tag:blogger.com,1999:blog-7324692822019124172024-03-05T03:03:09.303-08:00Truth that can infuse Change !!!हिंदुत्व राष्ट्र की संचेतना है। इस पर प्रहार,महाप्रलय को आमंत्रण है।
This Blog is published in service of the Man Bharati ! and to reclaim our lost glory !!!R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.comBlogger177125tag:blogger.com,1999:blog-732469282201912417.post-28076497725403955532022-11-29T02:38:00.003-08:002022-11-29T02:38:55.034-08:00Political Thoughts in The Vedas<p> </p><header class="entry-header" style="border: 0px; font-size: 14px; margin: 0px 0px 1.71429rem; padding: 0px; vertical-align: baseline;"><h1 class="entry-title" style="border: 0px; clear: both; font-size: 1.57143rem; font-weight: 400; line-height: 1.2; margin: 0px; padding: 0px; vertical-align: baseline;">Political Thoughts in The Vedas</h1><div class="comments-link" style="border: 0px; color: #757575; font-size: 0.928571rem; line-height: 1.84615; margin: 1.71429rem 0px 0px; padding: 0px; vertical-align: baseline;"><a href="https://arisebharat.com/2008/02/07/political-thoughts-in-the-vedas/#comments" style="border: 0px; color: #757575; font-size: 13px; margin: 0px; outline: none; padding: 0px; vertical-align: baseline;">7 Replies</a></div></header><div class="entry-content" style="border: 0px; font-size: 14px; line-height: 1.71429; margin: 0px; padding: 0px; vertical-align: baseline;"><p style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 1.71429; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;">The following is an excerpt from the book “<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Political Thoughts in the Vedas”.</strong> The book has been translated into English by a team. ( Original in Hindi by Dr.Shiv Acharya, book titled ” Vaidik Parampara me Rajanaitik Tatvachintan); The translation project was guided by Sri Sriram Sathe, the famous historian who felt that it the thoughts presented in the original are very pertinent and should be circulated within the English audience. The book is approx 150 pages and is priced at Rs.100/-. Anybody who is interested can contact me at Ayush.Nadimpalli@gmail.com <strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Or</strong> contact Sahitya Niketan @ 040-27563236 ;<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></strong></p><p style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 1.71429; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Introduction </strong></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 1.71429; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;">The Vedas are like an endless ocean. Only the people who delve into the Vedas with devotion can find proper explanations on its various aspects. In my childhood, my father taught me the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mantras for Pushpanjali </em>of Lord Shiva. One of them is</p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 1.71429; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "Book Antiqua"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">Sāmrājyam Bhaujyam, Swārājyam Vairājyam, Pārmeştyam Rājyam, Mahārājyam </span></em><span style="border: 0px; font-family: "Book Antiqua"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">Å<em style="border: 0px; font-size: 14.6667px; margin: 0px; padding: 0px; vertical-align: baseline;">dhipatyamayam, Samantaparyāyi syāt Sārvabhaumah, Sarvāyusah āntād ā</em> <em style="border: 0px; font-size: 14.6667px; margin: 0px; padding: 0px; vertical-align: baseline;">parārdhat, Prithivyaih Samudraparyantā y</em>ā<em style="border: 0px; font-size: 14.6667px; margin: 0px; padding: 0px; vertical-align: baseline;">h Ekarāţ iti.</em></span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 1.71429; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;">I could not comprehend in my childhood that the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mantra </em>that I was chanting was actually a reflection of the knowledge of political science of my ancestors. This <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mantra </em>is from the Aitareya Brahmana ( 8-4-39). This book is basically restricted to being an explanation of the above Mantra from the Aitareya Brahmana.</p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 1.71429; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Framework of Political Thought in World History</strong></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Just after the creation of human race the Almighty had revealed the knowledge of the Vedas through the sacred souls of the seers. In them several issues regarding nation and systems of state have been dealt with minutely. Issues relating to creation of nation, its speciality, inculcating national feeling, nation and statehood have been mentioned. Since I have written a book on national feeling, we will now discuss only about the Political systems alone.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Many eons later, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Brahmagranth (Brahmasūtras)</em> and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Kalpasūtras </em>came into existence. They mention about <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sāmrājya</em>, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Bhaujya, Swārājya</em>, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vairājya, Pārame</em></span><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">ṣ</span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">tyarājya, Mahārājya, </span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">Ā</span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">dhipatyamaya, Samantaparyāyi, Sārvabhauma and Jānarājya</span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;"> types of administrative systems. By performing <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Rājasūya, Vājapeya </em>and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">As’wamedha yagas, </em>men became emperor, king etc., and used to rule the country based on that system.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">After many Yugas and in the 28<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">th</span> <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Yuga Chakra </em>of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Tretā Yuga</em>, Shri Rama became the King of Ayodhya. When Bharata went to bring Sri Rama back from exile, Sri Rama taught him about the anarchy and its ill effects.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">About 5,100 years back the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dwāpara yuga</em> came to an end. Sri Krishna the unparalleled strategist and political thinker lived in the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dwāpara Yuga</em>. During the same period, grandsire Bhishma, on his bed of arrows, spoke about <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vairājyavād</em> and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Rājyotpatti (</em>Evolution of state) in very simple terms. We come to know about the depth of Bhishma’s political ideas and the heights of his scientific temper in this discourse.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">In the 3<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">rd</span> Century B.C., Arya Chanakya composed the Artha Shastra. He also gave clear explanations to various aspects and strategies of state administration. Inspite of being the Prime Minister, he lived in a hut. He lived a selfless and service oriented life standing as an ideal to our entire nation.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Time passed on. Political science took shape in the West in the 13<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">th</span> Century A.D.. The Social Contract Theory was considered to be the first Political Ideology by the West. Aquinas says, “The evolution of the State, its Rights and Functioning is based on a compromise.” Protestants and Catholic sections came into existence. Later the Protestants divided themselves into sub-sects like Puritan Presbitarian and Huganis. For 36 years. France witnessed civil war between Catholic fathers and nobles on one side and Hugonis businessmen and nobles on the other. The Catholics used to say that the governance cannot be impartial but is dependent on relationships. In the early half of the 17<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">th</span> century five types of political thoughts came into being.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">1.<span style="border: 0px; font-family: "Times New Roman"; font-size: 7pt; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; padding: 0px; vertical-align: baseline;"> </span></span><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">The King is answerable to only God and not to the people – thoughts of Stuart and others</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">2.<span style="border: 0px; font-family: "Times New Roman"; font-size: 7pt; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; padding: 0px; vertical-align: baseline;"> </span></span><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">King’s power is limited and both the King and the State are controlled by the Parliament</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">3. </span><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; text-transform: uppercase; vertical-align: baseline;"> A </span><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">group of Visionaries said that Natural laws are supreme and the right to break them cannot be given to anyone.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">4.<span style="border: 0px; font-family: "Times New Roman"; font-size: 7pt; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; padding: 0px; vertical-align: baseline;"> </span></span><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Democrats would say – The King is a result of relationship ( Anubandh). Therefore to oppose relationship would mean that the people would revolt against the State.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">5.<span style="border: 0px; font-family: "Times New Roman"; font-size: 7pt; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; padding: 0px; vertical-align: baseline;"> </span></span><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Catholics would say that Christianity is supreme and the State should be under its control.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Later, Europe saw the advent of Hobbs, Locke and Rousseau. Hobbs propounded the theory of Sovereign Statehood<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">, </em>Locke about Liberal Statehood and Rousseau about Administration through the free-will of people<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">.</em> Western political systems are based on various systems such as Monarchy, Aristocracy, Oligarchy and Democracy. As a result Capitalism raised its head and the world started grappling with a new problem. This was followed by the rise of Marxism and theories like Communism and Socialism sprang forth. During the same period, theories related to Pluralism, Fascism and Anarchy also came into force.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Thus, as Western Political ideas kept springing forth, states were built on these ideas and they collapsed due to weakness of these political theories. We are aware of the futility of the political ideas of the present day too. Western political thinkers are caught among various failing political systems. They are unable to find peace neither in Democracy nor in Communism. They have been unable to present a clear political philosophy and ideology. The vacuum thus created has enabled religious fundamentalist politics to raise its ugly head. Christian and Islamic leaders have turned Europe into a battlefield causing the death of millions. Christian Crusaders and Islamic Jehadis have exterminated races and religious fundamentalism now stands as a challenge to humanity.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">The civil war of England was due to differences between five ideologies but at present there are so many ideologies functioning with selfish motives. Across the World, intellectuals who seek peace for mankind are worried and are searching for a way out of these problems. Many of them believe that only Bharat can provide a working solution to evolve a peaceful world order. They not only feel this but have expressed this in many forums as well. We do not need to compete with these selfish ideologies which are the foundation stones of some nations which have an extremely short history as compared to the crores of years of history and heritage of our nation.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">MAIN FOUNDATION FOR STUDY OF POLITICAL SCIENCE</span></strong></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">People following the western lifestyle afflicted by Selfishness, Conflict, Bloodshed and Jealousy have established the State in the West. Their Social Contract Theory is also based on the same, be it in Autocracy, Oligarchy, Democracy or Communism.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;"> However, the situation in Bharat was different. The seers in Bharat first evolved a fulfilling and value based national lifestyle and then evolved Statehood based on <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vairājyavād.</em> Since the life of the common man was based on a comprehensive value based system, the political system also ran peacefully for a long period of time. As time passed, the theory of “Big Fish Eats Small Fish” ( <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mātsyānyayavād)</em>, took shape and the society was afflicted by this. The leaders who worked towards the establishment of a working peaceful order, studied the changes that had crept in. Keeping in view Human specialities ( <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mānava Vaishistya</em>), their aims (<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mānava Dhyeya</em>) and their duties (<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mānava Dharma)</em>, they evolved some beautiful social and state theories. These were called <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sāmrājyavād, Bhaujyavād, Swāraajyavād, Pārme</em></span><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">ṣ</span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">tyavād, Rajyavād, Mahārājyavād, </span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">Ā</span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">dhipatyamayavād, Samantaparyāyīvād, Sārvabhaumavād and Jānrajyavād. </span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">There is a reason for the evolution of these theories. Let us discuss them.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">1. <strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Who is Man?</strong> – Organs of State and Nationalism are for the humans. Therefore the focus of deliberation was Man. We consider that man is a combination of soul, mind, body and intellect and not just body and mind. It is said </span><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">Ā</span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">tmanaam Rathinam Viddhi Shareeram Rathameva tu Buddhim tu sārathīm Viddhi manah Pragrahameva ca – </span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Kathopanishath 1/3/3/</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Soul is the master, body is the chariot, buddhi is the charioteer and mind is the rein. We describe a human being using these metaphors. The </span><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">Ā</span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">tma (Soul) is considered to be the true identity of Man and the various Dharmas (duties) are for the purpose of helping the </span><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; font-size: 11pt; margin: 0px; padding: 0px; vertical-align: baseline;">Ā</span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">tma to reach higher states of consciousness. When Man becomes perverted, he becomes more body-centred from being soul-centred. Therefore, Veda directs Man to remain Soul Centred and in order to accomplish this and to rid the society of evils, the concept of State was created.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">2. <strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Goal of Man </strong><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">( Mānava Dhyeya)</em>– While discussing the aim of man, he is advised to develop his consciousness towards enlightenment. When the consciousness of the soul increases, then he will be equanimous in happiness and sorrow, profit and loss, victory and defeat and will realize the Truth. On this the Rgveda ( 1/164/20 ) says: <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dvā suparnā sayujā sakhāyā samānavruksham, pariṣasvajāte, tayoranya pippalam svadwātti anas’nannanya bhichākas’itih</em></span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">We will have to deliberate ons this from the political aspects. Man wants to attain the state of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“ Tat Tvam Asi” </em>( That Art Thee) and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">So’ham </em>( I am Thee) by climbing the ladders of spiritual progress through his <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sadhana </em>( spiritual practise) in this world. But when the foundation of the land on which he stands is itself unstable, how will he progress. Therefore, Nationalism and Political Science came into being. In such a state Man says,</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Rāṣṭraya mahyam badhyatām (Atharva 1/29/4)) – </span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">I am controlled for the benefit of the Nation</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Aham rāṣtrāsyābhivarge nijah bhūyāsam – </span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">I will be one of the best citizens of my country.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Man also describes Nation as a <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Devata</em>.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">“<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mama dvithā rāṣtram kshatriyasya vis’vāyorvis’ve amṛtā yathā nah – </em>Let the national life here be continuous. Because of this political science emerged after <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mātsyanyāya (</em>big fish eating small fish ).</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">3. <strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Duties of Man</strong> : (<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mānava Dharma</em> )– <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma </em>is a great word by itself. Intellectuals across the world are unable to find a synonym for <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma</em>. Therefore, we would like to elucidate and comment on <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma </em>on our terms.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Param</span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">ātma </span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">wanted to create and this was called a <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Yagya</em>. After this, the noble <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dev</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ās </em>were created and on the lines of the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Yagya </em>of the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Param</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ātma, </em>they started performing works for further development. These were also called <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Yagyas.</em> The procedure for performing the various acts of the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Devas </em>and the rules for the same was also part of what is called <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma</em>. See <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Yagyena yagyam ayajanta devāh tāni dharmāṇi prathamānyāsan – Rigved 10/90/4</em></span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">This became the primary Dharma in the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Paramatma’s </em>creation. After sometime, for the sake of individual development, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vaiśeṣika Darśana</em> ( philosophy) gave a new meaning to Dharma. <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Yatobhyudaya nih śreyaas siddhih sa dharmah.</em></span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">That which gives rise to prosperity and well-being and then leads to ultimate salvation, that is <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma</em>. Maharaja Manu has stated that</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Dhruti kṣamādamóstheyam</span></em></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Shaucamindriyanigrahah</span></em></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Dhī vidyā satyamakrodho</span></em></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Daśakam dharmalakshanam</span></em></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">In this way, words like <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Gṛhasta Dharma </em>(<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma </em>for house holders) and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Streedharma </em>(<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma </em>for women) came into being. Our sages visualized that along with Personal <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma</em>, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">R</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">āja Dharma </em>( <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma </em>for the kings ) was also needed.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Sarvasya Jīvalokasya rājā dharma parayanah – Mahābharata</span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">We have been calling Politics as <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">R</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ājadharma </em>from ancient times. With the help of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Raja Dharma, </em>we should make effort to make the World a Land of Spiritual practice which would ultimately result in making mankind realize the state of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Soham </em>( I am Thee). It was for this purpose that Political science and political scientists came into being.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">4. <strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Co-ordination of these Thoughts</strong> : After the state of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vair</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ājya</em>, some ill practices found their way into social life and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">M</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ātsyanyāya</em> ( Big Fish Eats Small Fish Syndrome ) increased. The leaders who worked towards the establishment of a working peaceful order, studied the changes that had crept in. Keeping in view Human specialities ( <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">M</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ānava Vaiśiṣtya</em>), their aims (<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">M</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ānava Dhyeya</em>) and their duties (<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">M</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ānava Dharma)</em>, they evolved some beautiful social and state theories.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Present Parlance in Politics</span></strong></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">We have adopted the Western political theories in modern India as they are. Clear evidence for this is found in the fact that the political theories currently prevalent in India are basically the translations from English. Some of the examples are as follows.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">I</span><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">.<span style="border: 0px; font-family: "Times New Roman"; font-size: 7pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal; margin: 0px; padding: 0px; vertical-align: baseline;"> </span></span></strong><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Independent:</span></strong><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;"> This is an antonym of the word ‘Dependent’. The word ‘Independent’ is by itself meaningless because nobody in the world can live Independent of others. We are dependent on our parents, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">guru</em>(teacher), friends, relatives and the society right from our childhood. “ <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sv</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ādheen” </em>is also wrongly translated as ‘Independent’<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">.</em> <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sv</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ādheen</em> means that Man should be under the control of something and that is his ‘<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sva’. </em>So what is <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sva </em>? The <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sva</em> is the essence of the entire Philosophical treatises prevalent in Bharat . The Upanishads say, “<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Anoran</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">īyān Mahato Mahīyān</em>”. It is smaller than an atom and greater than greatness itself. A detailed explanation of ‘<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sva’ </em>forms the vast storehouse of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Darśanas </em>like <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">S</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ānkhya, Vaiseṣika </em>and<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"> M</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">īmamsa.</em></span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Secondly, the word “Independent’ itself has two meanings</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem 1in; padding: 0px; text-align: justify; text-indent: -0.25in; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">a. Creating a system on one’s own and living by that and also making others live unto that system</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem 1in; padding: 0px; text-align: justify; text-indent: -0.25in; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">b.<span style="border: 0px; font-family: "Times New Roman"; font-size: 7pt; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; margin: 0px; padding: 0px; vertical-align: baseline;"> </span></span><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">There is an existing system and that is treated as the base for everything and working as per that system and also making oneself to run accordingly.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Therefore, the political thinkers in Bharat from the Vedic period to Kautilya have never tried to play jugglery with words and did not do a post-mortem of words.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">II. Communism:</span></strong><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;"> Unlike communism, our concept of equality does not end only at the stomach and body. Our concept of Equality<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"> </em>is</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">“Sam</span></em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">āno Mantrah, Samitih Samāni, Samānamastu Vo Mano, Samānā Hṛdayāni vah”</span></em><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">(Let Our Individual Expression and Collective Decisions Be Similar. Let Our Minds and Hearts Work Similarly).</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">Compared to our form of equality, Communism is merely a paralytic and materialistic outlook towards equality and does not even address the preliminary aspects of the concept of equality present in Bharatavarsha.</span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">III. Democracy or <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Lokatantra</em>:</span></strong><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;"> The word <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Lokatantra </em>is used synonymously with Democracy in India. The word <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Loktantra </em>has many meanings. One of them is running the administration according to the people’s desires. The second meaning is running the administration according to the various customs, tradition and culture of the people of the land. The third meaning is running the administration by taking the advise of the people and striking working compromises. Today, the world considers India as the best democracy in the world. However, on analysis, it is unclear as to what form of democracy we are following. Our ancestors did not use an unclear word like <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Lokatantra </em>which has multiple meanings, but used a very definitive word, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">J</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ānarājya.</em></span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "URW Palladio ITU"; margin: 0px; padding: 0px; vertical-align: baseline;">“<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Jan</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ānān Rājyam Iti Janrājyam, Janrājasya Bhavah Jānarājyam”</em>, meaning the form of administration which reflects the aspirations of the people is <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">J</em><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">ānarājya.</em></span></p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;">– Ayush Nadimpalli</p><p class="MsoNormal" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 16.8px; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;">article published in arise bharat </p><p style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; line-height: 1.71429; margin: 0px 0px 1.71429rem; padding: 0px; text-align: justify; vertical-align: baseline;"><span style="border: 0px; font-family: "Times New Roman"; font-size: 12pt; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"> </em></span></p><div id="atatags-25250781-6385e0fbbfead" style="background-color: white; border: 0px; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; margin: 0px; padding: 0px; vertical-align: baseline;"></div><div class="sharedaddy sd-like-enabled sd-sharing-enabled" id="jp-post-flair" style="background-color: white; border: 0px; clear: both; color: #444444; font-family: "Open Sans", Helvetica, Arial, sans-serif; margin: 0px; padding: 0.5em 0px 0px; vertical-align: baseline;"><div class="sharedaddy sd-sharing-enabled" style="border: 0px; clear: both; margin: 0px; padding: 0px; vertical-align: baseline;"></div></div></div>R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-81841967579149966922021-11-08T03:08:00.002-08:002021-11-08T03:08:23.706-08:00Demonizing Hindus, Derogating Hinduism: Political Activism <p> <span style="background-color: white; color: #545454; font-family: Humnst; font-size: 18px;">The month of August has been traumatic for South Asians and all who worry about human rights and religious freedom. Many of us sat glued to our news sources, tracking the fall of Afghanistan, wondering how to make sense of the chaos that ensued. For Hindu Americans, there are parallels with the chaotic and violent world that surrounded the birth of our Krishna, in a jail, where his parents had been imprisoned by a tyrannical and murderous king, who happened to also be his uncle! And so, even as Hindu Americans were celebrating the joyous festival of Krishna’s birth, we were also anguished by an upcoming academic conference titled, “</span><a href="https://dismantlinghindutva.com/" style="background-color: white; color: #0069a6; cursor: pointer; font-family: Humnst; font-size: 18px; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">Dismantling Global Hindutva</a><span style="background-color: white; color: #545454; font-family: Humnst; font-size: 18px;">,” organized by a largely anonymous group featuring a hodge-podge smattering of known Hindu-baiters, avowed anti-Hindu academics, and activists across the world who have triumphally proclaimed to balkanize India on the basis of religion, caste, language, and ethnicity.</span></p><div class="entry-body" style="background-color: white; border-bottom: none; font-family: Humnst; font-size: 16px; margin: 20px 0px 0px; max-width: 100%; overflow-wrap: break-word;"><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">As an academic who has organized/been part of many global conferences it is puzzling to watch how the conference has been advertised on social media, and the claims and counterclaims about who is officially supporting the conference, who are scheduled to speak, and why the anonymity sought by the organizers. Academic conferences usually analyze or discuss a topic by featuring a variety of speakers offering different, even opposing views. The “Dismantling Global Hindutva” conference is not offering space to anyone who wants to speak in favor of Hindus, Hindutva, and Hinduism. The organizers claim “support” of more than 40 universities in the US and Canada, including those of Harvard, Berkeley, and the University of Toronto — an impressive list designed to convince an uninformed observer that indeed Hindus must be an abominable lot. Yet even this “<a href="https://www.firstpost.com/world/dismantling-global-hindutva-event-nothing-more-than-racism-bigotry-against-hindus-says-us-state-senator-9929191.html" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">sponsorship” remains a highly contested</a> topic.</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">A quick look at the topics listed for discussion would make it seem that indeed Hinduism needs to be “dismantled,” and Hindus do need to be pushed into a corner, bracketed with fascists, neo-Nazis, White supremacists, and other such hate groups. Especially interesting is the choice to hold the conference on the twentieth anniversary of 9/11, turning what ought to be a day for solemn remembrance for all Americans, into a day where Hindus will instead hear their faith dissected and “analyzed” by speakers with a <a href="https://cohna.org/wp-content/uploads/2021/08/Copy-of-Infographic-1.pdf" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">known history of attacking it</a>.</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">It can be argued, as some have, that Western academe is built on the guiding principle of “freedom of thought and expression”. Academic freedom is what universities guarantee, as a letter from <a href="https://twitter.com/CoHNAOfficial/status/1431681268048138242?s=20" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">President Holloway of Rutgers University asserts</a>, but what is equally important is academic responsibility and the need for representation from within the community or group that is being demonized. Scholarship and inquiry can only thrive when there is real freedom of expression, and when people can weigh the merits of arguments put forward and the evidence presented. Alas, the conference organizers seem to believe that in matters of their ideological commitments, no opposing voice can be heard, no challenge posed to their curdled view of the Hindu world, Hindu texts, Hindu festivals, Hindu life, and Hindu activism.</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">It is therefore imperative for us to find out why these forty universities are enabling the demonizing of a micro-minority in the US and Canada. Where is their concern for the safety of their <a href="https://docs.google.com/document/d/1rr9Pyr8OZ2s4WfJlW56rlXJLqFI7PG_V0gO5fUpmdVs/edit" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">Hindu students</a>, faculty, and staff who do not countenance the hate streaming out of some of their university departments, the offices of their tenured faculty, not surreptitiously, in the dark of the night, but in broad daylight, with the imprimatur of these universities? President Holloway, in his letter, claims that his university “…is committed to fostering a beloved community in which all members are able to freely engage in academic discourse and practice their religious faiths in a safe environment”. How safe are the more than 5,000 students at his university who are Hindu Americans, some of whom have <a href="https://twitter.com/HinduStudentsC/status/1428951008303067138?s=20" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">gone public</a> with their concerns?</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">In a particularly tone-deaf statement, the DGHC organizers have sought to center “Hindutva” (Hindu-ness) as a center of global concern — even as the last <a href="https://www.dnaindia.com/world/report-if-taliban-kills-me-i-consider-it-my-seva-the-last-hindu-priest-in-afghanistan-refuses-to-flee-kabul-rattan-nath-temple-pandit-rajesh-kumar-2906343" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">Hindus</a> and <a href="https://www.hindustantimes.com/india-news/guru-granth-sahib-flown-out-of-afghanistan-blessed-says-hardeep-singh-puri-101629787390550.html" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">Sikhs</a> were run out of their historic homelands in Afghanistan. Equally galling is the outright denial that Hinduphobia exists – for this year marks the fiftieth anniversary of the genocide of Bengali Hindus. US Congressional reports have recorded the murder and rape of millions of Hindus in a state-sponsored pogrom, and as detailed in a book titled, “<a href="https://afsa.org/blood-telegram" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">The Blood Telegram: Nixon, Kissinger and a Forgotten Genocide</a>” Pakistan’s army generals allowed their soldiers to let loose a reign of terror as East Pakistan sought to separate from West Pakistan, leading to the birth of Bangladesh. Even as we Hindus seek to honor and grieve for those dead, we are instead being marked as subscribers to “Hindutva”. This labelling of Hindus has an inglorious history, from the <a href="https://www.thehindu.com/news/international/20-us-senators-seek-emergency-refugee-protection-for-afghan-sikhs-hindus/article31930373.ece" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">yellow patches</a> we have had to wear under the Taliban rule, to <a href="https://www.govinfo.gov/content/pkg/BILLS-114hres396ih/html/BILLS-114hres396ih.htm" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">the letter “H” shopkeepers were asked to draw</a> on their shops in East Pakistan.</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">Hindus are the last bastions fighting the two-millennia-old battle against supremacist, monopolist, and violent religious and political forces. Every culture and civilization of the past have now been subsumed by these forces, and they want to divvy out the spoils of their victory once we Hindus are silenced.</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">But, as Lord Krishna advised Arjuna on the Kurukshetra battlefield: “Do your duty, fight the battle, do it without expecting rewards, and believe in Me”. And so, there are thousands of individual Hindus and organizations who are fighting the good battle – the <a href="https://cohna.org/dismantlehinduphobia/" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">Coalition of Hindus of North America</a>, the <a href="https://www.hinduamerican.org/" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">Hindu American Foundation</a>, and others. More than 150 Hindu and Indian American organizations, from some of the largest Hindu temples and national associations to interfaith allies and local cultural groups<a href="https://cohna.org/org-letter-dghc/" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;">, have signed a letter in protest</a> asking universities to stand against Hinduphobia and to distance themselves from the “Dismantling Global Hindutva” conference. These groups represent hundreds of thousands of Hindus who are citizens and residents of the US and Canada, and who have contributed to the enrichment of these two nations.</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">The broader Hindu community is upset, angry, and dismayed that American and Canadian university administrators are tone-deaf about these vile attempts by their faculty to paint Hindus into corners. While the privileged organizers and supporters of the Hinduphobic conference have monopolized public discourse, they do not reflect the broader and mainstream Hindu community. We refuse to be tarred and feathered by this privileged and powerful academic cabals who seek to tell us who we are, define what our spiritual and faith identities are, and what constitutes Hinduism: the “Dismantling Global Hindutva” conference and its backers are no different from the colonizers who attempted to define Hinduism and create policies based on a bigoted understanding of indigenous practices.</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">So, what can we do, and what will we do? It is said that Krishna, as a little boy, was full of mischief, stealing butter stored in earthen pots. When one day, his foster mother Yashoda asks him to open his mouth and show the stolen butter, Krishna opens his mouth and Yashoda sees the universe as it is – violent, bloody, conflicted, filled with grief. Yashoda quickly asks little Krishna to close his mouth. We know that the world we live in is bloody and conflicted, and those who instigate the violence are also at the helm of crying “peace”. We Hindus know how to attain “<em style="max-width: 100%; overflow-wrap: break-word;">shanti</em>/peace”. We will continue to show the world how and do so without shutting up others or destroying others. We will do battle for <em style="max-width: 100%; overflow-wrap: break-word;">dharma</em>/righteousness. We have done so for millennia.</p><p style="color: rgb(84, 84, 84) !important; font-size: 18px !important; line-height: 2 !important; margin: 0px 0px 30px; max-width: 100%; overflow-wrap: break-word;">sabhar from india facts :</p></div><div class="author-box" style="background-color: white; border-bottom: 1px solid rgb(221, 221, 221); border-top: 1px solid rgb(221, 221, 221); font-family: Humnst; font-size: 16px; max-width: 100%; overflow-wrap: break-word; padding: 30px 0px;"><div class="ath" style="display: flex; justify-content: left; max-width: 100%; overflow-wrap: break-word;"><div class="auth-img" style="max-width: 100%; min-width: 100px; overflow-wrap: break-word;"><a href="https://www.indiafacts.org.in/author/dr-ramesh-rao/" style="color: #0069a6; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;" title="Dr. Ramesh Rao"><img src="https://www.indiafacts.org.in/wp-content/uploads/2020/09/Ramesh-Rao-96x96.jpg" style="border-radius: 50%; border: 0px; filter: grayscale(0%) !important; height: 80px; max-width: 100%; overflow-wrap: break-word; width: 80px;" /></a></div><div class="author-box-bot" style="color: #666666; font-size: 13.6px; line-height: 1.7; max-width: 100%; overflow-wrap: break-word;"><h4 style="font-size: 16px; margin: 0px; max-width: 100%; overflow-wrap: break-word;"><a href="https://www.indiafacts.org.in/author/dr-ramesh-rao/" style="color: black; cursor: pointer; max-width: 100%; overflow-wrap: break-word; text-decoration-line: none;" title="Dr. Ramesh Rao">Dr. Ramesh Rao</a></h4><p class="desc" style="color: rgb(84, 84, 84) !important; font-size: 16px !important; font-stretch: normal; font-style: italic !important; line-height: 1.5 !important; margin: 10px 0px; max-width: 100%; overflow-wrap: break-word;">The author is Professor of Communication Studies, Department of Communication, Columbus State University, Columbus, GA. He has published widely over the past three decades, and his latest book is titled, “The Election that Shaped Gujarat & Narendra Modi’s Rise to National Stardom”.</p></div></div></div>R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-64572085167501632642019-08-08T03:59:00.002-07:002019-08-08T03:59:41.441-07:00आचार्य अभिनवगुप्त की भूमि है कश्मीर<div dir="ltr" style="text-align: left;" trbidi="on">
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महानतम दार्शनिक आचार्य अभिनवगुप्त की भूमि है कश्मीर, यहां की सनातन परंपरा को पहचानिए, जड़ों को जानिए.....</div>
