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IGNOU BPSC 112 Solved Assignment 2022-2023
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Important Note – IGNOU BPSC 112 Solved Assignment 2022-2023 Download Free You may be aware that you need to submit your assignments before you can appear for the Term End Exams. Please remember to keep a copy of your completed assignment, just in case the one you submitted is lost in transit.
Submission Date :
- 31st March 2033 (if enrolled in the July 2033 Session)
- 30th Sept, 2033 (if enrolled in the January 2033 session).
There are three Sections in the Assignment. You have to answer all questions in the
Sections.Answer the following in about 500 words each in section I and Each question carries 20 marks.
Answer the following questions in about 250 words each in section II and Each question carries 10 marks.
Answer the following questions in about 100 words each in section III and Each question carries 6 marks
SECTION – I
Q.1. Trace the basic concepts of the Brahmanic tradition.
Brahmanism, ancient Indian religious tradition that emerged from the earlier Vedic religion. In the early 1st millennium BCE, Brahmanism emphasized the rites performed by, and the status of, the Brahman, or priestly, class as well as speculation about brahman (the Absolute reality) as theorized in the Upanishads (speculative philosophical texts that are considered to be part of the Vedas, or scriptures). In contrast, the form of Hinduism that emerged after the mid-1st millennium BCE stressed devotion (bhakti) to particular deities such as Shiva and Vishnu.
During the 19th century, the first Western scholars of religion to study Brahmanism employed the term in reference to both the predominant position of the Brahmans and the importance given to brahman (the Sanskrit terms corresponding to Brahman and brahman are etymologically linked). Those and subsequent scholars depicted Brahmanism either as a historical stage in Hinduism’s evolution or as a distinct religious tradition. However, among practicing Hindus, especially within India, Brahmanism is generally viewed as a part of their tradition rather than as a separate religion.
matha, in Hinduism, any monastic establishment of world renouncers or sannyasis. The first mathas were founded by the great teacher Shankara in the 8th century CE. Shankara was said to have established four mathas at strategic points in India as bulwarks for Hindu missionary activity and as centres for the 10 religious orders of his group: the Govardhana Matha in Puri on the east coast for the Aranya and Vana orders; the Jyotih Matha, near Badrinath in the Himalayas, for the Giri, Parvata, and Sagara orders; the Sarada Matha in Dvaraka on the west coast for the Tirtha and Asrama orders; and the Srngeri Matha in South India for the Bharati, Puri, and Sarasvati orders. A fifth matha, the Saradapitha in Kancipuram near Madras, arose later.
Each of the mathas founded by Shankara is ruled by a spiritual leader, or teacher, called a Shankaracarya. The head of the Srngeri Matha is regarded by this sect as the jagadguru, or spiritual master of the whole world. The Shankaracaryas trace their spiritual lineage back to Shankara and are almost universally respected in Hinduism for their heritage, for their tradition of Sanskrit learning, and for their role as defenders of the faith.
Other Hindu sects have also formed mathas. The Vaishnava group, the Shri Vaishnavas (devotees of the god Vishnu), established monastic centres in Srirangam, Melkote, and elsewhere from the time of the founder of their sect, Ramanuja (c. 1017–1137). Dvaita, an important philosophical school with mathas throughout South India, traces its lineage back to the teacher Madhva (c. 1199–1278), a philosopher who stressed the essential difference between God and individual souls. In the 20th century the Ramakrishna Mission, a religiously inclusive reform group originally organized under the leadership of its founder Ramakrishna and his disciple Vivekananda, also established mathas to house its monks and to act as centres for learning and the propagation of its teachings.
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Q.2.Examine the limitations of the Sramanic tradition.
Shamanism is a tradition of part-time religious specialists who establish and maintain personalistic relations with specific spirit beings through the use of controlled and culturally scripted altered states of consciousness (ASC). Shamans employ powers derived from spirits to heal sickness, to guide the dead to their final destinations, to influence animals, and forces of nature in a way that benefits their communities, to initiate assaults on enemies, and to protect their own communities from external aggression. The following paragraphs cover common features of shamanic traditions, techniques for inducing ASC, and popular versus academic uses of the term (e.g., in New Age religions, in symbolic anthropology). The entry ends with a quick review of ‘dead ends and detours’ in shamanism studies, including speculations about shamans’ mental status and the place of shamanism in cultural evolution. It calls for a refocusing of the term to a more restricted definition.
Religion and Worldview
Shamans and shamanism are probably the most evocative symbols of circumpolar religion and worldview (see Shamanism). There is no doubt that – until recently – most Arctic communities had religious functionaries who were able to communicate with and to ‘master’ spirits. These ‘shamans’ were engaged in healing and other activities aimed at improving communal and individual well-being. In the small-scale societies under consideration here, these functionaries held extremely important social positions, which sometimes led to an abuse of power. However, the notion of ‘shamanism’ can easily be misconstrued as a unified system of beliefs, which it never was in the Arctic. Instead, in addition to a limited number of common elements, circumpolar shamanisms show profound differences in the belief systems with which they are associated. Especially in northern Eurasia, elements of worldviews associated with highly organized religions (such as Buddhism or Christianity) found their way into localized forms of shamanism long before the direct impacts of colonialism.
Animism – the belief that all natural phenomena, including human beings, animals, and plants, but also rocks, lakes, mountains, weather, and so on, share one vital quality – the soul or spirit that energizes them – is at the core of most Arctic belief systems. This means that humans are not the only ones capable of independent action; an innocuous-looking pond, for example, is just as capable of rising up to kill an unsuspecting person as is a human enemy. Another fundamental principle of Arctic religious life is the concept of humans being endowed with multiple souls. The notion that at least one soul must be ‘free’ to leave the human body is basic to the shaman’s ability to communicate with the spirits.
Since the killing and consumption of animals provides the basic sustenance of circumpolar communities, ritual care taking of animal souls is of utmost importance. Throughout the North, rituals in which animal souls are ‘returned’ to their spirit masters are widespread, thus ensuring the spiritual cycle of life. While most prey animals receive some form of ritual attention, there is significant variation in the elaboration of these ceremonies. One animal particularly revered throughout the North is the bear (both brown and black), as has been demonstrated by Hallowell (1926) in his classic comparative study of ‘bear ceremonialism.’ A recent phenomenological study of the spiritual dangers of hunting among the Siberian Yukaghirs was provided by Willerslev (2007).
The ontologies and cosmologies of the circumpolar north are not unique. Many elements of animistic and shamanic worldviews are widespread among hunter-gatherers anywhere. Similarities among the ontologies of American Indian and Siberian peoples might also have historical foundations, since the peopling of the Americas is thought to have happened through northeastern Asia. Recently, a volume devoted to exploring the similarities and differences between notions of nonhuman personhood in Siberia and Amazonia has conceptually and geographically extended the notion of Arctic animism (Brightman et al., 2012).
SECTION – II
1. Write a note on the Islamic traditions in Indian thought.
2. Trace the impact of the Bhakti tradition.
3. Elaborate upon Ved Vyas and ‘Mahabharat’.
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SECTION – II
1. Describe ‘Rajdharma’.
2. Discuss Kautilya’s views on the state.
3. Trace the idea of chakravartin and the state as an instrument of Dhamma.
4. What is the theory of kingship as propounded by Zia-ul-Barni? Elaborate.
5. Examine Abul Fazal’s views on sovereignty and social contract.
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IGNOU BPSC 112 Solved Assignment 2022-2023 Download Free Before attempting the assignment, please read the following instructions carefully.
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