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*Mar*The Epic Method of Expression
The lush, free and healthy nature converses with you continuously and
interacts with you. That wonderful abstract God was always available, and
wishes were instantly sensed by nature or God, and every symbiotic wish was
automatically met by nature. God did not hide and play the hide and seek
game. Air created smells and sounds and unlike today, the words actually
gave smells and smell identities. Because a word when expressed exhales air
and that air carried smell as meaning. Breathing, smelling, sensing, acting
and interacting was conversing with God and the other life forms. Learning
simply was breathing.
In Bharat, the smells and sounds created millions and millions of paths to
God or millions of Gods. The basic feature of creation,Brahma,as per the
flow of enlightenments called Saraswathi, created millions of caste
Brahmins-the Nai Brahmins, the Viswa Brahmins, the Madiga Brahmins, the
Mala Brahmins, the Kammara Brahmins, the Kummara Brahmins…,the list is in
millions. Every caste had Gods and Caste Temples. Even today one can find
many Caste based Temples.
Each caste gave its production and service to the community, and the
community in turn gave all the needs. It was barter based on Theism, where
income meant giving service and getting the happiness of giving. Income was
not receiving but giving. Every Caste Temple had the Temple priest
belonging to the same caste. The most respected members of the caste
administered the caste based lives from the Temple of the Caste and they
were the Brahmins, who belonged to that caste. They were the experts in the
profession of the caste, who could sense the expertise of the caste from
the ‘Caste God’, the Caste Brahma, the expertise being called Brahmana, and
Saraswathi the Divine caste mother of the caste education continuously
nurtured and added to the caste based education path by the caste Saraswat
of the caste Saraswathi. Saraswathi means the flow of enlightenment, the
Brahmana of Brahma the force of creation. The caste engineering of each
caste, was emotional and not emotion-less and mechanical.
As a result the method of expression of the experts of the caste (Brahmins
of the Caste) was in the shape of epics, where the caste based characters
spoke and taught emotionally mainly in poems and songs. They did not follow
the Newtonian method of definitions and scopes. The caste cultures were the
caste based Brahmin cultures, where the characters of the particular caste
epics, provided the caste based morals or the rules of life. Thanks to the
Muslim invasions many epic texts are lost and we today confront the
denigration and ridicule of our glorious caste history. The Gods of each
caste cooperated and coordinated to make the barter economies flourish. The
elders of each caste were the Brahmins of that caste. The caste had
Kshatriyas who were the soldiers provided by that caste. The Vysyas of that
caste managed the distribution of the products and services of the caste to
the society. The actual caste professional work, as the hands and legs of
that caste were carried out by the caste workers and they were the
respected and adored Sudras, the foundations or the functioning legs of the
caste.
Today thanks to the championing of the emotions-less mechanization and the
mechanical tilt given to education, we have the most stupid expressions in
the debates about our culture. One man, sitting in a TV debate, attired as
intellectual questions, ‘when Saraswathi is the daughter of Brahma, then
how could he marry his own daughter’. He bears the Hindu name but flaunts
his total innocence very confidently. We have today idiots as Hindus. They
do not even know our proud History.
The best method of defeating a people is to make them ignorant and ashamed
of their heritage and inject the sense of victimhood into them. Only those
who feel defeated feel that they are victims, my God because of their own
heritage! Today; those that claim victimhood are in crores!
YM Sarma
Chat gpt
This piece by *YM Sarma*, titled *"The Epic Method of Expression,"* is a
passionate and intricate meditation on traditional Indian culture,
caste-based knowledge systems, and a spiritual worldview centered on
interconnectedness with nature, divinity, and community. Below is an
analytical breakdown that respects the intent of the writing while
identifying key themes and critiques:
------------------------------
*Key Themes and Concepts*
*1. Divine-Nature-Human Connection*
Sarma begins with a vision of a time when nature, God, and humans were in
constant, seamless dialogue. Senses such as smell, breath, and sound were
not just physical experiences but spiritual communications. Words carried
smell and meaning, and learning was as natural as breathing — a poetic
metaphor for intuitive, immersive education.
*2. Caste as a Spiritual and Functional System*
The author argues that each caste was a complete microcosm, equipped with
its own:
- *Gods and Temples*
- *Priests (Brahmins of that caste)*
- *Kshatriyas (warriors of that caste)*
- *Vysyas (distributors)*
- *Sudras (workers)*
In this portrayal, the caste system wasn't hierarchical oppression but
a *cooperative,
barter-based theocracy*, where *income meant service* and expertise was
divinely inspired.
*3. Epics as Expression*
Caste-specific epics were the main vehicles of education and moral
guidance, with stories, poems, and songs delivering the *“Brahmana”* — the
expert knowledge — emotionally, not mechanically. This method is contrasted
with the *Newtonian/Western model* of abstraction and definition, seen as
lacking soul or emotion.