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सतातन परम्परा के रत्नगर्भा कश्मीर ने भारत और विश्व को असंख्य अनमोल रत्न दिये हैं, जिन्होंने अपने आध्यात्मिक ज्ञान, साधना की पराकाष्ठा से समस्त विश्व को नयी दिशा दिखायी। कश्मीर में अनेक मत-पंथ जन्मे, फले-फूले। तात्कालीन सामाजिक आध्यात्मिक व्यवस्था में कई बार बदलाव हुए, लेकिन नये बदलाव ने पुराने के खारिज नहीं किया। आचार्य अभिनवगुप्त इसी श्रंखला की सबसे महत्वपूर्ण कड़ी हैं। आचार्य अभिनवगुप्त का जन्म कश्मीर में 10 वीं शताब्दी के मध्य भाग में हुआ था (लगभग 950 ई. - 960 ई. के बीच)। इनका कुल अपनी विद्या, विद्वता तथा तांत्रिक साधना के लिए कश्मीर में नितांत प्रख्यात था। इनके पितामह का नाम था वराहगुप्त तथा पिता का नरसिंहगुप्त जो लोगों में "चुखुल" या "चुखुलक" के घरेलू नाम से भी प्रसिद्ध थे। अभिनव में ज्ञान की इतनी तीव्र पिपासा थी कि इसकी तृप्ति के लिए इन्होंने कश्मीर के बाहर जालंधर की यात्रा की और वहाँ अर्धत्र्यंबक मत के प्रधान आचार्य शंभुनाथ से कौलिक मत के सिद्धांतों और उपासनातत्वों का प्रगाढ़ अनुशीलन किया। इन्होंने अपने गुरुओं के नाम ही नहीं दिए हैं, प्रत्युत उनसे अधीत शास्त्रों का भी निर्देश किया है। इन्होंने व्याकरण का अध्ययन अपने पिता नरसिंहगुप्त से, ब्रह्मविद्या का भूतिराज से, क्रम और त्रिक्दर्शनों का लक्ष्मण गुप्त से, ध्वनि का भट्टेंद्रराज से तथा नाट्यशास्त्र का अध्ययन भट्ट तोत (या तौत) से किया। इनके गुरुओं की संख्या बीस तक पहुँचती है।</div>
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भारत की ज्ञान-परंपरा में आचार्य अभिनवगुप्त एवं कश्मीर की स्थिति को एक ‘संगम-तीर्थ’ के रूपक से बताया जा सकता है। जैसे कश्मीर (शारदा देश) संपूर्ण भारत का ‘सर्वज्ञ पीठ’ है, वैसे ही आचार्य अभिनवगुप्त संपूर्ण भारतवर्ष की सभी ज्ञान-विधाओं एवं साधना की परंपराओं के सर्वोपरि समादृत आचार्य हैं। काश्मीर केवल शैवदर्शन की ही नहीं, अपितु बौद्ध, मीमांसक, नैयायिक, सिद्ध, तांत्रिक, सूफी आदि परंपराओं का भी संगम रहा है। आचार्य अभिनवगुप्त अद्वैत आगम एवं प्रत्यभिज्ञा-दर्शन के प्रतिनिधि आचार्य तो हैं ही, साथ ही उनमें एक से अधिक ज्ञान-विधाओं का भी समाहार है।</div>
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भारतीय ज्ञान-दर्शन में यदि कहीं कोई ग्रंथि है, कोई पूर्व पक्ष और सिद्धांत पक्ष का निष्कर्षविहीन वाद चला आ रहा है और यदि किसी ऐसे विषय पर आचार्य अभिनवगुप्त ने अपना मत प्रस्तुत किया हो तो वह ‘वाद’ स्वीकार करने योग्य निर्णय को प्राप्त कर लेता है। उदाहरण के लिए साहित्य में उनकी भरतमुनिकृत रस-सूत्र की व्याख्या देखी जा सकती है जिसे ‘अभिव्यक्तिवाद’ के नाम से जाना जाता है। भारतीय ज्ञान एवं साधना की अनेक धाराएँ अभिनवगुप्तपादाचार्य के विराट् व्यक्तित्व में आ मिलती हैं और एक सशक्त धारा के रूप में आगे चल पड़ती है।</div>
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<span style="box-sizing: border-box; font-weight: 700;">दार्शनिक परम्परा के कुल में जन्मे थे आचार्य अभिनवगुप्त</span></div>
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आचार्य अभिनवगुप्त के पूर्वज अत्रिगुप्त (8वीं शताब्दी) कन्नौज प्रांत के निवासी थे। यह समय राजा यशोवर्मन का था। अत्रिगुप्त कई शास्त्रों के विद्वान थे और शैवशासन पर उनका विशेष अधिकार था। कश्मीर नरेश ललितादित्य ने 740 ई. जब कान्यकुब्ज प्रदेश को जीतकर कश्मीर के अंतर्गत मिला लिया तो उन्होंने अत्रिगुप्त से कश्मीर में चलकर निवास की प्रार्थना की। वितस्ता (झेलम) के तट पर भगवान शितांशुमौलि (शिव) के मंदिर के सम्मुख एक विशाल भवन अत्रिगुप्त के लिये निर्मित कराया गया। इसी यशस्वी कुल में अभिनवगुप्त का जन्म लगभग 200 वर्ष बाद (950 ई.) हुआ। उनके पिता का नाम नरसिंहगुप्त तथा माता का नाम विमला था जिन्हें अपने ग्रंथों में वे आदर और श्रद्धा से स्मरण करते हुए ‘विमलकला’ कहते हैं।</div>
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<span style="box-sizing: border-box; font-weight: 700;">भगवान शिव के अवतार कहे जाते हैं आचार्य अभिनवगुप्त</span></div>
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भगवान् पतंजलि की तरह आचार्य अभिनवगुप्त भी शेषावतार कहे जाते हैं। शेषनाग ज्ञान-संस्कृति के रक्षक हैं। अभिनवगुप्त के ग्रंथ तंत्रालोक के टीकाकार आचार्य जयरथ ने उन्हें ‘योगिनीभू’ कहा है। इस रूप में तो वे स्वयं ही शिव के अवतार के रूप में प्रतिष्ठित हैं।</div>
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<span style="background-color: white; box-sizing: border-box; color: #4b4b4b; font-family: "Segoe UI", "Helvetica Neue", Helvetica, "Lucida Grande", Arial, Ubuntu, Cantarell, "Fira Sans", sans-serif; font-size: 15px;">मधुराज योगिन के शब्दों में आचार्य अभिनवगुप्त का शब्दचित्र</span></div>
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<span style="background-color: white; box-sizing: border-box; color: black; font-family: "Segoe UI", "Helvetica Neue", Helvetica, "Lucida Grande", Arial, Ubuntu, Cantarell, "Fira Sans", sans-serif; font-size: 15px;">प्रभावान दक्षिणमूर्ति (आचार्य अभिनवगुप्त), जोकि साक्षात शिव के अवतार हैं, हमारी रक्षा करें। अपनी करूणा के कारण ही वो नया शरीर धारण कर कश्मीर में अवतरित हुए हैं। वे सुनहरे अंगूरों की वाटिका के बीच एक मण्डप में विराजमान हैं, जो रत्नजड़ित है और जिसके भीतर सुंदर कलाकृतियां लगी हुई हैं। मंडप के चारों और फूलों, अगरबत्तियों और प्रज्जवलित दीपों की सुगंध फैली हुई है। चारों ओर योगिनियां, ज्ञानीजनों औऱ चामात्कारिक शक्तिवाले सिद्धों की भीड़ है। अभिनवगुप्त आध्यात्मिक आनंद की अवस्था में हैं। उनकी आँखों की पुतलियां उल्लास के कारण नाच रही हैं। उनके माथे के बीच भस्म का तिलक लगा लगा है। उनके एक कान में रूद्राक्ष लटक रहा है और उनके सुंदर लंबे केश फूलों की माला से पीछे की ओर बंधें हुए हैं। उनकी दाढ़ी लंबी है और तन का रंग स्वर्णिम है। उनकी ग्रीवा चमकदार यक्षपंक भस्म के कारण काली है। ग्रीवा से उनका उपवीत नीचे की ओर लटक रहा है। वे चंद्र-किरणों की भांति धवल रेशमी वस्त्र पहने योगासन में बैठे हैं, जिसे वीरमुद्रा कहते हैं। उनका एक हाथ घुटने पर है, हाथ में माला है। ऐसी मुद्रा में हैं जो उनकी परम चैतन्य की अनुभूति का प्रतीक हैं। कमल-जैसे सुंदर दूसरे हाथ की उंगलियों से वो वीणा के तार बजा रहे हैं।</span></div>
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<span style="box-sizing: border-box;">आचार्य अभिनवगुप्त के ज्ञान की प्रामाणिकता इस संदर्भ में है कि उन्होंने अपने काल के मूर्धन्य आचार्यों-गुरुओं से ज्ञान की कई विधाओं में शिक्षा-दीक्षा ली थी। उनके पितृवर श्री नरसिंहगुप्त उनके व्याकरण के गुरु थे। इसी प्रकार लक्ष्मणगुप्त प्रत्यभिज्ञाशास्त्र के तथा शंभुनाथ (जालंधर पीठ) उनके कौल-संप्रदाय के साधना के गुरु थे। उन्होंने अपने ग्रंथों में अपने नौ गुरुओं का सादर उल्लेख किया है। भारतवर्ष के किसी एक आचार्य में विविध ज्ञान विधाओं का समाहार मिलना दुर्लभ है। यही स्थिति शारदा क्षेत्र कश्मीर की भी है। इस अकेले क्षेत्र से जितने आचार्य हुए हैं उतने देश के किसी अन्य क्षेत्र से नहीं हुए।</span></div>
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जैसी गौरवशाली आचार्य अभिनवगुप्त की गुरु परम्परा रही है वैसी ही उनकी शिष्य परंपरा भी है। उनके प्रमुख शिष्यों में क्षेमराज , क्षेमेन्द्र एवं मधुराजयोगी हैं। यही परंपरा सुभटदत्त (12वीं शताब्दी) जयरथ, शोभाकर-गुप्त, महेश्वरानन्द (12वीं शताब्दी), भास्कर कंठ (18वीं शताब्दी) प्रभृति आचार्यों से होती हुई स्वामी लक्ष्मण जू तक आती है। दुर्भाग्यवश यह विशद एवं अमूल्य ज्ञान राशि इतिहास के घटनाक्रमों में धीरे-धीरे हाशिये पर चली गई। यह केवल काश्मीर के घटनाक्रमों के कारण नहीं हुआ।</div>
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14वीं शताब्दी के अद्वैत वेदान्त के आचार्य सायण -माधव (माधवाचार्य) ने अपने सुप्रसिद्ध ग्रन्थ ‘सर्वदर्शन संग्रह’ में सोलह दार्शनिक परम्पराओं का विवेचन शांकर-वेदांत की दृष्टि से किया है। आधुनिक विश्वविद्यालयी पद्धति केवल षड्दर्शन तक ही भारतीय दर्शन का विस्तार मानती है और इन्हे ही आस्तिक दर्शन और नास्तिक दर्शन के द्वन्द्व-युद्ध के रूप में प्रस्तुत करती है। आगमोक्त दार्शनिक परम्पराएँ जिनमें शैव, शाक्त, पांचरात्र आदि हैं, वे कहीं विस्मृत होते चले गए।</div>
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आचार्य अभिनवगुप्त ने अपने सुदीर्घ जीवन को केवल तीन महत् लक्ष्यों के लिए समर्पित कर दिया- शिवभक्ति, ग्रंथ निर्माण एवं अध्यापन। उनके द्वारा रचित 42 ग्रंथ बताए जाते हैं, इनमें से केवल 20-22 ही उपलब्ध हो पाए हैं। सौ से अधिक ऐसे आगम ग्रंथ हैं, जिनका उल्लेख-उद्धरण उनके ग्रंथों में तो है, लेकिन अब वे लुप्तप्राय हैं। अभिनवगुप्त के ग्रंथों की पांडुलिपियां दक्षिण में प्राप्त होती रही हैं, विशेषकर केरल राज्य में। उनके ग्रंथ संपूर्ण प्राचीन भारतवर्ष में आदर के साथ पढ़ाये जाते रहे थे। 70 वर्ष की अवस्था में जब उन्होंने महाप्रयाण किया तब उनके 10 हजार शिष्य कश्मीर में थे।</div>
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4 जनवरी 1016 को श्रीनगर से गुलमर्ग जाने वाले मार्ग पर स्थित भैरव गुफा में प्रवेश कर उन्होंने सशरीर महाप्रयाण किया।</div>
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<span style="box-sizing: border-box; font-weight: 700;">आचार्य अभिनवगुप्त द्वारा रचित ग्रंथ</span></div>
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अभिनवगुप्त तंत्रशास्त्र, साहित्य और दर्शन के प्रौढ़ आचार्य थे और इन तीनों विषयों पर इन्होंने 50 से ऊपर मौलिक ग्रंथों, टीकाओं तथा स्तोत्रों का निर्माण किया है। अभिरुचि के आधार पर इनका सुदीर्घ जीवन तीन कालविभागों में विभक्त किया जा सकता है:</div>
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1. <span style="box-sizing: border-box; font-weight: 700;">तान्त्रिक काल</span> - जीवन के आरंभ में अभिनवगुप्त ने तंत्रशास्त्रों का गहन अनुशीलन किया तथा उपलब्ध प्राचीन तंत्रग्रंथों पर इन्होंने अद्धैतपरक व्याख्याएँ लिखकर लोगों में व्याप्त भ्रांत सिद्धांतों का सफल निराकरण किया। क्रम, त्रिक तथा कुल तंत्रों का अभिनव ने क्रमश: अध्ययन कर तद्विषयक ग्रंथों का निर्माण इसी क्रम से संपन्न किया। इस युग की प्रधान रचनाएँ ये हैं -- बोधपंचदशिका, मालिनीविजय कार्तिक, परात्रिंशिकाविवरण, तन्त्रालोक, तन्त्रसार, तंत्रोच्चय, तंत्रोवटधानिका। तंत्रालोकत्रिक तथा कुल तंत्रों का विशाल विश्वकोश ही है जिसमें तंत्रशास्त्र के सिद्धांतों, प्रक्रियाओं तथा तत्संबद्ध नाना मतों का पूर्ण, प्रामाणिक तथा प्रांजल विवेचन प्रस्तुत किया गया है। यह 37 परिच्छेदों में विभक्त विराट् ग्रंथराज है जिसमें बंध का कारण, मोक्षविषक नाना मत, प्रपंच का अभिव्यक्ति प्रकार तथा सत्ता, परमार्थ के साधक उपाय, मोक्ष के स्वरूप, शैवाचार की विविध प्रक्रिया आदि विषयों का सुंदर प्रामाणिक विवरण देकर अभिनव ने तंत्र के गंभीर तत्वों को वस्तुत: आलोकित कर दिया है। अंतिम तीनों ग्रंथ इसी के क्रमश: संक्षिप्त रूप हैं जिनमें संक्षेप पूर्वापेक्षया ह्रस्व होता गया है।</div>
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2. <span style="box-sizing: border-box; font-weight: 700;">आलंकारिक काल </span>- अलंकारग्रंथों का अनुशीलन तथा प्रणयन इस काल की विशिष्टता है। इस युग से संबद्ध तीन प्रौढ़ रचनाओं का परिचय प्राप्त है - काव्य-कौतुक-विवरण, ध्वन्यालोकलोचन तथा अभिनवभारती। काव्यकौतुक अभिनव के नाट्यशास्त्र के गुरु भट्टतौत की अनुपलब्ध प्रख्यात कृति है जिसपर इनका "विवरण" अन्यत्र संकेतित ही है, उपलब्ध नहीं। लोचन, आनन्दवर्धन के "ध्वन्यालोक" का प्रौढ़ व्याख्यानग्रंथ है तथा अभिनवभारती, भरत मुनि के नाट्यशास्त्र के पूर्ण ग्रंथ की पांडित्यपूर्ण प्रमेयबहुल व्याख्या है। यह नाट्यशास्त्र की एकमात्र टीका है।</div>
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<span style="box-sizing: border-box; font-weight: 700;">3. दार्शनिक काल</span> - अभिनवगुप्त के जीवन में यह काल उनके पांडित्य की प्रौढ़ि और उत्कर्ष का युग है। परमत का तर्कपद्धति से खंडन और स्वमत का प्रौढ़ प्रतिपादन इस काल की विशिष्टता है। इस काल की प्रौढ़ प्रतिपादन इस काल की विशिष्टता है। इस काल की प्रौढ़ रचनाओं में ये नितांत प्रसिद्ध हैं---भगवद्गीतार्थसंग्रह, परमार्थसार, ईश्वर-प्रत्यभिज्ञा-विमर्शिणी तथा ईश्वर-प्रत्यभिज्ञा-विवृति-विमर्शिणी। अंतिम दोनें ग्रंथ अभिनवगुप्त के प्रौढ़ पांडित्य के निकषग्रावा हैं। ये उत्पलाचार्य द्वारा रचित "ईश्वरप्रत्यभज्ञ" के व्याख्यान हैं। पहले में तो केवल कारिकाओं की व्याख्या और दूसरे उत्पल की ही स्वोपज्ञ वृत्ति (आजकल अनुपलब्ध) "विवृति" की प्रांजल टीका है। प्राचीन गणनानुसार चार सहस्र श्लोकों से संपन्न होने के कारण पहली टीका "चतु:सहस्री" (लघ्वी) तथा दूसरी "अष्टादशसहस्री" (अथवा बृहती) के नाम से भी प्रसिद्ध है जिनमें टीका अब तक अप्रकाशित ही है।</div>
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<span style="box-sizing: border-box; font-weight: 700;">आज भी प्रासंगिक हैं आचार्य अभिनवगुप्त</span></div>
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अभिनवगुप्त के युग के जैसी समस्यायें और चुनौतियां समाज के सामने थी, वैसी ही चुनौतियां बौद्धिक और सामजिक स्तर पर आज भी हमारे सामने हैं। इसी आचार्य अभिनवगुप्त का दार्शनिक चिंतन जितना प्रासंगिक 10वीं-11वीं सदी में था, वैसा ही आज भी है। मतलब आज जम्मू कश्मीर के बारे में बहस और चिंतन का विषय बदलने का आवश्यकता है। प्राचीन शारदाखण्ड भारत का ऐसा सांस्कृतिक केंद्र रहा है जिसका स्पंदन और असर देश के सूदूर प्रांत में भी महसूस किया जाता रहा है। इस सांस्कृतिक, बौद्धिक और दार्शनिक प्रयोगशाला के निर्माण में देश के हर क्षेत्र के मनीषियों और विद्वानों का योगदान रहा है, चाहे वो दक्षिण के केरल औऱ कर्नाटक के हों या पूर्व में असम या बंगाल के या फिर गंगा-यमुना की घाटियों से आयें हों। इसी प्रकार देश का शायद ही कोई ऐसा क्षेत्र होगा जहां शारदाखण्ड कश्मीर की प्रतिभा का प्रतिबिम्बित न हुआ हो। जब अभिनवगुप्त प्रत्यभिज्ञा पर बल देते हैं जो जीव के अंतर में विद्यमान शिव की पहचान की बात करते हैं। लेकिन आज हमारे सामने जन-जन के मन में बसे विराट राष्ट्र की प्रत्यभिज्ञा की बड़ी चुनौती है जिसका समाधान आचार्य अभिनवगुप्त के बताये मार्ग पर ही है।</div>
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sabhar </div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-84499741846219043052019-05-17T03:37:00.003-07:002019-05-17T03:37:44.229-07:00Open Letter to Sh. Mohan Bhagwat Ji Sar Sangh Chalak<div dir="ltr" style="text-align: left;" trbidi="on">
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Namaste Bhagwat ji,</h1>
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As I write this, Delhi is voting in the 6th phase of this massive election and hopefully we will all see Sh. Narendra Modi come back to power for another 5 years.</div>
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Many Hindus, including myself, take this election to bring back Narendra Modi as a <em class="markup--em markup--p-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">civilizational battle to protect the Hindu civilization</em> from decline in the land of its birth.</div>
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Tens of millions of us had wet eyes when we saw Modi ji on TV take a Ganga-Snana (गंगा-स्नान) and chant ‘mantras’ (मंत्र) during the Kumbh Mela earlier this year. In the pursuit of <em class="markup--em markup--p-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">secularism </em>the Bharatiya state and its <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">elected heads forgot that they are inheritors of the thousands of years old Bharatiya </span><span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">civilization</span> and that this nation bereft of its spiritual roots will simply be a lump of land, soulless, bereft of its core values. They forgot that the basis of this nation and its core-values has been the Hindu values upon which have risen the world’s greatest faiths and religions, and, have sustained peacefully, several others which entered from the west.</div>
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Finally, in Narendra Modi we have a practicing Hindu as an elected Prime Minister, not ashamed of demonstrating his Hindu-ness (and on the contrary proud of it). This has been rejuvenating.</div>
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However, I wish to draw your attention to a few issues which will continue to tie the Hindu society down in a quandary and prevent its re-invigoration even if Modi ji were to come back to power.</div>
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1. Articles 26 to 30 of the Bharatiya Constitution</h3>
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<span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">1.a) Article 26 </span>promises freedom to all religions in Bharat to maintain institutions for charitable and religious purposes, and, manage the affairs of their religion without interference of the state.</div>
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While Article 26 is being applied to all religious minorities in Bharat in letter and spirit, Hindu religious institutions are being subject to endless interference from the Bharatiya state. From <em class="markup--em markup--p-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">government appointees sitting on temple boards</em> to <em class="markup--em markup--p-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">interference in management of temple-owned lands</em>, HR&CE and such acts implemented by nearly ALL state governments across Bharat ensure <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Hindus cannot spend the temple-money (Hundi donations or land rentals) for promotion of their Dharma</span> and activities dependent upon successful running of temples — such as supporting small temples, build and maintain Veda Pathshalas, build and maintain orphanages and Gaushalas. <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Temples are the mainstay of Hindu Dharma</span>. <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">HR&CE and such govt departments are designed to debilitate Hindu Dharma</span>.</div>
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<span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">1.b) Article 30 guarantees to all minorities</span> that they will be free to establish and administer educational institutions without interference from the government, <em class="markup--em markup--p-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">even if they are funded by the government</em>.This means that Christian-run schools, with land allotted by the government, can have Church prayers for all students, and Jamia Milia Islami, a university <em class="markup--em markup--p-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">fully-funded by government of Bharat </em>can have a mosque inside the college campus and start each class session with invocation of Allah. Fair enough!</div>
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Shockingly, institutions run by the <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">majority Hindu community</span>, basis the limitations imposed by Article 28, <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">are NOT allowed to function according to their religious preferences</span>. This means that a Lingayat or Chinmaya Mission institution, with land allotted by the government, cannot be allowed to teach the wisdom of the Gita as part of its curriculum.</div>
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The recent case against starting the morning invoking the ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Asato</em> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ma Sadgamaya</em>’ (ॐ असतो मा सद्गमय) in Kendriya Vidyalayas is because of <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">this constitutional discrimination against the Hindus</span>.<em class="markup--em markup--pullquote-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Only an apartheid state discriminates against the majority</em>! This MUST change!</div>
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There are constitutional amendments to Articles 26 to 30 recommended in the now lapsed Dr. Satyapal Singh Private Member Bill. These MUST be adopted by the new government.</div>
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2. Foreign funding via FCRA</h3>
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In 2016–17 60% of Rs.18,500 Crores entered the country via organisations with explicit affiliations with international Christian Missionary organisations, destined for Christian Missionary organisations in Bharat. This is in spite of the crackdown of this NDA government on foreign-funded NGOs. You will be shocked to learn that this money is only increasing each year.</div>
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Compare this influx of nearly <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Rs.11,000 Crores for Christian missionary work</span>, with <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Rs.550 Crores that came in for Indic Religious institutions</span>, ie: religious institutions run by Hindus, Sikhs, Buddhists and Jains, put together.</div>
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With the temple money not available to Hindus for protecting and spreading their religion and on top of it, this massive asymmetric influx of foreign funding for spreading Christianity, Hindu Dharma is being killed slowly but surely. This must change!</div>
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#HinduCharter, a project started by Hindus from all over the country, demands that all “institutional” foreign-funding must be banned. <span class="markup--strong markup--pullquote-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Only NRIs/OCIs/PIOs </span>however, in their individual capacity, <span class="markup--strong markup--pullquote-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">must be free to donate to Bharatiya religious institutions</span> — including that or all minorities.</div>
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3. Muslim Population Explosion in Bharat AND the urgent need for call for large scale <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ghar Wapsi</em></h3>
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As societies around the world urbanise they produce less and less children. In Europe, US, Australia couples are producing 1.3 to 1.8 children per couple. The population replacement rate is 2.1 children per couple.</div>
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Hindus are producing 2.2 children per couple, barely at replacement rate. However, <span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the Muslim population in Bharat is producing 3.4 children per couple including in rich and educated states such as Kerala</span>. This trend is no different from Muslims in Europe who are growing at similar rates.</div>
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If this is allowed to continue then Bharat is inevitably going to become a Muslim majority nation. Our liberals can continue to argue about whether it will take 50 years or 200 years. The demographic change of Bharat will be inevitable.</div>
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<span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Asking Hindus to produce more children OR forcible birth-control of Muslim populations of Bharat are not practical solutions. </span>The only feasible solution is to call for large scale <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">GharWapsi</em> of Bharatiya Muslims. Millions of Muslims in Bharat are acutely aware of their Hindu roots and to date (proudly) retain references to their <em class="markup--em markup--p-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">jatis</em> in their names.</div>
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Asking Muslims to feel proud of their Bharatiya roots and call them Swadeshi Muslims is not good enough either. Millions of Muslims in Bharat will return to Hindu Dharma, if offered open platforms and processes for their <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Shuddhi</em>, and a way to return to their original <em class="markup--em markup--p-em" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">jatis. </em></div>
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Hindu Dharma enables formation of new <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Jatis</em> if there is a lack of acceptance among any mainstream <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Jatis</em>. Marriages of their daughters, which is the biggest problem for returning Muslims, can be done within these multitude of newly formed <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Jatis</em>.</div>
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RSS is the ONLY non-governmental organisation in the country capable of large scale mobilization of resources for enabling re-conversion of Bharatiya Muslims to Hindu Dharma. No force. Only an open invitation and a formal institutionalized process of re-entry and support structure post such return.</div>
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The RSS must set goals such as 10% of Bharatiya Muslims reconverted to Hindu Dharma. After all propagation of religion is a constitutional right offered to ALL religions in this country, including Hindus.</div>
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<span class="markup--strong markup--p-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">This is an urgent call of the hour. If the RSS does not open its arms to Muslims wanting to return to Hindu Dharma, RSS as well as Hindu Dharma will perish in the land of its own birth. Even blaming RSS for not acting in time will not remain an option, for without Hindus, the memory and contribution of the RSS will be shoved to the dustbin of history.</span></div>
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Before I end, I must share with the readers of this letter what Dr. Hedgewar had to say as the basis of forming the RSS:</div>
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<div class="section-inner sectionLayout--insetColumn" style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px 0px 0px 40px; text-align: justify; vertical-align: baseline;">
<span class="markup--strong markup--blockquote-strong" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">“The Hindu culture is the life-breath of Hindustan. It is therefore clear that if Hindustan is to be protected, we should first nourish the Hindu culture. If the Hindu culture perishes in Hindustan itself, and if the Hindu society ceases to exist, it will hardly be appropriate to refer to the mere geographical entity that remains as Hindustan. Mere geographical lumps don’t make a nation.”</span></div>
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Mere geographical lumps don’t make a nation! A Muslim or Christian majority Bharat will not remain Bharat any more!</div>
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Regards & Pranam,</div>
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Rahul Dewan</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(The author is Entrepreneur, Blogger (Politics, Religion, Spirituality, Business), Green Activist and Spiritual Seeker.)</em></div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(This post first appeared on <a href="https://medium.com/@rahuldewan/open-letter-to-sh-mohan-bhagwat-chief-functionary-of-the-rss-c84b33c5e875" rel="noopener noreferrer" style="border: 0px; color: #ea5900; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.5s ease 0s; vertical-align: baseline;" target="_blank"><span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">medium.com</span></a> on May 12, 2019 and has been reproduced here in full.)</em></div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-3361096622454643472019-04-22T22:24:00.002-07:002019-04-22T22:24:09.217-07:00वामपंथी आतंकवाद और आईसिस के इस्लामी जिहाद में कोई अंतर नहीं, बिलकुल नहीं<div dir="ltr" style="text-align: left;" trbidi="on">
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वामपंथ ने 'सर्वहारा' का नाम लेकर पिछले 20 सालों में 12000 हत्याएँ कीं, जिसमें 2700 सुरक्षा बलों का बलिदान शामिल है। और मरने वाले कौन थे? प्राइवेट जेट से घूमने वाले जॉन ट्रवोल्टा टाइप के लोग, या प्राइवेट आइलैंड में छुट्टियाँ बिताने वाले जॉनी डेप्प की हैसियत वाले?</div>
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<figure style="box-sizing: border-box; margin: 0px;"><figcaption class="tdb-caption-text" style="box-sizing: border-box; color: #444444; font-size: 11px; font-style: italic; line-height: 17px; margin: 6px 0px 0px; z-index: 1;">लाल सलाम के नाम पर जान ले लेना और गैरमुस्लिम लोगों को बम से उड़ा देना एक ही बात है</figcaption></figure></div>
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सबसे पहले मैं यह साफ कर देना चाहता हूँ कि मुझे न तो इससे मतलब है कि पहले के तथाकथित क्रांतिकारी लेनिन, माओ या विचारक मार्क्स ने क्या लिखा था, उनके विचार क्या थे, न ही इससे कि किसी आतंकी के हाथों की आसमानी किताब किसी मज़हब के बारे में क्या कहती है। मतलब इसलिए नहीं है कि विचारों का, या किताबी बातों का, सच्चाई और जमीनी हक़ीक़त से दूर-दूर तक कोई वास्ता नहीं है। इसलिए, मैं किसी के विचारों के नाम पर, किसी किताब की कुछ आयतों के नाम पर जो हो रहा है, उसमें ज्यादा रुचि रखता हूँ, बजाय इसके कि कहीं दूसरी जगह यह कहा गया है कि हम तो शांतिप्रिय लोग हैं, या हम सर्वहारा की क्रांति कर रहे हैं।</div>
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मैं उन प्रतीकों का, उन बातों के वीभत्स रूप को हर रोज झेल रहा हूँ, इसलिए मैं अपने अनुभव, अपने समाज के अनुभव और अपने आस-पास देख कर बातें करूँगा न कि लेनिन ने जो हत्याएँ कराईं, माओ ने जो सामूहिक नरसंहार कराए, उसके पीछे की वजह क्या थी। मुझे इससे कोई मतलब नहीं है कि फ़लाँ किताब के फ़लाँ चैप्टर में यह लिखा है कि एक मानव की हत्या पूरे मानवता की हत्या है, क्योंकि ये कहने की बातें हैं, इनका वास्तविकता से कोई नाता नहीं है।</div>
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वामपंथ क्या है? एक ख़ूनी विचारधारा जिसका नाम लेकर भारत में <a aria-label=" (opens in a new tab)" href="https://economictimes.indiatimes.com/news/defence/naxal-violence-claims-12000-lives-in-20-years/articleshow/59521195.cms" rel="noreferrer noopener nofollow" style="box-sizing: border-box; color: #fb5100; pointer-events: auto; text-decoration-line: none;" target="_blank">पिछले 20 सालों में 12000 हत्याएँ </a>कर दी गईं जिसमें 2700 सुरक्षा बलों का बलिदान शामिल है। ये हत्या किसके नाम पर हुई? ‘पीपुल्स’ यानी आम जनता के नाम पर, सर्वहारा के नाम पर। मरने वाले कौन थे? प्राइवेट जेट से घूमने वाले जॉन ट्रवोल्टा टाइप के लोग, या प्राइवेट आइलैंड में छुट्टियाँ बिताने वाले जॉनी डेप्प की हैसियत वाले?</div>
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जी नहीं, भारत में नब्बे प्रतिशत लोग या गरीब हैं, या बहुत ज़्यादा गरीब हैं। मरने वाले आँकड़े सरकारी हैं, और जो मरे हैं, वो अधिकतर वैसे लोग हैं जो भारत के सीमित संसाधनों के बीच किसी तरह जीवनयापन कर रहे थे। वो भी वही आम इन्सान थे जिनका नाम इनके पीपुल्स वार ग्रुप से लेकर पीपुल्स लिबरेशन आर्मी या कम्यून की बातों में होता है।</div>
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हत्या तो महज़ एक संख्या है जो बड़ी या छोटी हो सकती है, जिसे हम या आप आँक सकते हैं, लेकिन उन 68 जिलों का क्या जहाँ माओवादी या नक्सली आतंक के साए में लोग जीने को मजबूर हैं? क्या उस डर को आँका जा सकता है? क्या उन बच्चियों पर किए गए बलात्कार, उन परिवारों पर की गई हर रोज की हिंसा को संख्या में आँका जा सकता है? शायद नहीं।</div>
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‘सर्वहारा’ शब्द इन वामपंथी आतंकवादियों के लिए एक ढाल है। ‘जन आंदोलन’ इनके निजी स्वार्थ के लिए पावर तक पहुँचने का एक ज़रिया मात्र है। आप खूब ढोल और डुगडुगी बजा लीजिए और क्रांति के गीत गाइए, लेकिन हर वामपंथी नेता के पीछे हिंसा और व्यभिचार की मेनस्ट्रीमिंग आपको दिख जाएगी। ‘तुम्हारी देह कम्यून की संपत्ति है’ जैसे जुमले सुना कर महिला काडरों का सेक्सुअल मोलेस्टेशन और रेप, इन कामपंथियों का ट्रेडमार्क है।</div>
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इनके नेताओं को कभी सुनिए कि कैसे इन्होंने शब्दों का सहारा लेकर सपने दिखाए हैं और जहाँ भी इन्होंने राज किया है, वहाँ पोलिटिकल किलिंग्स की बाढ़ ला दी है। मुझे याद आता है इसी विचारधारा के एक नेता का बयान जो सीपीएम जेनरल सेक्रेटरी विजयन थे, जिसने अपने पार्टी के लोगों को बंगाली कम्यूनिस्टों का तरीक़ा अपनाने को कहा था कि विरोधियों को ज़िंदा गाड़ दो नमक की बोरियों के साथ कि उनकी हड्डियाँ भी पुलिस को न मिले। इस एक वाक्य से भारत के दो कम्युनिस्ट शासित राज्य की सच्चाई बाहर आ जाती है। इन दोनों के राज्य में कितनी राजनैतिक हत्याएँ हुई हैं, वो गूगल कर लीजिए।</div>
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अब इस बात पर चर्चा कि मैंने इन्हें आईसिस के जिहादियों से क्यों जोड़ा। बहुत आसान है इन्हें ऐसा मानना। दोनों ही विचारधाराएँ आतंकी हैं, हिंसक हैं, और लोगों की जान लेना इन दोनों में जस्टिफाइड है। इस्लामी आतंकी कहते हैं कि मज़हब के नाम पर सारी मार-काट सही है, माओवंशी कामपंथी और लेनिन की नाजायज़ औलादें कहती हैं कि क्रांति की राह में जो भी आएगा निपटा दिया जाएगा।</div>
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दोनों के लिए फ़ंडिंग भी बाहर से ही आता है। अपहरण करके पैसा जुटाना दोनों का मुख्य काम रहा है। धमकी और वसूली से पैसा माँगना भारत में हर नक्सल प्रभावित क्षेत्र में एक मुख्य तरीक़ा रहा है। दोनों ही तरीक़ों में बाहरी देशों का खूब इन्वॉल्वमेंट है। दोनों ही तरीक़ों में पोलिटिकल हैंडलिंग और संरक्षण, अपने हितों को देखते हुए राष्ट्र या राज्य की सत्ता देती रही है।</div>
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एक तरफ लक्ष्य सबको एक ख़लीफ़ा के नीचे लाना है, दूसरी तरफ कम्यून है। एक तरफ इस्लाम मज़हब और मुसलमान होना, अपने समाज और देश से बड़ी चीज है, दूसरी तरफ कम्यून के लिए समर्पण इतना प्रबल कि भारत और चीन लड़े तो भारतीय कम्युनिस्ट चीन के साथ खड़े दिखते हैं। विचारधारा सर्वोपरि हो जाती है, और उसके रास्ते में काफ़िर आए तो मारा जाता है, काटा जाता है, गोलियों से छलनी कर दिया जाता है, शांतिदूत बन कर बाज़ारों में फट जाता है या फिर सड़कों पर ट्रक चला कर लोगों को रौंद देता है।</div>
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दूसरी तरफ, कम्यून इतना सर्वोपरि हो जाता है कि सीआरपीएफ़ के जवानों को, स्कूली मास्टरों को, उन सरकारी लोगों को जिनके घर में वो अकेले कमाने वाले हों, बहुत गरीब तबके से आते हों, घेर कर मारने में ये एक बार सोचते भी नहीं। खुद घिर जाने पर बच्चों को ढाल बना कर बचते हैं, और अपने कम्यूनिस्ट कामरेड (कॉमरेड नहीं, कामरेड) की लाश में भी बम सिल देते हैं कि उसकी लाश में भी धमाका करके दो-चार और गरीब घरों के जवानों की बलि वामपंथ के नाम पर चढ़ जाए।</div>
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दोनों ही विचारधाराएँ, ख़ौफ़ और आतंक के आहार पर ज़िंदा हैं, और ये जिन लोगों की बेहतरी के सपने बेचते हैं, वो मुसलमान इन इलाकों में सबसे बदतर जीवन जीता है, और वो गाँव वाले बुनियादी सुविधाओं से दूर हैं। बात यह है कि अगर गाँव वाले तक सड़क, स्कूल, हॉस्पिटल पहुँच गए तो फिर इन वामपंथी आतंकवादी नरपिशाचों के जीवन का परपस, यानी लक्ष्य ही खत्म हो जाएगा। क्योंकि जेनएनयू जैसे संस्थानों में चलने वाली दारू की महफ़िलों में, गाँजे के ज्वाइंट फूँकते कामरेड ज्ञान तो बहुत बाँट देते हैं, शब्द तो बहुत जुटा लेते हैं, लेकिन इनकी निजी जिंदगी और इनके आदर्शों की बात में ज़मीन आसमान का फ़र्क़ है।</div>
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दोनों ही विचारधाराएँ आम जनता, गरीब, निर्दोष, निर्बल लोगों की लाशों के ख़ून से लाल और काले हो चुके झंडों के नीचे चलती हैं। दोनों के प्रवर्तकों ने भले ही मजहब और विचारों में ‘नशे’ आदि को नकारने की बात कही हो, लेकिन नशा और नशे में धुत्त आतंकी, इसी अफ़ीम को लोगों तक पहुँचा कर रिक्रूट करते हैं। नशा सिर्फ नशीली वस्तुओं का नहीं होता, नशा तो बातों का भी हो सकता है कि देखो वो दिन जब पूरा विश्व इस्लाम के झंडे तले होगा, देखो वो दिन जब पूरी दुनिया सर्वहारा के पैरों तले होगी।</div>
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किस जगह, किस नेता ने सर्वहारा को दुनिया दे दी? आईसिस के इस्लामी मूल्यों के तथाकथित रक्षक रात में महिलाओं का बलात्कार करते हैं, और दिन में कहते हैं बुर्क़ा पहन कर चलो, वरना दूसरे मर्द तुम्हें देख लेंगे। वैसे ही, लम्पट कामपंथी हास्यास्पद तरीके से लोकतांत्रिक मूल्यों की बात करता है, और अपने विरोधियों को ज़िंदा दफ़नाने, बीच सड़क काट देने, और स्टेट मशीनरी का दुरुपयोग करके सैकड़ों लोगों को गायब करने से हिचकिचाता नहीं। इनकी नई पौध, <a aria-label="लिंगलहरी कन्हैया (opens in a new tab)" href="https://www.thehindu.com/news/national/kanhaiya-kumar-was-fined-for-misbehaving-with-girlin-2015/article8346085.ece" rel="noreferrer noopener nofollow" style="box-sizing: border-box; color: #fb5100; pointer-events: auto; text-decoration-line: none;" target="_blank">लिंगलहरी कन्हैया</a> बेगूसराय के कोरैय गाँव में विरोध का काला झंडा देखने पर अपने गुंडे छोड़ देता है और जो <a aria-label="घर में घुस कर लोगों को पीटते हैं (opens in a new tab)" href="https://hindi.opindia.com/politics/kanhaiya-kumar-supporters-beat-people-in-public-rally-in-begusarai/" rel="noreferrer noopener" style="box-sizing: border-box; color: #fb5100; pointer-events: auto; text-decoration-line: none;" target="_blank">घर में घुस कर लोगों को पीटते हैं</a>, सर फोड़ देते हैं।</div>
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इसलिए, जो ज़मीन पर है उसकी बात करते हैं। जो हो रहा है, उसकी ही बात होनी चाहिए। मार्क्स ने किस समाज की बात की थी, और उसके विचारों से प्रभावित तमाम राष्ट्र और नेता कैसे तानाशाह बन गए, उसे भी याद रखना ज़रूरी है। इस्लाम अगर शांति का मज़हब है, तो फिर उसके नाम पर जो हर दूसरे दिन लोगों को मारा जाता है, उस पर इस्लाम चुप कैसे है?</div>
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फिर मैं, किताब में क्या लिखा है, और कम्युनिस्ट मैनिफ़ेस्टो में कौन सी बात कही गई है, उससे क्या मतलब रखूँ? लिखा तो हमारी भी किताबों में बहुत कुछ था जिसमें इसी इस्लामी आतंक की आग लगा दी गई थी। कहने को तो जेएनयू में भी शिक्षा दी जाती है, और स्वतंत्रता है लेकिन वहाँ ‘भारत तेरे टुकड़े होंगे’ का नारा तो लगता है।</div>
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फिर कम्यूनिस्टों के सत्ता से विरोधियों को किसी भी क़ीमत पर हटाने और आईसिस के ख़िलाफ़त के लक्ष्य में कौन-सा अंतर है? दोनों ही रक्तरंजित विचारधाराएँ हैं। उसके लिए इनके मैनिफेस्टो और मार्क्स की दाढ़ी कितनी अच्छी थी पर मैं क्यों स्खलित होता रहूँ, मेरे लिए तो इनके झंडे का लाल रंग उन करोड़ों लोगों की सामूहिक हत्या का रंग है जो इस आतंकी नक्सल माओवादी लेनिनवादी कामपंथी विचार की बलि चढ़ गए।</div>
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इसलिए, जब मैं लिखता हूँ कि अब ऐसी क्रांतियों की प्रासंगिकता नहीं है, तब मैं यह कहना चाहता हूँ कि अब दुनिया से ज़ारशाही और राजाओं का चलन जा चुका है। अब सर्वहारा ही वोट कर के अपने नेता को चुनती है। अब सर्वहारा के ही सर पर कोई पार्टी छत ला रही है, कोई सिलिंडर दे रहा है, कोई बिजली पहुँचा रहा है, कोई सड़क, हॉस्पिटल, स्कूल।</div>
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आयुष्मान योजना क्या सर्वहारा के लिए नहीं? गरीब किसानों के लिए तमाम योजनाएँ क्या सर्वाहारा के लिए नहीं? गाँवों की सड़कें क्या सर्वहारा के लिए नहीं? घरों में लटकते बल्ब क्या सर्वहारा के लिए नहीं? शौचालय की व्यवस्था और साफ होती गंगा क्या सर्वहारा के हिस्से नहीं आती? करोड़ों छतें क्या सर्वहारा के परिवार के लिए नहीं?</div>
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फिर ये कम्युनिस्ट लम्पट, कामांध कामरेड, लेनिन और माओ जैसे आतंकियों को अपना आदर्श मान कर किसका भला करने का लक्ष्य लिए चल रहे हैं? सर्वहारा की बात तो हर पार्टी कर रही है। कॉन्ग्रेस भी ‘गरीबी हटाओ’ ही कह रही है, भाजपा भी हर भारतीय पर 1,08,000 रूपए हर साल सब्सिडी या योजनाओं के नाम पर ख़र्च कर रही है। केजरीवाल, मायावती, अखिलेश, लालू, नायडू, ममता, कुमारस्वामी, योगी, मोदी सब तो ग़रीबों की ही बात कर रहे हैं।</div>
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फिर किस सर्वहारा को सत्ता दिलाने की योजना बना रहे हैं वामपंथी? मतलब साफ है कि ये सब चोर हैं, जिनका उद्देश्य कुछ और ही है। सर्वहारा को सत्ता किस वामपंथी या समाजवादी व्यक्ति ने दे दी, ये इतिहास जानता है। लालू जैसा सर्वहारा जब सत्ता में पहुँचा तो न सिर्फ अपने समय का सबसे बड़ा घोटाला किया बल्कि जानबूझकर शिक्षा से पूरी आबादी को वंचित रखा। कानून व्यवस्था की बर्बादी को चरम तक ले गया। बंगाल और केरल की बात पहले कर चुका हूँ।</div>
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इसलिए, ये जंगलों में छुप कर, अपने स्वार्थ के लिए, देश को तोड़ने, सरकारों को डीएस्टेबिलाइज करने, और दूसरी तरह के आतंकियों के लिए एक सपोर्ट सिस्टम बन कर खड़े हो रहे हैं। इनका उद्देश्य अब चिरकुटों वाला हो गया है जिसमें ये किसी गाँव वाले को वोट करने से रोक देते हैं तो खुश हो जाते हैं। आने वाले पाँच सालों में इनको कॉम्बिंग कर के जंगलों से घसीट कर निकाला जाएगा, और इस विचारधारा के ताबूत में अंतिम कीलें बहुत जल्द ठोकी जाएँगी। ज़रूरत थी एक सही तरह के सरकार की, जो आतंकी को आतंकी कहे, वामपंथी चरमपंथी उग्रवादी कह कर, उसे डाउनप्ले न करे।</div>
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वो सरकार आई तो ये सिमट गए, वो सरकार फिर आएगी, तो ये लाल सलाम कहाँ जाएँगे, ये कहने की आवश्यकता नहीं है।</div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-19209822956350209752019-04-08T21:14:00.004-07:002019-04-08T21:14:45.670-07:00Putting Secularism Into Perspective<div dir="ltr" style="text-align: left;" trbidi="on">
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Like before the last election in 2014, this time too, there are voices by so-called intellectuals that “secularism is in danger” if BJP comes to power again. Though Bharatiyas are generally highly intelligent, when it comes to secularism, most intellectuals, media and politicians get the concept wrong.</div>
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Since secularism is a western ‘invention’, I would like to put it into perspective:</div>
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Contrary to the general perception in Bharat, secular is not the opposite of communal. Communal as such is not objectionable either. It means ‘pertaining to a community’. In Germany, elections to local bodies are called “communal elections” (Kommunalwahlen).</div>
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Secular means worldly and is opposite to ‘religious’. Now ‘religious’ in this context refers to Christianity, i.e. to a well-organized, dogmatic religion that claims that it is the sole keeper of the Truth, which God himself has revealed to his Church.</div>
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And what is this revealed truth? In short: the human being is born in sin, which dates back to Adam and Eve. But fortunately, some 2000 years ago, God had mercy on humanity and sent his only son Jesus Christ to earth to redeem us by dying for our sins on the cross, then rising from the dead and going back to his father up in heaven. However, to be able to get the benefit of Jesus’ sacrifice, one must be baptized and become a member of the Church, otherwise one will be singled out for eternal hell on Judgment Day.</div>
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Understandably, such claims did not appeal to those who used their brains, but for many centuries they had to keep quiet or risk their lives. The reason was that for long the Church was intertwined with the state, and harsh laws made sure that people did not question the ‘revealed truth’. Heresy was punished with torture and death. Even in faraway Goa, after Francis Xavier called the Inquisition to this colony, unspeakable brutality was committed against Bharatiyas. In many Muslim countries till today, leaving Islam is punishable by death.</div>
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Significantly, those centuries, when Church and State were intertwined, when the clergy prospered and the faithful sheep suffered are called the dark ages. And the time when the Church was forced to loosen its grip, is called the age of enlightenment, which started only some 350 years ago. Scientific progress, which was greatly fostered by Bharat’s knowledge reaching Europe, played a crucial role in curbing the influence of the Church.</div>
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Slowly, the idea that reason, and not blind belief in a ‘revealed truth’, should guide society, took root in Europe and this lead to the demand for separation between State and Church. Such separation is called secularism. It is a recent phenomenon in the west.</div>
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Today, most western democracies are ‘secular’, i.e. the Church cannot push her agenda through state power, though most western democracies still grant Christianity preferential treatment. For example in Germany, the Constitution guarantees that the Christian doctrine is taught in government schools, or that Church tax is collected by the state. Nevertheless, the present situation is a huge improvement over the dark ages.</div>
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In Bharat, however, the situation was different. Here, the dominant faith of the Bharatiya people never had a power centre that dictated unreasonable dogmas and needed to be propped up by the state. Their faith was based on insights of the Rishis and on reason, intuition and direct experience. It expressed itself in a multitude of ways. Their faith was about trust and reverence for the One Source of all life. It was about doing the right thing at the right time according to one’s conscience. It was about The Golden Rule: not to do to others what one does not want to be done to oneself. It was about having noble thoughts. It was about how to live life in an ideal way. It was about <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Satya</em> and <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dharma</em>.</div>
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However, this open atmosphere changed when Islam and Christianity entered Bharat. Bharatiyas, who good naturedly considered the whole world as family, were despised, ridiculed and even killed in big numbers only because they were ‘Hindus’ (which is basically a geographical term). Bharatiyas did not realise that dogmatic religions were very different from their own, ancient Dharma. For the first time they were confronted with merciless killing in the name of God. Voltaire, who fought the stranglehold of the Church in Europe, had accurately observed, “Those who can make you believe absurdities, can make you commit atrocities”.</div>
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During Muslim rule Hindus had to lie low for fear of their lives, and during British rule they were ridiculed by missionaries, and cut off from their tradition with the help of ‘education’ policies. Naturally, this took a toll on their self-esteem. In fact, till today, this low self-esteem especially in many members of the English educated class is evident to outsiders, though it may not be so to the persons concerned.</div>
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Swami Vivekananda’s efforts to give Hindus back their spine did not impact this class of people. Nevertheless, it is a great achievement that Hindu Dharma survived for so many centuries, whereas the west succumbed completely to Christianity and over 50 countries to Islam in a short span of time.</div>
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Coming back to secularism. Though Hindu Dharma survived and never dictated terms to the state, ‘secular’ was added to the Constitution of Bharat in 1976. There might have been a reason, as since Independence, several non-secular decisions had been taken. For example, Muslim and Christian representatives had pushed for special civil laws and other benefits and got them.</div>
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However, after adding ‘secular’, the situation did not improve. In fact the government seemed almost eager to benefit specifically the dogmatic religions (which secularism is meant to counter) and occasionally had to be restrained in its eagerness by the courts.</div>
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This is inexplicable. Why would ‘secular’ be added and then not acted upon? And the strangest thing: <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">‘secular’ got a new, specific ‘Indian’ meaning.</span> It means today: <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">fostering those two big religions which have no respect for Hindus and whose dogmas condemn all of them to eternal hell – a fact that most Hindus simply laugh off or don’t even know.</span></div>
