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Baris 99:
 
{{Blockquote|text=Jika kami menghilangkan salah satu dari kualitas yang baru saja Anda sebutkan, tidak bisakah seseorang tetap menjadi ''[[Brahmana]]'' sejati?}}
Sonadanda, satu per satu, menghilangkan warna dan penampilan yang cerah, lalu menghilangkan Varna''Warna'' di mana dia dilahirkan, dan kemudian menghilangkan kemampuan membaca mantra dan melakukan pengorbanan sebagai syarat menjadi seorang ''Brahmana''.<ref name="Walshe1995"/><ref name="rhysdavids"/>Sonadanda menegaskan bahwa hanya dua kualitas yang diperlukan untuk mengidentifikasi seorang ''Brahmana'' dengan jujur ​​dan tanpa jatuh ke dalam kepalsuan; kemudian kedua kualitas ini,
Sonadanda menegaskan bahwa hanya dua kualitas yang diperlukan untuk mengidentifikasi seorang ''Brahmana'' dengan jujur ​​dan tanpa jatuh ke dalam kepalsuan; kemudian kedua kualitas ini,
 
{{Blockquote|text=Menjadi bajik dan terpelajar dan bijaksana.<ref name="Walshe1995"/><ref name="rhysdavids"/>}} Sonadanda menambahkan bahwa tidak mungkin lagi untuk mengurangi persyaratan menjadi seorang ''Brahmana'',
Baris 108 ⟶ 107:
{{Blockquote|text=Kami [Brahmana] hanya mengetahui sebanyak ini Gautama; baiklah jika Yang Mulia Gautama akan menjelaskan arti dari kedua [moralitas, kebijaksanaan].<ref name="Black2015">{{cite book |first1=Brian |last1=Black |first2=Dean Laurie |last2=Patton |title=Dialogue in Early South Asian Religions: Hindu, Buddhist, and Jain traditions |publisher=Ashgate |location=Burlington |year=2015 |isbn=978-1-4094-4013-0 |pages=245–246}}</ref>}}
 
Peter Masefield,<ref name="masefield">{{cite book |last=Masefield |first=Peter |title=Divine Revelation in Pali Buddhism |publisher=Routledge |year=2008 |isbn=978-0-415-46164-1 |pages=146–154}}</ref> aseorang Buddhism[[cendekiawan]] scholar[[Agama andBuddha|Buddhisme]] ancientdan Palipenerjemah textsteks translator,[[Bahasa statesPali|Pali]] thatkuno, duringmenyatakan thebahwa [[Nikāya]]selama textsperiode periodteks of Buddhism''Nikāya'' (3rdabad centuryke-3 BCSM tohingga 5thabad centuryke-5 ADM), ''VarnaWarna'' assebagai asistem classkelas system is attesteddibuktikan, but the describedtetapi ''VarnaWarna'' wasyang notdijelaskan abukanlah caste[[Kasta|sistem systemkasta]]. TheTeks Pali textsmenyebutkan enumerateempat the four Varnas''Warna'' yaitu ''Brahmin[[Brahmana]]'', "Kshatriya",''Vessa[[Kesatria]]'' (Vaishya) and, ''Sudda[[Waisya]]'', (Shudra).<ref name="masefield"/> Masefield notes that people in anydan ''Varna[[Sudra]]'' could in principle perform any profession. The early Buddhist texts, for instance, identify some Brahmins to be farmers and in other professions. The text state that anyone, of any birth, could perform the priestly function,<ref name="masefield"/> and that the Brahmin took food from anyone, suggesting that strictures of commensality were as yet unknown. The Nikaya texts also imply that endogamy was not mandated in ancient India. Masefield concludes, "if any form of caste system was known during the Nikayamencatat periodbahwa orang-orang anddi it''Warna'' ismana doubtfulpun thatpada itprinsipnya wasdapat -menjalankan thisprofesi was in all probability restricted to certain non-Aryan groups"apapun.<ref name="masefield"/>
 
