I joined Twitter virtually 2 years back. Soon I bumped into two new terms - #Trad and #Rayta. Wondered what they were.

Soon, I gathered who a #Trad was. But it look a lot more to understand who a #Rayta was.

I still dont know if they were coined by the former or the latter.

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Since then, I have quietly read through a lot of conversation on either side - Direct/Vieled/Rhetorical/Vitriolic.

Has saddened me to huge extent.

I knew there were different lines of thought but I did not know the extent to which they were at logger heads with each other.

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A significant feature of this conversation is

- Each responds to what one considers objectionable on the other side

- Each refuses to respond to a genuine challenge posed by the other

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I will not drag this thread long. But will highlight a few critical questions from either side which the other must definitely respond to in order to take this conversation forward.

End of the day, the fun in disagreement is only when both sides can expand their horizon.

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The Trads’ objection to the Rayta stand is that the latter do not yet understand the Ontology and Epistemology correctly and hence the basis on which Reformation is sought is not sound.

This is a fair argument.

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The Rayta stand is that Trads do not appreciate the need to “Change” to meet the challenge posed by the Triad of Modernity, Industrial Revolution & Monotheistic World.

Without changing the Social Structure, we cannot effectively meet this challenge.

Again a Fair argument.

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The Trads are worried that the rush to Change should not end up changing the very Core itself, after which there will be nothing left to be protected.

The Raytas are worried that refusal to Change will wipe out whatever possibility is left for us to protect and nurture.
Raytas are upset that the Trads refuse to acknowledge problems in the Society that need to be acknowledged and corrected. A fair point.

Trads are enraged that temporal problems are being transformed as Fundamental problems without sufficient investigation.

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End of the Day, these are valid concerns on either side. We cannot face the challenge posed by the Triad without Changing the nature of our Civilization. We will have to become a bit of the Other to protect ourselves.

But how much is that ‘Bit’ and what is the ‘Bit’?

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At the same time, the deterioration that was set it our own society - to what extent can we blame Colonialism, Modernity and Invasion? To what extent is it our own doing?

We ought to do this introspection ourselves. Right now we have virtually outsourced this to Leftists.

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If we just grant that each has a legitimate position on this, we will do this discourse better. The Future will thank us.

Otherwise, there is somebody out there to swallow us and we will be sitting ducks.

Each will not be able to protect that which it seeks to.

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Let us face the challenge from each side bravely but gracefully. Try to answer the tough questions posed on either side.

That is the challenge in front of us. By ducking each other’s genuine challenge and by going after the easier on the other side, we are not helping our cause.

• • •

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More from @SaamaanyaJ

14 Sep
The Seven Levels in which Life is organised in Bharateeya Parampara.

1. The Philosophy (The Tatva and the Siddhanta)
2. The Principles (The Sutra)
3. The Social Organizations – (Kula, Jati, Varna)
4. The Tradition – (The Sampradaya)
5. The Practices – (The Shastra Paddhati)

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6. The Customs (The Achara and Reeti)
7. The Rituals (The Karma)

Level-1 is the Philosophical Top

Level-3 to 7 is the Life Organised at the bottom

Level-2 that connects the two is the Confluence you are referred to. That is anchored by the Paradigm of Sutra.

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Level-3-7 if they are truly Bottom-Up ie., with absolute control to the individual and the community, it is because of the Conceptualization of Sutra and the ease with which Community/Individual can indulge in its operation and instrumentation.

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Read 6 tweets
14 Sep
Adding the #Kula #Jati #Varna Paper into this thread, which I wrote a few months back.

indictoday.com/research/varna…
The Paper establishes the KJT-Complex from the first principles of Purushartha and Srishti-Sthiti-Laya.

It proposes a change and reconstruction of the same for the Modern World to face the Triad of Modernity, Industrial Revolution and Monotheistic Assault.

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In order to make a meaningful change in the Bharateeya Samudaya, we ought to understand how the Kula-Jati-Varna Complex (KJV Complex) has emerged from the Srishti-Sthiti-Laya perspective and the Purushartha.

The KJV Complex are instruments and enablers of the Purushartha.

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Read 5 tweets
13 Sep
#Thread - slightly longer one on #Kula, #Jati, #Varna and the Traditional View covering history and traditional thought.