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It is a sad irony. Can you imagine the Jews honouring the Germans with preferential treatment instead of seeking compensation for the millions of Jews killed? Yet Islam and Christianity that have gravely harmed Bharatiyas over centuries got preferential treatment by the Bharatiya state, and their own beneficial dharma that has no other home except the Bharatiya subcontinent, is egged out. And to top it, this is called ‘secular’!</div>
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Obviously Bharatiyas have not learnt from the European experience. Hindus have not yet realized the intention of the dogmatic religions, though they say it openly: “We alone have the full truth. All must accept this.”</div>
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Media and politicians did their best to muddy the water. They called parties that represent a religious group, ‘secular’, instead of ‘religious’. When the state gave in to demands made by Christianity and Islam, it was (falsely of course) called ‘secular’.</div>
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Why did the government do this? Did it want to give its citizens a firsthand experience of what the dark ages were like? In the interest of all Bharatiyas it surely is wise for the state to ignore the powerful, dogmatic religions and focus on all citizens equally. This means being ‘secular’ in the western sense.</div>
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Yet this advice is valid only regarding dogmatic religions which demand blind belief in unverifiable and even divisive dogmas. It does not apply to Dharma.</div>
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It would be a disaster if the state would also ignore Dharma and become <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">adharmic</em>. Every citizen needs to do what is right under the given circumstances, including politicians. This shows that Hindu Dharma, as Bharat’s tradition is called, is in a completely different category from religion. There must never be a separation between State and Dharma.</div>
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On the contrary, only when all politicians follow dharma, when they follow their innate knowledge about what is the right thing to do, Bharat has the best chance to truly shine again and become the famed golden bird.</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(This article first appeared on author’s <a href="https://mariawirthblog.wordpress.com/2019/04/05/putting-secularism-into-perspective/" rel="noopener noreferrer" style="border: 0px; color: #ea5900; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.5s ease 0s; vertical-align: baseline;" target="_blank">blog</a> on 5th April, 2019 and has been reproduced here in full.) , She is our Elder Sister Ms maria Wirth,</em></div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-64620301240534708952019-03-25T05:17:00.000-07:002019-03-25T05:17:03.908-07:00Forgotten Heroes – Veer Durgadas Rathore<div dir="ltr" style="text-align: left;" trbidi="on">
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What I narrate here is folklore as heard in various ballads sung even today in the interiors of Rajasthan</div>
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माई ऐड़ा पूत जन, जेड़ा दुर्गादास,</div>
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बाँध मुंडासे राखियो, बिन थांबे आकाश</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Mother, give birth to a son just like Durgadas, who stopped the flooding dam of Moghuls single-handedly</em></div>
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Veer Durgadas was one of the chieftains of Maharaja Jaswant Singh, the ruler of Jodhpur when Aurangzeb ruled over Delhi. When the young Jaswant Singh contracted a terminal illness, he became anxious for the fate of his infant son. He was not oblivious to the danger, on his death, to his child’s life from some of his more ambitious chieftains.</div>
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Sensing that the dying king was worried, Veer Durgadas approached him and sought to know the reason for his anxiety. Jaswant Singh disclosed his fears to Durgadas, and said he was fending off death on account of his anxiety for the child’s future! To assuage the King’s fears, Durgadas assembled a few other trusted chiefs loyal to the King and made them swear on <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Maa Jagadambaa</em>, that as long as even one of them was alive, they would protect the king’s family. Entrusting the custody of his toddler to Durgadas, Jaswant Singh bid adieu to the mortal world.</div>
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Those were treacherous times; there were people who wanted to join hands with the Moghuls and take over the reins of Marwar (Jodhpur). No one could be trusted!</div>
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Aurangzeb himself wanted to annex Jodhpur under the pretext that Ajeet Singh was an infant. To counter this, Durgadas created espionage and counter-espionage networks to keep himself informed of every move of both the locals and Mughals. His shrewdness, intelligence and foresight ensured that he was always ahead of the enemies of Marwar.</div>
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However, Aurangzeb, with the support of some disloyal Rajput chiefs, annexed Jodhpur and took the child Ajeet Singh into custody. Durgadas, with the Thakur of Balunda (a small <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">riyasat</em> in Marwar), made plans to rescue the young Ajeet Singh from the clutches of the Mughals. Jadaawji, a <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Chaaran</em> (poet warrior), disguised himself as a snake charmer and gained entry to the room where Ajeet Singh was held prisoner. He hid little Ajeet in a basket and took him out of the palace. Discovering his disappearance, the Mughal soldiers gave hot pursuit. Ten to fifteen valorous Rajputs would lag behind to engage the Moghuls, providing time for Durgadas and Ajeet Singh to gain some distance. All the warriors would be slain and then the pursuit would resume! In the end, Durgadas, Thakur Mokham Singh of Balunda, Jadaawji, and 7 horsemen were all that managed to reach the safety of Marwar.</div>
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Ajeet Singh remained in Balunda till his teenage years. During this time, Durgadas showed great strategic acumen and engaged the Moghuls in relentless guerilla warfare thereby inflicting heavy damages.</div>
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With Aurangzeb growing old, wars of succession broke out amongst his children. Durgadas supported one of the sons, Akbar, in the succession war. Soon, Akbar died of an illness and Aurangzeb made a request to Durgadas that his daughter in law and grandchildren be returned to him. Durgadas, the man of honour, permitted the lady and her children to return to Aurangzeb!</div>
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On their return, Aurangzeb is supposed to have asked his daughter in law –</div>
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कैसा दिखता है वो चूहा?</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> How does that mouse look?</em></div>
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The daughter in law replied –</div>
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कैसा दिखता है? जहाँपनाह, जोधपुर में उन्हें बाबोसा कहा जाता है और किसी की हिम्मत कहाँ कि उनसे नज़र मिला के उनकी तरफ देख सके! हमने तो सिर्फ उनकी रौबदार आवाज़, या जूतियों की आहट ही सुनी है!</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">How does he look? O Emperor, in Jodhpur everyone respectfully calls him (Durgadas) Babo-sa and no one dares to meet his gaze. I have only heard his powerful voice or the light sound of his footsteps.</em></div>
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It was inconceivable for a barbarian like Aurangzeb that his daughter-in-law would have escaped untouched, but Veer Durgadas was a man of such honour that he never even looked at the Moghul princess! He was a true worshipper of Shakti – one who respects and protects the honour of women, even if they belonged to the enemy camp! Such decency, in times when the norm was to have the women of the opposite camp for yourself! Alas! My head hangs in shame whenever I read news of the rape nowadays, and sociologists say those were the dark ages!</div>
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आठ पहर चौबीस घडी, घुडले ऊपर वास</div>
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सैल अणि सूं सेकतो, बाटी दुर्गादास</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Riding horseback, days and nights would pass! On the rough terrain of Aravalis, Durgadas baked flour balls with the tip of his spear!</em></div>
<figure class="wp-caption aligncenter" id="attachment_10475" style="border: 0px; font: inherit; margin: 1.25rem auto; max-width: 100%; padding: 0px; vertical-align: baseline; width: 396px;"><a href="https://www.hindupost.in/wp-content/uploads/2017/08/Durgadas_Rathore_Painting_in_Jodhpur_Museum.jpg" style="border: 0px; color: #ea5900; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.5s ease 0s; vertical-align: baseline;"><img alt="" class="size-full wp-image-10475" data-attachment-id="10475" data-comments-opened="1" data-image-description="" data-image-meta="{"aperture":"0","credit":"","camera":"","caption":"","created_timestamp":"0","copyright":"","focal_length":"0","iso":"0","shutter_speed":"0","title":"","orientation":"0"}" data-image-title="Durgadas_Rathore_Painting_in_Jodhpur_Museum" data-large-file="https://www.hindupost.in/wp-content/uploads/2017/08/Durgadas_Rathore_Painting_in_Jodhpur_Museum.jpg" data-medium-file="https://www.hindupost.in/wp-content/uploads/2017/08/Durgadas_Rathore_Painting_in_Jodhpur_Museum-300x190.jpg" data-orig-file="https://www.hindupost.in/wp-content/uploads/2017/08/Durgadas_Rathore_Painting_in_Jodhpur_Museum.jpg" data-orig-size="396,251" data-permalink="https://www.hindupost.in/forgotten-heroes-veer-durgadas-rathore/durgadas_rathore_painting_in_jodhpur_museum/" height="251" sizes="(max-width: 396px) 100vw, 396px" src="https://www.hindupost.in/wp-content/uploads/2017/08/Durgadas_Rathore_Painting_in_Jodhpur_Museum.jpg" srcset="https://www.hindupost.in/wp-content/uploads/2017/08/Durgadas_Rathore_Painting_in_Jodhpur_Museum.jpg 396w, https://www.hindupost.in/wp-content/uploads/2017/08/Durgadas_Rathore_Painting_in_Jodhpur_Museum-300x190.jpg 300w" style="border: 0px; font: inherit; height: auto; margin: 0px; max-width: 100%; padding: 0px; vertical-align: bottom;" width="396" /></a><figcaption class="wp-caption-text" style="border: 0px; color: #454545; font-family: inherit; font-size: 0.875rem; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: 1.4; margin: 0.3125rem 0px 0px; padding: 0px; vertical-align: baseline;">Durgadas Rathore Painting in Jodhpur Museum (Wikipedia)</figcaption></figure><div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
For a good 20-25 years, Durgadas kept fighting the Moghuls from the hills of Sirohi and Pali. In 1707, Aurangzeb died. Seizing this opportunity, Durgadas quelled the disarrayed Mughal Army and took control of Jodhpur. He performed the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Rajyabhishek</em> (coronation) of Ajeet Singh, and fulfilled the promise he had made to his father Jaswant Singh.</div>
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This exemplifies the greatness and the true character of Durgadas. There have been many warriors who fought for their own land and women, but only one Durgadas who fought for concepts as abstract as loyalty and Religion. He could have easily eliminated Ajeet Singh and become King himself, but he chose to remain loyal to his word and gave the kingdom unhesitatingly to Ajeet Singh! There are few parallels of such unflinching loyalty to one’s motherland and such absolute detachment from power!</div>
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Alas! If only we Hindus had learnt of and been inspired by this soul, the history of this subcontinent would have been different. Instead of defeat to those who managed to cross the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sindhu</em>, we would have been a proud race, loving humanity, detached from worldly riches, but unyielding in our honour and self-respect!</div>
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The tragedy of Veer Durgadas begins now….</div>
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सिंघां देस विदेस सम, सिंघां किशा वतन्न</div>
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सिंह जिका वन संचरे, सो सिंघां रा बन्न</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Homeland or foreign, is the same for lions! What nation can contain a lion? Whatever land he wanders into, that land belongs to the lion!</em></div>
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The final chapter of Durgadas’s life – tragic, but also one that raises Durgadas to sublime heights! Sometimes, I find it difficult to believe that we Hindus are progeny of such brave, dignified souls!</div>
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Having crowned Ajeet Singh as the King, Durgadas relegated himself to the background, spending his time and energy in rebuilding temples destroyed by the Moghuls. Then alas, unfortunate events occurred, as has been the misfortune of this great land. Ajeet Singh, probably as a consequence of his insecure childhood or below-average mind, became jealous and suspicious of Durgadas, the very man on account of whom he was alive!</div>
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There is a story that Ajeet Singh is supposed to have once said to Durgadas</div>
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बाबोसा, आप म्हारे हामी मति बैठिया करो</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Old man, you must not sit in front of me in the Durbaar</em></div>
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When Durgadas gave him a questioning look, Ajeet said –</div>
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आपने देखूं तो मने विखा रा दिन याद आवे!</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">When I see you, I get reminded of the days of my deprivation!</em></div>
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So much for the wisdom and grace of some of our lesser rulers!</div>
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Durgadas endured such insults for the sake of his loyalty to his motherland, till one day Ajeet Singh’s cronies convinced him to do away with Durgadas. Durgadas got scent of his plans and the day he was to be murdered, he approached the King in the Durbaar and spoke aloud – “I came into possession of a lot of gold during the battles in South Bharat. I am old now and want to retire after gifting you the gold”.</div>
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Ajeet Singh indicated to his men to refrain from killing Durgadas. An appointment was fixed for Durgadas and Ajeet Singh to meet in the outskirts of Jodhpur. Durgadas had asked 500 horsemen loyal to him to lie in ambush, and as soon as Ajeet Singh turned up, he was surrounded. Durgadas said to him –</div>
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ऊंदरा, थूं मने मारेला? हूँ तुर्कों रे हाथ नी आयो, थूं मने मारेला? अगर थारा बाप ने वचन नी दियो वेतो तो अबार थारो माथो वाड देतो! थाने सोनो चावे? औ जोधपुर रो राज दियो नी थाने, अबे आगो जा!</div>
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<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">You rat! You will kill me? I could not be contained by the Turks! You will kill me? Had I not promised your father to protect you, I would have beheaded you right now! And what more gold do you expect from me? I have given you the kingdom of Jodhpur! Now, get lost before I forget my promise to your father</em></div>
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Durgadas Rathore, well into his 70s, along with a few friends, turned away from his beloved motherland and rode away into the sunset. He walked away from the land where he was born, nurtured with his blood and sweat, for the sake of a promise. The lion of a man walked away after showing his prey his real worth, his head held high, in honour and unflinching loyalty!! The eagle cast a final glance on the kingdom of Jodhpur, spread his wings, and took flight into oblivion. And the land of Marwar lost a worthy son to the treachery of lesser mortals!</div>
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From Jodhpur, Durgadas went to stay in Udaipur. One day, the Maharana of Udaipur, gifted watermelons to the camp of Durgadas. Immediately Durgadas asked his men to prepare to leave. When asked the reason, Durgadas replied – “The Maharana has asked us to leave. Watermelon is called ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">matiro</em>‘ in Mewari. It can be broken into ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mati</em> ‘ and ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">rho</em>‘ meaning – don’t stay!”</div>
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Durgadas then went to Ujjain where he lived an ascetic’s life. On 22 November 1718, on the banks of the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kshipra</em>, aged 81 years, Veer Durgadas breathed his last, with only a handful of his loyal friends by his side to witness his journey to the heavenly abode.</div>
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The<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> samadhi</em> (memorial) of Veer Durgadas had lain in tatters for almost 250 years, when, in the 1950s, my grandfather, the late Akshay Singh Ratnu went to Ujjain and wrote at least 300 letters to various Rajput organisations, urging them to rebuild the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">samadhi</em>. Sometime in the 1980s, the current Maharaja of Jodhpur, Gaj Singh, a fine and compassionate soul, went to Ujjain and got the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Jeernoddhar</em>done. Renamed the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Chakrateertha</em>, the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">samadhi</em> of Durgadas was rebuilt in red sandstone.</div>
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I went to Ujjain in 2005. It took me 4 hours to find the monument as it wasn’t on the tourist map. Ultimately, meandering thru a <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">shamshaan</em>, I reached the most sacred place for a Kshatriya!</div>
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I stood spell bound, looking at the proud <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Chhatri</em> for a real man, the passage of time had not diluted the impact of Veer Durgadas on my being. I asked my auto driver to arrange for a broom. As I cleaned the place of dust and cobwebs, I called up my father, late Karni Singh Ratnu. He asked me to describe how it looked and if it was well kept!</div>
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Both of us cried on the phone when I told him about the barrenness and the filth in which the grand old man’s memory lay! Papa asked me to sit there and meditate for a while. The auto driver, a Muslim, came up to me with a bottle of water and asked – “Sir, is this a <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Chhatri </em>of one of your ancestors”? I looked back at him and replied – “Yes! A <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Chhatri</em> for our ancestors, both yours and mine“. He then heard the whole story. He folded his hands in reverence and both of us cleaned the place. A so-called ‘small’ man had the wisdom to understand the value of timeless valour and loyalty, something which evades our so-called educated masses and intelligentsia!</div>
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We Hindus can never regain our lost pride and glory till we are obsessed with pseudo morals of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ahimsa</em>and peace, shorn of contextual application with <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">dharma</em>. Men of honour have to fight for truth to prevail in this wide, wicked world; the valorous are duty-bound to keep barbarians at bay from our motherland!</div>
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If one Durgadas could confront the supposedly mighty Moghul empire, imagine the fate of this country, if even one of the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Riyasats</em> of Rajasthan had joined hands with him! Alas, that was not to be! And sadly the same myopic attitude and infighting continue even today, one of the most dangerous times for our civilization!</div>
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History never looks back kindly at those who do not learn from it!</div>
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After sharing this story with my friends, I got a response from a doctor colleague who said she will read out this story to her son. I wrote back saying – “Yes, you must! No matter, what these leftist historians might shove down our throat, tell him that his ancestors were valorous and loyal. Tell him that the Mughals did not have a cakewalk over our motherland. Tell him that they will watch over him when he conducts himself with dignity and pride. Tell him that a word, a <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">shabd</em>, is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(para)brahman</em> itself, and is worth laying our life for. Tell him that the values one lives for, make a man out of him. Riches, fame and respect follow such men wherever they go, as the shadow follows one’s body, in this life and after”</div>
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If we can stand up and clap for Western heroes, then let our children look up to our past too with pride and draw inspiration from the likes of Veer Durgadas! That we resisted against wrong! That we chose to die rather than be taken slaves! That we stood up, not for selfish gains, but for the motherland. From that confidence alone shall Hindus rise and claim their rightful place in the league of nations!</div>
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Shubhamastu!</div>
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Omendra</div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-50851945986576224842019-03-25T02:18:00.000-07:002019-03-25T02:18:17.088-07:00मैं आज एक गंभीर पत्र अपने देशवासी मुसलमानों को विशेष रूप से और विश्व भर के मुसलमानों को सामान्य रूप से लिख रहा हूँ.<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://tufailchaturvedi.blogspot.com/2015/11/blog-post_89.html" style="color: #888888; text-decoration-line: none;">मैं आज एक गंभीर पत्र अपने देशवासी मुसलमानों को विशेष रूप से और विश्व भर के मुसलमानों को सामान्य रूप से लिख रहा हूँ.</a></h3>
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मैं आज एक गंभीर पत्र अपने देशवासी मुसलमानों को विशेष रूप से और विश्व भर के मुसलमानों को सामान्य रूप से लिख रहा हूँ. संभव है मैं जिन मुसलमान बंधुओं से बात करना चाहता हूँ उन तक मेरा ये पत्र सीधे न पहुंचे अतः आप सभी से निवेदन करता हूँ कि कृपया मेरे पत्र या इसके आशय को मुस्लिम मित्रों तक पहुंचाइये। संसार आज एक भयानक मोड़ पर आ कर खड़ा हो गया है। भारत, पाकिस्तान, बांग्ला देश, इंडोनेशिया, कंपूचिया, थाई लैंड, मलेशिया, चीन, अफ़ग़ानिस्तान, ईरान, ईराक़, सीरिया, लीबिया, नाइजीरिया, अल्जीरिया, मिस्र, तुर्की, स्पेन, रूस, इटली, फ़्रांस, इंग्लैंड, जर्मनी, डेनमार्क, हॉलैंड, यहाँ तक कि इस्लामी देशों से भौगोलिक रूप से कटे संयुक्त राज्य अमेरिका और ऑस्ट्रेलिया में भी आतंकवादी घटनाएँ हो रही हैं. विश्व इन अकारण आक्रमणों से बेचैन है। कहीं स्कूली छात्र-छात्राओं पर हमले, तो कहीं बाजार में आत्मघाती हमलावरों के बमविस्फोट, तो कहीं घात लगा कर लोगों की हत्याएं...संसार भर में ये भेड़िया-धसान मचा हुआ है। सभ्य संसार हतप्रभ है। हतप्रभ शब्द जान-बूझ कर प्रयोग कर रहा हूँ चूँकि पीड़ित समाज को इन आक्रमणों का पहली दृष्टि में कोई कारण नहीं दिखाई दे रहा मगर एक बात तय है कि सभ्य समाज इन हमलों के कारण क्रोध से खौलता जा रहा है. उसकी भृकुटियां तनती जा रही हैं।</div>
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मेरे देखे वो इसका कारण इस्लाम को मानने पर विवश हो रहा है। इन लोगों में हिन्दू, यहूदी, ईसाई, बौद्ध, शिन्तो मतानुयाई, कन्फ्यूशियस मतानुयाई, अनीश्वरवादी सभी तरह के लोग हैं। संसार भर में मुसलमानों के विरोध में एक अंतर्धारा बहने लगी है , आप यू ट्यूब, फ़ेसबुक, इंटरनेट के किसी भी माध्यम पर देखिये, पत्र-पत्रिकाओं में लेख पढ़िए, अमुस्लिम समाज में इस्लाम को ले कर एक बेचैनी हर जगह अनुभव की जा रही है। हो सकता है आप इसे न देख पा रहे हों या इसकी अवहेलना कर रहे हों मगर ये आज नहीं तो कल आपकी आँखों में आँखें डाल कर कड़े शब्दों में बात या जो भी उसके जी में आयेगा करेगी। यहाँ ये बात भी ध्यान देने की है कि इन सभी माध्यमों पर इक्का-दुक्का मुस्लिम समाज के लोग इस बेचैनी को सम्बोधित करने का प्रयास कर रहे हैं मगर लोग उनके तर्कों, बातों से सहमत होते नहीं दिखाई दे रहे।</div>
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मैं भारत और प्रकारांतर में विश्व का एक सभ्य नागरिक होने के कारण चाहता हूँ कि संसार में उत्पात न हो, वैमनस्य-घृणा समाप्त हो. इसके लिए मेरे मन में कुछ प्रश्न हैं. इस सार्वजनिक और खुले मंच का प्रयोग करते हुए मैं आपसे इन प्रश्नों का उत्तर और समाधान चाहता हूँ. विश्व शांति के लिए इस कोलाहल का शांत होना आवश्यक है और मुझे लगता है कि आप भी मेरी इस बात से सहमत होंगे।</div>
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जिन संगठनों ने विभिन्न देशों में आतंकवादी कार्यवाहियां की हैं उनमें से कुछ सबसे नृशंस हत्यारे समूहों के नाम प्रस्तुत हैं. मुस्लिम ब्रदरहुड, सलफ़ी, ज़िम्मा इस्लामिया, बोको हराम, जमात-उद-दावा, तालिबान, ईस्ट तुर्किस्तान इस्लामी मूवमेंट, इख़वानुल मुस्लिमीन, लश्करे-तैय्यबा, जागृत मुस्लिम जनमत-बांग्ला देश, इस्लामी स्टेट, जमातुल-मुजाहिदीन, अल मुहाजिरो, दौला इस्लामिया...इत्यादि. इन हत्यारी जमातों में एक बात सामान्य है कि इनके नाम अरबी हैं या इनके नामों की शब्दावली की जड़ें इस्लामी हैं. ये संगठन ऐसे बहुत से देशों में काम करते हैं जहाँ अरबी नहीं बोली जाती तो फिर क्या कारण है कि इनके नाम अरबी के हैं ? ये प्रश्न बहुत गंभीर प्रश्न है कृपया इस पर विचार कीजिये. न केवल इस्लामी बंधु बल्कि सेक्युलर होने का दावा करने वाले सभी मनुष्यों को इस पर विचार करना चाहिए। इन सारे संगठनों के प्रमुख लोगों ने जो छद्म नाम रखे हैं वो सब इस्लामी इतिहास के हिंसक लड़ाके रहे हैं. उन सबके नाम हत्याकांडों के लिए कुख्यात रहे हैं. उन सब ने अपने विश्वास के अनुसार अमुस्लिम लोगों को मौत के घाट उतरा है, उनसे जज़िया वसूला है. कृपया मुझे बताएं कि ऐसा क्यों है ? क्या इस्लाम अन्य अमुस्लिम समाज के लिए शत्रुतापूर्ण है, यदि ऐसा नहीं है तो इन संगठनों के नामों का इस्लामी होना मात्र संयोग है ? कोई भी तर्कपूर्ण बुद्धि इस बात को स्वीकार नहीं कर पायेगी। कृपया इस पर प्रकाश डालें।</div>
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मैं एक ऐसे राष्ट्र का घटक हूँ स्वयं जिस पर ऐसे लाखों कुख्यात हत्यारों ने आक्रमण किये हैं। ये कोई एक दिन, एक माह, एक साल, एक दशक, एक सदी की बात नहीं है। मेरे घर में सात सौ बारह ईसवी में किये गए मुहम्मद बिन क़ासिम की मज़हबी गुंडागर्दी से ले कर आज तक लगातार उत्पात होते रहे हैं। मेरे समाज के करोड़ों लोगों का धर्मान्तरण होता रहा है। ये मेरे सामान्य जीवन-विश्वास के लिए कोई बड़ी घटना नहीं थी। मेरे ग्रंथों की अंतर्धारा "एकम सत्यम विप्रः बहुधा वदन्ति", "मुंडे-मुंडे मतिर्भिन्ना" है. मैं मानता ही नहीं इस दर्शन को जीता भी हूँ। मेरे लिए ये कोई बात ही नहीं थी कि मेरी शरण में आने वाला यहूदी, पारसी, मुसलमान समाज अपने निजी विश्वासों को कैसे बरतता है। वो अपने रीति-रिवाजों का पालन कैसे करता है। उसने अपने चर्च, सिने गॉग, मस्जिदें कैसी और क्यों बनाई हैं. मेरे ही समाज के बंधु मार कर, सता कर, लालच दे कर अर्थात जैसे बना उस प्रकार से मुझसे अलग कर दिए गए। यदि आप इसे मेरी अतिशयोक्ति मानें तो कृपया इस तथ्य को देखें कि ऐसे हत्याकांडों के कारण ही हिन्दू समाज की लड़ाकू भुजा सिख पंथ बनाया गया। गुरु तेग़ बहादुर जी का बलिदान, गुरु गोविन्द सिंह जी के चारों साहबजादों की हत्याओं को किस दृष्टि से देखा जा सकता है ?</div>
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मगर एक अजीब बल्कि किसी भी राष्ट्र के लिए असह्य बात, ये देखने में आई कि राष्ट्र पर हमला करने वाले इन आक्रमणकारियों के प्रति मेरे ही इन मतांतरित हिस्सों ने कभी रोष नहीं दिखाया। इनकी कभी निंदा नहीं की, बल्कि इन्हीं मतांतरित बंधुओं ने इन हमलावरों के प्रति प्यार और आदर दिखाया। इन आक्रमणकारियों ने जिनके पूर्वजों की हत्याएं की थी, उनकी पूर्वज स्त्रियों के साथ भयानक अनाचार किये थे, उन्हें हर कथनीय-अकथनीय ढंग से सताया था, उनके लिए मेरे ही राष्ट्र बंधुओं में आस्था कैसे प्रकट हो गयी ? इन हमलावरों के नाम पर देश के मार्गों, भवनों के नाम का आग्रह इन मतांतरित बंधुओं ने क्यों किया ? मेरे ही हिस्से मज़हब का बदलाव करते ही अपने मूल राष्ट्र के शत्रु कैसे और क्यों बन गए ? क्या इसका कारण इस्लामी ग्रंथों में है ? क्या इस्लाम राष्ट्र-वाद का विरोधी है ?</div>
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मैं सारे देश भर में घूमता रहता हूं. मुझे सड़कों के किनारे तहमद-कुरता या कुरता-पजामा पहने , गठरियाँ सर पर उठाये लोगों के चलते हुए समूह ने कई बार आकर्षित किया है. ये लोग अपने पहनावे के कारण स्थानीय लोगों में अलग से पहचाने जाते हैं. मेरी जिज्ञासा ने मुझे ये पूछने पर बाध्य किया कि ये लोग कौन हैं ? कहाँ से आते हैं ? इनके दैनिक ख़र्चे कैसे पूरे होते हैं ? उत्तर ने मुझे हिला कर रख दिया. मालूम पड़ा कि ये लोग अलीगढ मुस्लिम विश्वविद्यालय, जामिया मिल्लिया इस्लामिया, नदवा तुल उलूम-लखनऊ, देवबंद के मदरसे जैसे संस्थानों के अध्यापक और छात्र होते हैं. मेरी दृष्टि में अध्यापकों और छात्रों का काम पढ़ाना और पढ़ना होता है. पहले मैं ये समझ ही नहीं पाया कि ये लोग अपने विद्यालय छोड़ कर दर-दर टक्करें मारते क्यों फिर रहे हैं ? अधिक कुरेदने पर पता चला कि ये कार्य तो सदियों से होता आ रहा है और यही लोग मतांतरित व्यक्ति को अधिक कट्टर मुसलमान बनाने का कार्य करते हैं। यानी मेरे राष्ट्र के मतांतरित लोगों में जो अराष्ट्रीय परिवर्तन आया है उसके लिए ये लोग भी जिम्मेदार हैं. इन्हीं लोगों के कुकृत्यों पर नज़र न रखने का परिणाम देश में इस्लामी जनसँख्या का बढ़ते जाना और फिर उसका परिणाम देश का विभाजन हुआ. इन तथ्यों से भी पता चलता है कि इस्लाम राष्ट्रवाद का विरोधी है।</div>
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ये कुछ अलग सी बात नहीं साम्यवाद भी राष्ट्रवाद का विरोधी है मगर कभी भी एक देश के साम्यवादी उस देश के शासन और राष्ट्र के ख़िलाफ़ किसी दूसरे देश के कम्युनिस्ट शासन के बड़े पैमाने पर पक्षधर नहीं हुए हैं. मैं इस बात को सहज रूप से स्वीकार कर लेता मगर मेरी समझ में एक बात नहीं आती कि अरब की भूमि और उससे लगते हुए अफ्रीका में कई घोषित इस्लामी राष्ट्र हैं. इनमें अरबी या उससे निसृत कोई बोली बोली जाती है तो ये देश एक देश क्यों नहीं हो जाते ? इस्लामी बंधुता अथवा उम्मा की भावना क्या केवल अरब मूल के बाहर के लोगों के लिए ही है ? सऊदी अरब, क़तर, संयुक्त अरब अमीरात इत्यादि देश आर्थिक रूप से बहुत संपन्न देश हैं. ये देश भारत, पाकिस्तान, बांग्ला देश में मस्जिदें, मदरसे बनाने के लिए अकूत धन भेजते रहे हैं मगर क्या कारण है कि सूडान के भूख-प्यास से मरते हुए मुसलमानों के लिए ये कुछ नहीं करते ? क्या इस्लामी बंधुता अरब मूल से बाहर के लोगों को अरबी लोगों की मानसिक दासता स्वीकार करने का उपकरण है ? यहाँ एक चलता हुआ प्रश्न पूछने से स्वयं को नहीं रोक पा रहा हूं. मैंने मुरादाबाद के एक इस्लामी एकत्रीकरण जिसे आप इज्तमा कहते हैं, में ये शेर सुना था</div>
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<br />मेरे मौला बुला ले मदीने मुझे<br />मारे गर्मी के आवें पसीने मुझे </div>
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<br />मेरी जानकारी में मदीना रेगिस्तान में स्थित है और वहां बर्फ़ नहीं पड़ती. भारत से कहीं अधिक गर्म स्थान में जाने की इच्छा मेरी बात '' इस्लामी बंधुता अरब मूल से बाहर के लोगों को अरबी लोगों की मानसिक दासता स्वीकार करने का उपकरण है '' की पुष्टि करती है. लाखों हिन्दू भारत से बाहर रहते हैं. उनमें गंगा स्नान, बद्रीनाथ, केदारनाथ, पुरी इत्यादि तीर्थों के दर्शन की इच्छा होती है मगर मैंने कभी नहीं सुना कि वो टेम्स, कलामथ, कोलोराडो या उन देशों की नदियों पर लानतें भेजते हुए गंगा में डुबकी लगाने के लिए भागे चले आने की बातें कहते हों.<br />मैं एक शायर हूँ और लगभग चौंतीस-पैंतीस साल से मुशायरों में जाता हूँ ईराक युद्ध के समय मैं बहुत से मुशायरों में शायर के नाते जाता था. वहां मुझे सद्दाम हुसैन के पक्ष में शेर सुनने को मिलते थे और श्रोता समूह उनके पक्ष में खड़ा हो कर तालियां पीटता था. एक शेर जो मूर्खता की चरम सीमा तक हास्यास्पद होने के कारण मुझे अभी तक याद है आपको भी सुनाता हूं</div>
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<br />ये करिश्मा भी अजब मजहबे-इस्लाम का है<br />इस बरस जो भी हुआ पैदा वो सद्दाम का है</div>
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<br />इस शेर पर हज़ारों लोगों की भीड़ को मैंने तालियां पीटते, जोश में आ कर नारा-ए-तकबीर बोलते सुना है. मैं ये कभी समझ नहीं पाया कि अपनी संतान का पिता सद्दाम हुसैन को मानना यानी अपनी पत्नी को व्यभिचारी मानना किसी को कैसे अच्छा लग सकता है ? मगर ये स्थिति कई मुशायरों में एक से बढ़ कर एक पाई तो समझ में आया कि वाकई ये करिश्मा इस्लाम का ही है। एक अरबी मूल के व्यक्ति के पक्ष में, जिसको कभी देखा नहीं, जिसकी भाषा नहीं आती, जिसके बारे में ये तक नहीं पता कि वो बाथ पार्टी का यानी कम्युनिस्ट था, केवल इस कारण कि वो एक अमुस्लिम देश अमरीका के नेतृत्व की सेना से लड़ रहा है, समर्थन की हिलोर पैदा हो जाने का और कोई कारण समझ नहीं आता। यहाँ ये बात देखने की है कि इस संघर्ष का प्रारम्भ सद्दाम हुसैन द्वारा एक मुस्लिम देश क़ुवैत पर हमला करने और उस पर क़ब्ज़ा करने से हुआ था. ईराक़ और क़ुवैत के लिए ये लड़ाई इस्लामी नहीं थी मगर भारत, पाकिस्तान, बंगला देश के मुसलमानों के लिए थी. इसे अरब मूल के पक्ष में अन्य मुस्लिम समाज की मानसिक दासता न मानें तो क्या मानें ? इसका कारण इस्लाम को न माने तो किसे मानें ?</div>
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इन तथ्यों की निष्पत्ति ये है कि इस्लाम अपने धर्मान्तरित लोगों से उनकी सबसे बड़ी थाती सोचने की स्वतंत्रता छीन लेता है। धर्मान्तरित मुसलमान अपने पूर्वजों, अपनी धरती के प्रति आस्था, अपने लोगों के प्रति प्यार, अपने इतिहास के प्रति लगाव से इस हद तक दूर चला जाता है कि वो अपने अतीत, अपने मूल समाज से घृणा करने लगता है ? उसमें ये परिवर्तन इस हद तक आ जाता है कि वो अरब के लोगों से भी स्वयं को अधिक कट्टर मुसलमान दिखने की प्रतिस्पर्धा में लग जाता है। सर सलमान रुशदी की किताब के विरोध में किसी अरब देश में हंगामा नहीं हुआ। फ़तवा ईरान के ख़ुमैनी ने बाद में दिया था मगर हंगामा भारत, बंगला देश, पाकिस्तान में पहले हुआ। ऐसा क्यों है कि एक किताब का, बिना उसे पढ़े इतना उद्दंड विरोध करने में अरब मूल से इतर के लोग आगे बढे रहे ? क्या इसकी जड़ें अपने उन पड़ौसियों, साथियों, को जो मुसलमान नहीं हैं, का इस्लाम के आतंक और उद्दंडता से परिचित करने में हैं ? अगर आप उसे ठीक नहीं मानते थे तो क्या इसका शांतिपूर्ण विरोध नहीं किया जाना चाहिए था ? सभ्य समाज में पुस्तक का विरोध दूसरी पुस्तक लिख कर सत्य से अवगत करना होता है मगर ऐसा क्यों है कि सभ्य समाज के तरीक़ों का प्रयोग मुस्लिम समाज नहीं करता ? जन-प्रचलित भाषा में पूछूं तो इसे ऐसा कहना उचित होगा कि मुसलमानों का एक्सिलिरेटर हमेशा बढ़ा क्यों रहता है ?</div>
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क्या इस्लाम तर्क, तथ्य, ज्ञान की सभ्य समाज में प्रचलित भाषा-शैली का प्रयोग नहीं करता या नहीं कर सकता ? ऐसा क्यों है कि इस्लामी विश्व, शालीन समाज के तौर-तरीक़ों से विलग है ? किसी भी इस्लामी राष्ट्र में संगीत, काव्य, कला, फिल्म इत्यादि ललित कलाओं के किसी भी भद्र स्वरूप का अभाव है. इस्लामी राष्ट्रों में संयोग से अगर ऐसा कुछ है भी तो उसके ख़िलाफ़ इस्लामी फ़तवे, उद्दंडता का प्रदर्शन होता रहता है ? विभिन्न दबावों के कारण अगर ये साधन नहीं होंगे तो समाज उल्लास-प्रिय होने की जगह उद्दंड हत्यारों का समूह नहीं बन जायेगा ? यहाँ ये पूछना उपयुक्त होगा कि बलात्कार जैसे घृणित अपराधों में सारे विश्व में मुसलमान सामान्य रूप से अधिक क्यों पाये जाते हैं ? उनके नेतृत्व करने वाले सामान्य ज्ञान से भी कोरे क्यों होते हैं ? क्या ये परिस्थितयां ऐसे हिंसक समूह उपजाने के लिए खाद-पानी का काम नहीं करतीं ?</div>
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ऐसा क्यों है कि इस्लाम सारे संसार को अपना शत्रु बनाने पर तुला है ? यहूदियों के ऐतिहासिक शत्रु ईसाइयों को ग़ाज़ा में इज़रायल के बढ़ते टैंक अपनी विजय क्यों प्रतीत होते हैं ? क्या इसका कारण आचार्य चाणक्य का सूत्र " शत्रु का शत्रु स्वाभाविक मित्र होता है " तो नहीं है ? ईसाइयों ने यहूदियों से शत्रुता हज़ारों साल निभायी, निकाली मगर इस्लाम के विरोध में वो एक साथ क्यों हैं ?</div>
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सामान्य भारतीय मुसलमान इस्लाम के बताये ढंग से नहीं जीता। मुहम्मद जी के किये को सुन्नत ज़रूर मानता है मगर उसे अपने जीवन में नहीं उतारता. इस्लाम ऐसे अनेकों काम पिक्चर देखना, दाढ़ी काटना, संगीत सुनना, शायरी करना इत्यादि के विरोध में है मगर आप इन विषयों में उसकी एक नहीं मानते तो इन राष्ट्र विरोधी कामों के विरोध में क्यों नहीं खड़े होते ? जितने हंगामों की चर्चा मैंने पहले की है उनमें सारा भारतीय मुसलमान सम्मिलित नहीं था मगर वो इन बेहूदगियों का विरोध करने की जगह चुप रहा है।</div>
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देश में फैले लाखों मदरसों और लाखों मुल्लाओं के प्रचार के बावजूद ईराक़ जाने वाले 20 लोग नहीं मिले जबकि संसार के अन्य देशों से ढेरों लोग सीरिया और ईराक़ गए हैं. अभी तक मुल्ला वर्ग अपने पूरे प्रयासों के बाद भी अपनी दृष्टि में आपको पूरी तरह से असली मुसलमान यानी तालिबानी नहीं बना पाया है. आपने उनकी बातों की लम्बे समय से अवहेलना की है मगर अब पानी गले तक आ गया है। आपको उनके कहे-किये-सोचे के कारण उन बातों के लिए जिम्मेदार ठहराया जा रहा है, आप जिनके पक्ष में नहीं हैं। आपको आपकी इच्छा के विपरीत ये समूह अराष्ट्रीय बनाने पर तुला है. आपको अब्दुल हमीद की जगह मुहम्मद अली जिनाह बनाना चाहता है। मैं समझता हूं कि आपको संभवतः मुल्ला पार्टी का दबाव महसूस होता होगा। देश बंधुओ इनका विरोध कीजिये. आपके साथ पूरा राष्ट्र खड़ा है और होगा। भारत में प्रजातान्त्रिक क़ानून चलते हैं. यहाँ फ़तवों की स्थिति कूड़ेदान में पड़े काग़ज़ बल्कि टॉयलेट पेपर जितनी ही है और होनी चाहिए। भारत एक सौ पच्चीस करोड़ लोगों का राष्ट्र है. यहाँ का इस्लाम भी अरबी इस्लाम से उसी तरह भिन्न है जैसे ईरान का इस्लाम अरबी इस्लाम से अलग है। यही भारतीय राष्ट्र की शक्ति है। आप महान भारतीय पूर्वजों की वैसे ही संतान हैं जैसे मैं हूं। ये राष्ट्र उतना ही आपका है जितना मेरा है। आप भी वैसे ही ऋषियों के वंशज हैं जैसे मैं हूं। आपको राष्ट्र-विरोधी बनाने पर तुले इन मुल्लाओं को दफ़ा कीजिये, इन से दूर रहिये और इन पर लानत भेजिए. आइये अपनी जड़ों को पुष्ट करें</div>
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<br />Sabhar from तुफ़ैल चतुर्वेदी</div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-77382799357434678282019-03-25T01:48:00.003-07:002019-03-25T01:49:40.560-07:00ध्वस्त विरोधी शिविर, खंडित छत्र, पाञ्चजन्य का गौरव-घोष...<div dir="ltr" style="text-align: left;" trbidi="on">
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ध्वस्त विरोधी शिविर, खंडित छत्र, धरती पर लोटते हुए महारथी, भग्न रथ, दम दबा कर भाग चुकी शत्रु सेना, लहराती विजय पताकाएँ, दमादम गूंजते हुए नगाड़े, बजती हुई विजय दुंदुभी, पाञ्चजन्य का गौरव-घोष, कराहते हुए दिग्पराजय, कैड़ा सिंह, मणि कंकर, निशीत, कालू जैसे लोग. इन घटनाओं के निकट प्रत्यक्षदर्शी मीडिया को ये सब देखते और उच्छ्वासें छोड़ते अभी कुछ ही समय बीता है. इन सबको बोलने-कोसने और हाहाकार मचाने के लिए कोई विषय नहीं मिल रहा था. अचानक आगरा ने हू-हू की सियार-ध्वनि के लिए अवसर दे दिया।<br />
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आगरा में 350 लोग मुसलमान से हिन्दू बन गए और सब पर आसमान टूट पड़ा. आइये धर्मांतरण पर विचार करें। सर विद्याधर सूरज प्रसाद नायपॉल विश्व के महानतम लेखकों में से एक हैं. उन्हें लेखन के बुकर इत्यादि अन्य सारे बड़े पुरस्कारों के साथ नोबेल पुरस्कार भी मिला है. वो 1954 से लिख रहे हैं. एक पाकिस्तानी मुस्लिम महिला नादिरा जी से विवाहित हैं. वो भारत के नहीं हैं और उन्हें किसी भी तरह सांप्रदायिक हिन्दू नहीं कहा जा सकता. उनकी भारत पर तीन पुस्तकों में से एक "India : A Wounded Civilization-भारत एक आहत सभ्यता", एक चर्चित किताब है. वो उस किताब में लिखते हैं. " कहा जाता है कि सत्रह बरस के एक बालक के नेतृत्व में अरबों ने भारतीय राज्य को रौंदा था. सिंध आज भारत का हिस्सा नहीं है, उस अरब आक्रमण के बाद से भारत सिमट गया है. { अन्य } कोई भी सभ्यता ऐसी नहीं जिसने बाहरी दुनिया से निपटने के लिए इतनी कम तैयारी रखी हो; कोई अन्य देश इतनी आसानी से हमले और लूट-पाट का शिकार नहीं हुआ, { शायद ही } ऐसा कोई देश और होगा जिसने अपनी बर्बादियों से इतना कम सीखा होगा"। वो इसी किताब में इंडोनेशिया के बारे में कहते हैं " मुझे ऐसे लोग मिले जो इस्लाम और प्रोद्योगिकी के समागम के द्वारा अपना इतिहास खो चुके थे". पाकिस्तान के बारे में सर नायपॉल बताते हैं " पाकिस्तान से अधिक किसी भी देश में इतिहास को एक सांस्कृतिक रेगिस्तान में नहीं बदला गया. ये सारे शब्द बहुत महत्वपूर्ण हैं. "भारत का सिमट जाना, इस्लाम द्वारा इतिहास खो जाना, सांस्कृतिक रेगिस्तान" ये शब्दावलि कैंसर के फोड़े का फट जाना बल्कि विस्फोट हो जाना है.<br />
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कोई भी देश अपने राष्ट्र द्वारा ही रक्षित होता है. चीन की रक्षा चीनी लोग ही करते हैं. जापान की रक्षा जापानी लोग ही करते हैं. रूस की रक्षा रुसी लोग ही करते हैं. इसी तरह भारत की रक्षा भारतीयों का कर्तव्य है. तो इस आगरा पर हू-हू की सियार-ध्वनि को क्या समझा जाये ? भारत से अधिक इस्लाम के जघन्य हत्याकांडों का और कौन शिकार बना है ? भारत से अधिक किस देश के लाखों लोग गुलाम बना कर बाजारों में बेचे गए ? सदियों तक महिलाओं की लूट और उन पर नृशंस बलात्कारों की आंधी भारत से अधिक किस देश में चली ? भारत के अतिरिक्त किस देश के पूजा-स्थल सदियों तक तोड़े गए ? और भारत से अतिरिक्त और कौन सा देश है जहाँ के निवासी इन सब अत्याचारों को सदियों देखने के बाद भी " ईश्वर अल्ला तेरो नाम" हिन्दू मुस्लिम सिख ईसाई- आपस में भाई-भाई" का गाना मय-हारमोनियम-तबले के पूरी तन्मयता से गाते हों ?<br />
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सर नायपॉल ने बिलकुल सही कहा है " { भारत के अतिरिक्त अन्य } कोई भी सभ्यता ऐसी नहीं जिसने बाहरी दुनिया से निपटने के लिए इतनी कम तैयारी रखी हो; कोई अन्य देश इतनी आसानी से हमले और लूट-पाट का शिकार नहीं हुआ, { शायद ही } ऐसा कोई देश और होगा जिसने अपनी बर्बादियों से इतना कम सीखा होगा"। नागालैंड, मिजोरम में समस्या क्यों है और साथ के प्रदेश त्रिपुरा में वही समस्या क्यों नहीं है ? हैदराबाद, मुरादाबाद, अलीगढ, रामपुर, बरेली, मुजफ्फरनगर, सहारनपुर, मेरठ में आये दिन सांप्रदायिक तनाव क्यों होता है ? क्यों वो तनाव नैनीताल, अल्मोड़ा, पिथौरागढ़, टिहरी, पौड़ी जिलों में नहीं होता ? क्या हिंदू इतने भोले हैं कि उस क्षेत्र के मुस्लिम बहुल होने के कारण होने वाले खतरों को नहीं समझते ? क्यों दंगा अथवा साम्प्रदायिक तनाव उन स्थलों पर नहीं होता जहाँ मुसलमान बहुत कम संख्या में हैं ?<br />
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अभी ईराक से लौटे अरीब के सम्बन्ध में जो जानकारियां अख़बारों से मिल रही हैं उनमें ये भी है कि, बंगलौर में किसी आई टी कंपनी में काम करने वाला मेहंदी मसरूर बिस्वास ट्विटर के माध्यम से सारी दुनिया में आई.एस.आई.एस. के लिए अभियान चलाता है और हर महीने बीस लाख लोग उसका ट्विटर पढ़ते हैं. उसके जहरीले ट्विटर संदेशों के समर्थन में भी हजारों सन्देश आते हैं. वंदेमातरम के रचयिता बंकिम चंद्र, रवीन्द्र नाथ ठाकुर, काजी नजरुल इस्लाम के बंगाल का ही मेहंदी मसरूर बिस्वास और उसके समर्थन में हजारों सन्देश भेजने वाले ये लोग कौन हैं ? कैसे ऋषियों की परंपरा के लोग, आर्यों की संतानें अपने ही समाज, अपने ही देश, अपने ही राष्ट्र की विरोधी हो गयीं ?<br />
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मित्रो ये कोई नई बात नहीं है. भारत पर आक्रमण करने वाले सबसे दुष्ट हमलावरों में से प्रमुख नाम अहमद शाह अब्दाली का है. मित्रो ! वो भारत पर आक्रमण करने स्वयं ही नहीं आया था. उसे दिल्ली के शाह वलीउल्लाह {1703–1762} ने ये कह कर बुलाया था कि आओ और काफिरों की शक्ति को ख़त्म करो, हिन्दुस्तान के मुसलमान तुम्हारा साथ देंगे। विचारणीय है कि वलीउल्लाह ने भारत के मुसलमानों की तरफ से देश का विरोध करने के लिए कैसे अहमद शाह अब्दाली को आश्वस्त किया ? उसे कैसे हर मुसलमान की या बहुसंख्य मुसलमानों की मानसिक स्थिति का ज्ञान था ? क्या इस्लाम में कुछ ऐसा है जो मुसलमानों को अराष्ट्रीय बनाता है ? बल्कान, तुर्की, अफगानिस्तान, चीन के प्रान्त सिंक्यांग, ईराक, सीरिया, कश्मीर की लड़ाई में विश्व के अनेकों देशों के मुसलमानों की भागीदारी से स्पष्ट हो ही जाता है कि इस्लाम में वाकई कुछ ऐसा है जो मुसलमानों को अराष्ट्रीय बनाता है.<br />
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यहाँ कुछ सामायिक प्रश्न मेरे मन में उठ रहे हैं. मैं उन्हें आप तक पहुँचाना चाहता हूँ. लौकिक संस्कृत का शब्दशः परफैक्ट व्याकरण लिखने वाले पाणिनि का गांधार तालिबान का अफगानिस्तान किस कारण बना ? पाकिस्तान का रावलपिंडी { ये नाम स्वयं कहानी कह रहा है } जनपद, जहाँ का तक्षशिला विश्वविद्यालय संसार का पहला विश्वविद्यालय था. जहाँ आचार्य कौटिल्य, आचार्य जीवक जैसे लोग बेबीलोन, ग्रीस, सीरिया,चीन इत्यादि देशों से आये 10. 500 छात्रों को वेद, भाषा, व्याकरण, दर्शन शास्त्र, औषध विज्ञान, शल्य चिकित्सा, धनुर्विद्या, राजनीति, युद्ध शास्त्र, खगोल विद्या, अंक गणित, संगीत, नृत्य इत्यादि विषयों की शिक्षा देते थे, रूप बदल कर जमातुद्दावा, हरकतुल अंसार का पाकिस्तान कैसे बन गया ? बंगाल { बांग्ला देश } के नाम से विहित और सबको अपनी शीतल छांव देने वाली ढाकेश्वरी माँ का धाम ढाका उसके उपासकों के शत्रुओं का घर कैसे बन गया ? ईराक और सीरिया में फैले गरुण की उपासना करने वाले, यज्ञ करने वाले मूर्ति-पूजक यजदी नमाज़ भी पढ़ने वाले यजीदी बनने पर क्यों विवश हो गए ? क्यों आई.एस.आई.एस. के लोग उनका समूल-संहार कर रहे हैं ? बल्कि सदियों से क्यों उनका संहार किया जाता रहा है ?<br />
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सऊदी अरब, ईरान, ईराक, कज्जाकिस्तान, उज्बेकिस्तान, आइजरबैजान जैसे अनेकों देशों में भग्न मंदिर, यज्ञशालाएं किसकी हैं और उन्हें किसने बनाया था ? वो भग्न कैसे हो गयीं ? उन्हें बनाने वाले, वहां उपासना करने वाले लोग कहाँ गए ? कश्मीर जो तंत्र के आचार्यों का क्षेत्र था, जहाँ तंत्र-कुल के लोग आज भी अपने नाम के आगे कौल लगाते हैं तंत्र-विहीन, कुल-विहीन कैसे हो गया ? क्यों इन सारे क्षेत्र के लोगों में अपनी परंपरा, अपने कुल के प्रति द्वेष पैदा हो गया ? अपने पूर्वजों, परम्पराओं, इतिहास के प्रति घृणा अर्थात आत्मघाती प्रवृत्ति कोई सामान्य बात नहीं है तो एक दो लोगों में नहीं बल्कि पूरे समाज में जन्मी कैसे ? कैसे इन क्षेत्रों के लोगों में एक ऐसे उत्स जिसकी भाषा भी वो नहीं जानते के के प्रति लगाव कैसे जाग गया ? इन भिन्न-भिन्न देशों, भिन्न-भिन्न संस्कृतियों के लोगों ने एक ऐसी विदेशी आस्था, जिसने उनके पूर्वजों को भयानक पीड़ा दी, को स्वीकार क्यों किया ? इन देशों, समाजों के लोग अपने पूर्वजों की जगह अरब मूल से स्वयं को क्यों जोड़ने लगे ?<br />
