Latest news with #Kshatriyas
India Today
11 hours ago
- India Today
Bengaluru woman confronts Rapido auto driver trying to steal from her bag, shares video
A woman from Bengaluru shared a video of herself confronting a Rapido auto-rickshaw driver who tried to steal from her handbag; the clip has since gone viral on social media. Janhavi Kshatriyas, a model and fashion designer, posted the video on Instagram and detailed the incident in the to Kshatriyas, the incident began during a recent ride when the driver kept watching her through the rearview camera. 'The driver was staring at me repeatedly through the rearview mirror in an uncomfortable, almost creepy way. I immediately informed my friend via Snapchat and mentioned that my phone battery was low,' she said in her told him she would prefer to pay before reaching the destination since her phone's battery was running low. He agreed, but the situation took a turn soon after. 'I even requested the driver to let me pay before my phone died, which he allowed. Later, he offered to charge my phone and took it in his hand, which I now regret,' she said. As they drove past a Hanuman statue, and she folded her hands in prayer, the driver made an offhand comment about her religion. 'He mocked me and asked if I was Hindu. When I said yes, he replied, 'You don't look like one,'' she wrote, calling the remark real shock came when she briefly stepped out to buy coffee powder. Upon returning, she saw the driver trying to unzip her handbag. 'I asked the driver to stop, crossed the road, and went to the shop. They didn't have it, so I came out quickly, only to witness the most shocking part,' she said. advertisement'He was caught red-handed. My money was stuck in the zip, and he was struggling to pull it out. He didn't realise I was standing right behind him,' Kshatriyas she confronted him, the driver mumbled excuses. He claimed he was trying to move the bag for 'safety' and then blamed a random girl nearby for the attempted theft. 'When I confronted him, he nervously claimed he was 'trying to move the bag behind to keep it safe' and even tried to blame a random girl nearby for trying to steal it,' Kshatriyas said. She clarified the situation to the bystanders and recorded the moment, sharing the video along with his vehicle details online. Kshatriyas concluded her post, saying, 'This is not just about money. This is about trust, safety, and dignity. I shudder to think what could have happened if I hadn't returned in time.'Watch the video here: View this post on Instagram A post shared by Janhavi Kshatriyas (@janhavi_jaan_official)Rapido reacted to the viral post, saying, 'Hi Janhavi, we sincerely apologise on behalf of the captain. This is not the kind of experience we aim to provide. We take customer safety seriously and follow a zero-tolerance policy for such behaviour. Please allow us time to investigate.'advertisementIn a follow-up reply, Rapido also said they had tried reaching her but received no response. 'Let us know a convenient time to connect over a call. We appreciate your cooperation.'The incident prompted strong reactions from users online. See the comments here: As of now, Janhavi Kshatriyas has not shared any update regarding the incident. This article will be updated if she issues any further statements on the matter. Trending Reel
Time of India
6 days ago
- Time of India
'Kept staring at me': Woman confronts auto driver over theft attempt; video goes viral
The woman confronted the rapido auto rickshaw driver and also shared his auto number A video of a woman catching a Rapido autorickshaw driver red-handed in Bengaluru went viral after he allegedly tried to steal money from her purse. The video sparked outrage on social media. The video was shared by Janhavi Kshatriyas, a fashion designer and model. In it, she can be seen confronting the rickshaw driver about his attempt to steal the money. She also reported the incident to Rapido. In a detailed post on Instagram , Kshatriyas described the entire episode. She had booked a Rapido Auto from Marathahalli to JP Nagar 7th Phase in Bengaluru. During the ride, the driver kept staring at her through the rearview mirror, which made her feel uncomfortable. She immediately informed her friend via Snapchat and mentioned that her phone battery was low. She then requested the driver to let her make the payment before her phone died, and he agreed. At 9.40 pm, about 1 km before reaching her home, her mother called and asked her to buy coffee powder. She asked the driver to stop, crossed the road and went into a shop. When she found the shop didn't have coffee powder, she exited quickly. That's when she caught the driver red-handed, attempting to open the front zip of her handbag. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Anvisa aprova solução para ajudar a reduzir gordura visceral da barriga em 7 dias! Você Mais Saudável Hoje Saiba Mais Undo The money was stuck in the zipper, and he was struggling to take it out. He didn't realize she was standing right behind him, watching everything. When she confronted him, he nervously claimed he was 'trying to move the bag behind to keep it safe,' and even tried to blame a random girl nearby for the theft attempt—despite being caught in the act. 'This is NOT just about money. This is about trust, safety, and dignity,' Kshatriyas wrote in her post. 'I shudder to think what could have happened if I hadn't returned in time.' She urged Rapido to take strict action against the driver and improve background checks, stressing that passenger safety is non-negotiable. She also warned others to stay alert, especially when traveling alone or late at night. She shared the date, time, auto number and location of the incident in her post. Several netizens expressed outrage over the incident. One user commented, 'Good thing you recorded and I'm glad you're okay!' Another wrote, 'I think this is one of the best videos—addressing a serious issue in the right way.' Rapido's official Instagram account also responded, condemning the incident. It issued a sincere apology on behalf of the captain for his irresponsible behavior and assured that strict action would be taken.