Teks [[Agama Buddha|Buddha]] awal, misalnya, mengidentifikasi beberapa ''Brahmana'' sebagai [[petani]] dan profesi lainnya. Teks tersebut menyatakan bahwa siapapun, dari kelahiran apa pun, dapat melakukan fungsi [[Imamat kudus|imamat]],<ref name="masefield" /> dan bahwa brahmana itu mengambil makanan dari siapapun, menunjukkan bahwa batasan kesepadanan belum diketahui. Teks ''Nikāya'' juga menyiratkan bahwa [[endogami]] tidak diamanatkan di [[India]] kuno. Pungkas Masefield,
 
{{Blockquote|text=Jika ada bentuk sistem kasta yang dikenal selama periode ''Nikāya'' –dan diragukan bahwa itu adalah– ini kemungkinan besar terbatas pada kelompok non-[[Arya]] tertentu.<ref name="masefield" />}}
 
== ''Warna'' di Teks Jain ==
Baris 117 ⟶ 120:
 
== ''Warna'' di Teks Sikh ==
[[SikhismSikhisme]] isadalah aaliran lateagama 15th-centuryakhir religionabad thatke-15 originatedyang inberasal thedari wilayah [[PunjabSuku regionPunjab|Punjab]] of thedi [[Indiananak subcontinentbenua India]]. Teks Sikh textskuno mentionmenuliskan ''Varna'' assebagai ''Varan'', anddan ''JatiJāti'' assebagai ''Zat'' oratau ''Zat-biradari''. Eleanor Nesbitt, aseorang professor[[profesor]] ofagama Religiondan andberspesialisasi specialisingdalam instudi Christian[[Kekristenan|Kristen]], [[Agama Hindu|Hindu]], anddan [[Sikh studies]], states thatmenyatakan thebahwa ''Varan'' isdigambarkan describedsebagai assistem akelas classdalam systemliteratur in 18th-Sikh toabad 20thke-century18 Sikhhingga literatureke-20, whilesementara ''Zat'' reflectedmencerminkan thekelompok endogamouspekerjaan occupational groups[[endogami]] (castekasta).<ref name="Nesbitt2005b">{{cite book |last=Nesbitt |first=Eleanor |title=Sikhism – A very short introduction |edition=1st |publisher=Oxford University Press |location=Oxford New York |year=2005 |isbn=978-0-19-280601-7 |pages=116–120}}</ref><ref>{{cite book|author=Harjot Oberoi|title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition|url=https://books.google.com/books?id=1NKC9g2ayJEC |year=1994|publisher=University of Chicago Press|isbn=978-0-226-61592-9|pages=83–84 with footnotes}}</ref>
 
Teks Sikh yang ditulis oleh Guru Sikh dan oleh [[Bhagat Singh|Bhagat]] non-Sikh seperti [[Namdev]], Ravidas, dan [[Kabir]], kata Nesbitt, menyatakan tidak relevannya ''Varan'' atau zat kelahiran seseorang dengan takdir [[spiritual]] seseorang. Mereka mengajarkan bahwa "seluruh umat manusia memiliki satu perlindungan" dan bahwa ajaran [[ilahi]] adalah untuk semua orang.<ref name="Nesbitt2005b"/> Sikhisme mengajarkan masyarakat tanpa apapun ''Varan''.<ref name=singha42>{{cite book|author=H. S. Singha|title=The Encyclopedia of Sikhism (over 1000 Entries)|url=https://books.google.com/books?id=gqIbJz7vMn0C|year=2000|publisher=Hemkunt Press|isbn=978-81-7010-301-1|page=42}}</ref> Dalam praktiknya, kata Harjot Oberoi, teks Sikh sekunder seperti ''Khalsa Dharam Sastar'' pada tahun [[1914]] berpendapat bahwa masuknya kasta Sikh tertentu ke tempat suci utama Sikh harus dilarang.<ref>{{cite book|author=Harjot Oberoi|title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition|url=https://books.google.com/books?id=1NKC9g2ayJEC |year=1994|publisher=University of Chicago Press|isbn=978-0-226-61592-9|pages=105–108 with footnotes}}</ref>
 