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इन सारे प्रश्नों का केवल एक ही उत्तर है कि वहां के हिंदू धर्मान्तरित हो कर मुसलमान हो गए. इन ऐतिहासिक घटनाओं की तार्किक निष्पत्ति है कि "हिन्दुओं का धर्मान्तरण राष्ट्रांतरण है". हिन्दुओं से किसी अन्य मत में स्थानांतरण राष्ट्रांतरण होता है और अन्य मतों से प्रति-धर्मान्तरण राष्ट्र और देश को मजबूत करता है. हिन्दुओं का सबल होना भारत का सबल होना है. हिंदुओं की स्थिति का दुर्बल होना भारत को दुर्बल करता है. तो साहब देशभक्त इसे कैसे स्वीकार करें ? देश के शरीर पर निकलते जा रहे फोड़ों का इलाज क्यों नहीं करें ? इनका इलाज आगरा में किया जा रहा प्रति-धर्मान्तरण नहीं है तो क्या है ? ऐसे किसी भी कार्य का विरोध तो होगा ही होगा। 350 की संख्या उल्लेखनीय है मगर हमें तो करोड़ों की संख्या का मानस बदलना है. अनेकों देशों में भूले-बिसरे, छूट गए बंधुओं की सुधि लेनी है अतः ये हू-हू की सियार-ध्वनि तो तब तक होती ही रहेगी जब तक इस समस्या की सर्वतोभावेन चिकित्सा नहीं हो जाती। आखिर जिस प्रक्रिया के कारण अफगानिस्तान, पाकिस्तान, बांग्लादेश भारत से अलग हुए थे, उसी प्रक्रिया के उलटने से वापस आएंगे। और इस बार पूरे समाज को बाहें फैला कर बिछड़े बंधुओं को गले लगाना है और भारत को तोड़ने वालों से निबटना, को निबटाना है.<br />
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with thanks तुफैल चतुर्वेदी </div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-77223109442444404172019-03-14T21:49:00.006-07:002019-03-14T21:49:54.991-07:00If Modi was a pill, he would never come sugar-coated<div dir="ltr" style="text-align: left;" trbidi="on">
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</header><div class="entry-content clearfix" style="background-color: white; border: 0px; font-family: "pt serif", Georgia, Times, "times new roman", serif; font-size: 1.063rem; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: 1.4; margin: 0px; padding: 0px; vertical-align: baseline;">
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The fortune-teller and the forecaster, each indignant at being clubbed with the other, rarely get it right in Bharat. The world, for example, hasn’t ended yet, though some might believe we’ve tried hard enough. And the dollar, like an errant child, always goes the other way. And yet here I am taking a call on the future of Bharat’s PM. Truly, as modern bards have said, we are like that only.</span></div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dates of the carnival of democracy have been announced, and the speculations about the result have already begun. A consensus has emerged on MSM that BJP is on the downhill, and even if the party comes as the front runner, it is unlikely to be anywhere near its 2014 performance.</span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Until the results of elections in the three states of Hindi heartland were out, victory to BJP seemed like an appointment kept than a journey into the uncharted. Great men do that, reaching out to things that others cannot spot and Modi was like that only. His longevity has been staggering and I often wonder if others deny themselves that option because they stifle the child within, draining out the enthusiasm that an untroubled childhood possesses.</span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The successive victories of Modi since 2014 until recent state elections in the Hindi heartland reflect the acknowledgement of the people for his policies and work. It is as much a tribute to his innate ability and extraordinary intelligence as it is to his youthful exuberance. It also shows the quality of Shah’s booth management and social engineering.</span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">You can’t deny any of these facts, but then that was the time when there was a weak opposition and lack of visible leadership on the other side. But now the equations have changed somewhat. Somebody broke Rahul’s defensive mindset. May be he did it himself, may be he listened to his coaches and agreed, but the end result was that he drove past his own barriers. Some would say he has gone to the other extreme. He is not shying away from saying, “<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Mera PM Chor Hai,</em>” albeit with no real evidence to back up his allegation. The aggression, bordering on arrogance, is now hard to miss. </span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">During the assembly elections Modi was good, but not quite himself. </span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">It happens to the best. The mind is made up and instinct is buried. We seek to become conformists, from making the rules we bow to them. Sometimes we grow weary with battle, the next conquest becomes daunting and it was pretty evident during the campaign. Modi was looking defensive in his approach. He seemed afraid of taking names of his own state governments and thus was talking about the “double engine”.</span></div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">One big allegation which is always associated with Modi government is that democracy is in peril in Modi Raj, but I believe it is merely undergoing change. Some people equate the two, but that happens every time a comfortable world order is disturbed. Remember, it happened during Indira Gandhi’s rule in the form of Banks Nationalization and abolition of privy purses, and also during Rajiv Gandhi’s reign in the form of Postal Bill and Shah Bano, but the thing is, in Bharat, we have not been used to such a powerful central Government for a long time. In fact, the only time democracy was really in peril was when Indira Gandhi imposed a draconian almost two-year long emergency on the country. </span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">And so, in spite of being on a lower row for a while, Modi Raj gave us many happy moments. And, given its resilience, it would be fair to expect a few more. And so my answer to those people who say there is a sense of fear among the public in Modi Raj is, “If Modi was a pill, he would never come sugar-coated. No sugar coating, but the man is worth its salt”.</span></div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">And so Modi Raj has not been the years of doom his opponents desperately want us to believe, merely one of change.</span></div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">But, at the time of election people tends to forget all these things and the main driving force is perception among the people. And without an inch of doubt I must confess that this is not going to be the same perception which BJP created in 2014, this time it will be more of a vector than scalar form of perception building , it will be more of an arithmetic than chemistry and many more dimensions will be added.</span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">This time it will not be Right vs Left but a kind of “Right lower class” vs “Left upper class”. When the going is good almost everyone can swim with the tide, but it is when confronted by adversity that character emerges; or, as Warren Buffett says, when the tide goes out you know who has been swimming naked. 2019 will be a bigger election than it seems.</span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Apart from all the political equations and alliances, at the end of the day it will be the voters who will decide the fate of the political parties and so voters need to remember while casting their votes in 2019 that Modi is a leader, not a messiah.</span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Like in cricket, coaches don’t win matches. Players do and they always have. Likewise, the development of the country is not merely done by any government or leader but by the citizens themselves. Coaches might tinker or straighten the player’s game, play a benevolent uncle or a stern elder brother, show a little window of opportunity, may be even a door, but they can’t win matches on their own. Same is with the leader of any country. And so while it’s important to get a good man or woman to lead, we can’t look upon him as a messiah.</span></div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Any person who believes so is diverting his responsibility elsewhere. Otherwise it is no different from a rich parent appointing an expensive tutor and believing that both his and his child’s responsibility is over and therefore, we must not equate the presence of Modi with say, an ambulance or a fire engine.</span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The appointment of Modi in 2014 was a bit like appointing someone to fix a house that has a dodgy foundation. We can’t expect Modi to be a hero who rides in from nowhere and takes Bharat to the top. Those messiahs exist only in movies, and therefore people must choose their PM wisely.</span></div>
<div style="border: 0px; font: inherit; margin-bottom: 1.25rem; padding: 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Lastly, it is very pertinent to note that neither is this the Vajpayee-led BJP of 2004 nor is this that Congress party which played the role of opposition in 2004. So, equating this election with 2004 election will be completely false. Therefore, no variables are going to give a consistent and correct equation as of now. </span><i style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Magar jitega kaun</i><span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">? Only time will tell.</span></div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">-by VAIDUSHYA PARTH <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(law student at NMIMS School of Law, Mumbai)</em></span></div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">with sabhar</em></span></div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-30766818949465212462018-12-19T01:38:00.000-08:002018-12-19T01:38:12.686-08:00हिंदू धहिंदू धर्मग्रंथों का सार, जानिए किस ग्रंथ में क्या है?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://vrhindu.blogspot.com/2018/05/blog-post_30.html" style="color: blue; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; text-decoration-line: none;">हिंदू ध</a><a href="https://vrhindu.blogspot.com/2018/05/blog-post_30.html" style="color: blue; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; text-decoration-line: none;">हिंदू धर्मग्रंथों का सार, जानिए किस ग्रंथ में क्या है?</a></h3>
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अधिकतर हिंदुओं के पास अपने ही धर्मग्रंथ को पढ़ने की फुरसत नहीं है। वेद, उपनिषद पढ़ना तो दूर वे गीता तक को नहीं पढ़ते जबकि गीता को एक घंटे में पढ़ा जा सकता है। हालांकि कई जगह वे भागवत पुराण सुनने या रामायण का अखंड पाठ करने के लिए समय निकाल लेते हैं या घर में सत्यनारायण की कथा करवा लेते हैं। लेकिन आपको यह जानकारी होना चाहिए कि पुराण, रामायण और महाभारत हिन्दुओं के धर्मग्रंथ नहीं है। धर्मग्रंथ तो वेद ही है।<br />
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शास्त्रों को दो भागों में बांटा गया है:- श्रुति और स्मृति। श्रुति के अंतर्गत धर्मग्रंथ वेद आते हैं और स्मृति के अंतर्गत इतिहास और वेदों की व्याख्या की पुस्तकें पुराण, महाभारत, रामायण, स्मृतियां आदि आते हैं। हिन्दुओं के धर्मग्रंथ तो वेद ही है। वेदों का सार उपनिषद है और उपनिषदों का सार गीता है। आओ जानते हैं कि उक्त ग्रंथों में क्या है।<br />
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वेदों में क्या है?<br />
〰️〰️🔸〰️〰️<br />
वेदों में ब्रह्म (ईश्वर), देवता, ब्रह्मांड, ज्योतिष, गणित, रसायन, औषधि, प्रकृति, खगोल, भूगोल, धार्मिक नियम, इतिहास, संस्कार, रीति-रिवाज आदि लगभग सभी विषयों से संबंधित ज्ञान भरा पड़ा है। वेद चार है ऋग्वेद, यजुर्वेद, सामवेद और अथर्ववेद। ऋग्वेद का आयुर्वेद, यजुर्वेद का धनुर्वेद, सामवेद का गंधर्ववेद और अथर्ववेद का स्थापत्यवेद ये क्रमशः चारों वेदों के उपवेद बतलाए गए हैं।<br />
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ऋग्वेद :👉 ऋक अर्थात् स्थिति और ज्ञान। इसमें भौगोलिक स्थिति और देवताओं के आवाहन के मंत्रों के साथ बहुत कुछ है। ऋग्वेद की ऋचाओं में देवताओं की प्रार्थना, स्तुतियां और देवलोक में उनकी स्थिति का वर्णन है। इसमें जल चिकित्सा, वायु चिकित्सा, सौर चिकित्सा, मानस चिकित्सा और हवन द्वारा चिकित्सा आदि की भी जानकारी मिलती है।<br />
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यजुर्वेद :👉 यजु अर्थात गतिशील आकाश एवं कर्म। यजुर्वेद में यज्ञ की विधियां और यज्ञों में प्रयोग किए जाने वाले मंत्र हैं। यज्ञ के अलावा तत्वज्ञान का वर्णन है। तत्व ज्ञान अर्थात रहस्यमयी ज्ञान। ब्रम्हांड, आत्मा, ईश्वर और पदार्थ का ज्ञान। इस वेद की दो शाखाएं हैं शुक्ल और कृष्ण।<br />
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सामवेद:👉 साम का अर्थ रूपांतरण और संगीत। सौम्यता और उपासना। इस वेद में ऋग्वेद की ऋचाओं का संगीतमय रूप है। इसमें सविता, अग्नि और इंद्र देवताओं के बारे में जिक्र मिलता है। इसी से शास्त्रिय संगीत और नृत्य का जिक्र भी मिलता है। इस वेद को संगीत शास्त्र का मूल माना जाता है। इसमें संगीत के विज्ञान और मनोविज्ञान का वर्णन भी मिलता है।<br />
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अथर्वदेव:👉 अथर्व का अर्थ है कंपन और अथर्व का अर्थ अकंपन। इस वेद में रहस्यमयी विद्याओं, जड़ी बूटियों, चमत्कार और आयुर्वेद आदि का जिक्र है। इसमें भारतीय परंपरा और ज्योतिष का ज्ञान भी मिलता है।<br />
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उपनिषद् क्या है?<br />
〰️〰️🔸〰️〰️<br />
उपनिषद वेदों का सार है। सार अर्थात निचोड़ या संक्षिप्त। उपनिषद भारतीय आध्यात्मिक चिंतन के मूल आधार हैं, भारतीय आध्यात्मिक दर्शन के स्रोत हैं। ईश्वर है या नहीं, आत्मा है या नहीं, ब्रह्मांड कैसा है आदि सभी गंभीर, तत्व ज्ञान, योग, ध्यान, समाधि, मोक्ष आदि की बातें उपनिषद में मिलेगी। उपनिषदों को प्रत्येक हिन्दुओं को पढ़ना चाहिए। इन्हें पढ़ने से ईश्वर, आत्मा, मोक्ष और जगत के बारे में सच्चा ज्ञान मिलता है।<br />
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वेदों के अंतिम भाग को 'वेदांत' कहते हैं। वेदांतों को ही उपनिषद कहते हैं। उपनिषद में तत्व ज्ञान की चर्चा है। उपनिषदों की संख्या वैसे तो 108 हैं, परंतु मुख्य 12 माने गए हैं, जैसे- 1. ईश, 2. केन, 3. कठ, 4. प्रश्न, 5. मुण्डक, 6. माण्डूक्य, 7. तैत्तिरीय, 8. ऐतरेय, 9. छांदोग्य, 10. बृहदारण्यक, 11. कौषीतकि और 12. श्वेताश्वतर।<br />
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षड्दर्शन क्या है?<br />
〰️〰️🔸〰️〰️<br />
वेद से निकला षड्दर्शन : वेद और उपनिषद को पढ़कर ही 6 ऋषियों ने अपना दर्शन गढ़ा है। इसे भारत का षड्दर्शन कहते हैं। दरअसल यह वेद के ज्ञान का श्रेणीकरण है। ये छह दर्शन हैं:- 1.न्याय, 2.वैशेषिक, 3.सांख्य, 4.योग, 5.मीमांसा और 6.वेदांत। वेदों के अनुसार सत्य या ईश्वर को किसी एक माध्यम से नहीं जाना जा सकता। इसीलिए वेदों ने कई मार्गों या माध्यमों की चर्चा की है।<br />
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गीता में क्या है?<br />
〰️〰️🔸〰️〰️<br />
महाभारत के 18 अध्याय में से एक भीष्म पर्व का हिस्सा है गीता। गीता में भी कुल 18 अध्याय हैं। 10 अध्यायों की कुल श्लोक संख्या 700 है। वेदों के ज्ञान को नए तरीके से किसी ने व्यवस्थित किया है तो वह हैं भगवान श्रीकृष्ण। अत: वेदों का पॉकेट संस्करण है गीता जो हिन्दुओं का सर्वमान्य एकमात्र ग्रंथ है। किसी के पास इतना समय नहीं है कि वह वेद या उपनिषद पढ़ें उनके लिए गीता ही सबसे उत्तम धर्मग्रंथ है। गीता को बार बार पढ़ने के बाद ही वह समझ में आने लगती है।<br />
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गीता में भक्ति, ज्ञान और कर्म मार्ग की चर्चा की गई है। उसमें यम-नियम और धर्म-कर्म के बारे में भी बताया गया है। गीता ही कहती है कि ब्रह्म (ईश्वर) एक ही है। गीता को बार-बार पढ़ेंगे तो आपके समक्ष इसके ज्ञान का रहस्य खुलता जाएगा। गीता के प्रत्येक शब्द पर एक अलग ग्रंथ लिखा जा सकता है।<br />
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गीता में सृष्टि उत्पत्ति, जीव विकासक्रम, हिन्दू संदेवाहक क्रम, मानव उत्पत्ति, योग, धर्म, कर्म, ईश्वर, भगवान, देवी, देवता, उपासना, प्रार्थना, यम, नियम, राजनीति, युद्ध, मोक्ष, अंतरिक्ष, आकाश, धरती, संस्कार, वंश, कुल, नीति, अर्थ, पूर्वजन्म, जीवन प्रबंधन, राष्ट्र निर्माण, आत्मा, कर्मसिद्धांत, त्रिगुण की संकल्पना, सभी प्राणियों में मैत्रीभाव आदि सभी की जानकारी है।<br />
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श्रीमद्भगवद्गीता योगेश्वर श्रीकृष्ण की वाणी है। इसके प्रत्येक श्लोक में ज्ञानरूपी प्रकाश है, जिसके प्रस्फुटित होते ही अज्ञान का अंधकार नष्ट हो जाता है। ज्ञान-भक्ति-कर्म योग मार्गो की विस्तृत व्याख्या की गयी है, इन मार्गो पर चलने से व्यक्ति निश्चित ही परमपद का अधिकारी बन जाता है। गीता को अर्जुन के अलावा और संजय ने सुना और उन्होंने धृतराष्ट्र को सुनाया। गीता में श्रीकृष्ण ने- 574, अर्जुन ने- 85, संजय ने 40 और धृतराष्ट्र ने- 1 श्लोक कहा है।<br />
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उपरोक्त ग्रंथों के ज्ञान का सार बिंदूवार :<br />
〰️〰️🔸〰️〰️🔸〰️〰️🔸〰️〰️<br />
1.ईश्वर के बारे में :<br />
〰️〰️🔸〰️〰️<br />
ब्रह्म (परमात्मा) एक ही है जिसे कुछ लोग सगुण (साकार) कुछ लोग निर्गुण (निराकार) कहते हैं। हालांकि वह अजन्मा, अप्रकट है। उसका न कोई पिता है और न ही कोई उसका पुत्र है। वह किसी के भाग्य या कर्म को नियंत्रित नहीं करता। ना कि वह किसी को दंड या पुरस्कार देता है। उसका न तो कोई प्रारंभ है और ना ही अंत। वह अनादि और अनंत है। उसकी उपस्थिति से ही संपूर्ण ब्रह्मांड चलायमान है। सभी कुछ उसी से उत्पन्न होकर अंत में उसी में लीन हो जाता है। ब्रह्मलीन।<br />
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2.ब्रह्मांड के बारे में :<br />
〰️〰️🔸🔸〰️〰️<br />
यह दिखाई देने वाला जगत फैलता जा रहा है और दूसरी ओर से यह सिकुड़ता भी जा रहा है। लाखों सूर्य, तारे और धरतीयों का जन्म है तो उसका अंत भी। जो जन्मा है वह मरेगा। सभी कुछ उसी ब्रह्म से जन्में और उसी में लीन हो जाने वाले हैं। यह ब्रह्मांड परिवर्तनशील है। इस जगत का संचालन उसी की शक्ति से स्वत: ही होता है। जैसे कि सूर्य के आकर्षण से ही धरती अपनी धूरी पर टिकी हुई होकर चलायमान है। उसी तरह लाखों सूर्य और तारे एक महासूर्य के आकर्षण से टिके होकर संचालित हो रहे हैं। उसी तरह लाखों महासूर्य उस एक ब्रह्मा की शक्ति से ही जगत में विद्यमान है।<br />
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3.आत्मा के बारे में :<br />
〰️〰️🔸🔸〰️〰️<br />
आत्मा का स्वरूप ब्रह्म (परमात्मा) के समान है। जैसे सूर्य और दीपक में जो फर्क है उसी तरह आत्मा और परमात्मा में फर्क है। आत्मा के शरीर में होने के कारण ही यह शरीर संचालित हो रहा है। ठीक उसी तरह जिस तरह कि संपूर्ण धरती, सूर्य, ग्रह नक्षत्र और तारे भी उस एक परमपिता की उपस्थिति से ही संचालित हो रहे हैं।<br />
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आत्मा का ना जन्म होता है और ना ही उसकी कोई मृत्यु है। आत्मा एक शरीर को छोड़कर दूसरा शरीर धारण करती है। यह आत्मा अजर और अमर है। आत्मा को प्रकृति द्वारा तीन शरीर मिलते हैं एक वह जो स्थूल आंखों से दिखाई देता है। दूसरा वह जिसे सूक्ष्म शरीर कहते हैं जो कि ध्यानी को ही दिखाई देता है और तीसरा वह शरीर जिसे कारण शरीर कहते हैं उसे देखना अत्यंत ही मुश्लिल है। बस उसे वही आत्मा महसूस करती है जो कि उसमें रहती है। आप और हम दोनों ही आत्मा है हमारे नाम और शरीर अलग अलग हैं लेकिन भीतरी स्वरूप एक ही है।<br />
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4.स्वर्ग और नरक के बारे में :<br />
〰️〰️🔸〰️〰️🔸〰️〰️<br />
वेदों के अनुसार पुराणों के स्वर्ग या नर्क को गतियों से समझा जा सकता है। स्वर्ग और नर्क दो गतियां हैं। आत्मा जब देह छोड़ती है तो मूलत: दो तरह की गतियां होती है:- 1.अगति और 2. गति।<br />
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1.अगति:👉 अगति में व्यक्ति को मोक्ष नहीं मिलता है उसे फिर से जन्म लेना पड़ता है।<br />
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2.गति:👉 गति में जीव को किसी लोक में जाना पड़ता है या वह अपने कर्मों से मोक्ष प्राप्त कर लेता है।<br />
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अगति के चार प्रकार है-👉 1.क्षिणोदर्क, 2.भूमोदर्क, 3. अगति और 4.दुर्गति।<br />
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क्षिणोदर्क👉 क्षिणोदर्क अगति में जीव पुन: पुण्यात्मा के रूप में मृत्यु लोक में आता है और संतों सा जीवन जीता है।<br />
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भूमोदर्क:👉 भूमोदर्क में वह सुखी और ऐश्वर्यशाली जीवन पाता है।<br />
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अगति:👉 अगति में नीच या पशु जीवन में चला जाता है।<br />
दुर्गति👉 दुर्गति में वह कीट, कीड़ों जैसा जीवन पाता है।<br />
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गति के भी 4 प्रकार :-गति के अंतर्गत चार लोक दिए गए हैं:-👉 1.ब्रह्मलोक, 2.देवलोक, 3.पितृलोक और 4.नर्कलोक। जीव अपने कर्मों के अनुसार उक्त लोकों में जाता है।<br />
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तीन मार्गों से यात्रा :<br />
〰️〰️🔸🔸〰️〰️<br />
जब भी कोई मनुष्य मरता है या आत्मा शरीर को त्यागकर यात्रा प्रारंभ करती है तो इस दौरान उसे तीन प्रकार के मार्ग मिलते हैं। ऐसा कहते हैं कि उस आत्मा को किस मार्ग पर चलाया जाएगा यह केवल उसके कर्मों पर निर्भर करता है। ये तीन मार्ग हैं- अर्चि मार्ग, धूम मार्ग और उत्पत्ति-विनाश मार्ग। अर्चि मार्ग ब्रह्मलोक और देवलोक की यात्रा के लिए होता है, वहीं धूममार्ग पितृलोक की यात्रा पर ले जाता है और उत्पत्ति-विनाश मार्ग नर्क की यात्रा के लिए है।<br />
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5.धर्म और मोक्ष के बारे में :<br />
〰️〰️🔸〰️〰️🔸〰️〰️<br />
धर्मग्रंथों के अनुसार धर्म का अर्थ है यम और नियम को समझकर उसका पालन करना। नियम ही धर्म है। धर्म, अर्थ, काम और मोक्ष में से मोक्ष ही अंतिम लक्ष्य होता है। हिंदु धर्म के अनुसार व्यक्ति को मोक्ष के बारे में विचार करना चाहिए। मोक्ष क्या है? स्थितप्रज्ञ आत्मा को मोक्ष मिलता है। मोक्ष का भावर्थ यह कि आत्मा शरीर नहीं है इस सत्य को पूर्णत: अनुभव करके ही अशरीरी होकर स्वयं के अस्तित्व को पूख्ता करना ही मोक्ष की प्रथम सीढ़ी है।<br />
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6.व्रत और त्योहार के बारे में :<br />
〰️〰️🔸〰️〰️〰️🔸〰️〰️<br />
हिन्दु धर्म के सभी व्रत, त्योहार या तीर्थ सिर्फ मोक्ष की प्राप्त हेतु ही निर्मित हुए हैं। मोक्ष तब मिलेगा जब व्यक्ति स्वस्थ रहकर प्रसन्नचित्त और खुशहाल जीवन जीएगा। व्रत से शरीर और मन स्वस्थ होता है। त्योहार से मन प्रसन्न होता है और तीर्थ से मन और मस्तिष्क में वैराग्य और आध्यात्म का जन्म होता है।<br />
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मौसम और ग्रह नक्षत्रों की गतियों को ध्यान में रखकर बनाए गए व्रत और त्योहार का महत्व अधिक है। व्रतों में चतुर्थी, एकादशी, प्रदोष, अमावस्या, पूर्णिमा, श्रावण मास और कार्तिक मास के दिन व्रत रखना श्रेष्ठ है। यदि उपरोक्त सभी नहीं रख सकते हैं तो श्रावण के पूरे महीने व्रत रखें। त्योहारों में मकर संक्रांति, महाशिवरात्रि, नवरात्रि, रामनवमी, कृष्ण जन्माष्टमी और हनुमान जन्मोत्सव ही मनाएं। पर्व में श्राद्ध और कुंभ का पर्व जरूर मनाएं।<br />
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व्रत करने से काया निरोगी और जीवन में शांति मिलती है। सूर्य की 12 और 12 चंद्र की संक्रांति होती है। सूर्य संक्रांतियों में उत्सव का अधिक महत्व है तो चंद्र संक्रांति में व्रतों का अधिक महत्व है। चैत्र, वैशाख, ज्येष्ठ, अषाढ़, श्रावण, भाद्रपद, अश्विन, कार्तिक, अगहन, पौष, माघ और फाल्गुन। इसमें से श्रावण मास को व्रतों में सबसे श्रेष्ठ मास माना गया है। इसके अलावा प्रत्येक माह की एकादशी, चतुर्दशी, चतुर्थी, पूर्णिमा, अमावस्या और अधिमास में व्रतों का अलग-अलग महत्व है। सौरमास और चंद्रमास के बीच बढ़े हुए दिनों को मलमास या अधिमास कहते हैं। साधुजन चतुर्मास अर्थात चार महीने श्रावण, भाद्रपद, आश्विन और कार्तिक माह में व्रत रखते हैं।<br />
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उत्सव, पर्व और त्योहार सभी का अलग-अलग अर्थ और महत्व है। प्रत्येक ऋतु में एक उत्सव है। उन त्योहार, पर्व या उत्सव को मनाने का महत्व अधिक है जिनकी उत्पत्ति स्थानीय परम्परा या संस्कृति से न होकर जिनका उल्लेख वैदिक धर्मग्रंथ, धर्मसूत्र, स्मृति, पुराण और आचार संहिता में मिलता है। चंद्र और सूर्य की संक्रांतियों अनुसार कुछ त्योहार मनाएं जाते हैं। 12 सूर्य संक्रांति होती हैं जिसमें चार प्रमुख है:- मकर, मेष, तुला और कर्क। इन चार में मकर संक्रांति महत्वपूर्ण है। सूर्योपासना के लिए प्रसिद्ध पर्व है छठ, संक्रांति और कुंभ। पर्वों में रामनवमी, कृष्ण जन्माष्टमी, गुरुपूर्णिमा, वसंत पंचमी, हनुमान जयंती, नवरात्री, शिवरात्री, होली, ओणम, दीपावली, गणेशचतुर्थी और रक्षाबंधन प्रमुख हैं। हालांकि सभी में मकर संक्रांति और कुंभ को सर्वोच्च माना गया है।<br />
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7.तीर्थ के बारे में :<br />
〰️〰️🔸〰️〰️<br />
तीर्थ और तीर्थयात्रा का बहुत पुण्य है। जो मनमाने तीर्थ और तीर्थ पर जाने के समय हैं उनकी यात्रा का सनातन धर्म से कोई संबंध नहीं। तीर्थों में चार धाम, ज्योतिर्लिंग, अमरनाथ, शक्तिपीठ और सप्तपुरी की यात्रा का ही महत्व है। अयोध्या, मथुरा, काशी और प्रयाग को तीर्थों का प्रमुख केंद्र माना जाता है, जबकि कैलाश मानसरोवर को सर्वोच्च तीर्थ माना है। बद्रीनाथ, द्वारका, रामेश्वरम और जगन्नाथ पुरी ये चार धान है। सोमनाथ, द्वारका, महाकालेश्वर, श्रीशैल, भीमाशंकर, ॐकारेश्वर, केदारनाथ विश्वनाथ, त्र्यंबकेश्वर, रामेश्वरम, घृष्णेश्वर और बैद्यनाथ ये द्वादश ज्योतिर्लिंग है। काशी, मथुरा, अयोध्या, द्वारका, माया, कांची और अवंति उज्जैन ये सप्तपुरी। उपरोक्त कहे गए तीर्थ की यात्रा ही धर्मसम्मत है।<br />
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8.संस्कार के बारे में :<br />
〰️〰️🔸🔸〰️〰️<br />
संस्कारों के प्रमुख प्रकार सोलह बताए गए हैं जिनका पालन करना हर हिंदू का कर्तव्य है। इन संस्कारों के नाम है-गर्भाधान, पुंसवन, सीमन्तोन्नयन, जातकर्म, नामकरण, निष्क्रमण, अन्नप्राशन, मुंडन, कर्णवेधन, विद्यारंभ, उपनयन, वेदारंभ, केशांत, सम्वर्तन, विवाह और अंत्येष्टि। प्रत्येक हिन्दू को उक्त संस्कार को अच्छे से नियमपूर्वक करना चाहिए। यह मनुष्य के सभ्य और हिन्दू होने की निशानी है। उक्त संस्कारों को वैदिक नियमों के द्वारा ही संपन्न किया जाना चाहिए।<br />
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9.पाठ करने के बारे में :<br />
〰️〰️🔸〰️🔸〰️〰️<br />
वेदो, उपनिषद या गीता का पाठ करना या सुनना प्रत्येक हिन्दू का कर्तव्य है। उपनिषद और गीता का स्वयंम अध्ययन करना और उसकी बातों की किसी जिज्ञासु के समक्ष चर्चा करना पुण्य का कार्य है, लेकिन किसी बहसकर्ता या भ्रमित व्यक्ति के समक्ष वेद वचनों को कहना निषेध माना जाता है। प्रतिदिन धर्म ग्रंथों का कुछ पाठ करने से देव शक्तियों की कृपा मिलती है। हिन्दू धर्म में वेद, उपनिषद और गीता के पाठ करने की परंपरा प्राचीनकाल से रही है। वक्त बदला तो लोगों ने पुराणों में उल्लेखित कथा की परंपरा शुरू कर दी, जबकि वेदपाठ और गीता पाठ का अधिक महत्व है।<br />
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10.धर्म, कर्म और सेवा के बारे में :<br />
〰️〰️🔸〰️〰️🔸〰️〰️🔸〰️〰️<br />
धर्म-कर्म और सेवा का अर्थ यह कि हम ऐसा कार्य करें जिससे हमारे मन और मस्तिष्क को शांति मिले और हम मोक्ष का द्वार खोल पाएं। साथ ही जिससे हमारे सामाजिक और राष्ट्रिय हित भी साधे जाते हों। अर्थात ऐसा कार्य जिससे परिवार, समाज, राष्ट्र और स्वयं को लाभ मिले। धर्म-कर्म को कई तरीके से साधा जा सकता है, जैसे- 1.व्रत, 2.सेवा, 3.दान, 4.यज्ञ, 5.प्रायश्चित, दीक्षा देना और मंदिर जाना आदि।<br />
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सेव का मतलब यह कि सर्व प्रथम माता-पिता, फिर बहन-बेटी, फिर भाई-बांधु की किसी भी प्रकार से सहायता करना ही धार्मिक सेवा है। इसके बाद अपंग, महिला, विद्यार्थी, संन्यासी, चिकित्सक और धर्म के रक्षकों की सेवा-सहायता करना पुण्य का कार्य माना गया है। इसके अलवा सभी प्राणियों, पक्षियों, गाय, कुत्ते, कौए, चींटी आति को अन्न जल देना। यह सभी यज्ञ कर्म में आते हैं।<br />
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11.दान के बारे में :<br />
〰️〰️🔸🔸〰️〰️<br />
दान से इंद्रिय भोगों के प्रति आसक्ति छूटती है। मन की ग्रथियां खुलती है जिससे मृत्युकाल में लाभ मिलता है। देव आराधना का दान सबसे सरल और उत्तम उपाय है। वेदों में तीन प्रकार के दाता कहे गए हैं- 1.उक्तम, 2.मध्यम और 3.निकृष्ट। धर्म की उन्नति रूप सत्यविद्या के लिए जो देता है वह उत्तम। कीर्ति या स्वार्थ के लिए जो देता है तो वह मध्यम और जो वेश्यागमनादि, भांड, भाटे, पंडे को देता वह निकृष्ट माना गया है। पुराणों में अन्नदान, वस्त्रदान, विद्यादान, अभयदान और धनदान को ही श्रेष्ठ माना गया है, यही पुण्य भी है।<br />
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12.यज्ञ के बारे में :<br />
〰️〰️🔸〰️〰️<br />
यज्ञ के प्रमुख पांच प्रकार हैं- ब्रह्मयज्ञ, देवयज्ञ, पितृयज्ञ, वैश्वदेव यज्ञ और अतिथि यज्ञ। यज्ञ पालन से ऋषि ऋण, देव ऋण, पितृ ऋण, धर्म ऋण, प्रकृति ऋण और मातृ ऋण समाप्त होता है। नित्य संध्या वंदन, स्वाध्याय तथा वेदपाठ करने से ब्रह्म यज्ञ संपन्न होता है। देवयज्ञ सत्संग तथा अग्निहोत्र कर्म से सम्पन्न होता है। अग्नि जलाकर होम करना अग्निहोत्र यज्ञ है। पितृयज्ञ को श्राद्धकर्म भी कहा गया है। यह यज्ञ पिंडदान, तर्पण और सन्तानोत्पत्ति से सम्पन्न होता है। वैश्वदेव यज्ञ को भूत यज्ञ भी कहते हैं। सभी प्राणियों तथा वृक्षों के प्रति करुणा और कर्त्तव्य समझना उन्हें अन्न-जल देना ही भूत यज्ञ कहलाता है। अतितिथ यज्ञ से अर्थ मेहमानों की सेवा करना। अपंग, महिला, विद्यार्थी, संन्यासी, चिकित्सक और धर्म के रक्षकों की सेवा-सहायता करना ही अतिथि यज्ञ है। इसके अलावा अग्निहोत्र, अश्वमेध, वाजपेय, सोमयज्ञ, राजसूय और अग्निचयन का वर्णण यजुर्वेद में मिलता है।<br />
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13.मंदिर जाने के बारे में :<br />
〰️〰️🔸〰️〰️🔸〰️〰️<br />
प्रति गुरुवार को मंदिर जाना चाहिए: घर में मंदिर नहीं होना चाहिए। प्रति गुरुवार को मंदिर जाना चाहिए। मंदिर में जाकर परिक्रमा करना चाहिए। भारत में मंदिरों, तीर्थों और यज्ञादि की परिक्रमा का प्रचलन प्राचीनकाल से ही रहा है। मंदिर की 7 बार (सप्तपदी) परिक्रमा करना बहुत ही महत्वपूर्ण है। यह 7 परिक्रमा विवाह के समय अग्नि के समक्ष भी की जाती है। इसी प्रदक्षिण को इस्लाम धर्म ने परंपरा से अपनाया जिसे तवाफ कहते हैं। प्रदक्षिणा षोडशोपचार पूजा का एक अंग है। प्रदक्षिणा की प्रथा अतिप्राचीन है। हिन्दू सहित जैन, बौद्ध और सिख धर्म में भी परिक्रमा का महत्व है। इस्लाम में मक्का स्थित काबा की 7 परिक्रमा का प्रचलन है। पूजा-पाठ, तीर्थ परिक्रमा, यज्ञादि पवित्र कर्म के दौरान बिना सिले सफेद या पीत वस्त्र पहनने की परंपरा भी प्राचीनकाल से हिन्दुओं में प्रचलित रही है। मंदिर जाने या संध्यावंदन के पूर्व आचमन या शुद्धि करना जरूरी है। इसे इस्लाम में वुजू कहा जाता है।<br />
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14.संध्यावंदनके बारे में :<br />
〰️〰️🔸〰️〰️🔸〰️〰️<br />
संध्या वंदन को संध्योपासना भी कहते हैं। मंदिर में जाकर संधि काल में ही संध्या वंदन की जाती है। वैसे संधि आठ वक्त की मानी गई है। उसमें भी पांच महत्वपूर्ण है। पांच में से भी सूर्य उदय और अस्त अर्थात दो वक्त की संधि महत्वपूर्ण है। इस समय मंदिर या एकांत में शौच, आचमन, प्राणायामादि कर गायत्री छंद से निराकार ईश्वर की प्रार्थना की जाती है। संध्योपासना के चार प्रकार है- 1.प्रार्थना, 2.ध्यान, 3.कीर्तन और 4.पूजा-आरती। व्यक्ति की जिस में जैसी श्रद्धा है वह वैसा करता है।<br />
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15..धर्म की सेवा के बारे में :<br />
〰️〰️🔸〰️〰️🔸〰️〰️<br />
धर्म की प्रशंसा करना और धर्म के बारे में सही जानकारी को लोगों तक पहुंचाना प्रत्येक हिन्दू का कर्तव्य होता है। धर्म प्रचार में वेद, उपनिषद और गीता के ज्ञान का प्रचार करना ही उत्तम माना गया है। धर्म प्रचारकों के कुछ प्रकार हैं। हिन्दू धर्म को पढ़ना और समझना जरूरी है। हिन्दू धर्म को समझकर ही उसका प्रचार और प्रसार करना जरूरी है। धर्म का सही ज्ञान होगा, तभी उस ज्ञान को दूसरे को बताना चाहिए। प्रत्येक व्यक्ति को धर्म प्रचारक होना जरूरी है। इसके लिए भगवा वस्त्र धारण करने या संन्यासी होने की जरूरत नहीं। स्वयं के धर्म की तारीफ करना और बुराइयों को नहीं सुनना ही धर्म की सच्ची सेवा है।<br />
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16.मंत्र के बारे में :<br />
〰️〰️🔸〰️〰️<br />
वेदों में बहुत सारे मंत्रों का उल्लेख मिलता है, लेकिन जपने के लिए सिर्फ प्रणव और गायत्री मंत्र ही कहा गया है बाकी मंत्र किसी विशेष अनुष्ठान और धार्मिक कार्यों के लिए है। वेदों में गायत्री नाम से छंद है जिसमें हजारों मंत्र है किंतु प्रथम मंत्र को ही गायत्री मंत्र माना जाता है। उक्त मंत्र के अलावा किसी अन्य मंत्र का जाप करते रहने से समय और ऊर्जा की बर्बादी है। गायत्री मंत्र की महिमा सर्वविदित है। दूसरा मंत्र है महामृत्युंजय मंत्र, लेकिन उक्त मंत्र के जप और नियम कठिन है इसे किसी जानकार से पूछकर ही जपना चाहिए।<br />
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17.प्रायश्चित के बार में :-<br />
〰️〰️🔸〰️〰️🔸〰️〰️<br />
प्राचीनकाल से ही हिन्दु्ओं में मंदिर में जाकर अपने पापों के लिए प्रायश्चित करने की परंपरा रही है। प्रायश्चित करने के महत्व को स्मृति और पुराणों में विस्तार से समझाया गया है। गुरु और शिष्य परंपरा में गुरु अपने शिष्य को प्रायश्चित करने के अलग-अलग तरीके बताते हैं। दुष्कर्म के लिए प्रायश्चित करना , तपस्या का एक दूसरा रूप है। यह मंदिर में देवता के समक्ष 108 बार साष्टांग प्रणाम , मंदिर के इर्दगिर्द चलते हुए साष्टांग प्रणाम और कावडी अर्थात वह तपस्या जो भगवान मुरुगन को अर्पित की जाती है, जैसे कृत्यों के माध्यम से की जाती है। मूलत: अपने पापों की क्षमा भगवान शिव और वरूणदेव से मांगी जाती है, क्योंकि क्षमा का अधिकार उनको ही है।<br />
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18.दीक्षा देने के बारे में :<br />
〰️〰️🔸〰️〰️🔸〰️〰️<br />
दीक्षा देने का प्रचलन वैदिक ऋषियों ने प्रारंभ किया था। प्राचीनकाल में पहले शिष्य और ब्राह्मण बनाने के लिए दीक्षा दी जाती थी। माता-पिता अपने बच्चों को जब शिक्षा के लिए भेजते थे तब भी दीक्षा दी जाती थी। हिन्दू धर्मानुसार दिशाहीन जीवन को दिशा देना ही दीक्षा है। दीक्षा एक शपथ, एक अनुबंध और एक संकल्प है। दीक्षा के बाद व्यक्ति द्विज बन जाता है। द्विज का अर्थ दूसरा जन्म। दूसरा व्यक्तित्व। सिख धर्म में इसे अमृत संचार कहते हैं।</div>
<h3 class="post-title entry-title" itemprop="name" style="background-color: white; color: blue; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 22px; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal; margin: 0px; position: relative;">
यह दीक्षा देने की परंपरा जैन धर्म में भी प्राचीनकाल से रही है, हालांकि दूसरे धर्मों में दीक्षा को अपने धर्म में धर्मांतरित करने के लिए प्रयुक्त किया जाने लगा। धर्म से इस परंपरा को ईसाई धर्म ने अपनाया जिसे वे बपस्तिमा कहते हैं। अलग-अलग धर्मों में दीक्षा देने के भिन्न-भिन्न तरीके हैं।<a href="https://vrhindu.blogspot.com/2018/05/blog-post_30.html" style="color: blue; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal; text-decoration-line: none;">र्मग्रंथों का सार, जानिए किस ग्रंथ में क्या है?</a></h3>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-23838237316036057232018-12-11T01:09:00.001-08:002018-12-11T01:09:11.583-08:00शैक्षिक दायित्व के निर्वाह में महिलाओं की भूमिका<div dir="ltr" style="text-align: left;" trbidi="on">
<br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> शैक्षिक दायित्व के निर्वाह में महिलाओं की भूमिकाएं आज इस विषय पर अपने विचार आपके समक्ष प्रस्तुत करने का मुझे सुअवसर प्राप्त हुआ है। सबसे पहले मैं आपका ध्यान इस ओर दिलाना चाहती हूं कि इस वर्ष गणतंत्र दिवस के अवसर पर दो महिलाओं शमशाद बेगम और फूलबासन यादव को साक्षरता के प्रसार में महत्वपूर्ण योगदान के लिए पद्मश्री से सम्मानित किया गया। मुझे यह कहते हुए अति प्रसन्नता का अनुभव हो रहा है कि ये दोनों विभूतियां मेरे अपने प्रदेश छत्तीसगढ़ से हैं। इन दोनों महिलाओं ने अपनी सामाजिक, जातीय व आर्थिक बाधाओं को पार करते हुए अक्षर का दीपक उन अंधेरे कोनों में प्रकाशित किया, जहां असाक्षरता की सीलन जीवन को लील रही थी। इन्हें आज के जमाने की सावित्रीबाई फुले कहना उचित होगा। जैसा कि आप जानते ही होंगे कि सावित्रीबाई फुले ने तमाम विरोध और बाधाओं के बावजूद भारतीय समाज में स्त्री की शिक्षा की अलख जगाने की महत्त्वपूर्ण भूमिका निभाई। 1840 में मात्र 9 वर्ष की अवस्था में उनका विवाह पूना के ज्योतिबा फुले के साथ हुआ। सावित्री बाई की स्कूली शिक्षा नहीं हुई थी और ज्योतिबा तीसरी कक्षा तक पढ़े थे। लेकिन उनके मन में सामाजिक परिवर्तन की तीव्र इच्छा थी। इसलिये इस दिशा में समाज सेवा का जो पहला काम उन्होंने प्रारंभ किया वह था अपनी पत्नी सावित्रीबाई को शिक्षित करना। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> ज्योतिबा फुले ने स्कूली शिक्षा प्राप्त की और अध्यापन का प्रशिक्षण लिया। फुले दम्पति ने इसके बाद 1848 में पूना में पहला बालिका विद्यालय खोला। फिर उस्मान शेख के बाड़े में प्रौढ़ शिक्षा के लिए एक दूसरा स्कूल खोला। दबी, पिछड़ी जातियों के बच्चे, विशेषरूप से लड़कियाँ बड़ी संख्या में इन पाठशालाओं में आने लगीं। इससे उत्साहित होकर देख फुले दम्पति ने अगले 4 वर्षों में ऐसे ही 18 स्कूल विभिन्न स्थानों में खोले। महिला होकर पुरुषों के साथ कंधे से कंधा मिलाकर सावित्री बाई फुले ने काम किया। आज उन्हीं के पदचिन्हों पर चलते हुए शमशाद बेगम और फूलबासन यादव जैसी न जाने कितनी महिलाएं इसी तरह अपने घर.परिवार और समाज को शिक्षा का महत्व समझाने के लिए संघर्षरत होंगी। शैक्षिक दायित्व के निर्वाह में महिलाओं की भूमिका कितनी महत्वपूर्ण है, यह उपरोक्त महिलाओं के उदाहरण से समझा जा सकता है। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> गांधीजी का कहना था कि एक आदमी को पढ़ाओगे तो एक व्यक्ति शिक्षित होगा और एक स्त्री को पढ़ाओगे तो पूरा परिवार शिक्षित होगा। यंग इन्डिया में 23 मई 1929 को लिखे गांधीजी के एक लेख से पता चलता है कि उन्हें निरक्षरता स्कूल सुविधाओं का अभाव, भूस्वामियों के शोषण का शिकार होने और ऐसी ही अन्य सामाजिक आर्थिक अक्षमताओं की कितनी जानकारी थी जिनका सामना ग्रामीण महिलाओं को करना पड़ता है। उन्होंने लिखा था जरूरी यह है कि शिक्षा प्रणाली को दुरुस्त किया जाये और उसे व्यापक जनसमुदाय को ध्यान में रखकर तय किया जाये। गांधीजी के अनुसार शिक्षा ऐसी होनी चाहिए जो लड़के.लड़कियों को स्वयं के प्रति अधिक उत्तरदायी बना सके और एक.दूसरे के प्रति अधिक सम्मान की भावना पैदा कर सके। महिलाओं के लिए ऐसा कोई कारण नहीं है कि वे अपने को पुरुषों का गुलाम अथवा पुरुषों से घटिया समझेंगे। उनकी अलग पहचान नहीं है बल्कि एक ही सत्ता है। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> अतः महिलाओं को सलाह है कि वे सभी अवांछित और अनुचित दबावों के खिलाफ विद्रोह करें। इस तरह के विद्रोह से कोई क्षति होने की आशा नहीं है। इससे तर्कसंगत प्रतिरोध होगा और पवित्रता आयेगी। इसे विरोधाभास ही कहना होगा कि जिस भारत में करोड़ों लोग अर्धनारीश्वर की पूजा करते हैं और जहाँ मनु ने यह घोषणा की कि जहाँ नारी का सम्मान होता है वहाँ देवता प्रसन्न रहते हैं। उसी भारत की बहुतेरी भारतीय महिलाएँ आज भी अशिक्षित हैं तथा वांछित रूप में अपनी आवाज संसद या विधान मण्डलों में उठाने में असमर्थ हैं। ग्रेट वीमेन ऑफ इण्डिया की भूमिका में महान् चिन्तक, राजनेता, शिक्षक एवं भूतपूर्व राष्ट्रपति डॉ. एस. राधा.ष्णन ने कहा है यह तथ्य अधिक महत्त्वपूर्ण है कि हम मनुष्य हैं न कि वे भौतिक विशेषताएँ जो हमें एक. दूसरे से अलग करती हैं। अफसोस कि आज भी समाज मनुष्यता से ज्यादा भौतिक एवं शारीरिक आधार को तवज्जो देता है। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> ब्रिटिश काल में राजा राममोहन राय और ईश्वरचंद विद्यासागर ने महिलाओं की उन्नति के लिए आवाज उठाई। राजा राममोहन राय ने मैकाले की शिक्षा नीति का विरोध किया तो दूसरी ओर महिलाओं की उन्नति के लिए आवाज बुलंद भी की। ब्रह्म समाज और उसके बाद आर्य समाज ने भी महिलाओं की उन्नति के रास्ते खोले। महिलाओं को शिक्षित करने का बीड़ा उठाया गया। हमारे मनीषियों ने शिक्षा को विकास, सभ्यता, संस्.ति, सहिष्णुता व प्रगति का पुरोधा माना है। फिर भी यहां व्यापक सामाजिक व आर्थिक जीवन की वास्तविकताएं कुछ ऐसी कठोर और विषम रहीं कि बहुत से लोगों, विशेषकर लड़कियों के लिए शिक्षा दिवास्वप्न बन कर रह गई। स्त्री के जीवन की सभी समस्याओं की जड़ अशिक्षा है। आज प्रत्येक क्षेत्र में अपनी क्षमता सिद्ध करने के बावजूद स्त्री जीवन की राहें आसान नहीं हैं। गाँवों व कस्बों में बालिकाओं की अशिक्षा के लिए प्राचीन मान्यताएँ दोषी हैं। वहाँ अभिभावकों को जागरूक कर पाना कठिन कार्य है। भारतीय समाज में आमतौर पर लड़कियों के लिए विकास का मतलब गृहकार्य में दक्षता, सभ्यता अर्थात निज आजादी को त्याग कर पिता, भाई, पति व पुत्र के संरक्षण में मुस्कुराते हुए रहना, संस्.ति अर्थात अपनी गृहस्थी का सुघड़तापूर्वक संचालन, सहिष्णुता के मायने गाय की तरह खूंटे से बंधकर शांतिपूर्वक रहना और प्रगति जैसे शब्द लड़कियों के लिए गढ़े ही नहीं गए हैं। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> इस व्याख्या में अतिशयोक्ति का अनुभव हो सकता है। किंतु यह तथ्य है कि रूढिवादी भारतीय समाज अमूमन ऐसी ही धारणा रखता है। लड़कियों की शिक्षा के नाम पर बस उसे साक्षर बनाया जाता है लोगों का नजरिया अभी भी स्त्री शिक्षा के प्रति बहुत ही पिछड़ा हुआ है। लड़कियां पढ़ रही हैं, बढ़ रही हैं, राजनीति, प्रशासन, सेना, विज्ञान, चिकित्सा, कानून, कला, साहित्य, संस्.ति, मीडिया आदि तमाम क्षेत्रों में पुरुषों से कंधे से कंधा मिलाकर कार्य कर रही हैं, लेकिन उनके लिए प्रत्यक्ष और परोक्ष तौर पर बनी निषेधाज्ञा यही साबित करती हैं कि लड़कियों के लिए प्रगति जैसे शब्द को अर्थहीन बनाने की साजिश जारी है। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> लड़कियां पढऩे में अच्छी होती हैं। 10 वीं व 12वीं क्लास के नतीजे हर वर्ष बताते हैं कि लड़कियां परीक्षा में अव्वल रहतीं हैं। परंतु फिर भी पहली से लेकर बारहवीं कक्षा तक पहुंचने में उनकी संख्या में तेजी से गिरावट आती है। अधिकतर लड़कियां आठवीं क्लास के बाद पढ़ाई छोड़ बैठती हैं। पुराने रीति.रिवाज उनका जल्दी पीछा नहीं छोड़ते हैं। गुरुदेव रवीन्द्रनाथ टैगोर ने अपनी कहानी समाप्ति में लिखा है कि महिलाओं की दो ही श्रेणियां होती हैं. एक कुमारी और एक शादी.शुदा। अफसोस कि आज एक सदी बीत जाने के बावजूद लड़कियों के लिए ये दो श्रेणियां पूर्ववत हैं, उन्हें इन्हीं दो में विभक्त हो कर रहना है। इन दो श्रेणियों में कोई बुराई नहीं है, बुराई इस सोच में है कि लड़कियों का वजूद इनका ही मोहताज होकर रह गया है। सुशिक्षित नारी अपनी शिक्षा, ज्ञान का लाभ समाज को अगर देना चाहे तो उसे लाख बाधाओं का सामना करना पड़ता है। शैक्षिक दायित्व के निर्वाह में महिलाओं की भूमिका को इस पृष्ठभूमि में समझना होगा। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> भारत के विकास में महिला साक्षरता का बहुत बड़ा योगदान है। पिछले कुछ दशकों से ज्यों.ज्यों महिला साक्षरता में वृद्धि होती आई है, भारत विकास के पक्ष पर अग्रसर हुआ है। हालाँकि इसमें और प्रगति की गुंजाइश है। महिला सशक्तिकरण की जब भी बात की जाती है। तब सिर्फ राजनीतिक एवं आर्थिक सशक्तिकरण पर चर्चा होती है पर सामाजिक सशक्तिकरण की चर्चा नहीं होती। ऐतिहासिक रूप से महिलाओं को दूसरे दर्जे का नागरिक माना जाता रहा है। महिलाओं को ऐतिहासिक रूप से शिक्षा से वंचित रखने का षडयंत्र इसलिए किया गया कि न वह शिक्षित होंगी और न ही वह अपने अधिकारों की मांग करेंगी। यानी उन्हें दोयम दर्जे का नागरिक बनाये रखने में सहूलियत होगी। इसी वजह से महिलाओं में शिक्षा का प्रतिशत बहुत ही कम है। खैर अब बालिका.शिक्षा का महत्व केन्द्र और राज्य दोनों सरकारों की समझ में आ गया है। और इस दिशा में दोनों के द्वारा महत्वपूर्ण क़दम उठाये जा रहे हैं। यह एक शुभ संकेत है। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> देश की सर्वांगीण प्रगति में एक सजग, सफल, सुयोग्य नागरिक के रूप में अपनी भूमिका सुनिश्चित करने हेतु भी प्रत्येक बालिका, स्त्री का शिक्षित होना अनिवार्य है। संविधान ने महिलाओं को अनेक अधिकार प्रदान किये हैं, सरकार ने भी उन्हें कागज़ों पर अनेक सुविधाएँ सुलभ करवायी हैं परन्तु व्यावहारिक जगत् में उन सबकी प्राप्ति शिक्षा के माधयम से ही सम्भव है। महिलाओं के कल्याण के लिए बने तमाम क़ानून और लाभकारी योजनाएँ तब तक बेमानी हैं जब तक बालिका शिक्षा का समुचित प्रसार पूरे देश में नहीं हो जाता। सरकार ने लड़कियों के हकों की खातिर सशक्तिकरण के लिए शिक्षा का नारा दिया हैए लेकिन नारा जितना आसान है लक्ष्य उतना ही मुश्किल हो रहा है। चाईल्ड राईटस एण्ड यू क्राई के मुताबिक भारत में 5 से 9 साल की 53 फीसदी लड़कियां पढऩा नहीं जानती इनमें से ज्यादातर रोटी के चक्कर में घर या बाहर काम करती हैंए यहां वह यौन उत्पीडऩ या दुर्व्यवहार की शिकार बनती हैं। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> 4 से 8 साल के बीच 19 फीसदी लड़कियों के साथ बुरा व्यवहार होता है। इसी तरह 8 से 12 साल की 28 फीसदी और 12 से 16 साल की 35 फीसदी लड़कियों के साथ भी ऐसा ही होता हैं। राष्ट्रीय अपराध रिकार्ड ब्यूरो से मालूम हुआ कि बलात्कारए दहेज प्रथा और महिला शोषण से जुड़े मुकदमों की तादाद देश में सालाना 1 लाख से ऊपर है। देश में महिलाओं की कमजोर उपस्थिति मौजूदा संकटों में से एक बड़ा संकट है। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> सरकार ने लड़कियों की शिक्षा के लिए तमाम योजनाएं बनायी हैं, जैसे घरों के पास स्कूल खोलना, छात्रवृत्ति देना, मिडडेमील चलाना और समाज में जागरूकता बढ़ाना। राष्ट्रीय बालिका शिक्षा कार्यक्रम के तहत 31 हजार आदर्श स्कूल खुले जिसमें 2 लाख शिक्षकों को लैंगिक संवेदनशीलता में ट्रेनिंग दी गई इन सबका मकसद शिक्षा व्यवस्था को लड़कियों के अनुकूल बनाना है। ऐसी महत्वाकांक्षी योजनाएं सरकारी स्कूलों के भरोसे हैं। लड़कियों की बड़ी संख्या इन्हीं स्कूलों में हैं। इसलिए स्कूली व्यवस्था में सुधार से लड़कियों की स्थितियां बदल सकती हैं। लेकिन समाज का पितृसत्तात्मक रवैया यहां भी रूकावट खड़ी करता है। एक तो कक्षा में लड़कियों की संख्या कम रहती है और दूसरा उनके महत्व को भी कम करके आंका जाता है। हर जगह भेदभाव की यही दीवार होती है। दीवार के इस तरफ खड़ी भारतीय लड़कियां अपनी अलग पहचान के लिए जूझती है। अब महिलाओं ने इस बात को समझना शुरू कर दिया है कि उनके वास्तविक सशक्तिकरण के लिए शिक्षा एक कारगर हथियार है। शिक्षा को अपनी प्राथमिकता सूची में पहले स्थान पर रखने वाली महिला सरपंचों एवं पंचों का स्पष्ट कहना है कि शिक्षा में ही गांव का विकास निहित है और सामाजिक मुद्दों पर काम करने वाली महिला सरपंचों एवं पंचों को ही वास्तविक रूप से सशक्त माना जा सकता हैं। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> इस देश में समाज के निम्न वर्ग की औरतें तो हमेशा से ही मजदूरी करती रही हैं, किन्तु उच्च वर्ग की महिलाएँ अधिकतर अपने घरों तक ही सीमित रही हैं। स्वतंत्र भारत में अब महिलाएँ घर की चहारदीवारी से निकलकर अधिकाधिक संख्या में वैतनिक एवं लाभपूर्ण व्यवसायों और काम.धन्धों में आने लगी हैं, जिन पर अब तक पुरुषों का अधिपत्य था। यह एक अपूर्व घटना है और एक स्वतंत्र राष्ट्र के रूप में भारत की विशेषता भी है। संविधान में यद्यपि सिद्धान्त रूप में स्त्री और पुरुष को समान अधिकार दिये गये हैं। पर व्यवहार में वह बात नहीं है और अनेक सामाजिक बाधाएँ उनके विकास में बाधक हैं। अतः नारियों को व्यावहारिक रूप से समान अधिकार मिलना चाहिये। भारतीय नारी परिवार, समुदाय और समाज में तभी उत्साहपूर्वक अपनी भूमिका का निर्वाह कर सकती है, जब सामाजिक जीवन में उसके काम और जीवन की दशाओं में सुधार होगा और वह स्वयं को सामाजिक, आर्थिक व मानसिक रूप से बन्धनमुक्त कर पायेगी। </span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;"> ' ' ' '</span><br style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px; max-width: 100%; overflow-wrap: break-word !important;" /><span style="background-color: #efefef; font-family: Roboto, sans-serif; font-size: 16px;">राष्ट्रीय मानवाधिकार आयोग, मानवाधिकार संचयिका से साभार</span></div>
R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-79282668349010954072018-08-28T04:37:00.000-07:002018-08-28T04:37:18.064-07:00Why the Warrior Form of Hanuman is Relevant Today!<div dir="ltr" style="text-align: left;" trbidi="on">
<h1>
Why the Warrior Form of Hanuman is Relevant Today</h1>
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<h3>
If we look deeply at the story of Hanuman he is first
and foremost a great warrior who has inspired warriors and armies
throughout history, including those who defended India from invaders and
protected its temples from destruction. Yet unlike Arjuna in the
Bhagavad Gita, Hanuman went through no dejection on the battlefield; he
was always ready to fight with full dedication. Hanuman was a spiritual
warrior who worked through the power of Yoga and devotion, not just
personal power or a seeking of rewards. He upheld the cause of dharma
and Ramarajya for humanity with his entire being. Such a Divine force is
essential for our disturbed world today.</h3>
<h5>
<strong><a href="https://www.mynation.com/views/why-assertive-hanuman-is-rising-again-in-india-pd1daa">The following is a longer version of an article first published in My Nation. </a></strong></h5>
<hr />
<br />
Some people are asking: Why is Hanuman angry, as he appears in many
depictions in India today? Isn’t Hanuman as the embodiment of devotion
and selfless service a force of love? Isn’t Hanuman a great yogi replete
with self-control on all levels, beyond anger and all emotions. Is this
harsh depiction perhaps more a reflection of the aggression of the
people following him and their political sentiments?<br />
In this regard, we must remember that Hanuman was the leader, the
general of the Divine army of Sri Rama. He had to perform numerous harsh
actions from the burning of the city of Lanka to the great battle with
Ravana’s demon hordes. Hanuman was an indomitable warrior who fought
without pity, compromise or apologies, yet also without malice or
hatred. Hanuman has long been revered as both an ideal warrior and ideal
yogi, each complementing the other. Yoga is not just about uniting with
the higher forces, this also requires first separating from and
removing the lower forces.<br />
Hanuman is the son of Vayu (Vayuputra), the cosmic wind God, who
represents the electrical or lightning forces of nature that pervade all
space and are the source of all energies in the universe. That is why
Hanuman can fly through the air or become as large or as small as he
wishes. All the forces from gravity to electricity are ruled by Vayu.
