Can you pleez write an essay on "Traditional India" of 550-700 words?

Question

dont take it frm a famous site . u will get 50 points as i have typed this quest. 5 times

due to lack of results,,

u will get 150 points this time

Answer 1

Here is the answer. Just write this 92 times.♠

I will do my own homework.

Answer 2

Sure, young Robin. Though maybe you could consider doing it yourself. Why, you might even learn something and become educated. Then you won't end up as a drain on society that you're destined to become at the moment.

Wake up, kid. And stop posting the same message. No one is interested.

Answer 3

Sure, just wire transfer me $758,000 and I'll do it for you.

Uneducated Jerk, how do you expect to get anywhere in life like this?

Answer 4

http://www.essays.com/

cant help u anyfurther. 550 is too long for 50 points.

Answer 5

Why the hell do you people ask others to do your work for you. Get off your dead *** & do something for yourself.

Answer 6

i can give an essay on 'indian social culture'.if you want , you can copy down some notes.


The Indian social structure is closely linked to the traditional beliefs of the Indians. Much of the old stuctures have lost their relevance today. Still, keeping in mind that the structure held its relevance for a few thousand years, till a few decades back, it is worth studying. However different the modern Indian society might look, it is based on the old systems.
To have a deep understanding of the social structure, it is necessary to understand some basic Indian philosophy. What I try to present here is what is agreed upon by almost all the systems of philosophy in India. Then we come to the actual social struture of the past. The breakdown of the old structures and the means by which India is recovering are slightly touched upon.


Immortality of the soul
The soul is immortal. It is the experiencer of the events in life. The body, the senses, the mind and the intellect are its instruments. The joys and sorrows which it experiences in the world are due to its misunderstanding that it depends on the world and its own instruments for joy. It is deluded that it is mortal, though it is immortal. By 'person', we mean the soul. He leads his life in this world by using his instruments of knowledge, cognition, decision and action.


Carry-over of experiences
Just as a person grows from childhood to youth to old-age to death, he continues to grow - from death, to birth and the cycle continues. Every action (which is always accompanied by experience) of the soul creates two things: a potential for result (Karma), a sub-conscious taste (Samskara). Samskara is also called Vasana. The karma decides the environment which the soul will face in future and the samskara gives a background from which the soul will tend to react to the environment. Independent of these two is the free-will, decides the exact way in which the soul reacts. This in turn generates fresh karmas and samskaras


Aim of human life
The ultimate aim of human life is to realise the freedom of the soul. The soul is deluded that it is bound. Just as any other form of delusion, the soul is not in a position to recognise that it is bound. And, just as any other form of delusion, the soul becomes free the moment it recognises the delusion. By going through joys and sorrows in the world, the soul recognises the fleeting nature of phenonmenal existence and searches for something permanent.To get this initiative, the soul needs an extent of maturity, which can be gained only by performing actions and facing their fruits. The duty of the society is to keep open the avenues for the soul to action and fruits, and thus help in the development of the soul.


Moksha as the sole goal of life cannot be appreciated by everyone. This is due to the very nature of the delusion, which covers itself. So, intermediate goals are defined. The Indian system defines four goals of human life, including the 'ultimate' goal.
Dharma: righteousness
Artha: wealth, power and fame
Kama: fulfilment of desires
Moksha: freedom (as mentioned earlier)
The order is vital. The ground line is Dharma. The final goal is Moksha. A person is to gain Artha by exerting himself in righteous ways. He can use the so gained Artha to fulfil his desires within the circle of righteousness. These lead to the initiative in him to the quest for Moksha, which he strives and attains.


Handling differences - the four castes
Every soul is different from an other in five ways:
Janma (birth)
Shakti (strength)
Buddhi (intellect)
Karma (fruits to be reaped)
Samskara (mental tendencies)
The social structure has to provide appropriate opportunities to the souls, inspite of the differences.
As we saw before, the environment is decided by nature depending on the karma and samskara of the soul. The Indian social structure is a work-back. The society is sectioned into four divisions or castes. The duties are fixed for each caste, so that the souls with a particular type of karma and samskara naturally take birth into the caste which bests suits its dynamics of development. The four castes are described below. The 'Aim' is what the person aspires for. The 'Purpose' is what the society expects from the person.


Brahmana:
Aim: knowledge
Purpose: repository of arts, sciences, ethics, philosophy and religion study, research and teaching
Requisites: highly developed intellect
Kshatriya:
Aim: power
Purpose: administration of the society maintenence of law and order protection from external aggression
Requisites: physical strength and courage capacity of administration
Vaishya:
Aim: wealth
Purpose: management of wealth in the society movement of items within the society trade with other societies
Requisites: capacity of management
Sudra:
Aim: skill
Purpose: catering of products and services production of wealth
Requisites: skill in the particular work
The following are expected from everyone, irrespective of the caste.
Aim: perfection in any undertaking
Requisites: willingness to sacrifice personal interests for the sake of the society righteousness


Focussing on the ultimate goal - the four stages
By catering to personal interests and to social commitments in this manner, a person develops naturally according to his own dynamics. As a guideline to this, four stages of life (ashramas) are defined. These are common to all castes.

Brahmacharya: This is the learning phase. The person lives as a student in the teacher's house. The teacher, as mentioned before, is a Brahmana. He learns various arts, sciences, philosophy and religion. The teacher is materially supported by the society and not by the pupils.
Grhasta: This is the phase where he serves actively in the society, as expected by his caste. He acquires the necessary skills needed for his trade from the other practitioners of his trade. Then, he practises and develops the trade. This is the stage which caters to the material needs of all the other stages.
Vanaprasta: This is the phase where he serves as the link between the past and the coming generation of people. In this stage, he does not contribute to the society in terms of products or regular services. He transfers the professional knowledge and experience gained to the coming generation.
Sannyasa: In this stage, the person is free from all other duties, except the pursuit of spiritual wisdom. This pursuit is not exclusive to this stage, but this stage is exclusive for this pursuit. The rest of the society supports him with the bare necessities of life.


Conclusion
Thus, the age old systems of India are giving way to new developments. The Indian society faced one phase of dark ages around the 6th century and another during the 19th century. Now, it is on a forward march with a modern approach based on its experience accumulated over a few thousand years.
Most of the information presented is what I have gathered though discussions with authorities in this area. I hope it helps you to think on these lines.

Answer 7

Oh sure. Be happy to - NOT.

Answer 8

DO YOUR OWN DAMN HOMEWORK YOU LOSER!!! some people....

Answer 9

lol, are you serious?

Answer 10

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