Demikian pula, dalam praktik dan teks-teksnya, para Guru Sikh tidak mengutuk atau melanggar konvensi [[perkawinan]] (dan menikahkan anak-anak mereka) dalam ''Jāti'', dan semua Guru Sikh adalah Khatri, memiliki istri Khatri dan mempraktikkan perjodohan dalam diri mereka ''Zat''.<ref name="Nesbitt2005b" /><ref>{{cite book|author=W. H. McLeod|title=The A to Z of Sikhism|url=https://books.google.com/books?id=vgixwfeCyDAC&pg=PA42|year=2009|publisher=Scarecrow Press|isbn=978-0-8108-6344-6|page=42}};<br>{{cite book|author=W. H. McLeod|title=Sikhs and Sikhism|url=https://books.google.com/books?id=kXTXAAAAMAAJ |year=1999|publisher=Oxford University Press|isbn=978-0-19-564745-7|pages=36, 87–88}}</ref><ref>{{cite book|author=William Owen Cole|title=Sikhism|url=https://archive.org/details/sikhism0000cole|url-access=registration|year=1994|publisher=NTC|isbn=978-0-8442-3747-3|pages=[https://archive.org/details/sikhism0000cole/page/92 92]–93}}</ref> Menurut Dhavan, Rahit-namas dan teks-teks Sikh [[Preskriptivisme (linguistik)|preskriptif]] lainnya sejak pertengahan abad ke-18 mengakomodasi dan menegaskan "tradisi kelahiran dan pernikahan kelompok [[kasta]] yang berbeda dalam komunitas Sikh".<ref>{{cite book|author=P Dhavan|editor=Pashaura Singh and Louis E. Fenech|title=The Oxford Handbook of Sikh Studies|url=https://books.google.com/books?id=7YwNAwAAQBAJ&pg=PA54|year=2014|publisher=Oxford University Press|isbn=978-0-19-100411-7|page=54}}</ref>
 