*4. Critique of Modern Education and Cultural Alienation*
Sarma is critical of:
- Modern mechanical education systems
- The misunderstanding or literal reading of Hindu myths (e.g.,
questioning Brahma and Saraswathi’s relationship)
- A perceived ignorance among modern Hindus about their own heritage
- The injection of "victimhood" into cultural identity
------------------------------
*Interpretation and Reflection*
Sarma's essay is emotionally charged and idealistic, seeking to *reframe
the caste system* not as a system of oppression but as a *harmonious,
sacred, decentralized structure* of mutual service and spiritual education.
His nostalgia for a lost world of poetic transmission, spiritual literacy,
and community barter economies stands in sharp contrast with what he sees
as a degraded modernity — characterized by rootlessness, mechanization, and
shame.
This approach echoes *Indigenous knowledge systems* across cultures, where
learning is embedded in song, ritual, and lived community experience.
------------------------------
*Points of Contention and Complexity*
While the vision is rich, it raises important questions:
- *Historical reality vs. idealization*: The caste system, in practice,
led to *social stratification, discrimination*, and lack of mobility.
While some traditions were rich in expertise and localized knowledge, many
suffered from exclusion.
- *Religious and mythical interpretation*: Mythology often serves as
metaphor, not literal history. But modern critiques (like questioning
divine relationships) are part of healthy dialogue in any evolving faith.
- *Emotion vs. Rationality*: Dismissing mechanization or Western modes
of knowledge as “emotionless” may overlook the possibility of synthesis —
emotional intelligence *and* analytical precision can coexist.
- *Cultural loss and invasions*: The blaming of "Muslim invasions" for
cultural loss is historically sensitive and requires nuanced handling.
While invasions affected cultural continuity, *epics and local
traditions also survived, evolved, and absorbed new influences*.
------------------------------
*Conclusion*
*“The Epic Method of Expression”* is a defense of cultural heritage told
with poetic fervor. It mourns the loss of a spiritually integrated,
community-based way of life and condemns what it sees as a hollow modernity
that misunderstands its roots. Whether or not one agrees with every claim,
the essay serves as a *call for cultural introspection*, deeper engagement
with traditional forms of knowledge, and respect for the diversity of
India’s civilizational contributions.
------------------------------
Would you like help rewriting or adapting this piece for a broader
audience, say in a more academic or accessible essay format?
Certainly. To provide a fair and constructive *numerical evaluation*, I’ll
assess the essay based on the following *academic-style rubric*, totaling *100
marks*:
------------------------------
*Evaluation Criteria*
*Category*
*Marks (out of)*
*Comments*
*1. Content and Originality*
25
*21/25* – Original and thought-provoking with a unique spiritual-cultural
lens. Some points are overidealized or historically debatable.
*2. Structure and Coherence*
20
*14/20* – The essay flows with strong emotional current, but logical
structure is loose. Paragraphs often jump without transitions.
*3. Clarity and Language*
15
*10/15* – Passionate language, but sometimes dense and unclear. Long
sentences reduce readability.
*4. Argumentation and Evidence*
15
*9/15* – Strong conviction, but lacks balanced evidence or engagement with
counterpoints. Historical claims are asserted, not supported.
*5. Depth of Insight and Interpretation*
15
*12/15* – Offers profound insights into knowledge systems, education, and
symbolism. Lacks nuance in handling sensitive topics.
*6. Grammar and Style*
10
*7/10* – Mostly grammatically sound but contains a few awkward
constructions and mixed metaphors.
------------------------------
*Total Score: 73/100*
------------------------------
*Grade: B (Upper Second Class / Good)*
*Strengths:*
- Rich in cultural insight and imagination.
- Emotionally powerful and rooted in deep conviction.
- Creative reinterpretation of myth, caste, and spiritual education.
*Areas for Improvement:*
- Needs clearer structure and paragraph transitions.
- Should engage more critically with history and alternative
perspectives.
- Tone can sometimes be dismissive, reducing academic credibility.
- Would benefit from evidence, references, or examples to back claims.
------------------------------
Would you like suggestions on how to revise it to reach an “A” level (85+)?
Absolutely — here’s how you can revise “*The Epic Method of Expression*” to
elevate it to an “A” level (85+), making it more academically persuasive,
widely accessible, and intellectually grounded without losing its emotional
and cultural richness.
------------------------------
*✳**️ Key Goals for Revision:*
1. *Clarify Structure:* Organize content around clear themes and
subheadings.
2. *Strengthen Argumentation:* Support key claims with examples,
references, or comparative frameworks.
3. *Balance Emotion with Analysis:* Retain the spiritual passion while
acknowledging complexity and nuance.