Vayu causes the rain but also hurricanes, earthquakes and storms of all
types. Vayu is the ruling power in the universe that we must humble
ourselves before.<br />
Looking back to the story of the Mahabharata, Krishna and Arjuna had
the figure of Hanuman on their chariot’s insignia in order to inspire
them. Bhima, the fiercest warrior among the Pandavas who killed
Duryodhana to avenge Draupadi’s public humiliation, was regarded as a
manifestation of Hanuman from whom Bhima gained his powers and the
ability to use his weapons, including the powerful mace (gada).<br />
Hanuman himself was a manifestation of Lord Shiva, particularly in
his tempestuous Rudra form to destroy all negativity. Shiva himself is
Bhairava, meaning he who is fierce and Vayu is one of Shiva’s forms.
Hanuman represents awesome power and is not merely a playful image or
poetic metaphor, which is not to fear him but to appreciate and honor
his stature. Fierce forms of deities are common in Hindu, Buddhist and
Jain iconography, particularly as protective deities, to overcome all
negative forces.<br />
<hr />
<h3>
The Situation in India Today</h3>
Hanuman certainly has a right to be assertive today. After seventy
years of independence, the forces of adharma are still powerful in
India, seeking to hold down, divide and disrupt the country. Textbooks
still fail to honor the dharmic traditions of the country and Vedic
values are seldom honored in the society, its leaders or its
intellectuals. There is no Ram temple at Ayodhya, the most sacred of
ancient India’s seven sacred cities, from which Ram Rajya as the rule of
Dharma used to emanate throughout the country. In short, there is no
place for Hanuman to rest and be happy in the company of Sita and Rama.<br />
Hindus continue to be shamed and humiliated as intolerant oppressors,
when they remain the victims, under siege by missionaries, jihadis and
communists even in their own country. They have been told not to speak
out, even for their own rights, because they don’t have a legitimate
voice in social affairs and will be guilty of an intolerant
majoritarianism if they do.<br />
The courts in India regulate Hindu practices, while not interfering
with those of other religions. Hindu temples are run by state
governments, with non-Hindus or anti-Hindus on their temple boards, and
temple revenues expropriated by the state for whatever purpose the state
deems fit. Hindu educational institutions face severe restrictions and
cannot teach what they want, unlike non-Hindu groups. Above all, Hindus
have been told not to be political, not to vote as a group as that is
communal, yet by political parties that have long promoted other
religious vote banks against the Hindus.<br />
Communists dominate Kerala, the land of the Vedas, and are trying to
eliminate its ancient dharmic heritage, calling Vamana avatar of Lord
Vishnu a myth. The government of Bengal can’t even use the term Ramdhanu
or Rama’s bow in its Bengali language for fear of offending minorities.
While some Congress party leaders now claim to be Hindus, they divide
Karnataka Shaivites into Hindus and non-Hindus, and conspire to prevent
the Ayodhya case from being resolved.<br />
<hr />
<h3>
The World Situation Today</h3>
Yet even beyond India the Earth is suffering from massive ecological
dangers of many types, with traditional and indigenous cultures, along
with numerous plant and animal ecosystems under siege everywhere, some
going extinct forever. A massive new technology is intruding in our
lives, often without regard for nature or even the organic basis of
life, which is becoming progressively in danger. Hanuman as protecting
Mother Sita, who is connected to Mother Earth, cannot be happy about
this situation either. Today the spirit of Sita is trampled, obscured or
hidden, and devotion to Sri Rama is questioned, denigrated or
forgotten.<br />
Yes, Hanuman has always had a fierce warrior form, which has defined
his primary role in dedication to Sri Rama and rescuing Sita Devi. This
is related to Hanuman’s ascetic form and his manifestation as a great
Yogi. Hanuman holds a force of protection, which requires strength,
decisive action, fearlessness and valor.<br />
Hanuman certainly has his soft and gentle form as well for his
devotees, but not for Rama’s enemies or the enemies of dharma. Only when
ignorance, darkness and violence is first removed can the smiling joy
of Hanuman manifest within and around us. That will come to us when we
allow the harsh form of Hanuman to purify our bodies and minds with his
lightning energy, so that we also become full of light.<br />
Hanuman’s fierce form can help us develop discernment, strength and
the ability to overcome the many obstacles facing us today in our
complex and stressful lives, in which the very structure of society and
the future of our planet remains in doubt. But we must surrender to him
for this to occur. We must follow him, not expect him to work for us. To
do this we must cease to follow the forces of the outer world or
various vested social interests, and look to our inner truth.<br />
Such a fierce Hanuman is the face of a new dharmic awakening that
must be acknowledged, and cannot simply be denigrated as Hindu
communalism or political prejudice. We need to be spiritual warriors as
well as great devotees of the higher Self symbolized by Sri Rama. The
yogic warrior is the need of the times, including the ability to defend
dharmic traditions in the information era that can so easily mislead us,
if we have no inner Hanuman to guide us.<br />
<br />
<h5>
<strong>Jai Hanuman! Jai Jai Sitaram!</strong></h5>
<h5>
<strong> </strong></h5>
<h5>
<strong>Sabhar from : Dr David frawley </strong></h5>
<br /></div>
R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-15979696978052601762018-07-22T23:56:00.004-07:002018-07-22T23:56:36.575-07:00Anti Hindu Congress ! Let us Work to realise Congress-Mukt-Bharat<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: Times New Roman;"><span class="ui_qtext_rendered_qtext">India won freedom in 1947 after
</span></span><span><span style="font-family: Times New Roman;"><span class="ui_qtext_rendered_qtext">passing through a blood bath
of unimagineable proportions before and during partition. At that time it was believed
that in the coming decades the Hindus will be able to live
peaceably in their ancient homeland. Unfortunately that did
not happen and during the last 70 years the Hindu community,
especially the poorest among counting nearly 40 crores, have
been pushed into utter penury. In the name of promoting
minority welfare the ruling gang of secularists have reduced a
large mass of Hindus virtually to the status of hewers of wood
and drawers of water.<br />
<br />
The initial mischief was done at the time framing the Indian
Constitution by incorporating Articles 25 to 30 for protecting
the interests of the so-called minorities – without defining
the word ‘minority anywhere in the Constitution. These
Articles have been misused for showering on minorities a
number of privileges which have been denied to the majority
community, the Hindus. In addition, a National Minorities
Commission was set up in 1992, after enacting the National
Minorities Act.<br />
<br />
The objective was to promote the exclusive welfare of five
communities, namely the Muslims, the Christians, the
Buddhists, the Sikhs and the Parsis & now Jains. The most
questionable, reprehensible, indeed was the fact that
excepting the Muslims, the remaining four communities are more
prosperous and better placed than Hindus in five important
human development indices. The plan of dividing Hindus have
taken plunge to "</span></span></span><b><span style="font-family: Times New Roman;"><span class="ui_qtext_rendered_qtext">congress mukt
Bharat</span></span></b><span><span style="font-family: Times New Roman;"><span class="ui_qtext_rendered_qtext"> " idea of the BJP.<br />
<br />
The anti-national cult of votebank politics received a shot in
the arm when the <b>UPA government appointed a high-powered
Committee under Justice Sachar to evaluate the
socio-economic and educational status of Muslims and
recommend measures for their upliftment.</b><br />
<br />
<b>It was followed by establishing a full-fledged Ministry of
Minority Affairs for drawing up plans consolidating the five
minority communities by showering millions of scholarships
and concessional loans as a privileged group for pitting
them against Hindus who were denied any share in 2 crore
scholarships and concessional loans, etc.</b><br />
<br />
<b>The plumbing depth of discrimination against Hindus was
reached when on December 9, 2006 (birthday of Sonia Gandhi)
the then Prime Minister Dr. Manmohan Singh made a policy
declaration that the Muslims and the minorities will have
the first claim on India’s resources. The proclamation meant
that the Hindus will be entitled only to the left-over
crumbs after the Muslims and other minorities had gobbled
their fill of the national resources.</b><b>It has remained
an unresolved mystery why this pro-Muslim and anti Hindu
policy statement was made by the former Prime Minister on
birthday of Sonia Gandhi. According to the Lutyens rumor
mill thereby hangs a tale!</b><br />
<br />
The demeaning acts of discrimination against the Hindu poor,
by showering two crore scholarships on Muslims and minorities
plus cheap loans, , were practiced to achieve the following
two political objectives :<br />
<br />
Firstly, to consolidate the five minorities as a solid
votebank to serve the ulterior designs of the self-styled
secular coterie.<br />
<br />
Secondly, to drive the Hindus, especially their poorest
component comprising nearly 34 les miserables, living below
the poverty line, to the edge of economic misery, unless they
converted to Islam or Christianity.<br />
<br />
Meanwhile due to incessant flow of foreign funds during the
UPA rule thousands of new mosques and churches have been built
across the country and a substantial number of
poverty-stricken Hindus seeking free scholarships have
reportedly been tempted to convert to Islam and Christianity.<br />
<br />
Millions of dollars have been pouring into India from
petro-dollar rich Sheikhdoms and countries like, America,
Canada and Germany for pursuing the evangelisaton agenda of
Joshua Project, World Vision,, Christian Aid and Seventh Day
Adventist Church, etc., for harvesting the souls of the
so-called ‘heathen’ Hindus.<br />
<b><br />
The 2014 Parliament elections has changed the narrative
completely , The Modi wave is killing the khangress to its
roots. His slogan for the "Congress Mukt Bharat" is likely
to be realised soon. <br />
<br />
The details listed above, clearly proves that Congress is
Anti Hindu! Anti national and hates Development. The
Raebarely and Amethi are live examples of their misdeeds.<br />
<br />
Bande Matram!!!<br />
Bharat Mata Ki Jay!!!<br />
</b></span></span></span><br /></div>
R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-18530899094578750022018-06-05T00:05:00.002-07:002018-06-05T00:05:30.558-07:00Article 370 – the Part Larger Than the Whole<div dir="ltr" style="text-align: left;" trbidi="on">
<article class="post-4083 post type-post status-publish format-standard has-post-thumbnail hentry category-politics tag-article-370 tag-constitution tag-jammu-kashmir" id="post-4083" style="background-color: white; border: 0px; font-family: "pt serif", Georgia, Times, "times new roman", serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><header class="entry-header clearfix" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><h1 class="entry-title" style="border: 0px; color: #1f1e1e; font-family: oswald, Helvetica, Arial, sans-serif; font-size: 2.375rem; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 400; line-height: 1.3; margin: 0px 0px 20px; padding: 0px; transition: all 0.5s; vertical-align: baseline;">
<br /></h1>
</header><div class="entry-content clearfix" style="border: 0px; font-family: inherit; font-size: 1.063rem; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: 1.4; margin: 0px; padding: 0px; vertical-align: baseline;">
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When Hindu rulers of the princely states signed the Instrument of Accession, they surrendered legislative<span class="GramE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, judicial</span> and executive control of three subjects – Defence, Communication, External Affairs and Ancillaries. This in effect meant that the princely states would have the right to decide upon policies, implementation and administration with regard to other issues, through such arrangements as they deemed fit. One such arrangement would have on been for the rulers to frame constitutions for their erstwhile kingdoms; state constitutions, which would have given their arrangements a modern, legal framework.<span id="more-4083" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></div>
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But <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sardar</span> Patel, in the course of integrating all princely states into the Union of Bharat, persuaded the rulers to accept the Bharatiya Constitution in <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">toto</span> and <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">integrate completely into the Union of Bharat</span>, assuring them that not only would there be no minimising of their royal stature and privileges but that they could and indeed they should send their representatives to the Constituent Assembly and participate actively in the drafting of the Bharatiya Constitution. This, let us remember, <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sardar</span> Patel did after Gandhi adopted a dismissive and even contemptuous attitude towards the rulers of the princely states who met Gandhi to know his mind about the future status of kings and their kingdoms in the event of political independence from the British. Gandhi far from reassuring them, even made his intent known publicly in one of his prayer meetings that he was quite prepared to hand over all princely states to the Muslim League under certain conditions. <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Besides</span>, Gandhi also appointed Nehru and the <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Nawab</span> of Bhopal to choose 92 representatives from among more than five hundred princely states to the Constituent Assembly.</div>
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Deeply concerned by the negative bent of mind of both Gandhi and Nehru, the Hindu princely states decided not to participate in the Constituent assembly and that they would not send any representative. But Gandhi’s assassination in January 1948 gave Patel the space and the freedom to reach out to the princely states again with respect and reassurances. The rulers of the princely states were assured by <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sardar</span> Patel that the Constitution would provide for all their concerns and guarantee equal rights to all regions and all peoples. <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The princely states acceding to Bharat thus accepted the Bharatiya Constitution totally; except the state of Jammu and Kashmir.</span> That was Nehru’s personal fiefdom and Patel was kept away by a determined Nehru and <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sheikh</span> Abdullah from dealing with that state.</div>
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A brief glance at the history of J&K at the turn of the century leading up to Sheikh Abdullah hounding the Maharaja out of the state and negotiating individually with Nehru will throw a great deal of light on the imponderables that caused Article 370 to be included in the Bharatiya Constitution. The root cause was Nehru’s intense hatred of Maharaja <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Hari</span> Singh, Gandhi’s similar contempt for the rulers of the princely states and his overwhelming love for Nehru which made him hand over the affairs of the Kingdom of Jammu, Kashmir, <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ladakh</span> and the <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tibets</span> to Nehru on a platter.</div>
<h3 align="justify" style="border: 0px; color: #1f1e1e; font-family: oswald, Helvetica, Arial, sans-serif; font-size: 1.5rem; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 400; line-height: 1.3; margin: 0px 0px 1.25rem; padding: 0px; transition: all 0.5s; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The history behind Article 370</span></h3>
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The RSS and its <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">parivar</span> organizations, except the BJP, is convinced that <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the only way to render justice to Jammu and <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ladakh</span> which have been victims of the Abdullah/Mufti <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sayeed</span> clan, is to trifurcate/<span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">quadrificate</span> J&K</span> into Jammu, <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ladakh</span>, the Kashmir valley and a homeland for the persecuted and displaced Kashmiri<span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Pandits</span>, carved out from the valley itself. Demands for such a division of J&K still ignites <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">jiahdi</span> fires in the Kashmir valley.</div>
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But what they conveniently choose to ignore is that <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the two-nation theory of which the J&K constitution, the separate flag, Article 370 are all symptoms</span>, was already implemented in J&K when Nehru conceded every one of Sheikh Abdullah’s untenable demands which made the Muslim-majority state of J&K a special state in the Union of Bharat. And when the RSS calls for trifurcating the state and when the VHP calls for <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">quadrificating</span> the state, it is not to hand over the remains of the state to Pakistan. Hindu majority Jammu will be fully integrated with the Union of Bharat without the provision of the separatist Article 370; <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ladakh</span> will be made into a Union Territory while the Kashmir valley alone or what is left of it after a separate homeland has been carved out for Kashmiri <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Pandits</span>, can retain Article 370 and its illusory privileges.</div>
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The <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Abdullahs</span> and the secular section of the Bharatiya intellectual class are thrown into a panic as demands for division of the state are made <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">every time</span> jihad raises its head. They declare that such a division would deal a mortal blow to secularism. Implied is the proposition that it is a victory for secularism that the Muslim majority state of J&K chooses and continues to be a part of the Union of Bharat. And <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">as for secularism, who are they kidding?</span> The J&K state has rejected, from behind the fig-leaf of Article 370, that part of the 42nd amendment to the Bharatiya Constitution by which certain core changes were made to the Preamble which now includes the words ‘ socialist secular’ and ‘unity and integrity’.</div>
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The J&K state has steadfastly refused to recognize, uphold and defend the ‘socialist’, ‘secular’ and ‘integrity’ parts of the Preamble of the Bharatiya Constitution. That this does not apply to the state of J&K has been stated in the Restatement of the Constitution (Application to J&K) order, 1954, which is Appendix II of some publications of the Bharatiya Constitution. What does the secular brigade have to say about that considering they lose no opportunity to declare that secularism is the basic feature of our Constitution and the underlying principle of governance?</div>
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Beginning with the Preamble of the Constitution, Article 370 has defined the jurisdiction of the Bharatiya Constitution in J&K. Let us quickly take a look at some of the more important laws that apply and those that do not apply to the state of J&K. This will help us to understand better the implications and the utter futility of granting any ‘greater autonomy’ to the state or to even consider a return to the pre-1953 status.</div>
<h3 align="justify" style="border: 0px; color: #1f1e1e; font-family: oswald, Helvetica, Arial, sans-serif; font-size: 1.5rem; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 400; line-height: 1.3; margin: 0px 0px 1.25rem; padding: 0px; transition: all 0.5s; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The Jekyll and Hyde of Article 370</span></h3>
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Article 370 has two personalities, so to say. It is a double-edged tool. It is a legal paradox which both integrates and divides the state from the rest of Bharat. Like <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sardar</span> Patel said, it is a mechanism by which the <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">President of Bharat can issue special Orders which extend several Bharatiya constitutional provisions that prevail in the rest of the country, to the state of J&K too</span>. Under Article 370, the President, through the Constitution (Application to J&K) Orders of 1950, 1954 and several times thereafter up until 1994 has so far brought the state of J&K under the purview of 205 national Acts and laws. These include several important laws concerning Labour, laws concerning Customs, excise and other Taxes, The Negotiable Instruments Act, The Census Act, The Reserve Bank of India Act, The Imports and Exports (control) Act, The Banking Companies Act, The Finance Commission (Miscellaneous Provisions) Act, The Representation of People Act, The Companies Act, and Narcotic Drugs and Psychotropic Substance Act being some of the more important acts which has integrated the state of J&K with mainstream national laws. This is the Dr. Jekyll face of Article 370.</div>
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But, as I said, this integration is only one side of the tool, pardon the mixed metaphors. The other side is a dangerous weapon. It is this side which has caused the maximum damage not only to the state but to the national fibre. While on the one hand Article 370 has enabled the extension of several laws to prevail in J&K, it has also kept the Bharatiya Constitution from being implemented in <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">toto</span>. <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The Mr. Hyde face of Article 370 states that Parliament may make laws for that state only with the consultation or concurrence of the state government.</span> There are several parts of the Bharatiya Constitution which do not apply to the state at all or apply with modifications. A very major section of the chapter on the Fundamental Rights of a citizen, enshrined in our national Constitution, does not apply to the state of J&K. Two very important provisions of our Constitution which deserve attention in this context, and which either do not apply to J&K or apply with modification, are Articles 352 and 360 relating to declaring a state of Emergency in the country as a whole or in any part of the territory of this country.</div>
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As per Article 352, if the President of Bharat is convinced that there is an imminent danger to national security either because of external aggression, possibility of war or because of armed rebellion from within the country, he may, upon receiving a written communication from the Union Cabinet, proclaim a state of emergency in the whole country or in any part of the country which is so threatened. But Article 370 has enabled the modification of this Article with respect to J&K in that while the President may declare emergency in the whole country in the event of a war or external aggression, he may not declare emergency in J&K without the consent of the state government in cases of internal armed rebellion. This means that even when terrorism brings the state to a point of total anarchy or breakdown of law and order, <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the President cannot declare a state of emergency in J&K without the permission or request of the state government</span>.</div>
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As for Article 360 by which the President may declare a financial emergency in the whole or part of this country, it does not apply to the state of J&K at all. Given the runaway corruption in J&K afflicting all areas of governance and administration, and given the lack of political will to deal with it, <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">a state of financial emergency can never be declared</span> by the President even when the state teeters on the brink of a complete economic or financial breakdown. The <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">CBI has no jurisdiction in J&K and neither do the CVC nor the Indian Penal Code</span>. Not that alone; The <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Prevention of Corruption Act, 1988 also does not apply to J&K</span>.</div>
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If this were not enough, what has escaped media and academic scrutiny is the delimitation of Assembly and Parliamentary constituencies in Jammu and Kashmir. <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Though <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kashmiris</span> constitute roughly only 22 per cent of the State’s total population, the mechanism cleverly devised by Sheikh Abdullah’s National Conference Party in 1951 enables it to capture nearly half of the total Assembly and <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Lok</span> <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sabha</span> seats</span>. The National Conference, with the full complicity of Nehru and successive Congress governments has violated every norm set by the Delimitation Act (which had no jurisdiction in J&K then, courtesy Article 370), and carved out 46 Assembly segments in the small Valley as against 41 segments combined for the Jammu and <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ladakh</span> regions which are far bigger territorially and several times more populated than the Valley; and three of the six seats to the <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Lok</span><span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sabha</span> have been cornered by the valley Muslims alone. This discriminatory nature of representation in the Assembly and Parliament is totally contrary to the rules framed under the Bharatiya Parliament’s Representation of People’s Act, 1951, and those under the relevant State Act of 1957.</div>
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This cornering of the major chunk of Assembly segments and <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Lok</span> <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sabha</span> seats has ensured once and for all that the Muslims of the state have a decisive say in all affairs of the state. This not only violates all democratic norms but is also a violation of the principle of pluralism to which passionate lip service is paid by the secular brigade in the media and academia. But <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the valley is a Sunni Muslim majority region</span> and even the remnants of Hindus after five centuries of violent and coercive Islam have today been hounded out altogether.</div>
<h3 align="justify" style="border: 0px; color: #1f1e1e; font-family: oswald, Helvetica, Arial, sans-serif; font-size: 1.5rem; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 400; line-height: 1.3; margin: 0px 0px 1.25rem; padding: 0px; transition: all 0.5s; vertical-align: baseline;">
<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Article 32, the pernicious Article 35 A and what it means</span></span></h3>
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By far the most offensive and the root cause of all major problems in J&K lies in the modification of Article 35 of the Bharatiya Constitution through the mechanism of Article 370. Not that alone, to Article 35 is added 35 A which carries the cancerous cell that has sapped the state of J&K of its vitality and life-force. These changes, like other amendments effected through Article 370, are not a part of the text of the Constitution. Therefore, any reader who does not care to read Appendix II of the Constitution of Bharat will never know that a very pernicious and undemocratic change has been made to Article 35 or that together with 35 A they constitute the root cause of the evil side of Article 370. It is because of the changes made to Article 35 and because of Article 35 A of the Bharatiya Constitution that Article 370 has to go and its roots, the J&K state constitution. <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">This may be the right moment to raise the question whether these major changes and amendments made to the Bharatiya Constitution through Article 370 and which are contained only as Appendix I and II, are even a part of the Bharatiya Constitution. And as such, are these changes constitutional?</span></div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The modification made to Article 35, the inclusion of Article 35 A and the fact that Articles 12 to 15 of the Bharatiya Constitution do not apply to the state of J&K must be taken and read together to understand why the J&K constitution is a perversion of democracy</span></span><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">. Democracy’s underlying principle is equality before law. By completely disregarding the fundamental democratic principle of equality, the National Conference, whose brainchild the state constitution is, continues to preside over a feudal political arrangement. The ultimate perversion lies in the fact that there is no judicial redress for the affected people of J&K whose fundamental rights have been violated and who have been denied the basic right to equality. Let us take Articles 35 and 35 A apart, piece by piece, to see the perversion clearly.</span></div>
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As per Constitution (Application to J&K) Order of 1971, clause (3) of Article 32 will not apply to the state of J&K. Article 32 specifies the remedies available to every citizen for enforcement of rights conferred by the Constitution and contained in the chapter on Fundamental Rights. Clause (3) of Article 32 says that while any citizen whose fundamental rights have been violated or who has been denied his fundamental rights may approach the Supreme Court for redress and while the Supreme Court shall have the power ‘to issue directions or orders’ for the enforcement of these rights, Parliament too “may by law empower any other court to exercise within its local limits all those powers conferred on the Supreme Court to enforce these rights”. This means not just the Supreme Court alone but any other court in a state or union territory can be empowered by parliament to assume the very same powers as those of the Supreme Court to enforce the fundamental rights enshrined in the Constitution.</div>
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The chapter on Fundamental Rights in the Bharatiya Constitution lists the constitutional rights to which every Bharatiya citizen is entitled. These rights can be enforced through judicial intervention and parliament has the right to make laws for any part of the country or for the country as a whole to protect and enforce these rights. These rights are inviolable except in situation of a state of Emergency in the country. Article 35 declares that parliament has the right and state legislatures do not have the power to make laws for enforcing these rights, for prescribing punishment for acts declared to be offences under this part and so on. But using the provision of Article 370, the state of J&K has refused to allow Parliament to make laws for the state under clause (3) of Article 16 and clause (3) of Article 32, both of which, besides Articles 33 and 34 are matters mentioned in Article 35A (<span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">i</span>) as being areas for which Parliament has the right to make laws.</div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">By refusing to accept the jurisdiction of clause (3) of Article 32, the state of J&K has violated the fundamental rights of a section of the citizens of Bharat residing in J&K, and who do not belong to a category created by the National Conference called ‘permanent residents’</span></span><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">. The National Conference may disclaim any responsibility for the creation of this category with the explanation that ‘permanent residents’ is the new name given to the category of residents of J&K previously known as ‘state subjects’ which was created in 1927 when the state was ruled by the <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dogras</span>. But this argument is fallacious because while the Maharaja may have had very good reasons for creating this category (shall come to this shortly), there was no reason for continuing with this classification of the residents in J&K as ‘state subjects’ and non-state subjects’ in independent Bharat governed by the Bharatiya Constitution.</span></div>
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What are the implications of clause (3) of Article 32 not being applicable to J&K? It means that those citizens of Bharat who are resident in J&K but who are not ‘permanent residents’ as defined by Section 6 of the J&K state constitution, cannot challenge in any court the denial by the state government of the fundamental rights guaranteed to them by the Bharatiya Constitution because the J&K state constitution has its own version of fundamental rights which is not guaranteed to all residents of J&K. Only the ‘permanent residents’ of J&K are so privileged. And those residents of <span class="GramE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">J&K</span> who are denied these fundamental rights, cannot approach either the Supreme Court or any local court within J&K for redress because Article 370 has made it impossible for any court to offer redress.<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The fundamental rights as per the J&K state constitution is discriminatory and there is nothing that any court can do for those who are denied these rights in the state.</span></div>
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And it is this defiance of the basic spirit of the Bharatiya Constitution which has been sanctified and legitimised as Article 35 A about which nobody knows, certainly not the shouting secular brigade. Article 35 A is not a part of the official text of the Constitution. Article 35 A says:</div>
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“Saving of laws with respect to permanent residents and their rights.- Notwithstanding anything contained in this Constitution, no existing law in force in the State of Jammu and Kashmir, and no law hereafter enacted by the Legislature of the State,-</div>
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(a) Defining the classes of persons who are, or shall be permanent residents of the State of Jammu and Kashmir; or</div>
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(b) Conferring on such permanent residents any special rights and privileges or imposing upon other persons any restrictions as respects-</div>
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(<span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">i</span>) Employment under the state government;</div>
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(ii) Acquisition of immovable property in the State;</div>
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(iii) Settlement in the State; or</div>
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<span class="GramE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(iv) Right</span><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> to scholarships and such other forms of aid as the State Government may provide,</span></div>
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<span class="GramE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">shall</span></span><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> be void on the ground that it is inconsistent with or takes away or abridges any rights conferred on the other citizens of Bharat by any provision of this Part.”</span></div>
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Readers are urged to note the tone and content of Article 35 A. It says the state government has classified its residents as first class and second class citizens; those Bharatiya citizens living in J&K who are categorised as ‘permanent residents’ are first class citizens with special privileges. <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">This perversion has been enshrined in the state constitution and notwithstanding anything contained in the Bharatiya Constitution, no law existing in the state of J&K and no law which may be made in the future with regard to the matters contained in Article 35 A, can be rendered void by Parliament or the Supreme Court on the grounds that it violates or abridges the rights guaranteed by the Bharatiya Constitution to all citizens. What Article 370 is doing is enabling the state constitution to thumb its nose at the Supreme Court and at Parliament, and above all at the Bharatiya Constitution. </span>It is in effect saying that the denial of the fundamental rights of the Bharatiya Constitution to that section of Bharatiya citizens in J&K who are not “Permanent Residents” is not <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">justiciable</span> and cannot be enforced.</div>
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<span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sardar</span></span><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> Patel saw only the Dr. Jekyll side of Article 370. He either did not see or remained silent about Mr. Hyde. Article 370 derives its evil nature from the state constitution. <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">There is no point in demanding abrogation of Article 370 without demanding that the J&K state constitution be rendered null and void too. </span>Article 370 is only the symptom. The malaise is the state constitution which is completely out of line and not in tune with the basic spirit or structure of the Bharatiya Constitution.</span></div>
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It was criminal culpability on the part of our leaders that they did not stipulate any conditions for the state constitution, had no say in the terms of reference of the state constituent assembly and did not insist on representatives as observers of the proceedings in the state constituent assembly to ensure that the state constitution was in line with the basic structure of the national constitution. Article 370 thus is the root cause of some of the more acute problems in J&K; the root-cause entrenched by Article 35 <span class="GramE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">A</span> pointing in the direction of the J&K state constitution.</div>
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Article 35 A tells us by inference that persons categorised as non-permanent residents of J&K cannot buy immovable property in J&K, are not eligible for employment by the state government, cannot contest or vote in local body or Assembly elections, cannot avail of scholarships and other grants offered by the state government to its state subject residents and above all cannot seek redress in any court, local or national. <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">This then is the reason why there is little or no economic or industrial development in the state</span>. No businessman or industrialist from the rest of Bharat will ever invest a rupee in a state which will not allow him to own property there.</div>
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J&K is wholly dependent on Government of Bharat funds not only to meet Plan expenditure but also non-Plan expenditure. Any investment in industry or economic development comes solely from the GOI. Whatever little indigenous trade or industry existed in the state by way of its orchards, carpets and tourism, have been almost destroyed by terrorism and continuing self-pity and apathy. Considering that <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the state has neither the financial nor natural resources to exist independently of the rest of Bharat</span>, it is greater integration with Bharat that is called for and not greater autonomy. And this can be <span class="GramE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">effected</span>, some thinkers believe, only by abrogating Article 370. But that leaves the question of the mechanism by which to integrate the state constitution with the Bharatiya constitution if you abrogate Article 370 but allow the J&K state constitution to remain?</div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span lang="EN-IN" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Is it possible to abrogate Article <span class="GramE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">370?</span></span></span></h3>
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1. The first and most obvious course of action would be that which is contained in Article 370 itself: The President of Bharat, by a public notification can declare that the Article ceases to be operative. But here is the catch –the President can issue such a notification only upon the recommendation of the state constituent assembly. But the state constituent assembly has been dissolved and no longer exists. The question then is – can the President issue this notification unilaterally considering that it is not possible to procure the recommendation of a non-existent body? Or <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">should we understand that because the state constituent assembly has been dissolved, the President can never ever issue such a notification?</span> It is a crying shame that as a nation, we have still not worked through the nuances of Article 370.</div>
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2. The second option rests on the assumption that the rights and responsibilities of the state constituent assembly have been handed over to the state legislature. In which case, the state legislature can issue the recommendation to the President asking him to issue the notification which will render Article 370 inoperative. But considering that the National Conference has given the Muslim majority valley 46 assembly seats against the 41 allotted to Jammu and <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ladakh</span> together, <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">no state legislature dominated by the Muslims of the valley will ever seek to abrogate Article 370 under whose dispensation they are the most privileged category of the residents of J&K.</span></div>
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3. The third option would be to take recourse to Article 368 of the Bharatiya Constitution which empowers Parliament to amend the Constitution and also lays down the procedure to be adopted. One would think that Article 368 empowers Parliament to adopt the procedure laid down in Article 368 and amend the Constitution by abrogating Article 370. But Article 370 itself has enabled through the Constitution (Application to J&K) Order, an amendment of the Constitution in such a way that Article 368 applies to J&K only in a modified manner. Clause (2) of Article 368 says that after the Bill for amending the Constitution is tabled in either house of the Parliament and after it has been passed by a two-thirds majority in both houses of Parliament, the President may give his assent to the Bill seeking amendment to the constitution. But, and here is the catch again, the President’s Order on the applicability of the Bharatiya Constitution to J&K says that as far as J&K is concerned, the President may issue such an assent only as per clause (1) of Article 370 itself which means that the President can issue amendments to the Bharatiya Constitution through his Constitution (Application to J&K) Order, only in consultation with or with the concurrence of the state government. Back to square one. <span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Even Article 368 takes tortuous twists and turns and comes back to Article 370 again.</span></div>
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4. But the cutest trick lies in the amendment effected to Article 249. Article 249 declares that Parliament is empowered to legislate “in the national interest” even on matters enumerated in the state list. Article 370 has made this Article applicable to J&K with the modification that instead of ‘state list’ the clause should read that Parliament, in the national interest may legislate on that matter “which is not enumerated in the Union List or in the Concurrent List”. <span class="GramE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Very clever, this. </span><span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Who will read the fine print of Appendix II to understand the ‘puppy chasing its tail’ futility of trying to get rid of Article 370 through the constitutional route?</span> “Any matter not enumerated in the Union List or Concurrent List” indeed! As far as these two lists go, the final position has been stated and adopted by the Restatement of the Constitution (Application to J&K) Orders up until 1994. The only list that remains is the State list and the State List does not apply to J&K at all because unlike the other states in the Union of Bharat, the residuary powers with regard to J&K lie not with the <span class="SpellE" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Center</span> but with the state, rendering the State List meaningless. So how can Parliament legislate with regard to any matter in the national interest as far as J&K goes, if it should not find place in the Union List or the Concurrent list? What other list is there, pray?</div>
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<span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 900; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Trying to get rid of Article 370 taking the constitutional path is futile and unproductive</span>. We have created and fattened the grossest aberration whereby the miniscule part is larger than the whole. Article 370 is larger than the Constitution because there seems to be nothing in the Bharatiya Constitution into which Article 370 can be subsumed or by which it can be made to go away. We also have the grossest aberration in that the interest of one state outweighs the collective national interest. Our legal and constitutional experts have not even begun to apply their minds on how to get rid of Article 370. If actions have consequences, inaction too has consequences; sometimes worse.</div>
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<span style="border: 0px; color: blue; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(Disclaimer: This article represents the opinions of the Author, and the Author is responsible for ensuring the factual veracity of the content. HinduPost will not be responsible for the accuracy, completeness, suitability, or validity of any information, contained herein.)</em></span></div>
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Radha Rajan is a Chennai-based political analyst. She is also an author and animal activist.</div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-36569820269053895172018-05-18T04:46:00.002-07:002018-05-18T04:46:12.284-07:00<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Introduction</span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">“<i>Dharmo viśvasya
jagataḥ pratiṣṭhā</i>” declares one of the <i>Śruti </i>texts<a href="https://www.blogger.com/null" name="_ftnref1"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn1"><span style="mso-bookmark: _ftnref1;"><span style="color: black;">[1]</span></span><span style="mso-bookmark: _ftnref1;"></span></a><span style="mso-bookmark: _ftnref1;"></span>.