RavidassiAliran SikhsRawidassi anddan Ramgarhia Sikhsmengikuti followtradisi theirtekstual owndan textualperayaan and festivemereka traditionssendiri, gatherberkumpul indi their[[tempat ownibadah]] placesmereka of worshipsendiri.<ref name="Nesbitt2005b" /><ref name="ravidassiareligion1">{{cite journal|url= http://www.global.ucsb.edu/punjab/journal/v16_1/articles/RonkiRam16_1.pdf |journal=Journal of Punjab Studies|year=2009 |volume=16 | issue=1 |title=Ravidass, Dera Sachkhand Ballan and the Question of Dalit Identity in Punjab |publisher=Panjab University, Chandigarh |author=Ronki Ram}}</ref><ref name="paramjitjudge181">{{citation |first=Paramjit |last=Judge |year=2014 |title=Mapping Social Exclusion in India: Caste, Religion and Borderlands |publisher=Cambridge University Press |pages=179–182|isbn=978-1107056091 }}</ref> TheseIni areadalah varan-basedkongregasi (caste-based)religius religiousberbasis congregations''Varan'' that(berbasis emergedkasta) fromyang Sikhismmuncul dari [[Sikhisme]], stateskata Nesbitt.<ref>{{cite book |last=Nesbitt |first=Eleanor |title=Sikhism – A very short introduction |edition=2nd |publisher=Oxford University Press |location=Oxford New York |year=2016 |isbn=978-0198745570 |pages=112–113}}</ref> TheKelompok Ravidassia groupRawidassi, for examplemisalnya, emphasizesmenekankan the teachings ofajaran Bhagat RavidasRawida – aseorang poetpenyair-saintsanto bornyang inlahir adalam familykeluarga whoseyang traditionalpekerjaan untouchabletradisionalnya occupationtak relatedtersentuh toterkait deaddengan animalshewan andmati dan leatherkulit.<ref>{{cite web|url=http://www.britannica.com/EBchecked/topic/1350770/Ravidas |title= Ravidas (Indian mystic and poet) |publisher= Britannica Online Encyclopedia |year= 2014}}</ref><ref name="ravidassiareligion1"/> They consider the teachings of living Gurus and the texts of Ravidass Dera as sacred and spiritually as important as the historic Sikh Gurus. This is rejected by Khalsa Sikhs. The disagreements have led the Ravidassia Sikhs to launch the [[Ravidassia religion]] movement which, amongst other things seeks to replace the ''Guru Granth Sahib'' in their Gurdwaras with the texts of Ravidas.<ref name="ravidassiareligion1"/><ref name="JacobsenMyrvold2011">{{cite book|author1=Knut A. Jacobsen|author2=Kristina Myrvold|title=Sikhs in Europe: Migration, Identities and Representations|url=https://books.google.com/books?id=Y3v3t9bjPAcC&pg=PA290|year=2011|publisher=Ashgate Publishing, Ltd.|isbn=978-1-4094-2434-5|pages=290–291}}</ref>▼
The Sikh texts authored by the Sikh Gurus and by non-Sikh Bhagats such as the [[Namdev]], [[Ravidas]] and [[Kabir]], states Nesbitt, declared the irrelevance of ''varan'' or ''zat'' of one's birth to one's spiritual destiny. They taught that "all of humanity had a single refuge" and that the divine teaching is for everyone.<ref name="Nesbitt2005b"/> Sikhism teaches a society without any ''varan''.<ref name=singha42>{{cite book|author=H. S. Singha|title=The Encyclopedia of Sikhism (over 1000 Entries)|url=https://books.google.com/books?id=gqIbJz7vMn0C|year=2000|publisher=Hemkunt Press|isbn=978-81-7010-301-1|page=42}}</ref> In practice, states Harjot Oberoi, secondary Sikh texts such as the ''Khalsa Dharam Sastar'' in 1914 argued that the entry of certain Sikh castes into major Sikh shrines should be barred.<ref>{{cite book|author=Harjot Oberoi|title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition|url=https://books.google.com/books?id=1NKC9g2ayJEC |year=1994|publisher=University of Chicago Press|isbn=978-0-226-61592-9|pages=105–108 with footnotes}}</ref> Similarly, in practice and its texts, the Gurus of Sikhism did not condemn or break with the convention of marrying (and marrying off their children) within the ''jati'', and all the Sikh Gurus were Khatri, had Khatri wives and practiced arranged marriages within their ''zat''.<ref name="Nesbitt2005b"/><ref>{{cite book|author=W. H. McLeod|title=The A to Z of Sikhism|url=https://books.google.com/books?id=vgixwfeCyDAC&pg=PA42|year=2009|publisher=Scarecrow Press|isbn=978-0-8108-6344-6|page=42}};<br>{{cite book|author=W. H. McLeod|title=Sikhs and Sikhism|url=https://books.google.com/books?id=kXTXAAAAMAAJ |year=1999|publisher=Oxford University Press|isbn=978-0-19-564745-7|pages=36, 87–88}}</ref><ref>{{cite book|author=William Owen Cole|title=Sikhism|url=https://archive.org/details/sikhism0000cole|url-access=registration|year=1994|publisher=NTC|isbn=978-0-8442-3747-3|pages=[https://archive.org/details/sikhism0000cole/page/92 92]–93}}</ref> According to Dhavan, the Rahit-namas and other prescriptive Sikh texts from mid-18th century onwards accommodate and affirm the "natal and marriage traditions of different caste groups within the Sikh community".<ref>{{cite book|author=P Dhavan|editor=Pashaura Singh and Louis E. Fenech|title=The Oxford Handbook of Sikh Studies|url=https://books.google.com/books?id=7YwNAwAAQBAJ&pg=PA54|year=2014|publisher=Oxford University Press|isbn=978-0-19-100411-7|page=54}}</ref>
 