Indian Express
15-06-2025
- Indian Express
Bengaluru Rapido auto-rickshaw driver attempts to steal money from customer's purse, viral video sparks outrage: ‘He should be punished'
A video of a woman confronting a Rapido auto-rickshaw driver after he attempted to steal money from her purse has sparked outrage on social media. Janhavi Kshatriyas, a model and fashion designer, shared the video on her Instagram, sharing details of the incident. In a lengthy post, Kshatriyas shared that the auto-rickshaw driver kept looking at her through the rear-view camera during the ride. When asked if she could pay him before the ride ended, as her mobile phone's battery was about to run out, he agreed. Things turned suspicious when he commented on her religion. 'When we passed a Hanuman big statue and I instinctively folded my hands in prayer, he asked in a mocking tone: 'Oh, you pray? Are you Hindu?' I replied yes, and he retorted, 'You don't look like one.' I stayed calm, though that comment crossed a line,' she wrote. Further, Kshatriyas asked the auto-rickshaw driver to stop at a local shop as she had to buy coffee powder. When she returned from the shop, she saw the driver unzipping her handbag in an attempt to steal. 'I caught the driver red-handed trying to open the front zip of my handbag. My money was stuck in the zip, and he was struggling to take it out. He didn't realize I was standing right behind him, watching everything,' she said. 'When I confronted him, he nervously claimed he was 'trying to move the bag behind to keep it safe' and even tried to blame a random girl nearby for trying to steal it – despite the fact that I saw him with my own eyes. I even asked the girl to confirm and explained everything to her in public,' Kshatriyas shared. Along with the post, she shared a video revealing the driver's identity and his vehicle number. Watch the video here: A post shared by Janhavi Kshatriyas⚔️ (@janhavi_jaan_official) After the video went viral, Rapido issued an apology, promising to investigate the matter. 'Hi Janhavi, we sincerely apologize on behalf of the captain for his irresponsible behavior. This is certainly not the kind of experience we strive to provide. At Rapido, customer safety is our highest priority, and we have a zero-tolerance policy toward any form of inappropriate conduct. We kindly request your patience as we investigate this matter thoroughly and provide further assistance regarding this,' the company responded. Several social media users condemned the incident, demanding strict action against the driver. 'He should be punished,' a user wrote. 'Government should take action on auto drivers they are creating ruscus in city,' another user commented.
New Indian Express
15-06-2025
- General
- New Indian Express
Battle over caste identity is all about resources and status
Most children in India are taught about the four-fold caste system that emerges in the Vedas. However, in real life, these four categories are not distributed equally across India. In North, South, East, West, or Central India, two extreme groups are evident everywhere: the 'pure' Brahmins on one side and the 'impure' Dalits on the other. But in between, things become rather messy. It is very difficult to define who is a warrior and who is a merchant. For example, many merchant communities in North India, such as the Maheshwaris, Agarwals, and Khatris, view themselves as warriors who were forced to give up the sword (talwar) and adopt the balance scale (tarazu) in order to protect themselves from the wrath of Parashuram. Similarly, many backward communities, like the Ezhavas of Kerala, are traditionally identified as toddy tappers. Yet, within their own caste groups, they see themselves as warriors who may have served as military recruits in the 15th and 16th centuries to meet the demands of the military labour market. Rajputs are traditionally considered Kshatriyas, and the Marathas aspire to the same status. However, it is well known that Rajput communities regard Marathas as their inferiors, especially in matters of marriage. The great Maratha Confederacy included many Maratha kings, such as the Scindias, Bhosles, and Gaekwads. However, the Peshwas were Brahmins, and it is well documented that, in the 19th and 20th centuries, the Brahmin community refused to accept the Marathas as Kshatriyas, instead insisting they were Shudras, citing the legend that Parashuram had killed all the Kshatriyas that once existed.