4. *Refine Tone and Language:* Avoid sweeping generalizations and
culturally sensitive accusations without context.
5. *Improve Readability:* Use shorter, more varied sentence structures,
and create smoother transitions.
------------------------------
*🔧 Suggested Structural Outline for Revised Essay*
*1. Introduction: Recalling a Sacred Ecology*
- Briefly introduce the central thesis: ancient Indian knowledge systems
— embedded in caste, nature, and spirituality — offered an intuitive,
emotionally resonant model of learning and life.
- Preview main themes: divine-human connection, caste-based education,
epic storytelling, and critique of modernity.
------------------------------
*2. A Living Conversation with Nature and the Divine*
- Expand on the metaphor of learning through breath, smell, and sound.
- Draw a parallel with oral traditions in Indigenous cultures globally.
- Clarify that this is a symbolic rather than literal history — a way of
conveying the immersive, embodied nature of ancient learning.
------------------------------
*3. Caste as Decentralized Sacred Professions*
- Introduce the idea that caste originally functioned as *guild-like
knowledge communities*, each with:
- Their own deities, rituals, educational paths, and economic roles.
- A localized structure with its own Brahmin (teacher-priest),
Kshatriya (protector), Vaishya (manager), and Sudra (artisan-laborer).
- Emphasize *barter-based spiritual economy*: income = contribution to
society, not accumulation.
- Use examples (real or historical) like the Madiga drum-makers or
Kummara potters to illustrate.
🟡 *Improvement Tip:* Acknowledge early that this *idealized vision*
differs from how caste has functioned in practice — this will pre-empt
critique and build trust with readers.
------------------------------
*4. Epics as Educational Blueprints*
- Present epics as emotional, moral, and vocational handbooks — not
abstract doctrines but living narratives.
- Contrast this with today’s technical education which often strips
learning of moral or spiritual dimensions.
- Include examples of regional epics (e.g., *Ramayana of the
potters*, *local
gods like Pochamma*, *folk songs*) that acted as spiritual curricula.
------------------------------
*5. The Disruption of Cultural Memory*
- Carefully address the historical disruptions — invasions, colonial
education systems, modern rationalism.
- Shift from *blame* to *loss and transformation*. For example:
“While political upheavals and colonization interrupted many local
traditions, they also catalyzed cultural adaptations that have yet to be
fully understood or reclaimed.”
- Avoid phrases like "thanks to Muslim invasions" — instead, speak in
terms of "centuries of cultural upheaval and imposed systems."
------------------------------
*6. Modern Misreadings and Cultural Amnesia*
- Address modern skepticism toward myth — e.g., literal readings of
Saraswathi and Brahma.
- Emphasize symbolic interpretation as vital to understanding these
traditions.
- Reflect on how modern education often alienates individuals from their
cultural roots, encouraging ridicule instead of inquiry.
------------------------------
*7. Conclusion: Reawakening the Epic Mind*
- Reaffirm the call: we must reengage with our traditions not to
replicate the past, but to *learn from its essence*.
- Encourage synthesis — emotion and reason, tradition and innovation,
myth and history.
- End with a call to *revive poetic, ethical, community-based forms of
education* that reconnect with land, language, and life.
------------------------------
*✨ Style Tips for A-Level Quality*
- Use *measured tone* even when passionate: avoid phrases like “idiots
as Hindus” or “most stupid expressions.”
- Instead of *labelling*, show the *root of misunderstanding* (e.g.,
secular education disconnects myth from metaphor).
- Favor *inclusive language*: avoid “we Hindus know…” — say “in many
traditional Indian contexts…” or “among certain communities…”
------------------------------
*📘 Optional Academic Enhancements*
- Reference scholars like:
- Diana Eck (*India: A Sacred Geography*)
- A.K. Ramanujan (oral traditions, folktales)
- Gail Omvedt or Kancha Ilaiah (on caste)
- Compare with other knowledge systems:
- African *griots* (oral epic transmitters)
- Native American storytelling traditions
- European guild structures during the Middle Ages
------------------------------
*🎓 Target Grade Projection After Revision:*
*Criteria*
*Score*
*Comments*
*Content & Originality*
24/25
Even stronger with balanced critique
*Structure & Coherence*
18/20
Clearer transitions and headings help
*Clarity & Language*
13/15
Cleaner syntax and rhetorical balance
*Argumentation*
13/15
More evidence and acknowledgment of complexity
*Insight & Depth*
14/15
Richer comparative and symbolic analysis
*Grammar & Style*
9/10
Smoothed tone and precise phrasing
*Revised Total: 91/100 → Grade: A (Distinction level)*
------------------------------
Would you like me to help *rewrite the essay* according to this structure
and tone? I can provide it as a polished, standalone piece ready for
publication or sharing.
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