1603983421234 Indian Political Thought 1 exam guide PDF

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POL SC HELPINDIAN POLITICALTHOUGHT 1BA Hons Semester 5By the Author ofPOL SC HELPEXAM GUIDE Chapter wise Key points and Model Answers to Past Year’sQuestions 3 sets of Sample Papers for Semester Exam Tips for Writing Essay Type Answers in University ExamFEW WORDS ABOUT THE GUIDEDear students.. BACK!...

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EXAM GUIDE POL SC HELP

INDIAN POLITICAL THOUGHT 1 BA Hons Semester 5

• Chapter wise Key points and Model Answers to Past Year’s Questions

• 3 sets of Sample Papers for Semester Exam

• Tips for Writing Essay Type Answers in University Exam

By the Author of

POL SC HELP

FEW WORDS ABOUT THE GUIDE

Dear students…WELCOME BACK ! This guide is intended to be like a cheat sheet for your semester exams! What it contains? • • • •

CBCS Syllabus on each of the theme Answer templates to past year’s questions (taken from DU) 3 sets of sample question papers. Answer writing tips

What is Answer Template? • Answer written in a particular way (Intro, Body, Conclusion) as expected against essay type questions in university exam. • I have given you a template(format/structure). You may add or delete contents to make the answer as your own. How to use the Guide for the best results? • First, watch the videos on the theme/topic from POL SC HELP- at least 4-5 times, first in normal speed, later on with faster speed and selectively. Final watching shouldn’t take more than 5 min. • Second, read the key points on the theme/topic very carefully. In fact, even if you only remember the key points you can write answers in the exam. • Third, read the answers of past year questions, at least 5 times. Again, the final reading may not take more than 5-10 minutes. o I have chosen the questions to cover the entire syllabus. o Note the key phrases repeated in the answers. You should remember and reproduce them in your answers. o Also, note the standard words I have used in the answer. Their easier meaning/synonyms are given in bracket. • Fourth, read carefully the sample question papers (3 sets). I have given hints to those questions, too. Read them carefully. • Finally, read the answer writing tips; use them in the exam

GOOD WISHES !

SECTION 1

Chapter Wise

ANSWERS Past Year Questions

SEMESTER 5 BA HONS POL SC

Indian Political Thought-I

THEME ONE: TRADITIONS OF PRE-COLONIAL INDIAN POLITICAL THOUGHT

A: Syllabus: a. Brahmanic and Shramanic Traditions b. Islamic and Syncretic Traditions

Let us understand the essence of this theme: Before studying the Hindu, Buddhist, and Muslim Political thoughts of pre-colonial India, students are introduced to 4 major strands or traditions of Indian Political thought. These 4 strands/ traditions are Brahmanic, Shramanic, Islamic and Syncretic. Brahmanic tradition is mainstream Hinduism, whereas Shramanic include heterodox (unorthodox) traditions such as Nath Panth, Yoga, Siddha, Tantric, Bhakti, Jainism, Buddhism, Ajawika, Lokayata of Charvaka etc. except Jainism & Buddhism, remaining are considered branches of Hinduism and were more and less absorbed into it. Hence, Shramanic traditions basically denote Jainism & Buddhism. The theme expects students to understand the basic political thoughts of both traditions, compare and contrast them. Second part of the theme pertains to Islamic and Syncretic traditions and political thoughts. Students are expected to understand different Islamic traditions coming to India since 712 AD, Muslim political ideologies of medieval India, compare and contrast with Hindu political thoughts and how synthesis of Hindu and Muslim traditions resulted into a syncretic (synthesised or mixed) tradition.

B: PAST YEAR’S QUESTIONS •

Q1: Discuss Shramanic critique of Brahminic traditions.

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Q2: Compare the Brahminic and Shramanic traditions of ancient India

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Q3: Examine different streams of Islamic traditions in India

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Q4: Illustrate the basic perceptions of Islamic traditions in relation to the emergence of Syncretic traditions.

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Q5: Notes on 1. Shramanic traditions 2. Islamic traditions 3. Syncretism 4. Brahminic tradition

THEME 1.A : BRAHMANIC AND SHRAMANIC TRADITIONS

KEY POINTS •

Pre-colonial Indian thought has multiple traditions. 3 most prominent traditions are Brahminic, Shramanic, and Islamic. 4th tradition- Syncretic- is the synthesis of these traditions.

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Ancient Indian political thought, before Islam came into India, has two main traditionsBrahminic and Shramanic.