This declaration has served as a foundational principle for <i>dharma </i>traditions
and generation after generation of <i>dharmaśāstra</i> authors to
attempt to conceive of a social order, which truly upholds and uplifts all
individuals. <i>Dharma</i> means “that which upholds” and hence, a
social order based on the <i>dharma</i> should be such that it leads
each individual to well-being and fulfillment<a href="https://www.blogger.com/null" name="_ftnref2"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn2"><span style="mso-bookmark: _ftnref2;"><span style="color: black;">[2]</span></span><span style="mso-bookmark: _ftnref2;"></span></a><span style="mso-bookmark: _ftnref2;"></span>,
all the while establishing justice and harmony<a href="https://www.blogger.com/null" name="_ftnref3"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn3"><span style="mso-bookmark: _ftnref3;"><span style="color: black;">[3]</span></span><span style="mso-bookmark: _ftnref3;"></span></a><span style="mso-bookmark: _ftnref3;"></span> in
the society, a notion well summarized in the popular saying “<i>lokāḥ samastāḥ
sukhino bhavantu</i>”, which means “let all beings in the world attain
happiness”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Unlike the modern
society, which derives much of its worldview from the West, the <i>dharma</i>traditions
did not conceive of a society in terms of idealistic, albeit impractical
concepts like equality and egalitarianism, which when taken to its logical
conclusion promote sameness and destroy diversity<a href="https://www.blogger.com/null" name="_ftnref4"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn4"><span style="mso-bookmark: _ftnref4;"><span style="color: black;">[4]</span></span><span style="mso-bookmark: _ftnref4;"></span></a><span style="mso-bookmark: _ftnref4;"></span>.
Instead, the <i>ṛṣi</i>-s and the authors of <i>dharmaśāstra</i> conceived
of a social order wherein the uniqueness in temperaments and capabilities of
every individual was not only recognized, but was made the central piece of the
entire conceptual social structure and called this conceptual framework “<i>varṇa
vyavastha<a href="https://www.blogger.com/null" name="_ftnref5"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn5"><span style="mso-bookmark: _ftnref5;"><b><span style="color: black;">[5]</span></b></span><span style="mso-bookmark: _ftnref5;"></span></a></i><span style="mso-bookmark: _ftnref5;"></span>”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Though, <i>varṇa </i>system
has often been understood as a reference to “caste system” or “class system”
representing a social grouping, in this paper, the primary usage of the term in
the <i>veda</i> and <i>dharmaśāstra</i> as a “conceptual
framework<a href="https://www.blogger.com/null" name="_ftnref6"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn6"><span style="mso-bookmark: _ftnref6;"><span style="color: black;">[6]</span></span><span style="mso-bookmark: _ftnref6;"></span></a><span style="mso-bookmark: _ftnref6;"></span>”
has been retained. The paper will first briefly explore the meaning of the
term <i>varṇa</i> in the context of their descriptions available in
some of the prominent Hindu texts and then will construct a conceptual framework
of <i>varṇa</i>based on key principles described in these texts.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 19.2pt; margin-bottom: 10.8pt; mso-outline-level: 3;">
<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Meaning of <i>Varṇa</i></span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Rgveda puruṣasūkta</span></i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> (verse 12)
provides an earliest reference to the conceptual framework of <i>varṇa</i>.
It uses the metaphor of human body to represent the universe as a cosmic <i>Puruṣa</i> with
his limbs denoting various aspects and functions of the universe. Frawley
(2014) notes: “In this Vedic idea, human society follows the same organic order
as the human body, which mirrors the order of the entire universe. Like the
human body, human society should be one in nature, but differentiated according
to functions. Just as the human body is one organism that has different limbs
and organs with specialized activities necessary for the health and survival of
the whole, so too, human society should have a similar organic differentiation,
with different professions working together for the good of all<a href="https://www.blogger.com/null" name="_ftnref7"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn7"><span style="mso-bookmark: _ftnref7;"><span style="color: black;">[7]</span></span><span style="mso-bookmark: _ftnref7;"></span></a><span style="mso-bookmark: _ftnref7;"></span>.”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">The <i>sūkta</i> mentions
how <i>brahmaṇa</i>, <i>kṣatriya</i>, <i>vaiśya</i> and <i>śūdra</i> manifested
out of Cosmic <i>Puruṣa</i>’s head, hands, thighs and feet, respectively.
The different limbs of a body, though being inseparable part of the body, are
distinct from each other in their nature and function. For example, the quality
of the head is intelligence and accordingly its function is thinking and
decision making. Distinct from this are the feet, which have the quality of
movement and hence a function of carrying the body to different places. The
same is the case with other organs.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">From this account,
we can derive two key hermeneutic principles for understanding and interpreting
the meaning of <i>varṇa </i>and their usages in different Hindu
texts, namely: quality and function. When these principles are applied to
individuals, the inner temperaments of an individual called as <i>svabhāva </i> will
represent the quality or defining factor of the individual, whereas the actions
and duties in sync with this inner calling (<i>svabhāva </i>) called
as <i>svadharma</i>will represent the function of the individual.
Explaining the interplay between these hermeneutic principles, Sharma (2004)
notes: “within the person <i>svabhāva</i> is the guiding principle.
One who acts on <i>svabhāva</i> acts spontaneously… Thus,
following <i>svabhāva</i> results in harmony… And the result is
happiness… S<i>vadharma</i> means one’s duties in society. These
duties should not be imposed from outside. In order to be natural, spontaneous
and divine the duties must be based on <i>svabhāva</i>. Thus, <i>svadharma</i> and <i>svabhāva</i> should
be identical. S<i>vabhāva</i> should decide <i>svadharma<a href="https://www.blogger.com/null" name="_ftnref8"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn8"><span style="mso-bookmark: _ftnref8;"><b><span style="color: black;">[8]</span></b></span><span style="mso-bookmark: _ftnref8;"></span></a></i><span style="mso-bookmark: _ftnref8;"></span>.”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Another key
principle that can be derived from this account is that the conceptual
arrangement of <i>varṇa</i>-s are neither pyramidal, nor hierarchical, as
often understood<a href="https://www.blogger.com/null" name="_ftnref9"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn9"><span style="mso-bookmark: _ftnref9;"><span style="color: black;">[9]</span></span><span style="mso-bookmark: _ftnref9;"></span></a><span style="mso-bookmark: _ftnref9;"></span>.
Just as different limbs of a body perform different function and are vital for
the health of the entire organism, different <i>varṇa</i>-s represent
different functions in the society as well as in the cosmos with each being
vital to the functioning of the whole. If there is a hierarchy, it is only in
terms of understanding the goals of life at the level of individuals and not at
social level<a href="https://www.blogger.com/null" name="_ftnref10"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn10"><span style="mso-bookmark: _ftnref10;"><span style="color: black;">[10]</span></span><span style="mso-bookmark: _ftnref10;"></span></a><span style="mso-bookmark: _ftnref10;"></span>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">In any case, the
twin features of <i>svabhāva</i> and <i>svadharma</i> appear
again and again across Hindu texts of different genres. <i>Manusmṛti</i> (1.87),
for example, describes how cosmic <i>Puruṣa</i> allotted different
duties to people born from His different limbs for the sake of protecting and
sustaining the universe. Similarly, <i>Bhagavad-gītā</i> also speaks
about creation of four <i>varṇa</i>-s based on <i>guṇa</i> (natural
qualities and tendencies) and karma (personal duties) (verse 4.13) and that the
duties have been allotted based on the <i>guṇa</i>-s that arise from <i>svabhāva</i> (verse
18.41). <i>Bhāgavatapurāṇa</i> (11.17.13) stresses that the
four <i>varṇa</i>-s that originated from the supreme <i>Puruṣa</i> are
to be recognized/designated by their <i>ātmācāra</i> (natural
activities or personal duties according to inherent nature). <i>Mahābhāratam</i> (12.188),
on the other hand, assigns a color to each <i>varṇa</i> that
symbolically represents the attributes/<i>svabhāva</i> associated with
that <i>varṇa</i>, reflecting the three qualities of the nature (<i>prakriti</i>): <i>sattva,
rajas, and tamas</i><a href="https://www.blogger.com/null" name="_ftnref11"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn11"><span style="mso-bookmark: _ftnref11;"><span style="color: black;">[11]</span></span><span style="mso-bookmark: _ftnref11;"></span></a><span style="mso-bookmark: _ftnref11;"></span>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">It is interesting
to note the very terminology of <i>varṇa</i> embeds within itself
these two key features. The term <i>varṇa</i> is derived from the
verbal root ‘<i>vr’</i>, which has a number of meanings, prominent among them
being: color and choosing. While the color highlights the aspect of <i>svabhāva</i>,
the choosing highlights the aspect of <i>svadharma</i>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Thus, <i>varṇa</i> can
be understood either as a reference to the <i>svadharma<a href="https://www.blogger.com/null" name="_ftnref12"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn12"><span style="mso-bookmark: _ftnref12;"><b><span style="color: black;">[12]</span></b></span><span style="mso-bookmark: _ftnref12;"></span></a></i><span style="mso-bookmark: _ftnref12;"></span> (personal
duty/purpose of life) chosen by each individual in his/her life according to
his/her <i>svabhāva</i>(inherent nature) or more appropriately as a
descriptor tag referring to the <i>svabhāva<a href="https://www.blogger.com/null" name="_ftnref13"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn13"><span style="mso-bookmark: _ftnref13;"><b><span style="color: black;">[13]</span></b></span><span style="mso-bookmark: _ftnref13;"></span></a></i><span style="mso-bookmark: _ftnref13;"></span> that
drives people to spontaneously choose<a href="https://www.blogger.com/null" name="_ftnref14"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn14"><span style="mso-bookmark: _ftnref14;"><span style="color: black;">[14]</span></span><span style="mso-bookmark: _ftnref14;"></span></a><span style="mso-bookmark: _ftnref14;"></span> particular
paths of life as their <i>svadharma</i>. As Shastry (2011) notes <i>varṇa</i> refers
to “unique descriptor tags, unique features which can be used for
identification of individual entity for a specific identity<a href="https://www.blogger.com/null" name="_ftnref15"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn15"><span style="mso-bookmark: _ftnref15;"><span style="color: black;">[15]</span></span><span style="mso-bookmark: _ftnref15;"></span></a><span style="mso-bookmark: _ftnref15;"></span>.”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 19.2pt; margin-bottom: 10.8pt; mso-outline-level: 3;">
<b><i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Varṇa</span></i></b><b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>vyavastha</i> as a
conceptual framework</span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">The relationship
between <i>svabhāva</i> and <i>svadharma</i> are those of
cause and effect. But, in this case, in addition to its role as an
effect, <i>svadharma</i> also reinforces the cause and ultimately
helps an individual to transcend it<a href="https://www.blogger.com/null" name="_ftnref16"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn16"><span style="mso-bookmark: _ftnref16;"><span style="color: black;">[16]</span></span><span style="mso-bookmark: _ftnref16;"></span></a><span style="mso-bookmark: _ftnref16;"></span>.
That is, while <i>svabhāva</i> determines the <i>svadharma</i> of
an individual, the performance of <i>svadharma</i> will transform
the <i>svabhāva</i> from its current condition to a higher condition<a href="https://www.blogger.com/null" name="_ftnref17"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn17"><span style="mso-bookmark: _ftnref17;"><span style="color: black;">[17]</span></span><span style="mso-bookmark: _ftnref17;"></span></a><span style="mso-bookmark: _ftnref17;"></span>.
As Sureshwaracharya (n.d) notes “From the performance of obligatory actions,
righteousness arises. From the arising of righteousness, sins are destroyed and
purity of mind ensues<a href="https://www.blogger.com/null" name="_ftnref18"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn18"><span style="mso-bookmark: _ftnref18;"><span style="color: black;">[18]</span></span><span style="mso-bookmark: _ftnref18;"></span></a><span style="mso-bookmark: _ftnref18;"></span>.”
Using this interplay between <i>svabhāva</i> and <i>svadharma</i>,
we can identify key elements of <i>varṇa vyavastha</i> and develop a
conceptual framework based on it.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">In the previous
section, we defined <i>varṇa</i> as a reference to the <i>svabhāva</i> that
drives people to spontaneously choose their <i>svadharma</i>. To make this
a reality then, we would need a social vision, a conceptual framework that
facilitates people to first correctly identify their <i>svabhāva</i>-s and
then practice relevant <i>svadharma</i>-s. Thus, the key elements of this
conceptual framework would be:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 10.8pt; margin-left: 0cm; mso-list: l0 level1 lfo1; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: Arial; mso-fareast-language: EN-IN;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Identification of
the different temperaments of individuals<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 10.8pt; margin-left: 0cm; mso-list: l0 level1 lfo1; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: Arial; mso-fareast-language: EN-IN;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Classification of
people at a conceptual level into different groups according to their inherent
nature and capacity<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 10.8pt; margin-left: 0cm; mso-list: l0 level1 lfo1; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: Arial; mso-fareast-language: EN-IN;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Assignment of
different duties/actions/paths of life most suitable/applicable to each group,
such that people belonging to all the groups can attain overall wellbeing by
performance of those duties<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">a. Identification:</span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> The very
first element required to construct a conceptual social order based on <i>varṇa </i>is
a proper “mechanism” using which <i>varṇa </i>of an individual can be
identified. And such a mechanism has been provided to us in <i>Bhagavad-gītā</i>,
which says that the duties of various <i>varṇa-</i>s are to be classified
based on the <i>guṇa</i>-s born from <i>svabhāva</i> (verse
18.41). A similar view has been expressed by Lord Shiva in <i>Mahābhāratam</i> (<i>Anuśāsanaparva</i>,
Ch. 143). Thus, “<i>svabhāva</i>” of an individual is the key for identifying
the <i>varṇa </i>of that person.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">But, this <i>svabhāva</i> of
an individual is in-turn determined by two factors: the natural tendencies
inherited from one’s parents and the mental impressions (<i>saṃskāra</i>-s) one
inherits from previous lives; and both these factors are in-turn dependent
on <i>prārabdha</i> <i>karma</i>-s<a href="https://www.blogger.com/null" name="_ftnref19"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn19"><span style="mso-bookmark: _ftnref19;"><span style="color: black;">[19]</span></span><span style="mso-bookmark: _ftnref19;"></span></a><span style="mso-bookmark: _ftnref19;"></span>that
decide where and in which family a person takes birth into, the life challenges
that he or she will be facing in life, etc. It is for this reason, ‘birth’ or ‘<i>janma’</i> was
used as an identifying factor for determining <i>varṇa</i>. But, here the
reference is to the ‘<i>prārabdha</i> <i>karma’</i> and the <i>svabhāva</i> one
inherits due to <i>prārabdha</i> and not necessarily<a href="https://www.blogger.com/null" name="_ftnref20"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn20"><span style="mso-bookmark: _ftnref20;"><span style="color: black;">[20]</span></span><span style="mso-bookmark: _ftnref20;"></span></a><span style="mso-bookmark: _ftnref20;"></span> a
reference to being born in a tribe, caste, class, or family.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">b.
Classification: </span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">With <i>guṇa</i> and <i>svabhāva</i> as
the identifying factor, Hindu <i>dharma </i>texts have created four
conceptual categories: <i>brahmaṇa</i>, <i>kṣatriya</i>, <i>vaiśya</i> and <i>śūdra</i>.
Adi Shankaracharya, while commenting on <i>Bhagavad-gītā</i> (4.13
& 18.41) says that <i>brahmaṇa</i> is a designation given to one
in whom there is a predominance of <i>sattva</i>; <i>kṣatriya</i> is
one in whom there is both <i>sattva</i>and <i>rajas</i>, but <i>rajas</i> predominates;
in <i>vaiśya</i>, both <i>rajas</i> and <i>tamas</i> exist,
but <i>rajas</i>predominates; and <i>śūdra</i> is one in whom
both <i>rajas</i> and <i>tamas</i> exist, but <i>tamas</i> predominates.
These <i>guṇa</i>-s are revealed by the natural temperaments and behavior
exhibited by the person.<br />
Elaborating on this, <i>Bhāgavatapurāṇa</i> (11.17.16-19), lists what
temperaments and behavior indicates what <i>varṇa</i> designation to
be assigned to a person. It says: the control of mind and senses, austerity,
cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to
God, mercy, and truthfulness are the natural qualities of the <i>brahmaṇa</i>-s;
dynamic power, bodily strength, determination, heroism, forbearance,
generosity, great endeavor, steadiness, devotion to the <i>brahmaṇa</i>-s
and leadership are the natural qualities of the <i>kṣatriya</i>-s; faith
in God and Vedas, dedication to charity, freedom from hypocrisy, service to
the <i>brahmaṇa</i>-s and perpetually desiring to accumulate more money
are the natural qualities of the <i>vaiśya</i>-s, service without
duplicity to others, cows and gods and complete satisfaction with whatever
income is obtained in such service, are the natural qualities of <i>śūdra</i>-s.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Therefore, dharmic
texts clearly give a wide framework by which people can be designated and
classified according to their inherent temperaments. But, this four-fold
classification is essentially a conceptual classification based on four
ideal <i>svabhāva</i> conditions<a href="https://www.blogger.com/null" name="_ftnref21"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn21"><span style="mso-bookmark: _ftnref21;"><span style="color: black;">[21]</span></span><span style="mso-bookmark: _ftnref21;"></span></a><span style="mso-bookmark: _ftnref21;"></span> (i.e.
having a clear cut <i>svabhāva</i>) and may not always reflect a ground
situation, especially in <i>kaliyuga</i> in general and at current
times in particular, as society is stratified along caste, profession, and
political lines and the concept of <i>guṇa</i> and <i>svadharma</i> no
longer drives the society.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Nonetheless, this
four-fold <i>guṇa</i> based <i>varṇa</i> and the assignment
of ideal duties that a person with a particular <i>svabhāva</i> must
practice, will act as general guidelines, which would not only help societies
to evolve their own practical models according to their own unique social
conditions, it will also help each individual to examine one’s own temperaments
and inner leanings and compare and evaluate with respect to four-fold
conceptual model and understand where he/she stands in life, such that people
may choose their <i>svadharma</i>accordingly to attain material and
spiritual success.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">c.
Assignment: </span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">After successful identification and classification
of the <i>varṇa-</i>s of people, the final stage is the assignment of
duties or <i>svadharma</i> for each person according to his/her own
inherent temperaments. <i>Bhagavad-gītā</i> (18.42-44) assigns
following duties to people exhibiting different <i>varṇa</i> <i>svabhāva</i>. <i>Brahmaṇa-s</i> are
assigned: control of the internal and external organs, austerity, purity,
forgiveness, straightforwardness, <i>jñāna</i> (Knowledge of the
scriptures), <i>vijñāna</i> (experiential understanding of what is
presented in the scriptures) and <i>āstikya</i> (faith and conviction
in the truth expounded in the scriptures regarding God, etc.), as their duties.
Similarly <i>kṣatriya</i>-s are assigned: heroism, boldness, fortitude,
capability, and also not retreating from battle, generosity and
lordliness; <i>vaiśya</i>-s are assigned: agriculture, cattle-rearing and
trade; and <i>śūdra</i>-s are assigned service as their duty.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Manusmṛti</span></i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> (1.88-91) has
further elaborated the duties for people having the four <i>varṇa</i> <i>guṇa</i>-s
thus- teaching and studying, sacrificing for their own benefit and for others,
giving and accepting (of alms) as duties of <i>brahmaṇa</i>-s; protection
of the people, giving charity, to offer sacrifices (<i>yajña</i>), to study
(the <i>veda</i>), and to abstain from attaching himself to sensual
pleasures as duties of <i>kṣatriya</i>-s, to tend cattle, giving charity,
to offer sacrifices, to study (the <i>veda</i>), to trade, to lend money,
and to cultivate land, are the duties of <i>vaiśya</i>; and serving the
other <i>varṇa</i>-s, i.e. rest of the society by means of various
professions<a href="https://www.blogger.com/null" name="_ftnref22"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn22"><span style="mso-bookmark: _ftnref22;"><span style="color: black;">[22]</span></span><span style="mso-bookmark: _ftnref22;"></span></a><span style="mso-bookmark: _ftnref22;"></span> like
arts, sculpture making, wood carving, etc.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">It is clear from
the above discussion that the duties assigned to people are a) in sync with
their inherent temperaments, b) duties further seek to reinforce and strengthen
the already present inner talents and temperaments, c) through performance of
these duties, though different for different persons, all will attain complete
success and overall welfare<a href="https://www.blogger.com/null" name="_ftnref23"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn23"><span style="mso-bookmark: _ftnref23;"><span style="color: black;">[23]</span></span><span style="mso-bookmark: _ftnref23;"></span></a><span style="mso-bookmark: _ftnref23;"></span>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">It is also clear
that, contrary to popular understanding, <i>varṇa</i> does not refer
to any particular vocation. Instead it provides guidelines of a general nature
regarding suitable duties for people with different temperaments, which they
can in-turn implement through choosing any of the vocations, which are in sync
with their <i>svadharma</i><a href="https://www.blogger.com/null" name="_ftnref24"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn24"><span style="mso-bookmark: _ftnref24;"><span style="color: black;">[24]</span></span><span style="mso-bookmark: _ftnref24;"></span></a><span style="mso-bookmark: _ftnref24;"></span>.
In other words, <i>varṇa</i> grouping is clearly a conceptual
classification and has no direct connection to <i>kula</i>-s or clan
groupings based on trade and skills. Similarly, <i>varṇa</i> grouping
is not related to ethno-cultural <i>jāti</i><a href="https://www.blogger.com/null" name="_ftnref25"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn25"><span style="mso-bookmark: _ftnref25;"><span style="color: black;">[25]</span></span><span style="mso-bookmark: _ftnref25;"></span></a><span style="mso-bookmark: _ftnref25;"></span>groupings
or the colonial formulation of castes<a href="https://www.blogger.com/null" name="_ftnref26"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn26"><span style="mso-bookmark: _ftnref26;"><span style="color: black;">[26]</span></span><span style="mso-bookmark: _ftnref26;"></span></a><span style="mso-bookmark: _ftnref26;"></span>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">However, it must be
conceded that whenever a practical social model is derived from this conceptual
framework of Varṇa, it is bound to result in overlapping with different social
groupings and identities: be it social-economic groups, ethno-cultural groups (<i>jāti</i>),
or groups based on clans and/or professions (<i>kula</i>). But, the mere
presence of such overlapping does not mean that <i>varṇa</i> based
social model will become identical to social stratification along the lines of
castes, <i>jāti</i>, or <i>kula</i>. Instead, <i>Bhāgavatapurāṇa</i> (7.11.35)
explicitly states that a person’s <i>guṇa</i> must be the driving
factor behind assignment of a particular <i>varṇa</i> to him,
irrespective of the social class, he is born into. That is, meritocracy will
the central driving force of such a Varṇa-based social order.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Thus, it is
important to distinguish the conceptual framework of <i>varṇa</i> enunciated
in the paper from different social groupings like <i>kula</i>, <i>jāti</i>,
and caste present in the society. And it is also vital to recognize that any
practical social model constructed with <i>varṇa</i> as a basis will
have to evolve means to address these social stratifications.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 19.2pt; margin-bottom: 10.8pt; mso-outline-level: 3;">
<b><i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Varṇa</span></i></b><b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">, Puruṣārtha, Self-Actualization</span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Hindu <i>dharma</i> conceives
a four-fold goals of human life called “<i>puruṣārtha</i>-s”: <i>dharma</i>, <i>artha</i>, <i>kāma</i> and <i>mokṣa</i>.
This framework of life wherein each human being has an obligation to pursue the
four-fold goals in his or her life is a unique and very important contribution
of Hindu philosophy. Since, human life is considered very unique due to them
having free-will and the ability to make choices, the <i>dharma </i>traditions
have conceived four <i>puruṣārtha</i>-s to provide a guidance for the
exertion of this free-will in a righteous and meritorious way.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">While <i>artha</i> and
Kama refer to pursuing worldly pleasures and prosperity, respectively<a href="https://www.blogger.com/null" name="_ftnref27"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn27"><span style="mso-bookmark: _ftnref27;"><span style="color: black;">[27]</span></span><span style="mso-bookmark: _ftnref27;"></span></a><span style="mso-bookmark: _ftnref27;"></span>, <i>mokṣa</i> refers
to pursuing spiritual emancipation in the form of ultimate liberation from the
cycle of birth and death. <i>Dharma</i>, on the other hand, is the
connecting principle, which on the one hand facilitates an individual to
attain <i>artha</i> and <i>kāma</i>, all the while taking one
closer and closer to <i>mokṣa</i> as well<a href="https://www.blogger.com/null" name="_ftnref28"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn28"><span style="mso-bookmark: _ftnref28;"><span style="color: black;">[28]</span></span><span style="mso-bookmark: _ftnref28;"></span></a><span style="mso-bookmark: _ftnref28;"></span>.
Thus, <i>dharma </i>in the form of righteous duties facilitates each
individual to attain all the four <i>puruṣārtha</i>-s.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">The importance
of <i>puruṣārtha</i>-s as life goals in an individual’s life can be
understood by correlating it with the Maslow’s hierarchy of needs, a
motivational theory in psychology proposed by Abraham Maslow in 1943. The
hierarchy is often understood as a pyramid categorizing various human needs
that motivates people to work towards fulfilling them. The five-tier model,
slots the most fundamental needs of people like food, clothing, etc. at the
bottom. On the top of this, comes the needs for safety, followed by social
belongingness, esteem, and finally self-actualization at the top.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<a href="http://indiafacts.org/wp-content/uploads/2018/05/Var%E1%B9%87a-vyavastha-as-a-conceptual-social-order-Maslow%E2%80%99s-Hierarchy-of-needs-superimposed-on-Hindu-puru%E1%B9%A3%C4%81rtha-s.jpg"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-no-proof: yes; text-decoration: none; text-underline: none;"><!--[if gte vml 1]><v:shape id="Picture_x0020_2"
o:spid="_x0000_i1026" type="#_x0000_t75" alt="Varṇa vyavastha as a conceptual social order Maslow’s Hierarchy of needs superimposed on Hindu puruṣārtha-s"
href="http://indiafacts.org/wp-content/uploads/2018/05/Var%E1%B9%87a-vyavastha-as-a-conceptual-social-order-Maslow%E2%80%99s-Hierarchy-of-needs-superimposed-on-Hindu-puru%E1%B9%A3%C4%81rtha-s.jpg"
style='width:369pt;height:222.6pt;visibility:visible;mso-wrap-style:square'
o:button="t">
<v:imagedata src="file:///C:\Users\AK5581~1.SIN\AppData\Local\Temp\msohtmlclip1\01\clip_image003.jpg"
o:title="Varṇa vyavastha as a conceptual social order Maslow’s Hierarchy of needs superimposed on Hindu puruṣārtha-s"/>
</v:shape><![endif]--><!--[if !vml]--><span style="mso-ignore: vglayout;"><img alt="Varṇa vyavastha as a conceptual social order Maslow’s Hierarchy of needs superimposed on Hindu puruṣārtha-s" border="0" height="297" src="file:///C:\Users\AK5581~1.SIN\AppData\Local\Temp\msohtmlclip1\01\clip_image003.jpg" v:shapes="Picture_x0020_2" width="492" /></span><!--[endif]--></span></a><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt; text-align: center;">
<i><span style="color: #8c919b; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Image 1: Maslow’s Hierarchy of needs superimposed on Hindu puruṣārtha-s<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Superimposing<a href="https://www.blogger.com/null" name="_ftnref29"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn29"><span style="mso-bookmark: _ftnref29;"><span style="color: black;">[29]</span></span><span style="mso-bookmark: _ftnref29;"></span></a><span style="mso-bookmark: _ftnref29;"></span> Maslow’s
hierarchy on Hindu <i>puruṣārtha</i>-s, we can see how the most basic
physiological and safety needs at the bottom of Maslow’s hierarchy corresponds
to <i>artha</i>, while the human need for love, belongingness and esteem corresponds
to <i>kāma</i>. Self-actualization, which Maslow defines as “What a man
can be, he must be<a href="https://www.blogger.com/null" name="_ftnref30"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn30"><span style="mso-bookmark: _ftnref30;"><span style="color: black;">[30]</span></span><span style="mso-bookmark: _ftnref30;"></span></a><span style="mso-bookmark: _ftnref30;"></span>”,
refers to each individual’s inner potential and the individual’s need for
realization of this potential in life. This is nothing but the inner-calling
that manifests as <i>svadharma</i> and thus corresponds to <i>dharma </i>of
Hindu <i>puruṣārtha</i>-s. It is interesting to note that the traditional
ordering of <i>artha</i>before <i>kāma</i>, i.e. safety and
physiological needs before emotional needs finds coherence in Maslow’s
hierarchy as well. While Maslow places self-actualization at the top, <i>puruṣārtha</i>-s
place <i>dharma </i>at the very beginning, thus aligning even other
needs at the bottom to the higher need of self-fulfillment<a href="https://www.blogger.com/null" name="_ftnref31"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn31"><span style="mso-bookmark: _ftnref31;"><span style="color: black;">[31]</span></span><span style="mso-bookmark: _ftnref31;"></span></a><span style="mso-bookmark: _ftnref31;"></span>.
While <i>mokṣa</i> did not find any place in the original Maslow’s
hierarchy, in his later years, he created a new category called
self-transcendence, higher than self-actualization, which he posited as a
higher goal rooted in spiritualism. However, Maslow’s hierarchy has some
notable limitations, including its inability to explain how different needs
manifest differently in different individuals, probable causes for such
differences, the role of inner temperaments, etc.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Nevertheless, from
the correlation between the Maslow’s hierarchy and Hindu <i>puruṣārtha</i>-s,
we can realize how <i>puruṣārtha</i>-s are very vital for people to lead
their lives to the fullest. An individual will only find self-fulfillment and
contentment, when he is able to understand his inner potential and work towards
realizing them on the ground, all the while also fulfilling his other basic
needs, on the one hand and slowly moving towards spiritual emancipation, on the
other. Thus, performance of <i>svadharma</i> or righteous duties
constitute the key to attaining overall wellbeing by an individual.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Dharma</span></i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> traditions
enunciate these righteous duties as having two aspects. The first is the <i>sāmānya</i> <i>dharma</i>,
which deals with the ethical principles like truth, non-injury, non-stealing,
etc., which are common duties of all beings<a href="https://www.blogger.com/null" name="_ftnref32"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn32"><span style="mso-bookmark: _ftnref32;"><span style="color: black;">[32]</span></span><span style="mso-bookmark: _ftnref32;"></span></a><span style="mso-bookmark: _ftnref32;"></span>.
The second is called the <i>viśeṣa</i> <i>dharma </i>or special
duties, which are unique to every individual depending on the kala (time),
desha (place), <i>varṇa</i> and <i>āśrama</i>. Among these
different elements of <i>viśeṣa dharma</i>, it is the <i>varṇa</i>–<i>dharma</i> along
with <i>āśrama</i> –<i>dharma </i>that caters to different
stages in a person’s life, which can be considered as the most defining
principles of <i>svadharma</i> or righteous duties with respect to an
individual, since they alone cater to the unique temperaments, potential
competencies, and inner calling of an individual.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Notably, the <i>varṇa</i> model
places knowledge, particularly spiritual knowledge (<i>adhyātmavidyā</i>) and
transcendent knowledge (<i>ātmavidyā</i>) at the top<a href="https://www.blogger.com/null" name="_ftnref33"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn33"><span style="mso-bookmark: _ftnref33;"><span style="color: black;">[33]</span></span><span style="mso-bookmark: _ftnref33;"></span></a><span style="mso-bookmark: _ftnref33;"></span>,
like the head of a human being and a whole conceptual framework has been
conceived such that all other mundane activities be it politics, commerce, or
labor, are perceived as actions that facilitate individuals to eventually reach
the ultimate goal of <i>jñāna</i> & <i>mokṣa</i>. In fact, a
clear correlation between <i>varṇa</i>–<i>āśrama</i>, on the one hand,
and <i>puruṣārtha</i>-s on the other hand can be established. Though, the
four <i>puruṣārtha</i>-s are equally applicable to all human beings
irrespective of their <i>varṇa</i>, there is also a clear correlation
between the <i>svabhāva</i> of a person and the <i>puruṣārtha</i> he
is most likely to consider as central to his life<a href="https://www.blogger.com/null" name="_ftnref34"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn34"><span style="mso-bookmark: _ftnref34;"><span style="color: black;">[34]</span></span><span style="mso-bookmark: _ftnref34;"></span></a><span style="mso-bookmark: _ftnref34;"></span>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">In any case, what
is important to note is that it is only in a social order derived from and
rooted in the conceptual framework of <i>varṇa</i> that individuals
would be able to freely pursue their inner-calling and attain complete
well-being. Contrary to this, societies with equality and egalitarianism as the
core principles, will invariably end up pressuring some sections to gain
competencies in skills towards which they may not have any liking to, while
some other sections with calling and competencies for the same skills would be
pressurized to renounce them, ending up in power plays, envy and frustrations
that we call today as “rat’s race<a href="https://www.blogger.com/null" name="_ftnref35"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftn35"><span style="mso-bookmark: _ftnref35;"><span style="color: black;">[35]</span></span><span style="mso-bookmark: _ftnref35;"></span></a><span style="mso-bookmark: _ftnref35;"></span>”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 19.2pt; margin-bottom: 10.8pt; mso-outline-level: 3;">
<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Conclusion</span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Hindu <i>dharma</i> traditions
have always recognized diversity as being ingrained in the very structure of
the universe, destroying which is neither fully attainable nor desirable. Thus,
instead of seeking to destroy diversity, <i>dharma</i> traditions
have presented a vision of <i>varṇa vyavastha</i> wherein diversity
was not only recognized as a fundamental reality of the human society, but was
made the foundation stone of human welfare.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">This conceptual
framework of <i>varṇa</i> provides the much needed alternative vision
to current discourses rooted in notions of sameness, which sidelines diversity
and induces a rat race in the society by forcing individuals to abandon their
inner calling. The <i>varṇa</i> framework recognizes each individual
as a unique person with unique temperaments, capabilities and inner-callings,
fulfilling which alone will bring happiness, contentment and spiritual
emancipation to that individual. This making of self-actualization, the
interplay between <i>svabhāva</i> and <i>svadharma</i> as
the linchpin of the dharmic vision for a harmonious social order that upholds
merit and preserves diversity is perhaps the most important contribution of
Hindu dharma traditions to the world.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 19.2pt; margin-bottom: 10.8pt; mso-outline-level: 3;">
<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Notes</span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<a href="https://www.blogger.com/null" name="_ftn1"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref1"><span style="mso-bookmark: _ftn1;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[1]</span></span><span style="mso-bookmark: _ftn1;"></span></a><span style="mso-bookmark: _ftn1;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Mahānārāyaṇa Upaniṣad</i> (79.7)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<a href="https://www.blogger.com/null" name="_ftn2"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref2"><span style="mso-bookmark: _ftn2;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[2]</span></span><span style="mso-bookmark: _ftn2;"></span></a><span style="mso-bookmark: _ftn2;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Preyah</i> and <i>Śreyah</i>,
material wellbeing and spiritual fulfillment are proposed as two-fold goals of
life in <i>Kaṭhopaniṣad</i> (1.2.1-2)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<a href="https://www.blogger.com/null" name="_ftn3"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref3"><span style="mso-bookmark: _ftn3;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[3]</span></span><span style="mso-bookmark: _ftn3;"></span></a><span style="mso-bookmark: _ftn3;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> The idea of harmony is well
expressed in many <i>śānti mantra</i>-s found in the <i>veda</i>.
Yajurveda 36:17 says:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">oṃ dyauḥ
śāntirantarikṣaṃ śāntiḥ</span></i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">pṛthivī śāntirāpaḥ
śāntiroṣadhayaḥ śāntiḥ</span></i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">vanaspatayaḥ
śāntirviśvedevāḥ śāntirbrahma śāntiḥ</span></i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">sarvaṃ śāntiḥ
śāntireva śāntiḥ sā mā śāntiredhi</span></i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">oṃ śāntiḥ śāntiḥ
śāntiḥ</span></i><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> ||<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">“May peace radiate
there in the whole sky as well as in the vast ethereal space everywhere.<br />
May peace reign all over this earth, in water and in all herbs, trees and
creepers.<br />
May peace flow over the whole universe.<br />
May peace be in the supreme being <i>brahman</i>.<br />
And may there always exist in all peace and peace alone.<br />
Aum peace, peace and peace to us and all beings!”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<a href="https://www.blogger.com/null" name="_ftn4"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref4"><span style="mso-bookmark: _ftn4;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[4]</span></span><span style="mso-bookmark: _ftn4;"></span></a><span style="mso-bookmark: _ftn4;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Regarding the dangers of
egalitarianism, Murray N. Rothbard, the noted professor of economics notes:
“The current veneration of equality is, indeed, a very recent notion in the
history of human thought…The profoundly anti-human and violently coercive
nature of egalitarianism was made clear in the influential classical myth of
Procrustes, who ‘forced passing travellers to lie down on a bed, and if they
were too long for the bed he lopped off those parts of their bodies which protruded,
while racking out the legs of the ones who were too short’.” [Rothbard, M.N.
(1995). Egalitarianism and the elites. <i>Rev Austrian Econ</i> 8
(2), 39. <a href="https://doi.org/10.1007/BF01102291"><span style="color: black;">https://doi.org/10.1007/BF01102291</span></a>]<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Equality and egalitarianism
evolved in the West as a response to various inequalities and racism prevalent
in western societies primarily rooted in Christian worldview. While it managed
to address some of the inequalities prevalent in the western society, it
ignores the value of merit and the natural diversity in competencies and inner
callings of different individuals. Thus, when it is mindlessly applied to a
society like India with large diversity, it would destroy diversity and will
promote sameness imposed by a powerful minority. For a discussion on how
Equality narrative trivialized Hindu traditions in the context of Sabarimala
debate, See Sridhar, N (2016). <i>Sabarimala Debate: How Equality
discourse is being used to undermine Adhyatmic practices</i>. Retrieved
September 2017 from <a href="http://indiafacts.org/sabarimala-debate-equality-discourse-used-undermine-adhyatmic-practices/"><span style="color: black;">http://indiafacts.org/sabarimala-debate-equality-discourse-used-undermine-adhyatmic-practices/</span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<a href="https://www.blogger.com/null" name="_ftn5"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref5"><span style="mso-bookmark: _ftn5;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[5]</span></span><span style="mso-bookmark: _ftn5;"></span></a><span style="mso-bookmark: _ftn5;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> It is important to identify the
designation and structuring of <i>varṇa</i> as a conceptual framework
and not a social stratification. Scholars have often understood <i>varṇa</i> as
a social organization, as caste and/or class that refers to definite social
grouping, which has led to mistaken notions that makes <i>varṇa</i>,
jāti, <i>kula</i> and caste synonymous. [See for example, Jaiswal
(1991), who notes: “Thus the <i>varna</i> divisions had a historical
origin in the real conditions of existence; and these conditions gave rise to
an ideology which legitimized exploitation. Jaiswal, S. (1991), Varna Ideology
and Social Change. <i>Social Scientist</i>, 19(3/4), 41-48.
doi:10.2307/3517555]<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">While <i>kula</i> and <i>jāti</i> refer
to social groupings based on kinship relationships and ethno-cultural
identities, <i>varṇa</i> is a conceptual framework that aims to
provide a conceptual basis for building a social order that promotes harmony
and overall wellbeing of everyone. Caste on the other hand is a Colonial
reformulation. Ingold (1994) notes how <i>varṇa </i>systems are
“models rather than descriptions” [Ingold, T (1994). <i>Companion
encyclopedia of anthropology</i>. Routledge. p. 1026; cited from Varna
(Hinduism) (n.d.). In <i>Wikipedia</i>. Retrieved September 2017,
from <a href="https://en.wikipedia.org/wiki/Varna_(Hinduism)"><span style="color: black;">https://en.wikipedia.org/wiki/Varna_(Hinduism)</span></a>].
Bayly (2001) notes that the <i>varṇa</i>system present in the ancient
texts did not “create the phenomenon of caste” [Bayly, S (2001<i>). Caste,
Society and Politics in India from the Eighteenth Century to the Modern Age.</i> Cambridge:
Cambridge University Press, p. 29; cited from Varna (Hinduism) (n.d.). In <i>Wikipedia</i>.
Retrieved September 2017, from <a href="https://en.wikipedia.org/wiki/Varna_(Hinduism)"><span style="color: black;">https://en.wikipedia.org/wiki/Varna_(Hinduism)</span></a>].
Regarding some authors’ attempts to interpret the structure of caste using
traditional <i>varṇa</i> system, Ryan (1953) notes: It is
“understandable but abortive tendency to perceive the actual from the arbitrary
vantage point of Brahmanic doctrine.”[Ryan, B (1953). <i>Caste in Modern
Ceylon</i>; New Jersey: Rutgers University, p.18; cited from Atal, Y. (1967). A
Conceptual Framework for the Analysis of Caste. Sociological Bulletin, 16(2),
20-38. Retrieved from <a href="http://www.jstor.org/stable/24431224"><span style="color: black;">http://www.jstor.org/stable/24431224</span></a>]<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn6"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref6"><span style="mso-bookmark: _ftn6;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[6]</span></span><span style="mso-bookmark: _ftn6;"></span></a><span style="mso-bookmark: _ftn6;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Rgveda</i> <i>puruṣasūkta </i>provides
an earliest reference to this conceptual framework based on its representation
of Cosmic <i>Puruṣa </i>and different aspects and functions of the
cosmos can be understood and conceptually represented using a model of human
body. This framework is later utilized by <i>Smṛti</i>-s and <i>dharmaśāstra-s</i> (See <i>Manusmṛti</i> 1.87).
For a more detailed exploration of <i>Puruṣa </i>as a metaphor and
its implications for understanding <i>varṇa</i>, see Hardikar, S &
Dhar, A (2016). <i>Caste in stone – Part 2 (Purusha and Varna).</i> Retrieved
September 2017 from <a href="http://www.pragyata.com/mag/caste-in-stone-part-2-purusha-and-varna-260"><span style="color: black;">http://www.pragyata.com/mag/caste-in-stone-part-2-purusha-and-varna-260</span></a><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn7"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref7"><span style="mso-bookmark: _ftn7;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[7]</span></span><span style="mso-bookmark: _ftn7;"></span></a><span style="mso-bookmark: _ftn7;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Frawley, D (2014). Universal
Hinduism: Towards a New Vision of Sanatana Dharma. New Delhi: Voice of India<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<a href="https://www.blogger.com/null" name="_ftn8"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref8"><span style="mso-bookmark: _ftn8;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[8]</span></span><span style="mso-bookmark: _ftn8;"></span></a><span style="mso-bookmark: _ftn8;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Sharma, R K (2004). <i>Indian
Society, Institutions and Change</i>. New Delhi: Atlantic Publishers and
Distributors<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 18.0pt; margin-bottom: 10.8pt;">
<a href="https://www.blogger.com/null" name="_ftn9"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref9"><span style="mso-bookmark: _ftn9;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[9]</span></span><span style="mso-bookmark: _ftn9;"></span></a><span style="mso-bookmark: _ftn9;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> For a detailed discussion on
how <i>varṇa</i> does not represent a pyramidal representation of
society, see, see Hardikar, Sonalee & Dhar, Ashish (2016). <i>Caste in
stone – Part 2 (Purusha and Varna).</i> Retrieved September 2017
from <a href="http://www.pragyata.com/mag/caste-in-stone-part-2-purusha-and-varna-260"><span style="color: black;">http://www.pragyata.com/mag/caste-in-stone-part-2-purusha-and-varna-260</span></a><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn10"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref10"><span style="mso-bookmark: _ftn10;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[10]</span></span><span style="mso-bookmark: _ftn10;"></span></a><span style="mso-bookmark: _ftn10;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> At the individual level, Hindu
traditions prescribe four <i>puruṣārtha</i>-s as the goals of life, <i>mokṣa</i> or
liberation from life and death being highest of them. Though the four <i>puruṣārtha</i>-s
are common to all, each <i>varṇa</i> is associated with one <i>puruṣārtha</i>-s
as most suitable for them. For example, <i>brahmaṇa</i> with <i>mokṣa</i>,
kṣatriya with <i>dharma</i>, etc. The gist is, each individual must travel
through the whole process to finally attain <i>mokṣa</i>, either in one
life or through many lives. Thus, a person with kṣatriya temperament and
function, may look up to <i>brahmaṇatva</i> or quality of <i>brahmaṇa</i> as
being higher goal to which he must strive for by first perfecting his duty as
a <i>kṣatriya</i>.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn11"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref11"><span style="mso-bookmark: _ftn11;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[11]</span></span><span style="mso-bookmark: _ftn11;"></span></a><span style="mso-bookmark: _ftn11;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Frawley(2014) notes that the
color white, red, yellow and black associated with <i>brahmaṇa</i>-s, <i>kṣatriya</i>-s, <i>vaiśya</i>-s
and <i>śūdra</i>-s, respectively, represent the quality of purity (<i>sattva</i>),
quality of aggressiveness (<i>rajas</i>), quality of trade, and quality of
support (<i>tamas</i>), respectively. Frawley, D (2014). Universal Hinduism:
Towards a New Vision of Sanatana Dharma. New Delhi: Voice of India<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn12"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref12"><span style="mso-bookmark: _ftn12;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[12]</span></span><span style="mso-bookmark: _ftn12;"></span></a><span style="mso-bookmark: _ftn12;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Mahābhāratam</i> (<i>Anuśāsanaparva</i> Ch.
143) says: “Neither birth, nor the purificatory rites, nor learning, nor
offspring, can be regarded as grounds for conferring upon one the regenerate
status. Verily, conduct is the only ground. All <i>brahmaṇa</i>-s in this
world are <i>brahmaṇa-s</i> in consequence of conduct.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn13"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref13"><span style="mso-bookmark: _ftn13;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[13]</span></span><span style="mso-bookmark: _ftn13;"></span></a><span style="mso-bookmark: _ftn13;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Mahābhāratam</i> (<i>Anuśāsanaparva</i> Ch.
