Tag Archives: Hinduism

Hindi Proverb: Zameen aasmaan ka farak hai

Text: ज़मीन आसमान का फर्क है

Romanization: Zameen aasmaan ka farak hai

Transliteration: zameen → land / aasmaan → the sky / ka →  of / farak → difference / hai → is

Transcription: It’s like the difference between the land and the sky

Translation: There is a world of difference

Context: My informant – a 20-year old international student from Kolkata, India – explained to me that this is a common Hindi phrase spoken in India. When translating for me, he said that it means “it’s like the difference between the ground and sky” and it would be used when you are comparing two things that are extremely different. He couldn’t remember where he heard it for the first time, but he said it is a very common proverb used in day-to-day colloquial conversations where he is from. While he has heard it from his elders, he says that it is predominantly used among friends and in informal settings.

Analysis: While the literal translation of this phrase might be “there is a world of difference,” my informant interpreted it to be “it’s like the difference between the ground and sky,” leading me to believe there ought to be cultural factors that play into his interpretation. The proverb comes from India, a country in which the dominant religion is Hinduism. In the chapter “Riddles and Proverbs” by F. A. de Caro in Elliot Oring’s Folk Groups and Folklore Genres: An Introduction, Caro writes that “the four Hindu castes are said to have sprung from the body parts of the creator god and in social status they also descend from head to foot” (191). He proceeds to emphasize the importance of the head, as the multiple heads on a single body are emblematic of the divine power of the Gods (Head: Symbolism and Ritual Use). Considering this, I believe that there is a connection to be made between my informant’s phrase and the Hindu religion that is a major part of the society from which the phrase originated. As the head is closer to the sky – a representation of divine authority in Hinduism (Symbolism of Sky in Hinduism) – and the feet are on the ground – a realm without divine authority – the two spaces are vastly different from each other and cannot be conflated. So, when someone attempts to compare two drastically different things in conversation, responding with “zameen aasmaan ka farak hai” is to not only showcase the dissimilarity between them, but to also emphasize that one is potentially of greater importance than the other, pulling on the Hindu belief of the sky’s superiority to the ground.

References:

De Caro, F. A.. “Riddles and Proverbs.” In Folk Groups and Folklore Genres: An Introduction, edited by Elliot Oring, 175-197. Utah State University Press, 1986.

Meslin, Michel. “Head: Symbolism and Ritual Use,” Encyclopedia.com, https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/head-symbolism-and-ritual-use. 

V, Jayaram. “Symbolism of Sky in Hinduism,” Hinduwebsite.com, https://www.hinduwebsite.com/symbolism/symbols/sky.asp. 

Hindi Joke: Randi rona mat kar

Text: रंडी रोना मत कर

Romanization: Randi rona mat kar

Transliteration: randi → whore / rona mat kar → don’t cry

Transcription: Don’t cry, whore

Translation: Don’t cry, whore

Context: My informant – a 20-year-old international student from Kolkata, India – explained to me that this is a common Hindi phrase spoken in India. When translating it for me, he said that it means “a prostitute crying” and it is an inappropriate jab that he and his friends use towards each other. He has heard it most in North India and has described it as slang in Delhi and the Punjab region used in his age group. The jab is used when someone is perceived to be whining about something and the people around the whiner are fed up with it, so they call that person a whore and tell them not to cry. In recent years, he has also heard the phrase in the content of social media influencers, making it more widespread in his country.

Analysis: While prostitution is permitted in India, there is a large portion of the population that sees it as unethical and a violation of cultural values (Prostitution: Legality and Morality in India). In Hinduism, the dominant religion in India, marriage is believed to be a union made in Heaven, and when that marriage is completed on Earth, the marriage bond is believed to persist through seven lifetimes (Hindu Wedding Ceremony). Considering this, there are many who believe that prostitution is an insult to the sanctity of marriage, thus rendering the subject as taboo. In the phrase “randi rona mat kar,” you are explicitly calling someone a prostitute or a whore, pulling on language that is bound to reap discomfort given the perception of the profession in the culture. In the chapter “Jokes that Follow MassMediated Disasters in a Global Electronic Age” by Christie Davies, the author writes that “disaster jokes, like jokes about sex or race or, in some societies, religion or politics, are a way of playing with the forbidden for the sake of amusement” (32). Pulling on this analysis and the perception of prostitution in India, the utilization of “randi rona mat kar” is a way for young people to play with the sacredness of cultural values in an attempt to subvert or challenge traditional norms and beliefs. It serves as a medium for cultural defiance and pushes the boundaries of what is acceptable in their society. Additionally, my informant was adamant about the phrase only being used in his age group, and he also mentioned it becoming more widespread due to the Internet. Davies also writes that the Internet “stimulates the invention of disaster jokes and of death-of-a-celebrity jokes by providing templates for, encouraging emulation among, and granting legitimacy to disaster joke-tellers” (33). With this, I believe that the proliferation of “randi rona mat kar” among younger generations is a product of the Internet’s ability to disseminate information at a faster rate, and with that comes a larger amount of young people playing with a taboo topic that is bound to reestablish cultural norms.

References:

Davies, Christie. “Jokes that Follow MassMediated Disasters in a Global Electronic Age.” In Of Corpse: Death and Humor in Folklore and Popular Culture, edited by Peter Narvaez, 15-34. Utah State University Press, 2003.

