[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/all2en\/wiki32\/chandala-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/all2en\/wiki32\/chandala-wikipedia\/","headline":"Chand\u00e2la \u2014 Wikipedia","name":"Chand\u00e2la \u2014 Wikipedia","description":"before-content-x4 Chand\u00e2la (\u091a\u093e\u0902\u0921\u093e\u0932, “dog eater”) is a term to designate the “last of creatures” thus defined according to the laws","datePublished":"2020-09-01","dateModified":"2020-09-01","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/all2en\/wiki32\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/all2en\/wiki32\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/44a4cee54c4c053e967fe3e7d054edd4?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/44a4cee54c4c053e967fe3e7d054edd4?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":100,"height":100},"video":[null,null],"url":"https:\/\/wiki.edu.vn\/all2en\/wiki32\/chandala-wikipedia\/","wordCount":2963,"articleBody":"     (adsbygoogle = window.adsbygoogle || []).push({});before-content-x4Chand\u00e2la (\u091a\u093e\u0902\u0921\u093e\u0932, “dog eater”) is a term to designate the “last of creatures” thus defined according to the laws of Manu, a term used in Hinduism by Sanskrite literature to designate hunters in antiquity, people ” Hard, cruel, refusing the prescribed duties \u201d(that is to say, non-noble).        (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4  By extension, in common language in India, the term can designate a bandit, a rapist, a criminal, a butcher, an eater of animal flesh (specially bovine) or any dangerous, “demonic” individual according to the Brahmans. The Ch\u00e2nd\u00e2la is out of the system of Crow , since the Ahims\u00e2 (“Nonviolence”, wife of Dharma [ first ] ) is the primordial duty of the four Vedic sacred castes: the ahims\u00e2 proves the “nobility” or the aryanity according to Manu laws (Book 10, verse 63); The Ch\u00e2nd\u00e2la is located hierarchically, not only below the Shudra\/Servant (Shudra which is also Arya , “Noble”, although not dvija , not “twice born”, not initiated into Vedas), but of all other creatures, animals or plants: its shadow should not even touch that of the Br\u00e2hmane (hence the Western expression of “untouchable” concerning the Chand\u00e2la ) [ 2 ] , because of its dangerousness and hostility to AHIMS\u00e2 (the Manu laws indicate that Chand\u00e2las From ancient India practice circumcision, excision, are executioners, eat animals for pleasure alone, practice incest, forced marriage or by removal, etc.).        (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4Manu’s laws declare that the Chand\u00e2la is the result of the sexual union between a Shudra man and a woman born of Brahman parents. It is therefore of impure origin according to Hinduism, which is defined in Sanskrit as the Arya Dharma , “noble religion”; Hinduism considers that it is impossible to get rid of its packaging alone: \u200b\u200bit is necessary either the grace of the divinity, or that the community – on which we depend – is also purified. But the impurity of the Ch\u00e2nd\u00e2la is above all linked to its behavior, a behavior refusing Brahmanic values \u200b\u200b(like the Ahims\u00e2, etc.), and not at all in relation to its physical appearance: “57 A man of impure origin, belonging to any caste ( varna ), but whose character is not known, which is not Arya (“Noble”), but has the appearance of a Arya (“Noble”), we can discover what he is through his actions. 58. The behavior unworthy of a Arya (“Noble”): coarseness, hardness, cruelty, neglect of prescribed duties betray in this world a man of impure origin. \u00bb\u00bb – Laws of Manu, Book 10 [ 3 ] . Manu’s laws consider that in seven generations a line of “excluding caste” can find a caste, the highest (that of the Br\u00e2hmans), thanks to collective purifying practices: “63. AHIMS\u00e2 (refusal to violate, harm creatures), veracity, non-voltage, purity and control of the senses, Manu said it was the summary of the Dharma (” law “) for the four castes. 64. If a woman, from a Brahmane man and a Shudra woman, carries the child of a member of a higher caste, the inferiors reach the highest caste within the seventh generation. 65. Thus, a shudra reaches the rank of a Brahmane, and (in a similar way) a Brahmane packed at a shudra; But be aware that it is the same with the offspring of a kshatriya or a vahya. (…) 67. The decision is as follows: “He who was generated by a Arya (“Noble”) with a non-noble woman, can become Arya by its virtues; The one who was worn by a mother arya (“Noble”), but which has a non-noble father, is and remains the opposite of a Arya \u00bb. \u00bb – Laws of Manu, Book 10 [ 3 ] .        (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4This theory has an echo in the work of Arthur Schopenhauer, Parerga and Paralipomena , where the philosopher affirms that the child takes, from his father, the will, and his mother, the intellect. Adi Shankara declared that the man who has an appearance of chand\u00e2la , but who knows the Atman (the uncreated and indestructible soul, capable of transmigating in all forms of life and of uniting forever in the Brahman, the universal soul), is not a Ch\u00e2nd\u00e2la [ 4 ] . Several untouchable castes are still designated by the word visitor Dans l’inde du nord (Maharashtra, Orissa, Uttar Pradesh, Bihar et Bengale) [Ref. necessary] . Hindu Orthodoxy recognizes that Chand\u00e2la The ability to become Br\u00e2hmans, if they show evidence of their will to be purified by signs and practices strictly Brahmanic . In the Shiva-pur\u00e2na , composed by the