The Print
13-05-2025
- Politics
- The Print
Varna not decided by birth, Shudra not derogatory—'The Hindu Manifesto', launched by RSS chief Bhagwat
'Varna refers to the classification of individuals or groups based on the different forms of dharma—that is, the duties, responsibilities and roles in life that they either embrace or are inducted into,' reads the book. 'The crucial point is that an individual's acceptance of varna demonstrates that it is not determined by birth, the term 'varna' itself implies that it is independent of birth.' In Hinduism, Varna refers to the four traditional social classes—Brahmins, Kshatriyas, Vaishyas, and Shudras. The book—The Hindu Manifesto—argues people's varna is not birth-based and tries to explain why. New Delhi: Varna is not birth-based and Shudra is not a derogatory term, according to a book authored by Swami Vigyananand, and launched by Rashtriya Swayamsevak Sangh (RSS) chief Mohan Bhagwat last month. The author also argues in the book that the word 'Shudra' is not a derogatory or demeaning term 'even though modern sociologists often associate it with the so-called lower stratum in Bharat'. He cites the example of the Ashvinikumaras, considered the physicians of the gods and the presiding deities of Ayurvedic medicine, and how they were also referred as shudras, 'indicating that it is a respected term rather than a negative one. The Dignity of a Human Being Is Paramount'. In a chapter titled 'Non-discriminatory Social System', the author argues that in Hindu Dharma and society, neither the scriptures nor ancestors discriminated against people based on 'varna, jati, jnati, skin colour, race, gender, language or region'. Vigyananand, also the initiator of the World Hindu Congress, also cites the example of Lord Rama, Krishna and Kali to highlight the point that 'traditionally, Hindu deities were crafted from black granite, black hard stone or other materials such as sandstone'. The author then goes on to state that the term jāti refers to the 'recognition of common features among different objects. Although each object is distinct, they share a common feature that links them, and this essential common feature is known as jati'. In fact, during the book launch, Bhagwat also stressed the fact that the caste system went against the core tenets of Hinduism. The RSS has been quite vocal on ending caste differences in society. Earlier this year, Bhagwat called upon the Hindu community to strive for social harmony by embracing the principle of 'one temple, one well, and one cremation ground' for all. Explaining 'Varna', the book states that different jatis, specialised professional and occupational groups based on shared attributes, align with larger professional groupings known as varnas. 'This reflects the organisational structure of (the) Hindu society, where specialised communities (jati) integrate into broader profession categories or groupings (varnas).' Also Read: Caste census is a bad idea whose time has come. Much worse lies ahead A society without division The author further argues that Hindu ancestors envisioned a society without division or discrimination based on varna, jati, jnati, skin colour, or race. 'In contemporary and future societies, evolution and progress are also measured by the absence of discrimination based on varna, jati, jnati, skin colour, race, gender, language, or region. While distinctions and divisions may have existed in the past among human societies based on various factors, Hindu ancestors envisioned a society without division or discrimination,' he states. The book also writes, 'In all the varnas, there are no special signs or distinct markers. Everyone originates from Bhagwan Brahma; thus, everyone is considered a Brahmin.' The author goes on to argue the 'absence of a special sign or distinct marker for each varna suggests that varna is not inherently based on biological birth. Instead, it underscores the equality of all individuals in their essential nature, believed to originate from the same source. This highlights the fundamental equality of all people'. He further claims that at 'birth, individuals are not predestined to belong to a particular varna or professional grouping', refuting the idea varna is determined solely by birth. Vigyananand states that many scholars argue that Brahmins are merely a jati or varna, rather than a professional or occupational grouping or community. However, he cites an example from the Apad Dharma Parva within the Shanti Parva of the Mahabharata, which deals with the ethical and moral considerations when facing adversity or crisis. He then states 'the reference above demonstrates that when Brahmins lose their means of livelihood, they adhere to Kshatriya and Vaishya dharma (profession) as well'. 