The concept of Brahminism

Brahmanism is a concept that cannot be conceived, imagined or conceptualised in such languages as English. 

Brahmanism is a social reality that can be created and maintained by feudal languages. Words and usages built up divine values into the virtual codes of individuals and create an aura of supernatural halo in human beings. In their presence, others feel the warmth of powerful divine aura. When they speak of their minor desires, it transforms into divine wishes for the others. They scramble to perform these wishes, as if they are divine commands.

When these hallowed personages touch something, those objects really come to possess divine halos. Proximity to them, or being known as their confidantes, associates, friend, workmate and such, add positive values to these associates.

The positive energy that these Brahminical individuals possess is a reality, and its effect can be seen materialistically.  In the ancient times, the higher caste individuals were encased in a enwrapping of respect and adoration, in words and usages by others. These higher indicant words affect the physical features of the person, right from childhood. One can see its effect in them, and a kingly or superior design is very clearly visible in them.

The opposite effect can be seen in children and persons who are born and bred in the opposite levels of indicant words, and under lower social levels. However there is more to be mentioned about this. I can do it later.

Now in India, the hereditary Brahmin has more or less disappeared from the social scenery. For, other castes have broken out of their suppressed levels. They have overtaken the traditional Brahmin s. In many cases, they have started using lower level words and usages towards and about the traditional Brahmins.

Yet, the concept of Brahminism continues to survive over here in India. For, now other superior persons have come to occupy the levels of Brahmin ism. They, who have risen to the heights of financial and bureaucratic heights now needs to be addressed in powerful words of respect. Most of the social and mental features of the earlier Brahmin class, are now seen in the new Brahmin class, who may be from even lower castes.

However, in their case, they still may not be able to reach the full levels of the original, ancient Brahmins. For, they in their childhood would still be under the dominance and suppression of their lower caste relatives, family members and also of the low-class teaching class.

Currently in India, the Brahmin class is the government employees.  Even the peons of the government service belong to the Brahmin class. For, they cannot be addressed or referred to as an ordinary individual by the common man. The common man has been subordinated even below to that of a peon of the government service.

The highest levels of the government Brahmin class are that of the IAS (Indian Administrative Service) and IPS (Indian Police Service) officers. They literally are on the top of multitude of levels of government Brahmin class officials. They can only be addressed to or referred to with the top level indicant words that were once reserved for the ancient Brahmins.

The power in the virtual space that surrounds them can literally be felt by lower placed individuals.  Physical proximity to them, close association with them and such things are prized. It has real value in social terms. For, one gets filled with a very feel-able energy even if one merely mentions one’s association with them. Thinking of them if one is on close relationship with them, mentioning their names, talking to them, their phone calls and such things can literally fill a person with energy.

However, all these things are fully feel-able only by Indians, who are Indian citizens. A British man may not sense anything great in them. However to mention that there is nothing great in them to an ordinary Indian would be seen as the heights of idiocy by an average Indian.

Talking about the Brahmin personality, there is this also to be said. An ancient Brahmin child, when it is in the womb itself is encased in a virtual code of being a Brahmin boy. There is the all pervading knowledge that he or she belong to a superior social level.

At the same time, a child from the lower suppressed class, even when it is in its mother’s womb, is encased in a setting of being a child of a lower placed person.

Both of these identical, yet opposite, encasing auras do create corresponding changes in the codes associated to the specific child. The bearing, personality, looks, bone features, facial features and such all can get affected by this encasing code. However, it depends on many other things also.

For, in certain communities in India, especially among the Muslims, the effect of the feudal content of the local vernacular is a bit subdued. This is due to a variety of reasons, which needs to be discussed in a separate arena.

What I wanted to mention here is that the very fact that the child is a superior man’s child can affect his personality. For example, a lower class woman gets impregnated by a superior class man. The very feeling in the woman that she is bearing a superior man’s child can infuse the child with superior facial features. Now, this issue may easily be confused with the issue of chromosomes and genes. The argument would be that the superior man has superior genes, and hence his child would bear the superior genes. However, this is not really the case.

For the ‘superior’ man is a creation of superior indicant words and usages. It is these codes that really encode the child with the superior features. For, in the world of codes, there is definite links between these two.

The lower class man’s lower features are associated with lower indicant words. If they are not properly affixed to him, lower class features may not be easily identifiable in him.

There is another thing that I would like to discuss here in this context. The Brahmin person’s superior personality is connected to the higher indicant words assigned to him. However, his looks are not like that of a British man, who is totally outside the parameters of lower and higher indicant words.

In the case of the Brahmin man, he is in the heights of the steep mounts in the vernacular. In the case of the British man, he is in a planar surface, with a lot of associated freedoms, which are not available in the vernacular for both the superior as well as the inferior man.

For one thing, the British man is not infused with a fear of the lower man of his own nativity, and does not really feel both the burden of the heights and depths of a vernacular social system. His facial features and expressions are markedly different. The effect is actually apart from all claims of chromosomes, genes and even racial components.