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Brahminic tradition belongs to mainstream Hinduism. 4 fold Varna system (Varna Vywastha), Veda as true, ultimate, and infallible knowledge, belief in God as primal person and creator of the world, hierarchical social order based on ascriptive (birth based) status, rights/entitlements, etc are pillars of Brahminic tradition.

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Shramanic traditions (originating from Sanskrit word ‘Shram’- labour) include heterodox (unorthodox) traditions such as Nath Panth, Yoga, Siddha, Tantric, Bhakti, Jainism, Buddhism, Ajawika, Lokayata of Charvaka etc.

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Except Jainism & Buddhism, remaining of Shramanic traditions are considered branches of Hinduism and were more and less absorbed into it. Hence, Shramanic traditions basically denote Jainism & Buddhism.

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Shramanic traditions rejected the 4 pillars of Brahminic tradition- caste system, superiority of Brahman in caste hierarchy and birth based rights/entitlements, validity of Veda, and belief in God and world as his personal creation.

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Shramanic traditions was reformative, humanist, individualistic and inclusive. Hence, it attracted lower Hindu castes, out castes (Dalit, tribal, and foreigners), and women.

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In the domain of political thought, there were much in common between Brahminic and Shramanic tradition. Both supported Monarchy as most acceptable form of rule, considered ‘Danda’ or ‘Dandaniti’ (art of governance, punishment) and ‘Dharma’ (righteousness, duty) as twin features of political life, superiority of ‘Dharma’ over ‘Danda’, limited sovereignty of Kingship, and pluralism.

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However, they differed on some political thoughts. Shramanic didn’t accept divine origin and divinity of kingship. They considered kingship as social contract. State/king is not supposed to maintain the caste system, rather he is to ensure equality and social harmony. Separation of spirituality (Dharma) and politics ( Danda or Dandaniti) was attempted more in Shramanic tradition. In place of Brahman-Kshatriya alliance as the ruling elites in Brahminic tradition, Shramanic built Kshatriya- Vaishya alliance as the ruling elites.

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What we call Hindu political thought is basically a syncretic political thought arising out of synthesis of both Brahminic and Shramanic traditions.

ANSWER TEMPLATE OF PAST YEAR’S AND OTHER IMPORTANT QUESTIONS Q1: Discuss Shramanic critique of Brahminic traditions. Similar questions: 1. How Shramanic traditions was a heterodox tradition in comparison to Brahminic traditions? 2. On what grounds Shramanic traditions rejects the main pillars of Brahminic Hinduism? 3. What are the main pillars of Brahminic Hinduism? How Shramanic traditions rejects them? 4. “Shramanic traditions were reformative, more egalitarian, and inclusive in comparison to Brahminic traditions” Elaborate the statement.

Answer Template: Introduction: Shramanic traditions, which is represented mainly by Jainism & Buddhism, were a kind of reaction against Brahminic Hinduism. They rejected the rigidity and hierarchy of caste system, validity of Veda as God’s revelations, and hence ultimate truth & perfect knowledge, and belief in God as primal person and world as his personal creation. Thus, Shramanic traditions were unorthodox or heterodox traditions in comparison to Brahminic orthodox traditions. While rejecting main thoughts/ideologies/belief of Brahminic Hinduism. they offered counter arguments. They rejected the caste system on logical and rational ground. Human species is one and therefore within that there cannot be any further biological division. Different Varna originating from different body parts of ‘Brahma’ was called unscientific and a lie. Caste based social hierarchy and highest position of Brahmans in that social order was rejected on grounds of equality and giving different meaning to being Brahman. Validity of Veda was rejected by counter argument that it is human creation and hence cannot be perfect truth & infallible. Finally, they rejected God as a primal person, omniscient, omnipotent whose personal creation is the human & natural world. For this, they offered arguments based on reason, rationality, and perceptibility. I will discuss some of the key arguments offered by the Shramanic against the main pillars of Brahminic traditions in the next part of the answer. Shramanic critique of Brahminic traditions: Varna or caste system, social hierarchy based on caste, validity of Veda , and belief in God were the main divergent points between

Shramanic and Brahminic traditions. Following were the arguments offered by the Shramanic against these pillars of Brahminic traditions:

1. Caste System: • Human species is one, hence there cannot be any physical difference between people of different caste. Hence, purity and physical superiority of any caste is irrational and unscientific. • Different ‘Varna’ originating from different body parts of ‘Brahma’ is illogical, against law of nature, and plain lie. • One does not become Brahman by birth, but by purity of heart, purity of thought, speech, and act. • Brahman is not name of caste but title or designation ( upadhi) for those who have moral & spiritual qualities, and are detached from worldly pleasures and are wise. • it.