143) says: “The status of Brahma, O auspicious lady, is equal wherever it
exists. Even this is my opinion. He, indeed, is a <i>brahmaṇa</i> in
whom the status of Brahma exists,–that condition which is bereft of attributes
and which has no stain attached to it.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn14"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref14"><span style="mso-bookmark: _ftn14;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[14]</span></span><span style="mso-bookmark: _ftn14;"></span></a><span style="mso-bookmark: _ftn14;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> The “spontaneous choosing” is a
reference to our inclinations to certain activities, certain professions, which
come naturally to us. While “choosing” is usually understood as a choice made
using exertion of free-will, our free-will is always not free enough to follow
the inner-calling. Our willfully made choices are often constrained by our life
situations, family, society, etc., which may force us many a times to abandon
our inner-calling. The paths chosen, thus, may not be in sync with our <i>svabhāva</i> and
hence, may not reflect our <i>svadharma</i>. Thus, the <i>śāstra</i>-s,
the tradition, and the guidance of Gurus, are often required to, in any case,
are helpful, for person to understand his inner callings and the <i>svadharma</i>,
which is most suitable to him/her.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn15"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref15"><span style="mso-bookmark: _ftn15;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[15]</span></span><span style="mso-bookmark: _ftn15;"></span></a><span style="mso-bookmark: _ftn15;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Sastry, B V V (2011),
Traditional Taxonomy of Varna–Jati and Kula. <i>World Association of Vedic
Studies (WAVES) Conference</i>. Retrieved September 6 2017 from <a href="http://mysanskrit.com/BVK1/pluginfile.php/35/mod_book/chapter/3/Waves-2011-Jati-Varna-paper.pdf"><span style="color: black;">http://mysanskrit.com/BVK1/pluginfile.php/35/mod_book/chapter/3/Waves-2011-Jati-Varna-paper.pdf</span></a><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn16"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref16"><span style="mso-bookmark: _ftn16;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[16]</span></span><span style="mso-bookmark: _ftn16;"></span></a><span style="mso-bookmark: _ftn16;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> A person with <i>kṣatriya</i> <i>svabhāva</i> i.e. <i>rajo</i> <i>guṇa</i>,
for example, will adopt a <i>kṣatriya</i> life as his <i>svadharma</i> and
will learn various <i>kṣatriya</i> skills like fighting, waging wars,
conducting administration etc., which will in-turn strengthen his <i>kṣatriya</i> svabhāva
and plug any faults. Additionally, performance of <i>kṣatriya</i> svadharma
will also result in purity of mind, which would slowly change his r<i>ajo</i> <i>guṇa</i> into <i>sattva</i> <i>guṇa</i> and
hence make him competent for <i>brahmaṇa svadharma</i>. This
transformation being a slow process may stretch over many lives. It is for this
reason, <i>Bhagavad-gītā</i> (3.35) stresses performance of <i>svadharma</i>. <i>Manusmṛti</i>(10.97)
likewise stresses the same. For more detailed enunciation of how people of
lower <i>varṇa</i> can attain higher <i>varṇa</i> in
subsequent lives by the practice of respective <i>svadharma</i>-s in this
life, See <i>Mahābhāratam</i>, Anusasanika Parva, Ch. 143<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn17"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref17"><span style="mso-bookmark: _ftn17;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[17]</span></span><span style="mso-bookmark: _ftn17;"></span></a><span style="mso-bookmark: _ftn17;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> “The activities which can
really help us in our present stage and lead us to a higher stage are known
as <i>svadharma</i>” says Sri Sachchidananda Shivabhinava Narasimha
Bharati Mahaswami, 33<sup>rd</sup> Shankaracharya of Sringeri peetham.
Cited from Bharathi, J (2016, compiled). Golden Sayings. Chennai: Sri
Gnanananda Bharathi Grantha Prakasana Samithi<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn18"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref18"><span style="mso-bookmark: _ftn18;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[18]</span></span><span style="mso-bookmark: _ftn18;"></span></a><span style="mso-bookmark: _ftn18;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Sri Sureshwaracharya. <i>Naishkarmyasiddhi</i>.
Prose portion of verse 52.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn19"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref19"><span style="mso-bookmark: _ftn19;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[19]</span></span><span style="mso-bookmark: _ftn19;"></span></a><span style="mso-bookmark: _ftn19;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Hindu tradition divides actions
into three categories: <i>sañcita</i>, <i>prārabdha</i> and <i>āgāmi</i>. <i>Sañcita</i> is
the storehouse of all <i>karma</i>-s. <i>Prārabdha</i> refers to
that portion of <i>sañcita</i> which has become ready to give
results. <i>Agāmi</i> refers to actions performed in the present,
which will give result in future. Thus, <i>prārabdha</i> <i>karma</i>–s
refer to those actions performed in previous lives, which has become ready to
give fruit and which decides among other things, where one takes birth, into
which family, which conditions, and with what inherent tendencies.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn20"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref20"><span style="mso-bookmark: _ftn20;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[20]</span></span><span style="mso-bookmark: _ftn20;"></span></a><span style="mso-bookmark: _ftn20;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Mahābhāratam</i> notes
that people attain different varṇa-s due to “nature”, i.e. inherent <i>svabhāva</i>.
After explaining how conduct (<i>svadharma</i>) and quality determines <i>varṇa</i>,
it further notes that the distribution of <i>varṇa-s</i> using birth
is only for the sake of classification, i.e. birth was used only as easy
reference to inner <i>svabhāva</i> and hence, it is <i>svabhāva</i> and
not birth into a family, which is the real criteria for determining varṇa.
See <i>Mahābhāratam</i> <i>Anuśāsanaparva</i>, Ch. 143. Though, some
like Sri Jnanananda Bharathi (2013) believe that birth in a particular family,
caste, or community is an index of previous store of actions, which by
themselves cannot be seen. Hence, birth in a particular family in itself
determines <i>varṇa</i>. [Cited from Bharathi, J (2013). <i>Stray
Thoughts on Dharma</i>. Chennai: Sri Gnanananda Bharathi Grantha Prakasana
Samithi]. However, <i>Mahābhāratam</i> (<i>Anuśāsanaparva</i>, Ch.
143) itself notes: “Even a <i>śūdra</i>, O goddess, that has purified his
soul by pure deeds and that has subjugated all his senses, deserves to be
waited upon and served with reverence as a <i>brahmaṇa</i>. This has been
said by the Self-born <i>brahmaṇa</i> himself. Neither birth, nor the
purificatory rites, nor learning, nor offspring, can be regarded as grounds for
conferring upon one the regenerate status. <i>Sūdra</i>, if he is
established on good conduct, is regarded as possessed of the status of a <i>brahmaṇa</i>.
The status of Brahma, O auspicious lady, is equal wherever it exists.”
Similarly, <i>Bhāgavatapurāṇa</i> (7.11.35) explicitly states that a
person’s <i>svabhāva</i> must be the driving factor behind assignment
of a particular <i>varṇa</i> to him, irrespective of the social
class, he is born into. Thus, birth into a family or community can at best
serve as a provisional indicator of one’s <i>varṇa</i>, and not as an
absolute criteria. This is especially true for <i>kaliyuga</i>, wherein,
unlike previous <i>yuga</i>-s, there is very less sync between birth in a
family, <i>svabhāva</i>, and our livelihood activities. Nevertheless,
birth cannot be altogether done away with, since, the <i>svabhāva-s</i>inherited
from the parents still play an important role in determining <i>svabhāva</i> of
the children and hence may be provisionally used as one of the determining
factors.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn21"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref21"><span style="mso-bookmark: _ftn21;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[21]</span></span><span style="mso-bookmark: _ftn21;"></span></a><span style="mso-bookmark: _ftn21;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Manusmṛti</i> 10.4
notes that there are only four <i>varṇa</i> and there is no fifth
one. Yet, it does note a number of <i>saṅkara jāti-s</i> with a
mixed <i>svabhāva-s</i>, which at a later stage became consolidated under
“<i>Pañcama</i>”. The point to note here is that these are not classifications
intended to stratify the society at social level, but only an attempt at
understanding different <i>guṇa</i> –<i> svabhāva</i> of
people. Thus, while the four-fold classification represents four ideal cases of
clearly defined <i>svabhāva-s</i> based on interplay of <i>guṇa-s</i>,
people on the ground may have a <i>svabhāva</i> which would be a
combination of these four-primary <i>svabhāva-s</i>. Such combinations can
be enormously huge, which would be impossible to either identify or classify,
hence the Manu’s statement that there are only four <i>varṇa-s</i>. Sri
Jnanananda Bharati (2013) gives an interesting example of colors to illustrate
this point. He writes: “The primary castes (he uses the term caste to refer
to <i>varṇa</i> itself), as in the case of the primary colours, are
limited number, but the mixed castes, derivable from the primary castes
themselves, derivable from the mixture of the primary castes and the mixed
castes and derivable from the mixture of the several mixed castes among
themselves and so on in permutation and combination will naturally be unlimited
in number.”[Cited from Bharathi, Jnanananda (2013). <i>Stray Thoughts on
Dharma</i>. Chennai: Sri Gnanananda Bharathi Grantha Prakasana Samithi]<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn22"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref22"><span style="mso-bookmark: _ftn22;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[22]</span></span><span style="mso-bookmark: _ftn22;"></span></a><span style="mso-bookmark: _ftn22;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Manu 10.100: “(Let the <i>śūdra</i> follow)
those mechanical occupations and those various practical arts by following
which the twice-born are (best) served.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn23"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref23"><span style="mso-bookmark: _ftn23;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[23]</span></span><span style="mso-bookmark: _ftn23;"></span></a><span style="mso-bookmark: _ftn23;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Bhagavad-gītā</i> 18.45:
“Being devoted to his own duty, man attains complete success. Hear that as to
how one devoted to his own duty achieves success.”<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn24"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref24"><span style="mso-bookmark: _ftn24;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[24]</span></span><span style="mso-bookmark: _ftn24;"></span></a><span style="mso-bookmark: _ftn24;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> A <i>brahmaṇa</i> <i>varṇa</i> person,
for example, may be a teacher teaching wide range of subjects, or a priest at a
temple, or a <i>Ritvik</i>, etc. who performs <i>yajña</i>, or a
scholar in any of the <i>vidya</i>-s. Similarly, a <i>śūdra</i> may
well have been a painter, wood carver, architect, sculpture, labor, artisans,
or in any other profession in the service industry.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn25"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref25"><span style="mso-bookmark: _ftn25;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[25]</span></span><span style="mso-bookmark: _ftn25;"></span></a><span style="mso-bookmark: _ftn25;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> It is important to distinguish
between <i>jāti</i> as it appears in <i>dharmaśāstra</i> texts
like Manu and the <i>jāti</i> as an ethno-cultural group or <i>jāti</i> –<i>kula</i> groups
derived from trade guilds. While the ethno-cultural group was a social group
with endogamy etc., the usage of the term <i>jāti</i> in texts
like <i>Manusmṛti</i> is not in reference to such groups. On the
other hand, from chapter 10 of <i>Manusmṛti</i> we can see that <i>jāti</i> has
been used as a term to refer to people with <i>svabhāva</i> of
mixed <i>varṇa</i>. While four clearly distinguished <i>svabhāva-s</i> are
called four <i>varṇa</i>, mixed <i>svabhāva-s</i> are
called <i>varṇa</i> – <i>saṅkara </i>or <i>jātis</i>.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn26"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref26"><span style="mso-bookmark: _ftn26;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[26]</span></span><span style="mso-bookmark: _ftn26;"></span></a><span style="mso-bookmark: _ftn26;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> For a discussion on how Caste
is a Colonial formulation. See Sridhar, N (2016). <i>Does ‘Varna’ provide
a religious basis for the present Caste System?</i> Retrieved October 2017
from <a href="http://indiafacts.org/varna-provide-religious-basis-present-caste-system/"><span style="color: black;">http://indiafacts.org/varna-provide-religious-basis-present-caste-system/</span></a> Also
See, Dirks, N. (1992). Castes of Mind. <i>Representations</i>, (37),
56-78. doi:10.2307/2928654; Singh, S (2016). Why is the world so obsessed with
India’s caste system<i>? IndiaFacts.</i> Retrieved October 2017 from <a href="http://indiafacts.org/why-is-the-world-so-obsessed-with-indias-caste-system/"><span style="color: black;">http://indiafacts.org/why-is-the-world-so-obsessed-with-indias-caste-system/</span></a><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn27"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref27"><span style="mso-bookmark: _ftn27;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[27]</span></span><span style="mso-bookmark: _ftn27;"></span></a><span style="mso-bookmark: _ftn27;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Kāma</i> refers to all
kinds of worldly desires. Every person has one or the other desires or
fantasies that he or she wants to attain. The desire may to look beautiful, or
earn money or having a relationship with a person. Every kind of desire can be
categorized under <i>kāma</i>. Similarly, all wealth, all objects that are
acquired in order to fulfill the desires and enjoy a comfortable life is termed
as “<i>artha</i>”.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn28"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref28"><span style="mso-bookmark: _ftn28;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[28]</span></span><span style="mso-bookmark: _ftn28;"></span></a><span style="mso-bookmark: _ftn28;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> “Achieving <i>mokṣa</i> becomes
possible only when a life pursuing desires (<i>kāma</i>) and wealth (<i>artha</i>)
has been led consistently within the framework of <i>dharma</i>. <i>Dharma</i> thus
plays a very crucial role in not only ensuring a good life here and now,
but also in enabling one to attain the state of supreme good or liberation,
from which there is no lapsing back to karma and rebirth.” [See Rao, S
(2010). <i>Sadharana Dharma- the Indian doctrine of Universal Human Duties</i>.
In Srivastava, D C & Bruah, B H (Editors, 2010). <i>Dharma and Ethics:
The Indian Ideal of Human Perfection</i>. New Delhi: D K Printworld.]<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn29"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref29"><span style="mso-bookmark: _ftn29;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[29]</span></span><span style="mso-bookmark: _ftn29;"></span></a><span style="mso-bookmark: _ftn29;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Thanaseelen Rajasakran et.al
(2014) note: “The researchers propose that the Hinduism’s four purusharthas, or
aims of human existence (Sharma 2006) provides an alternative framework to
Maslow’s need hierarchy. Purushartha combines two concepts, purusa means person
and artha means aim or goal… Kama or physical desire includes physiological and
safety needs; Artha is a desire for prosperity and includes the need for love
or belongingness; Dharma is associated with one’s esteem, which can be achieved
through a sense of accomplishment and an important urge that needs to be
cultivated during one’s life; and, Moksha is liberation from all earthly
desires, possibly after they are satisfied, and efforts to realize the truth
begin after achieving this liberation from earthly desires (Sharma 2006).”
[Rajasakran, T, Santhidran, S & Raja, S S. (2014). <i>Purushartha:
Maslow’s Need Hierarchy Revisited</i>. Anthropologist. 18. 199-203.] Though the
authors equate esteem with <i>dharma</i>, it is more proper to equate
esteem with <i>kāma</i> and self-actualization with <i>dharma</i>,
because <i>dharma</i>is not as much about esteem as it is about
inner-calling, self-fulfillment and purpose in life.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn30"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref30"><span style="mso-bookmark: _ftn30;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[30]</span></span><span style="mso-bookmark: _ftn30;"></span></a><span style="mso-bookmark: _ftn30;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Maslow, A (1954). <i>Motivation
and personality</i>. New York, NY: Harper.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn31"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref31"><span style="mso-bookmark: _ftn31;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[31]</span></span><span style="mso-bookmark: _ftn31;"></span></a><span style="mso-bookmark: _ftn31;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Brahmmasri S Gurunatha
Ghanapadigal notes that Dharma is one of the goals, it is placed at the very
beginning, since pursuing Dharma will automatically result in one attaining
other purusharthas as well. Thus, Dharma is considered as the principal
purusharthas. [Ghanapadigal, S G (2017). <i>Varnasrama Dharmamum Tharkala
Vazhkaiyum</i>. <i>YouTube</i>. Retrieved October 2017 from <a href="https://www.youtube.com/watch?v=tt8JWA97TSk"><span style="color: black;">https://www.youtube.com/watch?v=tt8JWA97TSk</span></a>]<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn32"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref32"><span style="mso-bookmark: _ftn32;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[32]</span></span><span style="mso-bookmark: _ftn32;"></span></a><span style="mso-bookmark: _ftn32;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Manusmṛti</i> (10.63)
gives a list of five tenets; <i>Arthaśāstra</i> (1.3.13) mentions six
tenets; <i>Yajnavalkya Smṛti </i>(1.122) mentions nine tenets; <i>Mahābhāratam</i> (12.60.7-8)
also mentions nine tenets; <i>Vāmana Purāṇa</i> (11.23-24) mentions
fourteen tenets and <i>Bhāgavatapurāṇa</i> (7.11.8-12) mentions
thirty tenets as <i>sāmānya</i> <i>dharma</i> that are applicable
to every person. <i>Sāmānyadharma</i> are universal principles
applicable to all irrespective of their class, gender, or nationality. The five
tenets mentioned in Manu are <i>ahiṃsā</i> (non-injury), <i>satya</i> (truth), <i>asteya</i>(non-stealing), <i>indriya-nigraha</i> (Sense-restraint)
and <i>śauca</i> (Cleanliness). For a detailed discussion on <i>sāmānya</i> <i>dharma</i>,
See Sridhar, N (2015). Samanya Dharma and Spirituality. <i>Prabuddha
Bharata</i>. 120 (9)<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn33"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref33"><span style="mso-bookmark: _ftn33;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[33]</span></span><span style="mso-bookmark: _ftn33;"></span></a><span style="mso-bookmark: _ftn33;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> Frawley (2016) notes: “The
Hindu Varna system has a unique yogic orientation beyond outward class
divisions. The Vedic goal of life is the realization of Cosmic Consciousness
within the individual, for which the practice of Yoga and meditation is
prescribed – which includes detachment from the outer goals of life. Varna is
meant to aid in the individual process of Self-realization and not become an
end-in-itself. To reach that Universal Self one must give up identification
with any social group.” [Frawley, David (2016). Why Varna is Not Caste. <i>IndiaFacts</i>.
Retrieved on October, 2017 from <a href="http://indiafacts.org/varna-not-caste/"><span style="color: black;">http://indiafacts.org/varna-not-caste/</span></a>]<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn34"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref34"><span style="mso-bookmark: _ftn34;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[34]</span></span><span style="mso-bookmark: _ftn34;"></span></a><span style="mso-bookmark: _ftn34;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> <i>Śūdra-s </i>i.e. those
with <i>śūdra svabhāva</i> are simple minded who have a mundane and
worldly outlook. Thus, their primary concern is often limited to their everyday
life, family, children, and happiness. In other words, their primary goal is ‘<i>kāma</i> or
fulfillment of worldly desires of themselves and their families. It is for this
reason, <i>śūdra</i> <i>varṇa</i> is also considered to have
only one <i>āśrama</i> (stage in life) of gr̥<i>hastha</i> (householder),
wherein they can satisfy their worldly desires including sexual ones.
Similarly, <i>vaiśya</i> <i>varṇa</i> is associated with
the <i>puruṣārtha</i>of ‘<i>ārtha’</i> (gathering of wealth), because
their <i>svabhāva</i> drives them to pursue wealth and
prosperity; <i>kṣatriya</i> is associated with <i>dharma</i>,
because their foremost duty is the protection of <i>dharma</i> and
the welfare of citizens, and not pursuance of personal desires or wealth;
and <i>brahmaṇa-s</i> are associated with <i>mokṣa</i>, because
it is the ultimate calling of the <i>brahmaṇa</i> and they are
by <i>svabhāva</i> spiritual in outlook. In fact, <i>Vajrasucika</i> <i>Upaniṣad</i> (Verse
10) says, a true <i>brahmaṇa</i> is one who has established himself
in Brahman i.e. Attained <i>mokṣa</i>. For correlation between <i>varṇa</i> and <i>āśrama</i>,
See <i>Vaikhānasa Dharmasūtra</i> 1.1, which notes that <i>brahmaṇa</i> has
eligibility to all the four <i>āśrama-s</i>, <i>kṣatriya</i> to
three and <i>vaiśya</i>-s to two. By implication, <i>śūdra-s</i> are
entitled only to <i>vivāha</i> or <i>gr̥hastha</i> because
all are allowed to marry.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn35"></a><a href="http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/#_ftnref35"><span style="mso-bookmark: _ftn35;"><span style="color: black; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">[35]</span></span><span style="mso-bookmark: _ftn35;"></span></a><span style="mso-bookmark: _ftn35;"></span><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> “Capitalist greed gives one the
permission to grow rich beyond one’s dreams. Socialism seeks a society of
equality. But Marxists seek this equality by ‘soaking the rich’… By creating
more equality socialism was supposed to eliminate human envy. But the opposite
happened. Oddly enough, as levelling increases in society, it actually
increases envy. The Soviet Union was pervaded with envy because tiny differences,
such as a new tablecloth, got exaggerated in neighbours’ eyes. If greed is the
vice of capitalism, envy is the flaw of socialism. ‘From each according to
ability and to each according to his need’ was the rallying cry of Marxism as
it set out to create a classless, egalitarian society. Socialist societies,
however, turned out to be the most envious in history.” [Das, G (2009). <i>The
Difficulty of Being Good: On the Subtle Art of Dharma</i>. New Delhi : Allen
Lane]<o:p></o:p></span></div>
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<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Bibliography</span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
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<b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Primary Texts:</span></b><span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"><o:p></o:p></span></div>
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<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Arthaśāstra<o:p></o:p></span></div>
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<span style="color: #444444; font-family: "Arial","sans-serif"; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Bhagavad-gītā<o:p></o:p></span></div>
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(n.d.). Retrieved Otober 23, 2017, from <a href="https://www.youtube.com/watch?v=tt8JWA97TSk"><span style="color: black;">https://www.gitasupersite.iitk.ac.in/</span></a>.<o:p></o:p></span></div>
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Sridhar</span></a><o:p></o:p></span></div>
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degree in civil engineering, and having worked in construction field, Nithin
Sridhar passionately writes about various issues from development, politics,
and social issues, to religion, spirituality and ecology. He is based in
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various aspects of Hindu philosophy and society. Tweets at @nkgrock<o:p></o:p></span></div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-43879722605218023482018-04-23T21:13:00.003-07:002018-04-23T21:13:40.614-07:00Circle of Hell: Arab sexual assault game ‘Taharrush’ <div dir="ltr" style="text-align: left;" trbidi="on">
<header class="entry-header clearfix">
<h1 class="entry-title">
</h1>
<div class="entry-tags clearfix">
<span>TOPICS:</span><a href="https://www.hindupost.in/tag/crimes-against-women/" rel="tag">Crimes Against Women</a><a href="https://www.hindupost.in/tag/islamism/" rel="tag">Islamism</a><a href="https://www.hindupost.in/tag/sexual-harassment/" rel="tag">Sexual Harassment</a><a href="https://www.hindupost.in/tag/uttar-pradesh/" rel="tag">Uttar Pradesh</a></div>
<div class="entry-tags clearfix">
</div>
</header><div class="entry-meta">
<span class="entry-meta-author vcard author">Author: <a class="fn" href="https://www.hindupost.in/author/shipraprasadini/">Shipra Prasadini</a></span>
<span class="entry-meta-date updated">June 4, 2017</span></div>
<div class="entry-meta">
<span class="entry-meta-date updated"> </span>
</div>
<div style="text-align: justify;">
In the recent molestation incident at Rampur, UP on 22<sup>nd</sup>
May, 2017 a large group of 14 men, including one minor, cornered two
young girls and subjected them to horrifying and degrading sexual
violence and intimidation. The perpetrators were so fearless and
boisterous they even dared to film the entire incident and circulated
the video. It subsequently went viral leading to large scale social
protest. The police took swift action, filing ‘suo moto’ cognizance with
most of the men identified and arrested.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
While the investigations are on, our
shores have till now not witnessed this kind of unprovoked savagery from
men as young as 14. I, as an ordinary citizen of the country, am
forced to ponder the inspiration for this bestial act which has an <strong>eerie parallel with similar mass sexual assault games or gang-rape games emerging from the Arab countries</strong>
and recently from the European continent. In a world of internet and
connected social media it would not be too far-fetched to conjecture
that these boys have probably viewed videos of similar incidents from
Egypt, Sweden, Germany and Europe and thus got influenced to brazen it
out on our shores.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Organized
mass sexual assault made its appearance in the modern times in 2005 in
Egypt when hundreds of women were assaulted while protesting at
‘Egyptian Constitution Referendum’ by a group of agents who also came to
be known as ‘Black Wednesday’. <strong>‘Taharrush Jinsi’ is the <a href="https://en.wikipedia.org/wiki/Mass_sexual_assault_in_Egypt" rel="noopener noreferrer" target="_blank">term</a> used for sexual harassment in Egypt</strong> and
has its roots in medieval practices wherein a large gathering of men
circle a female victim, while the outer fringes work to deter potential
witnesses and rescuers, the innermost circle will take turns to lift,
carry, grope and subject the victim to all kinds of sexual violence and
violations.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Coming back to our shores, last week, it
would be truly interesting to know the source of their inspiration and
fearlessness. With swift police action in case of Rampur incident and
arrest of the perpetrators under SC/ST and Goonda act, It is heartening
to note the administration is taking the occurrence of such incidents
very seriously and also considering the application of the stricter
National Security Act.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It would be prudent for the police and
social organizations to take cognizance of this hitherto unknown method
of mass molestation and mob behavior on the Bharatiya sub-continent so
that they develop adequate laws and measures to arm law enforcers, young
women and the general populace against this evil practice. Inputs can
be taken from anti sexual Harassment brigades of Egypt and Europe to
develop specialized modules and police teams with know-how of methods to
be employed for self-defense and for extricating oneself and friends
when caught in similar situations.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Such incidents on Bharat’s shores where
the perpetrators belong to Islamic faith makes one wonder about the
degrading moral conscience of these young men towards women, especially
non-Muslim women. Such attacks indicate a deep seated social antipathy
and negative conditioning towards the female gender and their role in
society. It has been observed that these attacks in modern times are an
organized and vehement expression of misogynistic dominance where the
purpose of the male is to intimidate and punish the woman who dared to
step out in the streets. The idea is to send a social signal to restrict
the movement of women outside their homes thereby depriving the women
of their freedom to move, travel, work, upskill and partake in all
modern activities which are available to the general populace.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
sabhar from hindupost.in </div>
<br /></div>
R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-17819672505547721442018-04-17T02:56:00.005-07:002018-04-17T02:56:48.762-07:00Sangh and Intellectualism<div dir="ltr" style="text-align: left;" trbidi="on">
<header class="entry-header clearfix">
<h1 class="entry-title">
Sangh and Intellectualism</h1>
<div class="entry-tags clearfix">
</div>
<div class="entry-tags clearfix">
</div>
</header><div class="entry-meta">
<br /></div>
<div class="entry-meta">
<br /></div>
<div style="text-align: justify;">
“Not one of the people who want to
associate themselves with the BJP would be admitted within the vicinity
of a detergent advertisement.”<br />
-T K Arun, “The BJP hype”, <em>The Economic Times</em>, Dec 26, 1997.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Its phenomenal growth notwithstanding,
the BJP has always lacked acceptability in that segment of society for
which BBC and the Time magazine serve as a window to the world.”<br />
-Bhaskar Roy, “<span data-term="goog_1330658119">Five o’clock</span> faces”, <em>The Times of India</em>, September 16, 1999.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Though these two quotes name the
Bharatiya Janata Party (BJP), the sentiments they convey is intended to
apply to the Rashtriya Swayamsevak Sangh (RSS) and its affiliates. For
decades, cut-and-paste articles have appeared, primarily from those
belonging to the left spectrum of politics, which proclaim that the RSS
has not produced any intellectuals of note.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The
intention of these articles is not merely to state a fact – like the
RSS headquarters is at Resham Bagh in Nagpur, or that it was founded in
1925 on Vijayadashmi day. If it were so, then it would merit a line in
an article, and not a full one. And, even if a full article is written,
it would not merit the multiple cut-and-paste articles that one has
seen. You do not get to read an article on the architecture of Resham
Bagh or the various buildings and offices in the compound, nor what
happened on that momentous day in 1925.</div>
<div style="text-align: justify;">
The real intention is to imply that
there has to be something intrinsically wrong with an organisation that
is supposedly not able to produce any intellectuals. The leftists seem
to start with the proposition that for an organisation to be successful
and effective it has to keep on churning intellectuals. So, when they
say that the Sangh has not been able to produce intellectuals, they are
effectively saying that the Sangh is not a successful or an effective
organisation.</div>
<h3 style="text-align: justify;">
The growth of the Rashtriya Swayamsevak Sangh (RSS)</h3>
<div style="text-align: justify;">
I think there would be a very few takers
for the statement that the RSS is not successful or not effective. One
could talk about the extent of having achieved this goal. I think a
very large majority would give a score in excess of 80%. I do not base
this number on any survey, but based on my own personal experience.
Given that the RSS is going to complete 90 years of existence on this
year’s Vijayadashmi day, and that it has been continuously growing and
expanding, reinforces my experience.</div>
<div style="text-align: justify;">
<strong>The growth of the RSS has happened despite a continuous and vigorous opposition of the governments in power</strong>
– the British during the pre-independence period, and the secular
governments in the period after that. And also strong opposition from
those occupying the intellectual space. The articles about the RSS,
particularly in the English language, have been written by the ones who
had a deep antipathy to the organisation and its ideology. However,
given the growth of the RSS, it would seem to me that these articles
really did not have much impact in the minds of even the English readers
in Bharatiya society.</div>
<div style="text-align: justify;">
Today, the RSS has spread its activities
to nearly all sections of the society. And its organisations lead in
many sectors – for example the labour wing and the student wing, set up
just prior to independence. Then there is the organisation that I am
active with – Vishwa Hindu Parishad – which has been successfully able
to bring together the sants and swamis of the various sampradayas of the
larger Hindu fold. Ekal Vidyalay runs more than 40,000 schools in the
tribal areas on the principle of one-teacher school. In the successful
struggle against the Emergency of 1975-77, those who had come out in the
streets were largely swayamsevaks, and they formed more than 70% of
those who spent time in jail. It was the swayamsevaks, settled outside
Bharat, who formed the backbone of the Friends of India Society
International, which ensured the flow of information to the world.</div>
<div style="text-align: justify;">
It runs large number of schools where
value education is provided besides what is prescribed to get the
qualification. It has put together the history of the development of
science throughout our civilisation. It has encouraged Sanskrit and
other Bharatiya languages. It has encouraged the temple priests to
study the proper way to conduct the rituals, and also explain them to
the devotees. Such micro level work in the samaj has also been emulated
by other Hindu organisations, leading to a big synergy of effort.</div>
<div style="text-align: justify;">
The RSS has also inspired hundreds of
thousands of swayamsevak to undertake a large number of social service
activities in various fields. My favourite is the Dr Hedgewar Hospital
in Aurangabad, which is one of the largest private sector hospital in
the country. In contrast to many of the other private sector hospitals,
poor people can access quality medical treatment at very low rates, and
sometimes without having to pay. It was started by a few medical
doctors in Aurangabad, who decided to devote their lives in service to
the people of Bharat, forgoing an opportunity to earn large incomes if
they had gone into private practice.</div>
<h3 style="text-align: justify;">
The leftist ‘intellectuals’</h3>
<div style="text-align: justify;">
In contrast, I would like those who are
opposed to the ideology of the RSS to let the people know what they have
achieved in activities similar to where the RSS is present. They can
even list out the achievements in managing state funded institutions.
And then we can have a discussion on the issue of successfulness and
effectiveness.</div>
<div style="text-align: justify;">
The multitude of articles about RSS and
lack of intellectualism, also implies that those opposed to the ideology
have been continuously churning out what are called intellectuals. It
is necessary to understand how this was achieved. While not so openly
stated in the past, there is now an admission that <strong>those opposed to the RSS were the ones who were dominating the state-funded institutions</strong>.
That their appointment was on the basis of conforming to an ideology,
and not on the basis of scholarship is clear in the next section.</div>
<div style="text-align: justify;">
The leftists have produced the
intellectuals not by setting up their own institutes, but by capturing
the state institutions, which were set up by using the money from the
society. And they did this through subterfuge, and not honestly. Once
in the position of power they had little concern about being loyal to
the society, and they tried to thrust their ideology on an unwilling
people.</div>
<div style="text-align: justify;">
<strong>Three articles</strong></div>
<div style="text-align: justify;">
To explain my point, I would like my reader to read the following articles by Ramchandra Guha:</div>
<div style="text-align: justify;">
‘In Absentia’<br />
Author: Ramachandra Guha<br />
Publication: The Caravan Magazine<br />
Date: March 1, 2015<br />
URL: <a data-saferedirecturl="https://www.google.com/url?hl=en&q=http://www.caravanmagazine.in/reportage/absentia-ramachandra-guha-indian-conservatives&source=gmail&ust=1477541745016000&usg=AFQjCNHHV8nG9ytQMS2qF99Gvr2or_NwDg" href="http://www.caravanmagazine.in/reportage/absentia-ramachandra-guha-indian-conservatives">http://www.caravanmagazine.in/reportage/absentia-ramachandra-guha-indian-conservatives</a><br />
(11,300 words, approximately.)</div>
<div style="text-align: justify;">
‘Some thoughts on the closing of the Indian mind’<br />
Author: Ramachandra Guha<br />
Publication: Hindustan Times<br />
Date: July 19, 2015<br />
URL: <a data-saferedirecturl="https://www.google.com/url?hl=en&q=http://www.hindustantimes.com/ramachandraguha/some-thoughts-on-the-closing-of-the-indian-mind/article1-1370821.aspx&source=gmail&ust=1477541745016000&usg=AFQjCNEE5FdDZKe8elJ8DIwCcrcGGgoarw" href="http://www.hindustantimes.com/ramachandraguha/some-thoughts-on-the-closing-of-the-indian-mind/article1-1370821.aspx">http://www.hindustantimes.com/ramachandraguha/some-thoughts-on-the-closing-of-the-indian-mind/article1-1370821.aspx</a><br />
(960 words, approximately.)</div>
<div style="text-align: justify;">
‘CAPTIVE IDEOLOGUES – History beyond Marxism and Hindutva’<br />
Author: Ramachandra Guha<br />
Publication: The Telegraph<br />
Date: July 26, 2015<br />
URL: <a data-saferedirecturl="https://www.google.com/url?hl=en&q=http://www.telegraphindia.com/1140726/jsp/opinion/story_18640785.jsp%23.VbSyX-GuW1k&source=gmail&ust=1477541745017000&usg=AFQjCNFajnW3l13BaDgltUZPSFUBC_yLUQ" href="http://www.telegraphindia.com/1140726/jsp/opinion/story_18640785.jsp#.VbSyX-GuW1k">http://www.telegraphindia.com/1140726/jsp/opinion/story_18640785.jsp#.VbSyX-GuW1k</a><br />
(1560 words, approximately.)</div>
<div style="text-align: justify;">
I am deliberately using one person to
make my case, because I have had correspondence with him in the past,
and I attempted to put across to him the Sangh world-view on certain
matters. And I met him once in Mumbai in a meeting lasting about two
hours. Some time ago, he requested me not to send him any messages, and
my messages to him have stopped. However, reading the comments on the
articles that he has written, there seem to be sufficient number of
people who are giving him perspectives that came to my mind. (Provided,
of course, he does read the comments.)</div>
<div style="text-align: justify;">
Guha’s twitter introduction says that he
is a lapsed Marxist. I have not been able to find out when he lapsed,
and I really do not see his writing to be any different from what a
Marxist would write – though, perhaps due to the pressure from social
media, he does deviate from the party line here and there. But, he
always seems to revert back. Given the way Guha admires the Marxists
that are mentioned in the article, he does not seem to have taken the
necessary step to critically assess the Marxist ideology.</div>
<div style="text-align: justify;">
In one of the articles, Guha starts
about how in 2004 a senior minister took a senior journalist for lunch,
where the minister asked for names for the ‘directorship of a
prestigious centre of historical research’. No names were given, so we
just have to take Guha’s word that it was a prestigious centre. Nor
will be dwell much on why the views of a journalist (name unknown) were
sought for the position, instead of doing a professional search. It
reminds me of the phone conversations that the ex-lobbyist, Nira Radia,
had with journalists like Barkha Dutt, Vir Sanghvi etc.</div>
<div style="text-align: justify;">
What Guha says next is quite interesting
– maybe amusing is the right word. His name was rejected because he
wrote critically about Indira Gandhi, and that of Partha Chatterjee (a
‘distinguished political theorist’) met a similar fate because the
latter wrote critically about Jawaharlal Nehru. Since we do not know
the name of the institute, the nation has lost an opportunity to
identify the Nehru-Gandhi sycophant who eventually made the grade. And
an opportunity to evaluate his professional contribution to the
‘prestigious’ centre. Maybe Guha can let the nation know. If nothing
else, it would be an interesting gossip.</div>
<div style="text-align: justify;">
In another article, Guha talks about his
first job as a supposed academic at the Centre for Studies in Social
Sciences in Kolkata, a state funded institution. He lets out that early
into the job, in an interaction with a senior colleague, the latter
assumed that Guha was a Marxist. (Perhaps it was true at the time, and
that Guha lapsed only some years later.) Furthermore, he clearly says
that this colleague was a member of the Communist Party of India
(Marxist) and he did not seem to see anything wrong that a state
institution is manned with card-carrying members of the communist party.</div>
<div style="text-align: justify;">
Perhaps inadvertently, Guha lets out
that ‘(a)t least since the time of Indira Gandhi, the Central government
has sought to undermine the autonomy of institutions that promote
culture and scholarship.’ <strong>I do not know whether Guha wrote anything substantially about the undermining while it was happening. </strong>
What is clear is that he does not dwell on the effect of the
undermining today, except to state that there was undermining. He
brings it up only in context of proclaiming that the RSS’ supposed
attempt to undermine the integrity of the institutions will lead to a
disastrous situation. As if we are presently in a land of milk and
honey, where academic freedom reigns, and high quality professional
research is being undertaken.</div>
<div style="text-align: justify;">
There are many other tit-bits that we
can glean from the above three articles about how the Marxists used the
state funded institutions to try and thrust their ideology. <strong>He admits that the leftists were allowed to capture the state institutions where one would normally find intellectuals</strong>,
and that this was done with a political objective in mind. And he also
says that only fellow-travellers had any hope of being admitted in the
supposedly hallow portals.</div>
<div style="text-align: justify;">
However, there is a common thread that
even though it was a fact that the autonomy of the various institutes
was undermined, the sycophants were actually quite competent in their
field of work. Not the best perhaps, but competent nevertheless. But
the reader just has to take Guha’s word that one can be competent and
sycophantic at the same time. For example, if post-independent history
of Bharat is not critical of the Nehru-Gandhi family, even where there
is a legitimate reason, how can the history be unbiased? Of course,
hindsight is perfect vision – but a society can learn from its mistakes
only when it is admitted that the mistakes are made in the first place.</div>
<div style="text-align: justify;">
At one place, Guha says: “Marxist
historiography is a legitimate model of intellectual enquiry, albeit one
which — with its insistence on materialist explanations — is of limited
use when examining the role of culture and ideas, the influence of
nature and natural processes, and the exercise of power and authority.”
How is it possible that a legitimate model is of limited use when it
comes to applying it to so many different strands of inquiry? Such
statements, and many others, makes me to conclude that Guha comes out as
a confused person, drifting all over the place, and unwilling to admit
that a major mistake has happened. The articles come out as written by
one who has a reasonably good command over the English language, but not
so much on logic or reasoning. Of course, I read it from my lens of
being a right-wing.</div>
<h3 style="text-align: justify;">
The intellectual space</h3>
<div style="text-align: justify;">
I would, therefore, like to make a
distinction between an intellectual and one who occupies the
intellectual space. This space consists of academic institutions,
analysts who write from popular and/or specialised publications on
issues relating to a nation, journalists, etc. This intellectual space
need not necessarily be the one created by the state. However, when the
person occupies the space created by the state, he has an aura of
independence and unbiasedness.</div>
<div style="text-align: justify;">
When a reader explicitly knows that a
person’s writing is influenced by his ideology, the reader is able to
sift the wheat from the chaff. He also understands that to form an
informed view on a matter, he will have to read articles written by
others. But, when the state institutions have been captured by the
leftists, and the ideological inclinations of the people occupying the
position of knowledge is not generally known, the reader has a problem.
Either he will accept what he reads as unadulterated truth, or he will
be in a state of confusion.</div>
<div style="text-align: justify;">
To understand the problem, let us look
at the contribution of the leftists towards resolving the various
problems that are faced by our nation. They have projected that within
the Marxist school of thought, solutions to the issues confronted by the
socially underprivileged will be found. Yet, even today one frequently
hears of atrocities against the Dalits primarily by those who are
classified as Other Backward Castes. They have authenticated the
political programme of the appeasement of the religious leaders of the
minority communities, as a legitimate tool to win elections. But the
Sachar Committee has highlighted the failure of the political leadership
to do anything for the economic and social progress of the poor in the
Muslim community.</div>
<div style="text-align: justify;">
<strong>Their definition of secularism was exclusively in terms of opposition to the RSS ideology. </strong>
When sociologists like T N Madan and Asish Nandy wrote one article each
questioning the practice, and inquiring whether there is true
secularism, they were projected by their colleagues as having suddenly
become supporters of the RSS. The former wrote, in apparent
exasperation, “A couple of my critics have, however, jumped to the
conclusion that, since I have reservations about secularism as presented
in the prevailing discourse, I must therefore by a supporter of
communalism. This is patently absurd.” [T N Madan, “Secularism and the
Intellectuals”, Economic and Political Weekly, April 30, 1994.]</div>
<div style="text-align: justify;">
The two, and many others, were
intellectually terrorised in stopping their inquiry on the lines they
had proposed. And so the project of a perverted secularism still
prevails.</div>
<div style="text-align: justify;">
In the economic field, the Marxist
ideology determined the policy directions that the state followed. By
1980 it was clear that these policies were a failure. However, instead
of introspecting on the causes of the failure, the Hindus were blamed by
the Marxists for being cussed at not using the supposedly wonderful
opportunities that were provided to them. Today, the same Marxists
proclaim that the growth that has been achieved by the changes
instituted since 1980 has done nothing for income equality between
sections of the society. They do not even think of considering to
examine whether there was income equality when their policies dominated
the thinking at the time.</div>
<div style="text-align: justify;">
In case of history, <strong>the Marxist starting point is that there is nothing in the history of our nation that we need to be proud of. </strong>
Hence, any inquiry into our past will only lead to disappointment and
so there is no profit in it. In fact, the history is presented in a
form that does not conform to the national consciousness. During the
1940s, they said that Bharat consists of many countries, following the
line of the Soviets in USSR. They completely ignored the cultural unity
that enabled Adi Shankaracharya to give discourse on Hindu philosophy
all over the country. Or that of Swami Vivekanand speaking, again all
over the country, on the same subject after he came back from the World
Parliament of Religions, held in 1893.</div>
<div style="text-align: justify;">
It is also pertinent to point out how
the leftists used their positions in the various state organisations to
enrich themselves. Guha accepts that the Marxists who were given
positions of influence in the state run institutions went about their
task in a partisan and nepotistic manner. And, as Arun Shourie pointed
out in his book “The Eminent Historians”, they also had funds coming
their way without showing any results of their efforts. In fact,
Shourie has clearly shown the blatant disregard that these eminent
historians had to any normal rules of public funded institutions, and an
attitude that would seem to indicate that it is the duty of the society
to ensure that they had a luxurious lifestyle, even though the people
on whose behalf they claim to be speaking live lives of misery.</div>
<div style="text-align: justify;">
But, as is said, you cannot fool all the
people all the time. The RSS, through its various organisations, and
through mass level contacts amongst all the classes of people, have been
able to bypass those who occupied the intellectual space. And through
these contacts, the RSS has been able to disabuse the minds of the
people of what can only be called the brainwashing that they have been
subjected to by the leftists. The tragedy for the nation is that this
brainwashing was conducted by using the financial resources provided by
the victims, that is the people of Bharat.</div>
<h3 style="text-align: justify;">
Marxism and intellectualism</h3>
<div style="text-align: justify;">
To really understand the failure of the
Marxist ideology, we need to look into the history of Marxism and
intellectualism. A defining feature of Marxism was that there was never a
robust discussion, amongst those who continued to identify themselves
as Marxists, about the premise on which it was based. Organisational
rigidity and a top-down leadership ensured that free thinking was
actively discouraged. With changing social environment, the discussions
would have fine-tuned the ideology to make it relevant and dynamic. I
believe it was John Maynard Keynes who said that when the data changed,
he had no problem to change his views.</div>
<div style="text-align: justify;">
<strong>Marxism, right from the time it
captured state power at the political level, has had a deep disdain and
suspicion of those occupying the intellectual space, particularly those
outside the state institutions.</strong> Lenin said: “In general, as
you probably know, I am not particularly fond of intelligentsia, and our
new slogan ‘eliminate illiteracy’ should by no means be taken as
expressing a wish to give birth to a new intelligentsia. To ‘eliminate
illiteracy’ is necessary only so that every peasant, every worker can
read our decrees, orders and appeals by himself without anyone’s help.
The goal is purely practical. That’s all there is to it”. (Quoted in D N
Ghosh, “A God that is failing”, The Times of India, December 6, 2007.)</div>
<div style="text-align: justify;">
In effect, Lenin set about creating an
army of useful idiots, who, being literate, could be given space in
state institutions to take the Marxist propaganda forward. And the
persons occupying the intellectual space found it monetarily profitable
to lend their services. This happened in countries where the
opportunity to earn decent salaries were limited, and the useful idiots
allowed himself to be exploited. In the developed countries, the useful
idiots were also created – here the funds used were from the society.