Harsh, Garima. “Prostitution: Legality and Morality in India,” The Times of India, https://timesofindia.indiatimes.com/readersblog/welfaremeasuresunderthefactoriesactacriticalappraisal/prostitution-legality-and-morality-in-india-55396/. 

“Hindu Wedding Ceremony,” Sikh and Dread Photography, https://www.sikhanddread.com/hindu-weddings#:~:text=In%20Hinduism%2C%20it%20is%20believed,life%20%E2%80%93%20the%20’Grihasthashram’. 

Navratras festival – not using sharp objects

Ritual:

There is a Hindu holiday, which occurs twice a year, called Navratras. It lasts 9 days. During these 9 days, people who fast do not use any sharp objects, except for a knife to cut food. People do not cut nails or hair or shave for 9 days. It is believed to bring bad luck if you use sharp objects.

Context:

JG is 59 years old and my mother. She grew up in India with a very religious Hindu family, before immigrating to the USA. She still practices Hinduism to this day, and follows all of the religion’s traditions, observes the festivals, and believes in its myths to this day. She tried to pass this on to me as a child, but her religious beliefs never really connected with me. She agreed to retell this celestial myth to me for this assignment.

Analysis:

The Navratras is a Hindu festival in which people worship Goddess Durga by fasting. Some people believe that Goddess Durga stood on the tip of a needle while fighting the evil forces – this is why sharp objects, like needles, are probably associated with bad luck. The festival has its origins in ancient Hindu texts and has been observed for centuries – this shows the great effort that many Indian cultures make to preserve their stories and traditions. This particular aspect of fasting is probably a form of making physical sacrifices, in the form of small changes in one’s everyday lifestyle, for the gods.

Religious myth- How Ganesha got his elephant head

Story:

Ganesha’s mother Parvati asked him to guard the entrance to their house, while she was getting ready. She told Ganesha to not allow anyone to come inside the house, until she came out to see him. Ganesha stood guard outside while Parvati went in. Shiva, Ganesha’s father, came home. Ganesha refused to let Shiva go in because he was obeying his mother. Shiva got angry and there was a fight between the two of them. In the fight, Shiva beheaded Ganesha with his trident. When Parvati came out and saw this, she was enraged and cursed that the entire universe will be destroyed. Shiva regretted killing Ganesha. To bring Ganesha back to life, Shiva asked another god, Brahma, to bring him the head of the first animal that he sees. The first animal that Brahma saw was an elephant. So Brahma got the head of the elephant and gave it to Shiva. Shiva placed the elephant’s head on Ganesha and brought him back to life. This is how Ganesha has the head of an elephant and the body of a human.

Context:

JG is 59 years old and my mother. She grew up in India with a very religious Hindu family, before immigrating to the USA. She still practices Hinduism to this day, and follows all of the religion’s traditions, observes the festivals, and believes in its myths to this day. She tried to pass this on to me as a child, but her religious beliefs never really connected with me. She agreed to retell this myth to me for this assignment.

Analysis:

After telling me the story, JG explained to me that Parvati symbolizes the soul and Shiva symbolizes the mind. When Ganesha stopped Shiva from going into the house, he unknowingly stopped the mind from meeting the soul. The elephant head symbolizes memory and realization. Once Ganesha had the elephant head, he realized what he had done. Ganesha also symbolizes the removal of obstacles.

I remember from my upbringing that Ganesha is the first god you’re supposed to pray to before starting anything major. This makes sense because essentially, what this folktale is telling you is that praying to Ganesha connects your mind and soul, and allows you to remember things correctly. This myth probably comes from the Indus River civilization, where the origins of Hinduism can be traced to. This story remains as something that’s told to children, to entertain them and to familiarize them with the basics of Hinduism from a young age.

Celestial Myth- Why Does The Moon Have A Crater?

Story:

Ganesha is a god in Hindu mythology who has the head of an elephant. So one day, Ganesha was riding on the mouse in the forest. The mouse saw a snake – it got scared and ran away. Ganesha fell down. The moon saw this and started laughing at Ganesha. Ganesha got angry and threw his tusk at the moon. The point where the tusk hit the moon is where the moon has a crater. This is also why he has one broken tusk.

Context:

JG is 59 years old and my mother. She grew up in India with a very religious Hindu family, before immigrating to the USA. She still practices Hinduism to this day, and follows all of the religion’s traditions, observes the festivals, and believes in its myths to this day. She tried to pass this on to me as a child, but her religious beliefs never really connected with me. She agreed to retell this celestial myth to me for this assignment.

Analysis:

Ganesha is one of the most prominent and common figures in Hindu mythology. He is mostly known as the remover of obstacles, which is why Hindus like to worship him first before worshipping other gods or starting big tasks/activities. This myth shows Ganesha’s impulsiveness and short temper, which follows as his father is said to be the Destroyer. The origins of this myth probably come from the Indus River civilization, as its inhabitants tried to explain natural phenomenon in the sky with stories about the gods. Now, we know the factual, scientific reason why the moon has craters. However, this story remains as something that’s told to children, to entertain them and to familiarize them with the basics of Hinduism from a young age.