Mereka menganggap ajaran Guru Bhagat Rawida yang hidup dan teks ''Rawida Dera'' sebagai sakral dan spiritual sama pentingnya dengan Guru Sikh yang bersejarah. Ini ditolak oleh Khalsa Sikh. Ketidaksepakatan telah menyebabkan aliran Rawidassi meluncurkan [[gerakan agama baru]] yang antara lain berusaha untuk mengganti Guru Granth Sahib di [[Gurdwara]] mereka dengan teks ''Rawida Dera''.<ref name="ravidassiareligion1" /><ref name="JacobsenMyrvold2011">{{cite book|author1=Knut A. Jacobsen|author2=Kristina Myrvold|title=Sikhs in Europe: Migration, Identities and Representations|url=https://books.google.com/books?id=Y3v3t9bjPAcC&pg=PA290|year=2011|publisher=Ashgate Publishing, Ltd.|isbn=978-1-4094-2434-5|pages=290–291}}</ref>
▲Ravidassi Sikhs and Ramgarhia Sikhs follow their own textual and festive traditions, gather in their own places of worship.<ref name="Nesbitt2005b"/><ref name="ravidassiareligion1">{{cite journal|url= http://www.global.ucsb.edu/punjab/journal/v16_1/articles/RonkiRam16_1.pdf |journal=Journal of Punjab Studies|year=2009 |volume=16 | issue=1 |title=Ravidass, Dera Sachkhand Ballan and the Question of Dalit Identity in Punjab |publisher=Panjab University, Chandigarh |author=Ronki Ram}}</ref><ref name=paramjitjudge181>{{citation |first=Paramjit |last=Judge |year=2014 |title=Mapping Social Exclusion in India: Caste, Religion and Borderlands |publisher=Cambridge University Press |pages=179–182|isbn=978-1107056091 }}</ref> These are varan-based (caste-based) religious congregations that emerged from Sikhism, states Nesbitt.<ref>{{cite book |last=Nesbitt |first=Eleanor |title=Sikhism – A very short introduction |edition=2nd |publisher=Oxford University Press |location=Oxford New York |year=2016 |isbn=978-0198745570 |pages=112–113}}</ref> The Ravidassia group, for example, emphasizes the teachings of Bhagat Ravidas – a poet-saint born in a family whose traditional untouchable occupation related to dead animals and leather.<ref>{{cite web|url=http://www.britannica.com/EBchecked/topic/1350770/Ravidas |title= Ravidas (Indian mystic and poet) |publisher= Britannica Online Encyclopedia |year= 2014}}</ref><ref name="ravidassiareligion1"/> They consider the teachings of living Gurus and the texts of Ravidass Dera as sacred and spiritually as important as the historic Sikh Gurus. This is rejected by Khalsa Sikhs. The disagreements have led the Ravidassia Sikhs to launch the [[Ravidassia religion]] movement which, amongst other things seeks to replace the ''Guru Granth Sahib'' in their Gurdwaras with the texts of Ravidas.<ref name="ravidassiareligion1"/><ref name="JacobsenMyrvold2011">{{cite book|author1=Knut A. Jacobsen|author2=Kristina Myrvold|title=Sikhs in Europe: Migration, Identities and Representations|url=https://books.google.com/books?id=Y3v3t9bjPAcC&pg=PA290|year=2011|publisher=Ashgate Publishing, Ltd.|isbn=978-1-4094-2434-5|pages=290–291}}</ref>
 
== Referensi ==
Diperoleh dari "https://wiki-indonesia.club/wiki/Warna_(Hindu)"