Varna system is merely a functional social arrangement, nothing divine about

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Hence, superiority and entitlements based on caste is unjust and un-natural.

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Any one, irrespective of his caste, is capable of moral & spiritual progress.

• Pure lineage of high caste is suspect due to births from inter- caste and many other kinds of sexual unions. Hence, distinctive heredity of any particular caste is difficult to ascertain. 2. Validity of Veda: • Vedas seems to have authored by individuals- sages- hence they are neither eternal nor authoritative • Since no person has perfect knowledge, Veda cannot have perfect knowledge, eternal and ultimate truth. • Vedas refer to particular persons and places, hence could not be said to have no beginning- eternal. • Vedas preach sacrifices, violence and many faulty doctrines, such as origination castes from body parts of Brahma. Hence, they cannot be regarded as authoritative. • Eternity and stable meaning of ‘words’ are false. A single word has many meanings, no word has any absolute or self-standing meaning. Meaning of words changes with time. Hence, words of Vedas cannot have eternal meaning. • Nothing divine in Vedic chants being musical and magical. Many non-Vedic ‘mantra’ have similar powers. Such powers in words come from the energy of the virtuous saintly and charismatic speakers.

3. Belief in God: • Creation of world by some supreme primal person (God) is neither logical nor perceivable by sense of reason. •

God cannot be perceived by human senses or in natural arrangements/orders.

• Whatever we assign to God is what human already know. Hence, Knowledge attributed to God is not something previously unknown to humans. • No logical basis to believe that there is perfect mind working to cause and hold laws of nature. Nature changes, hence such perfect person also need to change. Hence, he cannot be eternal, unchanging. • Nothing can be beyond human reason, rationality, and perceptibility, not even God. Human get this sense of reason from the nature. • Religious scriptures may be revealed by supreme spiritual person having true knowledge, piety( piousness), compassion, and purity of heart and mind (omniscient human teacher)- revelation of God not required. • The omniscient and virtuous spiritual teacher can be the religious saviour, can help in salvation; for that belief in God as personal creator of the world may not be required. 4. Hierarchical social order, no autonomy to individuals: •

Rejected Brahminical notion of society as part of cosmic order held by Dharma, especially ‘Varna Ashram Dharma’.

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Society is human creation for fulfilment of life goals of individuals. Hence, individuals are autonomous, not merely part of the organic whole, i.e. the society.

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All individuals have equal moral worth, and capacity for moral and spiritual progress.

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Social status should be function of one’s ‘Karma’ not birth (Jati). Hence, social order based on ascriptive (by birth) entitlements and hierarchy based on caste based social status are unjust and un-natural.

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Dharma is interior and individualistic. Individuals can attain salvation only by deeply diving deep inside them, by self-illumination, and not by grace of God or any external illumination.

Discussion: Thus, we see that Shramanic rejected the mainstay of Brahminic belief and thoughts on the basis of logic, rationality, reason, and common sense. In comparison to Brahminic traditions , Shramanic traditions were more humanist, individualistic and egalitarian. This was bound to happen as the Shramanic traditions arose as reaction against the ritualism, rigidity of caste based social hierarchy, formalisation, and external pretentions of mainstream Hinduism. Shramanic traditions also criticized and rejected many Brahminic political thoughts. Shramanic didn’t accept divine origin and divinity of kingship. They considered kingship as social contract. People pay tax as compensation for King’s services. Hence, the king is merely servant to the people. State/king is not supposed to maintain the caste system, rather he is to ensure