'This indicates that professions are interchangeable and also supports the idea that Brahmins can be considered an occupational jati. Several specialised Brahmin occupational jatis come together to form a larger professional community, constituting the Brahmin varna,' he said. In the book, Vigyananand says jāti refers to shared characteristics including work and experience and is not a hereditary concept. 'Jati refers to a professional and occupational grouping characterized by common essential features, shared attributes, shared qualities, specific occupations and specialized professions.' The author argues that many translate 'prasav' as birth, which he says is incorrect. 'The correct interpretation is provided by Maharishi Vatsayan in his commentary on this Sutra—ya saamna buddhi prasootay—this refers to the common features that appear in the mind from which they are recognised, and that constitutes their jati. Jati does not refer to biological birth here. Jati exists not only in animate beings but also in inanimate objects,' the book states. Similarly, jātiya, the book argues, is rooted in a sense of brotherhood in the scriptures. The author states that in Bengali, the terms jati and jatiya have broader meanings 'often signifying both brotherhood and national identity. In Bengal, 'jatiya' was used to express a sense of brotherhood, meaning 'national' in this context'. The author then goes on to explain the word jñāti which he says indicates 'lineage' or 'family line' (kul or vansh). '(It) Represents a family line that cannot be changed-neither in the past, present nor future.' 'A person's identity is known by their jnati, meaning lineage or 'family line', which refers to the family of their birth. This 'jnati' signifies that no one can deny their birth identity, regardless of whether their lineage is ordinary or prominent. 'Jnati' indicating lineage' or 'family line (kul or vansh) represents a family line that cannot be changed-neither in the past, present nor future,' the author wrties. Jatiya, the book argues, refers to the concept where individuals from various 'jnati', signifying different families and lineages, come together to form a jati—a specialised professional and occupational grouping or community. 'The individuals within this jati develop a sense of brotherhood that unites them as part of that community. This essence of togetherness and shared identity among individuals constitutes jatiya identity,' the book states. Also Read: At CWC, Rahul says caste count 1st step towards social justice, but timing of govt announcement suspect 'Lack of understanding' Vigyananand further states that individuals from various jnati, or family lineages, come together to form or join a jati, which he says, represents a community centred on a particular profession, occupation, or grouping. The author then goes on to highlight the problem of intermixing between Jati and Jnati. 'There is a significant issue arising from the lack of understanding of the difference between 'jnati' and 'jati'. This often leads to the misinterpretation and conflation of jnati as jati,' he highlights. The book claims that over a long period in history, the word 'jatiya' gradually became 'jati' and was often used in its place. He cites the example of Pandit Madan Mohan Malviya, who in his final message to the nation while addressing Hindu society before his death, used 'Hindu jati' instead of 'jatiya'. The book also gives a number of examples from the Mahabharata and the Ramayana to state there is no room for any form of untouchability even based on birth or social status in the Hindu society. The book cites the example of how Lord Rama shared a strong friendship with King Guha, the Nishad Raj. 'In current societal norms, individuals who engage in the practice of untouchability and those often discussed in public discourse and academia in the context of untouchability within (the) Hindu society need to understand that untouchability was never historically accepted in the Hindu society. The friendship between Shri Rama and Guha serves as an example, indicating that there is no room for any form of untouchability, even based on birth or social status, in Hindu society,' it says. Within the Non-discriminatory Social System chapter, there is a strap stating, 'In Hindu Society, the Shudras are a respected community, and they also have their own states.' The author then cites an example from the Bhumi Parva within the Bhishma Parva of the Mahabharata and states that in the Mandaga Janpada (state) of Shudraa, where there is no centralised authority such as a king or a ruler, punitive measures enforced by a governing body become unnecessary. 'This absence signifies a profound level of self-governance and mutual respect among individuals,' he said. (Edited by Ajeet Tiwari) Also Read: Mohan Bhagwat's speech isn't working on Hindu fundamentalist mobs on the ground