And some musings on the #Smriti -s

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Among the three

- Kula was the most real and coherent entity
- Jati was an aggregate of Kula-s
- Varna was the characteristic of an aggregate of Jati-s. It was more a perspective or View.

Will elaborate on Varna later in the thread.

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The organization of Kula was around a “Profession” and a custom designed Tradition/Sampradaya from the larger Hindu Philosophy.

A Kula always moved together because it was minimally self-contained for the “Purushartha Practice” in that Profession

+
Read 40 tweets
13 Sep
That is a good question. “On what basis do people disagree?”

There are 3 basis.

1. Explicit historical references
2. Different explanations to any verses that deny space for ICM
3. Different philosophical basis to the whole thing

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1. Itihasa is full of ICM references including the Smritis.

- One can constantly see new “Jati-s” emerging at different points in time in history. A few Kulas begin to endorse ICM with “specific” jAti-s only. Over a period of time they become different jAti-s.

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- itihAsa puranam itself has such references. Eg., the Soota Jati. It is a constant marriage between brAhmana women & kShatriya men that resulted in the Soota-jAti. Some have gone onto become Kings, most Ministers/ Advisors and some Bards.

Soota-s were the the greatest Bards

+
Read 10 tweets
12 Sep
ಕನ್ನಡ ಸನಾತನ ಸಜ್ಜನರೆ - ನಿಮ್ಮ ಗಮನಕ್ಕೆ.

ಕನ್ನಡ ಸಂಸ್ಕೃತಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಇಂಡಿಕ ಟುಡೇ ಮೂರು ಪುಸ್ತಕ ವಿಮರ್ಶೆಗಳನ್ನು ಪ್ರಕಟಿಸಿದೆ. ಇದೋ ನೋಡಿ. 👇🏼

@BidariSreenivas @saraswatiblr

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ಮೊದಲನೆಯದು ಶ್ರೀಯುತ ಎಸ್ . ಎಲ್. ಭೈರಪ್ಪನವರ ಬಗ್ಗೆ ಇತ್ತೀಚಿಗೆ ಪ್ರಕಟವಾದ ಆಂಗ್ಲ ಭಾಷೆಯ ಪುಸ್ತಕ. ಲೇಖಕಿ ವಿಜಯಾ ಹರನ್. ಪುಸ್ತಕ ವಿಮರ್ಶೆ ಎಚ್.ಎಸ್. ಸ್ಮಿತಾ @saraswatiblr .

ಪುಸ್ತಕ ಭೈರಪ್ಪನವರ ಅನುವಾದಗಳ ಕುರಿತಾದ ವಿಚಾರಧಾರೆ.

indica.today/reviews/giant-…
ಎರಡನೆಯದ್ದು ೧೯೪೨-ರಲ್ಲಿ ಪ್ರಕಟವಾದ ಡಾ|| ಎಸ್.ಸಿ. ನಂದಿಮಠ ರವರ “A Handbook of Virashaivisim“ ಪುಸ್ತಕದ ವಿಮರ್ಶೆ ಶ್ರೀನಿವಾಸ ಬಿದರಿಯವರಿಂದ @BidariSreenivas .

ವೀರಶೈವತ್ವದ ಅತ್ಯುತ್ತಮ ಪರಿಚಯಗ್ರಂಥ.

indica.today/bharatiya-lang…
Read 5 tweets
11 Sep
#SwamiVivekananda #ChicagoSpeech

Today is the 128th Anniversary of Swami Vivekananda’s 1893 Speech in the World Religion Congress. A great turning point in our history.

I dont even know when I learnt of it first. I seem to be knowing it forever. There is a reason for it.

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For us Kannadigas, Swamiji is like a Kannadiga. We think of him of born next door and one who lived in the midst of us. Such is his impact on our minds.

Kamarapukura is how we we refer to Sri. Ramakrishna’s village. We have Kannadised it.

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Literally, every stalwart of Karnataka in the 20th Century was either influenced by Sri. Ramakrishna Paramahamsa or by Sri. Aurobindo. And universally by Swami Vivekananda.

Most small towns have a statue of Swami Vivekananda. Some institution or the other is named after him.

+
Read 24 tweets

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