equality and social harmony. Separation of spirituality (Dharma) and politics (Dandaniti) is more pronounced in Shramanic tradition. In place of Brahman-Kshatriya alliance in Brahmanic tradition as ruling elites, Shramanic built Kshatriya- Vaishya political alliance. We must acknowledge that there were much in common also in political thoughts of these two traditions. Both supported Monarchy as most acceptable form of rule, considered ‘Danda’( art of governance, punishment) and ‘Dharma’ (righteousness, duty) as twin features of political life. Both accepted superiority of ‘Dharma’ over ‘Danda’, limited sovereignty of Kingship, and pluralism. Conclusion: Shramanic traditions which arose in ancient India as reformation and reaction against the Brahminic Hinduism rejected most of the main belief, thoughts and ideologies of the latter. Shramanic tradition objected and rejected the rigidity and hierarchy of Hindu caste system, the validity of Vedas as eternal and authoritative text and Belief in God and the world as his personal creation. For rejecting these main pillars of Brahminical Hinduism they offered the arguments based on logic, reason, rationality and common sense. As far as political thoughts are concerned there are much commonality between these two traditions. For both politics is the interplay of ‘Danda’ and Dharma in which ‘Dharma’ is superior to the the ‘Danda’ which is merely a means to achieve the end that is ‘Dharma’. Both supported Monarchy as most suitable form of rule. Both attempted to separate the realm of ‘Danda’ and Dharma, though Brahminical Hinduism was not much successful in this endeavour. However, there were many differences also. Shramanic criticised and rejected the divine origin of kingship. For them it is a kind of social contract in which people pay tax as compensation for obtaining services of the king. In Shramanic traditions there is nothing divine about the kings. Shramanic absolved the king from the duty to maintain the Verna Ashram Dharma - the hierarchical caste system. In conclusion, we can very well say that Shramanic presented very viable alternative spiritual and political thoughts to the people of ancient India. Because of their unorthodox belief and thoughts which ware more humanistic, egalitarian and inclusive many Hindus particularly of lower castes, out-castse such as Dalits, tribal, forest people, foreigners and also women were attracted towards Shramanic tradition. Rising popularity of Shramanic compelled the Brahminical Hinduism to introspect and do some course correction. One was to accommodate some of the objections of Shramanics. This resulted into a syncretic tradition which was synthesis of both these traditions. Actually, what we say as Hindu tradition and Hindu political thought is a synthesized syncretic tradition and political thought in which elements of both Brahminic and Shramanic traditions can be found.

Q2: Compare the Brahminic and Shramanic traditions of ancient India Similar questions: 1. Compare and contrast Brahminic and Shramanic traditions. 2. In what ways Shramanic traditions was different from Brahminic traditions? 3. How Shramanic traditions was a heterodox tradition?

Answer Template: Introduction: In ancient India Brahminic tradition represented mainstream Hinduism of Aryans. 4 fold Varna system ( Varna Vywastha), Veda as true, ultimate, and infallible knowledge, belief in God as primal person and creator of the world, hierarchical social order based on ascriptive (birth based) status, rights/entitlements, etc are pillars of Brahminic tradition. After 6th century BCE, Jainism and Buddhism along with many other branches of Hinduism- Nath panthi, Yoga, Sidhha, etc- rose as reformation and reaction to rigidity, ritualism, exclusiveness, and external pretentions( ‘Dhong’, ‘Adambar’) of Brahmanic Hinduism. Originating from Sanskrit word ‘Shram’- labour, Shramanic traditions include heterodox (unorthodox) traditions such as Nath Panth, Yoga, Siddha, Tantric, Bhakti, Jainism, Buddhism, Ajawika, Lokayata of Charvaka etc. Except Jainism & Buddhism, remaining of Shramanic traditions are considered branches of Hinduism and were more and less absorbed into it. Hence, Shramanic traditions basically denote Jainism & Buddhism. Shramanic traditions rejected the 4 pillars of Brahmanic tradition- caste system, superiority of Brahman in caste hierarchy and birth-based rights/entitlements, validity of Veda, and belief in God as primal person and world as his personal creation. It stressed ‘Karma’ and individual effort- self illumination- for attaining salvation. Thus, Shramanic traditions was reformative, humanist, individualistic and inclusive. Hence, it attracted lower Hindu castes, out castes (Dalit, tribal, and foreigners), and women. Comparing Brahminic traditions and Shramanic traditions : We can make comparison at two level spiritual and socio-political. Spiritually, both traditions had many things in common but they differed also on some of the thoughts/belief. Both believed in transmigration- cycle of birth and death. In both traditions salvation means getting out of the cycle of death & birth. Both gave highest status to ‘Dharma’ which meant righteousness, moral obligation, duty, purity of speech, thought, and action, etc. Both traditions believed in authority of holy scriptures. However, they also differed on many counts. Generally, Shramanic didn’t believe in soul (‘atma’), neither in God as primal person whose personal creation is world. In Brahminic traditions Salvation is freedom of the soul from cycle of birth & death to attain the highest spiritual state; in the philosophy of adaivtwad ( ), salvation is unification of the soul with God (‘atma se parmatma ka milan’). External illumination & grace of God are needed to attain salivation. Whereas in Shramanic traditions freedom from cycle of birth & death can be achieved by individual effort, selfillumination under guidance of spiritual leader. Salvation can be attained by self-will, meditation, purification of speech, act, thought, and following the path of ‘Dhamma’ in the guidance of a spiritual teac...