mythical Br\u00e2hmane Vyasa, compiler of the Vedas (and himself from a mother of a clan Chand\u00e2la ), we can see that the state of “dog eater” is relative and abolished by the fact that the symbols dear to the br\u00e2hmans, carried on oneself, are very purifying for a person completely foreign to the Brahmanic sphere as is a “Hunter”, which thus becomes similar to them by carrying, for example, the sacred shiva\u00eftes symbols: “Even a Chand\u00e2la [“Dog eater”, follower of violence] which carries the rosary of rudr\u00e2ksha at his neck and the tripundra On his forehead is worthy of consideration. It therefore belongs to the most excellent of all castes [the br\u00e2hmans, guards of the ahims\u00e2] [ 5 ] . \u00bb The use of the term Sanskrit became widespread in the East to Japan to qualify (in the West) members of the names named untouchables, located outside the company .rya , of those having theoretically to have the universal non-violence (ahims\u00e2), whether they are Br\u00e2hmans (scholars, artists), Kshatriya (gendarmes, princes), Vaishyas (peasants, craftsmen) or shudra (servants, uninitiated in Veda\/Know how to also all the children in Br\u00e2hmans are) [ 6 ] . In India, untouchables constitute an important part of the population (in The Indou model , Guy Deleury recalls that a political party in India cannot win an election without a wide support of the untouchables, and that the Br\u00e2hmans are either apolitical, or close to ideologies in favor of the right to collective material well-being and persecuted minorities or robbed), while the Br\u00e2hmans are a poor but respected minority for its sacred knowledge and its guardian ethics of the Ahims\u00e2, living near Muslims in their slums in order to be protected from the violence of the mafias of Hindu nationalists, untouchable, etc., as Naipaul indicates in his work India, a million revolts . A notorious example: in order to show its modest origin because it comes from a family of fishermen, at XIII It is century, the Buddhist monk Nichiren qualifies himself as a member of the class of Chand\u00e2la [ 7 ] , [ 8 ] , [ 9 ] . His method to convert to school that he founded in 1253 , the Nichiren Sh\u016b, considered according to him to be the only correct in the time of Mapp\u014d, is Shakubuku whose literal translation is “Break and submit” [ ten ] attachment to lessons deemed lower because they are expired at the time of At it or according to another translation “Break and submit” [ 11 ] attachments to lessons preceding the S\u016btra du lotus . He will oppose his death in 1282 To the other Buddhist schools of his time, in particular J\u014ddo Sh\u016b (Nembutsu), Zen, Shingon and Ritsu. Friedrich Nietzsche refers several times to the term of Chand\u00e2la , especially in The Antichrist (Aphorism 45) and in The twilight of idols , to speak of Christianity or socialism as “religions of Chand\u00e2la “, Based on a” slave morality “, embodying the” resentment of the weak “, which they oppose to the” morality of the masters ” [ twelfth ] . “Let me read the first part of my Morality genealogy : For the first time, I highlighted the contrast between a noble morality and a morality of Tch\u00e2nd\u00e2la, born of resentment and helpless revenge. Saint Paul was the greatest of the apostles of revenge\u2026 \u201d Strongly influenced by Nietzsche, the Swedish writer and playwright August Strindberg (1849-1912) published in 1888 a new entitled Tschandala [ 13 ] . \u2191 Myths and gods of India, Hindu polytheism , Alain Dani\u00e9lou, ed. Flammarion  \u2191 Encyclopedia of religions , Gerhard J. Bellinger, Pocket Book Editions.  \u2191 a et b ‘ The Laws of Manu X \u00bb , on Sacred-textts.com  (consulted the May 18, 2021 ) .  \u2191 Indian video on Adi Shankaracharya, with subtite in English: https:\/\/www.youtube.com\/watch?v=ewta7yjcmyw  \u2191 The immemorial legend of God Shiva, Shiva-P\u00fbrana , translated from Sanskrit, presented and annotated by Tara Micha\u00ebl, Gallimard editions, Knowledge of the East, page 154, (ISBN\u00a0 978-2-07-072008-8 )  \u2191 Hinduism, anthropology of a civilization , Madeleine Biardeau, Flammarion editions  \u2191 Nichiren, ‘ The writings of Nichiren: written 32, letter from Sado \u00bb , on nichirenlibrary.org  (consulted the July 17, 2020 )  \u2191 Soka Buddhist movement, ‘ Proud to be an ordinary person \u00bb , on soka-buddhisme.fr  (consulted the July 17, 2020 )  \u2191 Nichiren, ‘ The writings of Nichiren: written 25, banishment in Sado \u00bb , on nichirenlibrary.org  (consulted the July 17, 2020 )  \u2191 (in)  Handbook of Contemporary Japanese Religions , Leiden\/Boston, Brill, September 3, 2012 , 652 p.  (ISBN\u00a0 978-90-04-23436-9 , read online ) , p. 272  \u2191 Encyclopedia of religions , Gerhard J. Bellinger, Preface by Pierre Chaunu, La Pochot\u00e8que, page 116, (ISBN\u00a0 2-253-13111-3 )  \u2191 (in) Koenraad Elst, Nietzsche, Power and Politics. Rethinking Nietzsche\u2019s Legacy for Political Thought , Berlin \/ New York, 2008 , \u00ab\u00a0Manu as a Weapon against Egalitarianism. Nietzsche and Hindu Political Philosophy\u00a0\u00bb , p. 543-582  \u2191 (in) Anatoly livry, August Strindberg: from Rhadamanthe to Busiris and Etna de Zarathoustra , Berlin, Nietzschef research, Akademie Verlag, 2011 , p. 123-135  Bibliography [ modifier | Modifier and code ] Koenraad Elst: Manu as a Weapon against Egalitarianism. Nietzsche and Hindu Political Philosophy, dans Siemens, Herman W. \/ Roodt, Vasti (Hg.): Nietzsche, Power and Politics. Rethinking Nietzsche\u2019s Legacy for Political Thought, Berlin \/ New York 2008, 543-582. 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