaita Vedanta

• Non-Dualism: Shankaracharya’s philosophy, known as ‘Advaita Vedanta,’ espouses non-dualism.
• Ultimate Reality: It asserts that the world exists due to the creative energy (Maya) of Brahman, the ultimate, transcendent, and immanent God of the later Vedas.
• Identity of Self: In Advaita Vedanta, the transcendental self of the universe (Atman) and the experiencing self (Jiva) are both identical in truth – both are Brahman. However, the individual self appears different, akin to space inside a container seeming distinct from space as a whole.
• Overcoming Error: Mistakes and ignorance lead to a plurality (Avidya), but understanding Brahman eliminates these errors, resulting in liberation from the cycle of reincarnation and worldly servitude.

Disciples of Adi Shankaracharya

Shankaracharya’s four closest disciples played pivotal roles in propagating his teachings:

1. Padmapada: Known for his deep devotion and poetry.
2. Totakacharya: Devoted to Shankaracharya’s mission and revered for his poetry “Totakashtakam.”
3. Hasta Malaka: A child prodigy who astounded Shankaracharya with his understanding of Advaita philosophy.
4. Sureshwara: Initially a householder, he became a disciple after losing a philosophical debate to Shankaracharya.

Contributions of Adi Shankaracharya

• Shankaracharya introduced the ‘Shanmata’ system, which emphasized worship of the five principal deities and restored the Dashanami structure.
• He composed numerous devotional and meditative hymns and authored key texts on Advaita Vedanta, including commentaries on major scriptures.
• Adi Shankaracharya revitalized Hinduism at a time when it faced challenges from Jainism and Buddhism, promoting unity and re-establishing traditions.
• He established four monastic institutions (Mathas) in different corners of India, unifying the nation and codifying leadership roles:

1. Sri Sringeri Sharada Peetam in Chikmaglur in Karnataka
2. Jyotir Matha in the Garhwal region in Uttarakhand
3. Kalika Matha in Dwarka in Gujarat
4. Govardhana Matha in Puri in Odisha