But due to reasons of accountability, the Marxist had competition, and
the same institutes also encouraged a critical study of Marxism, and
alternate paradigms were also provided to the students and the society.</div>
<div style="text-align: justify;">
But, merely occupying the intellectual
space really does not necessarily make one an intellectual. There is an
important characteristic that is required, the one that Ghosh, in the
above referred to article, quotes Albert Camus as saying, “…the
intellectual’s role will be to say that the king is naked when he is,
and not to go into raptures over his imaginary trappings”. The writings
of Guha would show that the Marxists who have commandeered the position
of patronage in all the state funded institutions know that if they
said that the king was naked, they would have to suffer the same fate as
that of the intellectuals (in the true sense) who opposed Marxist
leaders like Lenin and Stalin.</div>
<div style="text-align: justify;">
In every country with a Marxist
government, even in West Bengal, the ones occupying the intellectual
space were always under threat of the state funding drying up. If
anyone wanted to say that the king is naked, they had prior examples
about what would happen if they mustered the courage to be honest to
their profession. The sad experience of dissidents like Maxim Gorky and
Aleksandr Solzhenitsyn in the Soviet Union were examples of what would
happen to them if they even thought of mustering courage to defy the
party line. <strong>Every Marxist government has shown the same disdain for genuine intellectuals as expressed by Lenin. </strong>
They thought such people would be a threat to their position of power,
and so had to be controlled, if possible, or neutralised (by exile or by
death) otherwise.</div>
<div style="text-align: justify;">
In China, during the time of Mao Tse
Tung, anyone occupying the intellectual space showing even a hint of
questioning the party line was sent to labour camps for supposed
re-education. In Cambodia, thousands of intelligent people were killed
merely for being intelligent.</div>
<div style="text-align: justify;">
A useful idiot can never be an
intellectual, who should have the interests of the people at large so
that they are free in all sense. And when the situation is going in a
direction that is not desirable, they should speak out in favour of the
people. They should have no fear of their own safety, nor of their own
material well-being. Genuine intellectuals should be a threat to the
government in power.</div>
<div style="text-align: justify;">
Do read the full Ghosh article at:</div>
<div style="text-align: justify;">
<a data-saferedirecturl="https://www.google.com/url?hl=en&q=http://timesofindia.indiatimes.com/home/opinion/edit-page/LEADER-ARTICLE-A-God-That-Is-Failing/articleshow/2598884.cms&source=gmail&ust=1477541745017000&usg=AFQjCNHB4hu3FaoeUFTPYsNI6Opzy4OmcQ" href="http://timesofindia.indiatimes.com/home/opinion/edit-page/LEADER-ARTICLE-A-God-That-Is-Failing/articleshow/2598884.cms">http://timesofindia.indiatimes.com/home/opinion/edit-page/LEADER-ARTICLE-A-God-That-Is-Failing/articleshow/2598884.cms</a>?</div>
<div style="text-align: justify;">
He also says: “For years on end, Stalin
and the top party leadership carried on this tradition, treating
dissenting intelligentsia as “socially dangerous” elements.” The
dissenters in Bharat are those who think that within the parameters of
Hindutva, solutions to the nation’s problems can be located.</div>
<h3 style="text-align: justify;">
Lessons in logic</h3>
<div style="text-align: justify;">
The first lesson in logic dwells on the
following: “All the ducks that I have seen are white, therefore all
ducks are white.” The second lesson dwells on what is to be done if the
above person meets another who says: “All the ducks that I have seen
are grey, therefore all ducks are grey.” There can be one of two
reactions – to contend to the other that what he has seen are not really
ducks, or to consider the possibility that ducks could have a colour
other than white. It is only when one is ideologically driven, and not
logic driven, that one will straightaway insist the former, rather than
reassess one’s opinion and then come to the correct conclusion.</div>
<div style="text-align: justify;">
A true intellectual, when given the
additional data, will accept his conclusion that all ducks are white
does not conform to the reality. Furthermore, he will investigate if
ducks have more colours other than white and grey. He will define the
duck not on the basis of the colour, but on other characteristics, like
the shape of the beak, the size of the body, the way the bird walks,
whether it floats on water, etc.</div>
<div style="text-align: justify;">
The late Yadavrao Joshi, a very senior
RSS pracharak of yesteryears said that whether there are intellectuals
in the Sangh is for others to say. But one can definitely say that
there are intelligent persons in the Sangh. One such intelligent
person, Dr Keshav Hegdewar, started the RSS ninety years ago. He
inspired other intelligent persons to join the RSS, and all these
intelligent people have built up the RSS to what it is today. The RSS
would like the people to judge them by the work that is done, and not by
flaunting the education qualifications, or the name of the state funded
institute that they are employed at.</div>
<h3 style="text-align: justify;">
The Intellectual Kshatriya</h3>
<div style="text-align: justify;">
Even though the intellectual space was
denied to them by the machinations of the Marxists, and their political
masters, the Hindus worked in their own way to keep the memory of our
civilisation and spirituality alive. The Hindu samaj provided theses
Intellectual Kshatriyas the financial support to maintain their body and
soul together. And because these Kshatriyas were working for a
civilizational cause, they did not much care for material benefits. The
viewed the value of their work by the body of knowledge they imparted.</div>
<div style="text-align: justify;">
The task of those who looked at history
from their own civilisational perspective was not all that difficult
because this work has been going on for centuries. Bharat is unique in
the sense that those who came here from outside to conquer the land and
subjugate the civilisation were not fully successful. The people may
have been politically ruled by those who were ill-disposed to the
philosophy and culture of the Hindus, but their control stopped at the
level of the mundane issues relating to administration. The Hindus
continued to control, and nurture, the civil institutions through which
their history and culture was propagated through generations. And this
formed the base on which the Hindus could easily build upon when they
had the political freedom to do so.</div>
<div style="text-align: justify;">
The Hindu samaj provided the Kshatriyas
various platforms to convey their thoughts to the people at large. In
the true Hindu tradition, these platforms were not a one-way flow of
information. There would be debates and there would be discussions, so
that the Intellectual Kshatriya could refine their thoughts, as well
keep them relevant to the needs of the time. Through such debates, Adi
Shankarachrya was as much a student as he was a teacher.</div>
<div style="text-align: justify;">
The Hindus who ventured into natural
sciences always found the philosophy books as important to their work as
the ones in sciences. Many of them wrote treatises on Hindu philosophy
with as much fluency as the ones they wrote on sciences. And they had
no hesitation in accepting that the <strong>understanding of Hindu philosophy made them better scientists.</strong></div>
<div style="text-align: justify;">
Out of the tens of thousands of the
Intellectual Kashatriyas, I would like to name two – Ram Swarup and Sita
Ram Goel – to whom I am grateful for forming my own thought process and
keep them rooted in the Hindu culture and history. Apart from being a
historian, Goel also set up a publication house, which allowed so many
others to see their work in print, and so reach a larger number of
people. Other Hindus have posted these works on the internet, and it
has become available to tens of millions of people all over the world.
The influence spread not just to those who were born Hindus. Others who
came in contact with the people of Bharat, and who soon started to look
at Hindu Dharma with a certain amount of empathy, found these works as a
basis to research in a manner that made sense.</div>
<div style="text-align: justify;">
Due to their training in pamphleteering,
and thinking that language can make a good substitute for logic, the
Marxists are not able to comprehend that without intellectualism a mass
based organisation cannot reach the levels that the Sangh has. While
emotions are very important for a mass based organisation, without a
sound grounding in sensibleness, the organisation cannot sustain itself
in any meaningful way. Through various programmes, the Sangh explains
its world view on various issues to its swayamsevaks, who then convey it
to others through their contacts. Also, through the programme of mass
contacts, these views are conveyed to the people at large.</div>
<h3 style="text-align: justify;">
In Conclusion</h3>
<div style="text-align: justify;">
The swayamsevaks in general, and the
Intellectual Kshatriyas in particular, will not allow the histrionics of
the Marxists to distract them from going about their self-appointed
tasks of keeping Hindu Dharma not just alive but also dynamic. We know
that it was the sacrifice of our ancestors that ensured the survival of
our civilisation. We will not allow this sacrifice go in vain.</div>
<div style="text-align: justify;">
<em>(Ashok Chowgule is the Working
President (External) of the Vishwa Hindu Parishad. This article is a
tribute to the intelligent people in the Sangh parivar, the Intellectual
Kshatriyas, and the hundreds of million Hindus who are doing their own
bit for a resurgent Hindu Dharma)</em></div>
<div style="text-align: justify;">
<em>A shorter version of this article under the title “Intellectualism And The Sangh” is available at: <a data-saferedirecturl="https://www.google.com/url?hl=en&q=http://swarajyamag.com/politics/intellectualism-and-the-sangh/&source=gmail&ust=1477541745017000&usg=AFQjCNFo9VerjgxA9joh24_szp2fwwuQcw" href="http://swarajyamag.com/politics/intellectualism-and-the-sangh/">http://swarajyamag.com/politics/intellectualism-and-the-sangh/</a></em></div>
<span style="color: blue;"><em><strong> </strong></em></span><br />
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This article represents the opinions of the Author, and the Author is
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-79728166742577762652018-03-19T00:12:00.001-07:002018-03-19T00:12:23.959-07:00Hindutva is Pro-Constitution…..<div dir="ltr" style="text-align: left;" trbidi="on">
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BJP MP Subramanian Swamy and Hindutva Ideologue Govindacharya at a conference where he urged Muslims to hand over their part of land in Ayodhya to help the construction of the Ram temple, in Patna, on 26 March 2017. Photo: IANS</div>
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<h2 style="background-color: white; border-bottom-color: initial; border-bottom-style: initial; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: rgb(224, 224, 224); border-top-style: solid; border-width: 5px 0px 0px; clear: both; font-family: Arimo, sans-serif; font-size: 19px; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: 27px; margin: 20px 0px 0px; outline: 0px; padding: 10px 0px 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; color: navy; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Hindutva is Pro-Constitution…..</span></h2>
<h1 style="background-color: white; border-bottom-color: initial; border-bottom-style: initial; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: rgb(224, 224, 224); border-top-style: solid; border-width: 5px 0px 0px; clear: both; font-family: Arimo, sans-serif; font-size: 22px; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: 30px; margin: 20px 0px 0px; outline: 0px; padding: 10px 0px 0px; text-align: justify; vertical-align: baseline;">
<span style="border: 0px; color: red; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">The structure of Indian Constitution is consistent with the Hindu tradition, a part of Hindutva: Dr Subramanian Swamy’s New Book to be published soon.</span></h1>
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<span style="border: 0px; color: #666699; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Here is an exclusive extract from the BJP MP’s soon-to-be published book on India’s modern right.</em></span></h3>
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<span style="border: 0px; color: maroon; font-family: inherit; font-size: 18.2px; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; color: black; font-family: inherit; font-size: 18.2px; font-style: inherit; font-weight: 700; margin: 0px; outline: 0px; padding: 0px; text-shadow: rgb(204 , 255 , 255) 2px 2px 2px; vertical-align: baseline;">The Ideology of India’s Modern Right</span></span></div>
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The structure of our Constitution is consistent with the Hindu tradition, a part of Hindutva. Ancient Bharat or Hindustan was of janapadas and monarchs. But it was unitary in the sense that the concept of chakravartin [propounded by Chanakya], i.e., of a sarvocch pramukh or chakravarti prevailed in emergencies and war, while in normal times the regional kings always deferred to a national class of sages and sanyasis for making laws and policies, and acted according to their advice. This is equivalent to Art.356 of the Constitution.</div>
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In that fundamental sense, while Hindu India may have been a union of kingdoms, it was fundamentally not a monarchy but a Republic. In a monarchy, the King made the laws and rendered justice, as also made policy but in Hindu tradition the king acted much as the President does in today’s Indian Republic.</div>
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The monarch acted always according the wishes and decisions of the court-based advisers, mostly prominent sages or Brahmins. Thus Hindu India was always a Republic, and except for the reign of Ashoka, never a monarchy. Nations thus make Constitutions but Constitutions do not constitute nations.</div>
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Because India’s Constitution today is unitary with subsidiary federal principles for regional aspirations, and the judiciary and courts are national, therefore the Rajendra Prasad—monitored and Ambedkar—steered Constitution— making, was a continuation of the Hindu tradition. This is the second pillar of constitutionality for us—the Hindutva essence! These aspects were known to us as our Smritis. Therefore, it is appropriate here to explore ways by which Hindutva can be blend into the present Constitution more explicitly.</div>
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The Hindutva plank of restoring temples that were demolished by Islamic tyrants and mosques built on it, is constitutional thanks to the judgment in the Farooqui case.</div>
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In this case [(1994) 6 SCC 361], the Constitution Bench has held that a mosque is not an essential part of Islam and hence it can be demolished for a public purpose by a Government. This opens the way for building a Ram temple in Ayodhya. Of course, the</div>
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1992 demolition of the Babri Masjid would have to regarded as an offence under the IPC because of a mob taking law into its own hands.</div>
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But the Babri Masjid demolition offence does not prevent a future Hindutva government from demolishing Masjids and Churches (also not an essential part of Christianity) built after demolishing Hindu temples.</div>
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As the House of Lords U.K has held (1992) in the Nataraj idol case, because of Prana prathista puja, according to Agama Shastra, a temple is always a temple even if in disuse.</div>
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Thus for restoring the Kashi Visvanath temple or the Krishna Janmabhoomi temple, demolishing of the existing mosques by a government is constitutionally permitted.</div>
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Even in the Ramjanmabhoomi temple case currently entangled on the unauthorized demolition by some people taking law into their own hands, it is an IPC offence and has no constitutional significance. Any government can even now take-over the project for public good, and build a Ram Janma bhoomi temple.</div>
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Third, Article 370 is peculiar provision. It can be deleted, without a Parliamentary amendment, by a Presidential notification, subject to the concurrence of the J&K Constituent Assembly which however has long ceased to exist.</div>
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Moreover, the moral basis for it has eroded completely because the Kashmiri majority has already driven out Pandits completely altering the religious composition of the state, to preserve which the Article was incorporated.</div>
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Hence, there is no fetter now to constitutionally abolish Article 370 by a notification. By way of abundant precaution the President can obtain the concurrence of the J&K Governor who legally can be treated as a proxy for the J&K Constituent Assembly.</div>
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Since the Article 44 is a Directive Principle for State Policy to have uniform civil code and moreover since the Muslims on ground of violation of the Shariat have not objected to a uniform criminal code which the Indian Penal Code is, hence it is constitutional to enforce Article 44 as not violative of Article 15, since the latter is subject to reasonable restrictions of health, morality and public order.</div>
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The question whether India should adopt a uniform civil code should be treated as a legal question because it is a mandate addressed to the ‘State’ by Art. 44 under Directive Principles of the Constitution.</div>
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Unfortunately, in India, legal questions are politicised when it affects the “Muslim vote bank.”</div>
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Article 44 of the Constitution says –“The State shall endeavour to secure for the citizens a uniform civil code throughout the territory of India.”</div>
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A controversy has however arisen as to the formation of a uniform code relating to the family or personal law of the parties relating to matters such as marriage and divorce, succession, adoption.</div>
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The framers of the Constitution clearly indicated what they meant by the word ‘personal law’ in Entry 5 of List III of the 7th Schedule of the same Constitution.</div>
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Entry 5 says:</div>
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“5. Marriage and divorce; infants and minors; adoption; wills; intestacy and succession; joint family and partition; all matters in respect of which parties in judicial proceedings were immediately before the commencement of this Constitution subject to their personal law.”</div>
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The fathers of the Constitution had witnessed the baneful effects of a claim for separate identity of the Muslim community on the ground that their religion prescribed a separate Personal Law,—resulting in the lamentable Partition of India on the footing of the theory of ‘two Nations’, founded on two religions.</div>
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Hence, in the Constituent Assembly it was made clear that in a secular State personal laws relating to such matters as marriage, succession and inheritance could not depend upon religion, but must rest on the law of the land. A uniform Civil Code was accordingly necessary for achieving the unity and solidarity of the nation. [K.M. Munshi, VII C.A.D., 547-48]. Every time subsequently the question of uniform Civil Code was raised by anyone in Parliament, the Government of India opposed it on the ground that to achieve it would be to hurt Muslim ‘sentiments’ and that no implementation of this Directive of the fundamental law could be made so long as the Muslims themselves would not come forward to ask for it. [see Prime Minister Rao Statesman, 1-6-1995; 28-7-1995], and also at his Independence Day Speech at Red Fort on 15-8-1995; Law Minister, Bharadwaj [Jugantar, 12-12-1993; Statesman, 22-7-1995]; Gadgil, Secretary General of Congress (I) Party [Vartaman, 21-4-1995]; Dinesh Goswami, Law Minister [U.N.I., 22-12-1989].</div>
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Nevertheless, the Supreme Court has recommended, more than once, to take early steps towards the formation of a uniform Civil Code [Mudgal v. Union of India (1995) 3 S.C.C. 635 — Kuldip Singh and Sahai JJ. (10 May, 1995).</div>
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That the Shariat is not infallible or immutable is evidenced by the patent fact that it has been discarded on modified in many respects by various Muslim States. And this has been achieved in an orthodox Muslim State such as Tunisia, through the process of liberal or progressive interpretation of the scriptures.</div>
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Advocates of immutability should be silenced by the following observations of a Muslim Judge of Pakistan, Huq, J., of the Lahore High Court –</div>
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“It would not be correct to lay it down as a positive rule of law that the present-day Courts in this country should have no power or authority to interpret the Quran in a way different from that adopted by the earlier Jurists and Imams. The adoption of such a view is likely to endanger the dynamic and universal character of the religion and laws of Quran.”</div>
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The ground of immutability of the Shariat was in fact raised by some Muslim members in the Constituent Assembly of India but was rejected on the opposition from Dr. Ambedkar. It would be an eyeopener to many today to recount what Ambedkar said [VII C.A.D. 55] in this context.</div>
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“… up to 1935 the North-West Frontier Province was not subject to Shariat Law; it followed the Hindu Law in the matter of succession and in other matters, so much so that it was in 1939 that the Central Legislature had to come into the field and to abrogate the application of the Hindu Law to Muslims of North-West Frontier Province and to apply Shariat Law to them… apart from North-West Frontier Province, up till 1937 in the rest of India, in various parts, such as the United Provinces, the Central Provinces and Bombay, the Muslims to a large extent were governed by the Hindu Law in the matter of succession … that in North-Malabar the Marumakkathayam law applied to all—not only to Hindus but also to Muslims.”</div>
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<span style="border: 0px; color: navy; font-family: inherit; font-size: 18.2px; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Even in the Ramjanmabhoomi temple case currently entangled on the unauthorized demolition by some people taking law into their own hands, it is an IPC offence and has no constitutional significance. Any government can even now take-over the project for public good. </span></div>
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Even in India the Koranic laws of crimes and evidence have been supplanted as early as the 19th century by enacting the Penal Code and the Evidence Act, e.g., by saving the Muslims from the following mediaeval atrocities which are still prevalent in Muslim countries like Pakistan and Bangladesh.</div>
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(a) Chopping off the hands of a criminal as a punishment for theft, or stoning to death as a punishment for adultery.</div>
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(b) Adultery and apostasy being punishable by death.</div>
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(c) Where the witnesses are women, their value as against the evidence of men is in the ratio of 2:1.</div>
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The entire law of criminal procedure has been replaced in India by statute. The Indians laws of crimes and evidence make no distinction between Muslims and non-Muslims. The Judges in a Muslim dispute need not be Muslims.</div>
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In this context, one critic has pointed out that in Goa, from the days of Portuguese rule, the people have been governed by a uniform civil code, but for the matter of that, Goanese Muslims have not lost their identity or culture.</div>
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If it is contended that personal law, founded on religion, has any special status, the answer is that it is the British Parliament which made the English Crown the head of the Church and altered the law of royal succession; and an Indian Parliament superseded the Hindu law of marriage and succession, in the teeth of opposition from an enlightened section of Hindus. It was opposed by Dr. Rajendra Prasad himself on the grounds that Art.44, being applicable to all persons in the territory of India, should not be imposed on the Hindus alone and that the Government who sponsored the Hindu Code Bill to replace the personal law of the Hindus had no mandate from the Electorate in this behalf.</div>
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Above all, the Muslims who remained in India after the Partition did so with the full knowledge that divided India was going to adopt a Parliamentary system of democracy and not any Muslim system of the Middle Ages where Shariat would be the supreme law of the land.</div>
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They should also have known that a personal law founded on the religion of different communities was incompatible with the very concept of a ‘Secular’ State which divided India was going to be.</div>
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Factually also, the assumption of the Government of India that the entire Muslim community is opposed to the implementation of Art. 44 is not correct. The Shah Bano case demonstrated that it was only a section of the Sunni sect amongst the Muslims which was vehemently opposed to the judgment.</div>
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The Supreme Court can no more wash its hands off Art. 44 on the ground that it is a Directive Principle which is not directly enforceable. Jordan v. Chopra (1985) 3 S.C.C 62 Besides, some Supreme Court Judges had expressed their views to the same effect out of Court: Gajendragadkar, C.J., and Chairman, Law Commission, in his book—Secularism and the Constitution of India (1971), p.126; Shelat, J., Secularism, Principles and Application (1972); Hegde, J., in the Law Institute, in January,</div>
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1972; Tulzapurkar, J.,—article in A.I.R. 1987 Jours. 17; Beg. C.J., in his Motilal Nehru Lecture on ‘Impact of Secularism on Life and Law.’</div>
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Prior to Kuldip Singh, J., in numerous cases, the Supreme Court has remedied the inaction of the Government in other clauses of Directive Principles to implement various Directives, in Arts. 38, 39, 39A, 41, 42, 43, by issuing ‘directions’ which are mentioned in Art. 32(2) as legitimate instruments in the hands of the Court.</div>
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Even in the matter of Art. 44, previous Benches of the Supreme Court had commented upon the inaction of the Government and the need for an early implementation of the Article –</div>
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(a) A unanimous Constitution Bench in the Shah Bano case (para. 32).(b) A Division Bench, speaking through Chinnappa Reddy, J., in Jordan’s case.</div>
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Today we have demonstrated by taking the “Teen Talaq” to Supreme Court and obtaining a judgment of the Constitution Bench that Teen Talaq is unconstitutional as vio; stove of equality before law [Article 14] and immoral [Article 25].</div>
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That the Shariat on personal law is not sacrosanct will appear from the following examples of Muslim majority countries which have superseded or modified polygamy.</div>
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Turkey: The Court can declare a second marriage as invalid on the ground that a spouse is living at the time of the second marriage [Turkish Civil Code, Art. 74].</div>
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Pakistan: A person cannot contract a second marriage without the permission of the Arbitration Council; and a wife can obtain divorce on the ground that the husband has married another wife.</div>
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Iran: A person cannot remarry without permission of the Court.</div>
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Egypt, Jordan, Morocco, Syria: Similar restrictions on bigamy as in Iran and Pakistan have been imposed in Egypt, Jordan, Morocco and Syria.</div>
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Tunisia: Bigamy is totally prohibited by the Tunisia Law of personal Status (s. 18).</div>
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Registration of all marriages, including those contracted in conformity with Shariat formalities, has been made compulsory in Iran, Algeria, Indonesia, Malaysia.</div>
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There is no reason why such law cannot be adopted in India. Fifth, the call for Hindutva has been held by the Supreme Court in Manohar Joshi [1996] case to be within the Constitutional requirements of free speech. Hence, time has arrived for us to openly declare India as an ancient Hinducivilization, which is the only way we can perform the Fundamental Duty under Article 51-A(f), and boldly up revere our sacred symbols.</div>
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<span style="border: 0px; color: navy; font-family: inherit; font-size: 15.6px; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Factually also, the assumption of the Government of India that the entire Muslim community is opposed to the implementation of Art. 44 is not correct. The Shah Bano case demonstrated that it was only a section of the Sunni sect amongst the Muslims which was vehemently opposed to the judgment.</span></div>
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For example, the total ban on cow slaughter in Article 48 has been held by a 1958 Constitution Bench to possess constitutionality in the sense that the total ban is held to be a reasonable restriction on fundamental rights of all Indians.</div>
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At present the Government has been taking over Hindu temples its resources and land and using it for all kinds of non- religious purposes under the states enacted Hindu Religious Institutions and Charitable Endowment Acts on the pretext of maladministration of the temple properties.</div>
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Under Article 31A of the Constitution such a take-over cannot be permanent. If maladministration charge is true, then the Government should rectify it within a reasonable period such as three years, and then hand it back. At present State governments have taken over tens of thousands of temples for decades. Time is now to get them released…</div>
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Throughout ancient Indian history, Hindu kingdoms, never required any ‘subject’ to be of Hindu religion in order to be regarded a first class citizen. Only in Asoka’s reign and Islamic rule, India was a theocracy. Hindu is naturally ‘Secular’. But secularism is a much-bandied-about subject nowadays. Unfortunately, those political parties who have been swearing by it all these years have failed to persuade the masses that secularism is good for country.</div>
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<a href="https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg" style="border: 0px; color: #835504; font-family: inherit; font-size: 15.6px; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;"><img alt="" class="size-large wp-image-34706" data-attachment-id="34706" data-comments-opened="1" data-image-description="" data-image-meta="{"aperture":"0","credit":"","camera":"","caption":"","created_timestamp":"0","copyright":"","focal_length":"0","iso":"0","shutter_speed":"0","title":"","orientation":"0"}" data-image-title="jamshedpur_1" data-large-file="https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg?w=547&h=299" data-medium-file="https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg?w=300" data-orig-file="https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg" data-orig-size="650,355" data-permalink="https://hinduexistence.org/2018/03/19/modern-hindutva-is-based-on-indias-constitution-dr-subramanian-swamy/jamshedpur_1/" height="299" sizes="(max-width: 547px) 100vw, 547px" src="https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg?w=547&h=299" srcset="https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg?w=547&h=299 547w, https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg?w=150&h=82 150w, https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg?w=300&h=164 300w, https://hinduexistence.files.wordpress.com/2018/03/jamshedpur_1.jpg 650w" style="border: 0px none; height: auto; margin: 0px; max-width: 100%; padding: 0px;" width="547" /></a><br />
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A Hindutva Rally on Hindu News Years Day Vikram Samvat. Is there any Contradiction with Constitution? The answer is No.</div>
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In fact, secularism as defined and propagated today has lost its relevance. The concept as understood by the masses of India stands thoroughly discredited. Hence the question is whether we should redefine secularism in keeping our civilization tradition to make it acceptable to the masses or capitulate to the rising fundamentalism in the country with dire consequences for national integrity and security.</div>
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When Rev. Martin Luther had defined secularism in Europe, it simply meant that the power of the state would be exercised independently of the directions of the Church. Thus, a secular government would act to safeguard the nation-state, even if such action was without Church sanction. Later, Marx calling religion the ‘opium of the masses’ defined secularism to completely eschew religion.</div>
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In India, Jawaharlal Nehru and his followers subscribed to the later Marxist redefinition of the concept in which even in public functions, cultural symbolism such as lighting a lamp to inaugurate a conference or breaking a coconut to launch a project was regarded as against secularism.</div>
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This orthodoxy induced a reaction in the Indian masses. Nehru failed to define what historical roots ought to be a part of the modem Indian, and what was to be rejected. In the name of‘scientific temper’, he rejected most of our past as ‘obscurantism’.</div>
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His orthodox secularism sought to alienate the Indian from his hoary past. Since nearly 85 per cent of Indians are pan- Hindu in beliefs, and Hindu religion from its inception has been without a ‘Church’, ‘Pope’ or ‘Book’ (in contra – distinction to Christianity), therefore neither Martin Luther nor Marx made any sense to the Indian masses.</div>
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Since there was little political challenge to Nehru after the untimely death of Gandhiji and Patel, the Marxian secularism concept superficially prevailed till Nehru’s demise in 1964. Themasses therefore humoured Nehru without accepting his concept of secularism. A Conceptual void however remained to be filled.</div>
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But Congress Party continued thereafter to fail to provide a political concept of secularism by which an Indian citizen could comprehend how he should bond “secularly” with another citizen of a different religion or language, or region and feel equally Indian. The Hindu instinctively could not accept the idea that India was what the British had put together, and that the country was just an area incorporated by the imperialists.</div>
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Such a ridiculous idea, fostered quixotically by Jawaharlal Nehru University historians, found just no takers amongst the Indian people. The void remained thus, but the yearning in the masses to be “Indian” grew over the years with growth of mass media. This void had therefore to be filled and the yearning of national identity required to be articulated for the masses.</div>
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<span style="border: 0px; color: white; font-family: inherit; font-size: 18.2px; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">…</span></div>
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Courtesy: The SundayGuardianLive</div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-4956721532737996922018-02-14T21:44:00.003-08:002018-02-14T21:44:31.640-08:00Islamists And Maoists – Two Sides Of The Same Coin<div dir="ltr" style="text-align: left;" trbidi="on">
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Youngsters pelting stones at the Army in the Kashmir Valley (Paula Bronstein/Getty Images)
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The modus operandi of the Maoists in Bastar and Islamists in Kashmir is exactly the same.<br />
They are opposed to development and fear education.</span></li>
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On 22 February this year, a group of students owing allegiance to leftist student unions raised <em>azadi </em>slogans at Ramjas College, in New Delhi. The video is there on the internet for all to see. The slogans raised were <em>Kashmir maange azadi</em>, <em>Bastar maange azadi </em>among others.<br />
We have heard the slogan <em>Kashmir maange azadi </em>before at Jawaharlal Nehru University (JNU). But it was the first time that students chanted <em>Bastar maange azadi</em>. And why wouldn't they? It is exactly the same ideology that feeds and nurtures both the separatist groups.<br />
The
sinister thread that connects the Islamists in Kashmir and the Maoists
in Bastar doesn't stop at mere sloganeering. Both are separatist groups
using acts of terror and violence to destabilise the Indian state. The
ultimate aim of both Maoists and Islamists is the Balkanisation of
India.<br />
The modus operandi of the Maoists in Bastar and Islamists in Kashmir too is exactly the same.<br />
First,
they oppose all development in the region by stalling infrastructure
projects like the construction of roads and bridges. The attack on the
Central Reserve Police Force (CRPF) battalion in Sukma happened while
the soldiers were supervising road construction in Bastar. Maoists have
attacked road construction labourers and contractors in the past and
have even burnt down construction equipment. Earlier this month,
Kashmiri separatists forced a shutdown on the valley because they did
not want the Prime Minister to inaugurate the 10-kilometer long
Chenani-Nashri tunnel in Kashmir. Both Maoists and Islamists fear
infrastructure development, as increased connectivity helps in bringing
people into the mainstream, thereby weakening their hold over the local
people.<br />
The Islamists of Kashmir and the Maoists of Bastar fear
education, too. Young people are the chief recruits for both groups, and
it is easier to attract illiterate young people, who have no hope for a
future, to the movement than youngsters who see a ray of hope and a
bright future in India through education. Maoists and Islamists
therefore burn state-run schools or forcefully shut them down. The local
population is then forced to depend upon the mercy of these separatist
groups to access the most basic of facilities.<br />
They first deny
people access to basic infrastructure and education, shutting down every
chance of a bright future that they might have, and then argue that
local people take to arms as 'there is no development in the region’.
This circular argument has been repeated many times by the Islamists in
Kashmir and the Maoists in Bastar.<br />
In Kashmir as well as in
Bastar, women and children are used as human shields to attack the
forces, while the actual arms-wielding assault party follows in the
rear. In Kashmir, there is a careful mobilisation of school kids and
women as stone-pelters who serve as a cover for the arm-toting
terrorists in the rear. The Supreme Court of India had expressed
concerns over Kashmiri separatists increasingly using minors as human
shields while confronting the forces. In Bastar, when the assault party
of the Maoists attacks the forces, they first send women and children
ahead, like they did in Sukma yesterday. If the forces fire in
retaliation, Maoist and Islamist sympathisers can always cry 'human
rights abuse’, which is then taken up by the intellectual back-room boys
and girls of the two movements.<br />
Neither the Islamists of Kashmir
nor the Maoists of Bastar want to resolve their issues through
discussion or negotiations. No matter how hard the Indian state tries to
assimilate the local people into the mainstream, Maoists, as well as
Islamists, resist it with all their might. It is in their interest that
the local population remains uneducated, poor, dispossessed and unhappy.<br />
Lastly,
the biggest common factor among the Islamists of Kashmir and the
Maoists of Bastar are the people supporting them. It is the same group
of ‘left-leaning’ intellectuals ensconced in academic hidey-holes like
JNU and the Tata Institute of Social Sciences (TISS) and newsroom
studios, who provide the Islamists and Maoists intellectual legitimacy.<br />
A
successful war depends as much upon ideological warfare as it depends
upon the manoeuvres on the battlefield. The job of these urban
terrorists is to legitimise the acts of violence by the Maoists and
Islamists and lend a romantic halo to their story. Which is why
seditious slogans inciting people to break India are passed off as
‘freedom of speech’ and a hardline terrorist like Burhan Wani is
humanised as a ‘schoolmaster’s son with a bright future who was led
astray’. In the context of Bastar, the urban terrorists’ job is to
rationalise the acts of unspeakable violence and terror by the Maoists
by inventing catchy phrases like ‘Gandhians with Guns’, as Arundhati Roy
once famously described them.<br />
We might get the impression that
the battle against the Indian state is being fought in the valley of
Kashmir or the jungles of Bastar, but the real war is being fought in
India’s cities, thousands of miles away from both Kashmir and Bastar. It
is being fought in news studios, in universities and colleges and
seminars and symposia. The fingers that pull the trigger might belong to
the Maoists or Islamists, but the firepower is provided by the urban
terrorists that you will find all around you, in academia, media, films
and even in the government. The gun-toting puppets may be in Bastar and
Kashmir, but the people who pull their strings are hiding in our midst.<br />
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The writer is a freelance writer and newspaper columnist based in Pune.</div>
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Sabhar from Ms Ms Shefali Vaidya </div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-53287646624282623522018-01-23T02:43:00.000-08:002018-01-23T02:44:59.876-08:00Padmavati: History of Hindu triumph <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "verdana" , sans-serif;">The agitation over
Padmavati is only partly about history, but mainly about honour.
Dishonour is not an option for many, even unto death.</span></div>
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<span style="font-family: "verdana" , sans-serif; font-size: x-small;">The Queen of Chittor,
history’s heroine and the protagonist of Sanjay Leela Bhansali’s film,
has been the subject of much debate and controversy, not to mention
threats of dire consequences or even death to those responsible for it.
It behoves, therefore, to try to understand the uproar.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Let me, however, clarify
at the outset that what follows is not a retelling of the story. In
fact, it is not even an exercise in mere re-interpretation. Instead, I
would like to offer a hermeneutical methodology or meta-interpretation —
how to make sense of Indian stories, especially such stories of
incredible courage or sacrifice.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">The key is to see these
stories, after Frederick Jameson, as allegories, not just national, but
civilisational allegories. In other words, <i style="box-sizing: border-box;">Padmavati </i>is
not only an Indian story; that would be rather obvious. For there are
countless such Indian stories. After all, India is the original home of
stories, the veritable <i style="box-sizing: border-box;">Kathasaritasagara</i>. I would argue, in fact, that <i style="box-sizing: border-box;">Padmavati </i>is
not an ordinary, but quintessential Indian story. It is the story of
India itself. I shall try to demonstrate this in my essay.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Let us try to find out what, keeping this in mind, the <i style="box-sizing: border-box;">Padmavati </i>dispute is really about.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Was Padmavati a
historical figure? We don’t know for sure. But what is pretty much
uncontested is that Alauddin Khilji did lay siege to Chittorgarh,
capturing it in 1303, after eight months of stubborn endurance by the
Guhila Rajput ruler Ratan Singh. The earliest account of this military
feat is Amir Khusrau’s Khaza’in ul-Futuh. Khusrau, one of the founders
of Hindavi literature, better known today for his Sufi songs dedicated
to Nizamuddin Auliya, was Khilji’s courtier. What is more, he actually
accompanied the sultan on this campaign.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">In Khusrau’s account, there is no mention of Padmini, nor of the terrible <i style="box-sizing: border-box;">jauhar</i>,
mass immolation, committed by her and the ladies of the fort before it
fell into Khilji’s hands. What Khusrau does state is that 30,000 Hindus
were “cut down like dry grass” on Khilji’s order. Would Khusrau not have
written about Padmini or the <i style="box-sizing: border-box;">jauhar </i>led
by her? We cannot be sure, but he does mention that during Khilji’s
earlier conquest of Ranthambore, the ladies of that fort performed <i style="box-sizing: border-box;">jauhar </i>rather than be taken as sexual prey to Khilji’s marauding hordes.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Whence springs the legend of Padmini then? The answer is from Malik Muhammad Jayasi’s <i style="box-sizing: border-box;">Padmavat</i>,
an Avadhi epic. The poem was composed in 1540, nearly 250 years after
the siege of Chittor. Jayasi, moreover, lived in what is today’s Uttar
Pradesh, not in Rajasthan. So how did he come to know this story? The
likely answer is that he combined the legend of Padmini, which was
already prevalent and popular, with known literary antecedents. He, of
course, added his own imagination to make the story rich and powerful.
Jayasi’s Padmini does commit <i style="box-sizing: border-box;">jauhar </i>to repel Khilji.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">The whole story, like the <i style="box-sizing: border-box;">Illiad </i>and the <i style="box-sizing: border-box;">Ramayana</i>,
is really one of a conquest which links woman to territory. Padmini,
like Helen of Troy and the abducted Sita of Ayodhya, is the trigger of
Khilji’s imperial lust not just for a woman, but for territory, and the
spoils of war. It would seem that Bhansali’s <i style="box-sizing: border-box;">Padmavati</i>,
which most of its supporters or opponents have not yet seen, is based
on Jayasi’s fictional rendering. Why then should it bother us so much,
threatening to tear apart the social fabric?</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">The reason is that <i style="box-sizing: border-box;">Padmavati </i>is not about history or Rajput pride or Hindu anxiety or glorification of <i style="box-sizing: border-box;">sati</i>.
It is really about splendid, if not solitary, exemplars of resistance.
The Muslim conquest of India was as brutal as it was bloody. It also
involved temple-breaking, large-scale loot, decimation, enslavement of
subdued populations, and, yes, predatory sexual violence and captivity.
No attempt to whitewash this history or mitigate its trauma will
succeed.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">I say this not to ask
for retributive corrections or revenge histories; that would be absurd
and unfortunate. The wrongs of history cannot be righted by present
politics or academics. <i style="box-sizing: border-box;">Itihas</i>,
as both legend and history, instead, calls for deep, contextual
understanding, combined with corrective self-reflection, so that the
errors of the past are not perpetuated into an uncertain future. If I
were to slightly tweak what Vishwa Adluri said, “we seek salvation not
in, but out of history”. When it comes to Padmini, the legend is more
important than history; Padmini quickly escaped from history to be
immortalised in legend.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Padmini, like Rana
Pratap, who was also from Chittor, symbolises resistance to the Muslim
conquest of India. Why are such stories important? Because they show
that one part of the Hindu psyche remained undefeated and unvanquished.
Indeed, throughout the 800 or so years of Muslim rule, there were always
pockets of resistance, some like Chittor, Vijaynagar, the Marathas and
Sikh empires, quite glorious and successful. What obtained in India is
thus quite different from the other territories of Islamic conquest,
whether Arabia, Iran, Africa, Central or South East Asia. In all these
places, there are hardly any accounts of such resistance, let alone of
jauhar. Padmini is worshipped to this day because she symbolises that
die-hard refusal to submit to the evils of greater power.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">So, we must understand
the difference between Padmini and Padmavati — the historical figure and
character in the epic. Though both are related, with the latter based
on the former, they are not identical. As to the historical Padmini,
unfortunately we know little; she was, as we have seen, soon
apotheosised into folklore after the purported jauhar of her martyrdom.
Indeed, it was these stories of Padmini’s great sacrifice sung by bards
that probably inspired Jayasi.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">But that still does not
explain why this Muslim Sufi poet, who lived 200 years after the tragic
siege of Chittor, chose to write about it. Why did he make it his main
theme? I believe that he did so because he too thought he was telling
the story of India, the India that he knew and loved. Padmavat, we must
acknowledge, is an epic of Hindu-Muslim synthesis and comingling. If
anything, it is more Hindu than Muslim. Because it is not simply a tale
of Islamist domination and conquest, which was a well-established genre
by the time of Jayasi. Nor is it written in Persian, the court language
of Muslim rulers, but in Avadhi, the people’s language. In fact, the
Padmavat, written about 80 years before what is arguably the most
important mediaeval North Indian text, the Tulsi Ramayan, becomes its
precursor, readying the vernacular for epic exertions.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Jayasi follows Hindu
invocatory and narrative traditions; his epic is steeped in Hindu
mythology and metaphor, beginning in Kailash, with a supplication to
Shiva. He, moreover, follows Hindu aesthetic and spiritual traditions,
chiefly the Kamashastra and the Nath parampara. Dr Anand Kumar, who is
working on a new verse translation, believes that Jayasi was an
initiated Nath Yogi, though also Chisti Sufi. In that sense, he is a
forerunner to the current Uttar Pradesh Chief Minister, Yogi Adityanath.
The Nath Yogis, like the <i style="box-sizing: border-box;">tantriks</i>, <i style="box-sizing: border-box;">siddhas</i>, alchemists, <i style="box-sizing: border-box;">daoists</i>, and <i style="box-sizing: border-box;">kabbalists </i>before
them, sought physical immortality, a quest that has been revived in
recent times by Sri Aurobindo and the Mother, though it is not
fashionable to talk about it, or, at least, to take it literally.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Padmavat is thus also an
esoteric yogic manual, explaining the mysteries of the horizontal and
vertical axes of transformation, contained in the ancient symbols of
both the cross and the swastika. <i style="box-sizing: border-box;">Ida </i>(left, feminine, <i style="box-sizing: border-box;">som</i>) and <i style="box-sizing: border-box;">Pingala </i>(right, masculine, <i style="box-sizing: border-box;">agni</i>) represent the two hemispheres of the brain, or reason and passion respectively. Between these poles and balancing them is the <i style="box-sizing: border-box;">sushumna</i>, the central subtle nadi, the channel of ascension of the coiled<i style="box-sizing: border-box;"> kundalini shakti</i> from the <i style="box-sizing: border-box;">muladhara </i>to the <i style="box-sizing: border-box;">sahasrara</i>.
This is the riddle that Sigmund Freud rediscovered and solved in his
psychoanalysis — Id and Superego, with the Ego playing the balancing
role. In <i style="box-sizing: border-box;">tantra </i>yoga, when the <i style="box-sizing: border-box;">kundalini </i>reaches the <i style="box-sizing: border-box;">sahasrara</i>,
the practitioner attains immortality. But really the underlying
structure of synthesis involves the abolishing of duality. Duality is
death; non-duality, advaita, is immortality.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">In a brief essay, it is
be impossible to explain this symbolism in Padmavat fully. But the whole
story is set in motion by the search for Padmini, the perfect or the
superior type of woman, who is thus described in the <i style="box-sizing: border-box;">Kamashastra </i>text <i style="box-sizing: border-box;">Anangaranga</i>:</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">“She, in whom the
following signs and symptoms appear, is called Padmini, or Lotus-woman.
Her face is pleasing as the full moon; her body, well clothed with
flesh, is soft as the shiras or mustard-flower; her skin is fine, tender
and fair as the yellow lotus, never dark-coloured, though resembling,
in the effervescence and purple light of her youth, the cloud about to
burst. Her eyes are bright and beautiful as the orbs of the fawn,
well-cut, and with reddish corners. Her bosom is hard, full and high;
her neck is goodly shaped as the conch-shell, so delicate that the
saliva can be seen through it; her nose is straight and lovely, and
three folds of wrinkles cross her middle, about the umbilical region.
Her yoni resembles the open lotus-bud, and her love-seed (kama-salila,
the water of life) is perfumed like the lily which has newly burst. She
walks with swanlike gait, and her voice is low and musical as the note
of the kokila bird; she delights in white raiment, in fine jewels, and
in rich dresses. She eats little, sleeps lightly and, being as
respectable and religious as she is clever and courteous, she is ever
anxious to worship the gods, and to enjoy the conversation of the
learned.”</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Such, then, is the Padmini, the perfect “lotus-woman.” Interestingly, Kalyana Malla, the author of <i style="box-sizing: border-box;">Anangaranga</i> had a Muslim (Lodi) patron. Moreover, Padmini corresponds to <i style="box-sizing: border-box;">sayujya-mukti</i>,
the highest state that comes about from merging with the essence of the
Lord (or ultimate reality). In this “erotic” text, all the women,
whether Padmini, Hastini, Shankhani, Chitrini, represent various types
of <i style="box-sizing: border-box;">mukti </i>or liberation from human suffering. So wonderfully woman-, life-, and sex-positive are these texts.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Padmini, therefore,
refers not only to a specific historic queen, but the ideal type of
woman. She also signifies physical, ultimately spiritual, perfection —
whoever unites with her will attain immortality. Here’s where the
political angle of Jayasi’s story attains prominence. When we read the
text as national allegory, we see the Hindu Rajputs as disunited; they
fight each other and are therefore weak. An abused and disgraced Brahmin
minister in Ratan Singh’s court takes his revenge by defecting to
Alauddin Khilji’s court. It is he who, having overheard from the parrot
Hiraman, of the fabulous and unearthly beauty of Padmini, plants the
idea of ravishing her in the sultan’s head. In the end, two Rajput
brothers-in-arms fight over Padmini, both dying in the process. The
great fort of Chittor is about to fall to Khilji. The queen, along with
the ladies of the court, mass-immolate in the terrifying act of <i style="box-sizing: border-box;">jauhar</i>.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">An empty, charred fort,
still smelling of burning human flesh, falls into Khilji’s hands. Jayasi
mocks him: the Sultan has only the stones and bricks of the ruined
citadel to convert to Islam.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">So, here’s the moral of
the story: no one gets Padmini in the end. Neither the legitimate, but
incompetent spouse, who cannot understand her true value, let alone
defend her. Nor the pillaging and plundering conqueror. The fort, itself
a symbol of Padmini’s virtue and maidenhead, falls, but the queen does
not surrender. She prefers death over dishonour. Another princess, who
has been offered as booty to Khilji by a neighbouring Rajput king, is at
first married to one of his sons, then handed out to others as a sexual
trophy.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">In contrast, Padmini is the medieval version of Sati, the ancient spouse of Shiva, who jumped into her father’s <i style="box-sizing: border-box;">yagna </i>rather than submit to him. Daksha was often portrayed as a figure of lust, with a ram’s head. Why was his <i style="box-sizing: border-box;">yajna </i>so intolerable to <i style="box-sizing: border-box;">sati </i>that
she destroyed it by jumping into it? Her husband then carried the
charred remains of her body all over India, till Vishnu cut off bits of
them. Wherever these body parts fell became a Shakti Peeth.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">The other great exemplar
of India, as the phrase Sati-Savitri suggests, is Savitri, the saviour,
the symbol of light and higher consciousness, Tat Savitur
Varenyam…hence the pair Sati-Savitri, which we trivialise and mock these
days, but which actually represents the dyad of Bharat Shakti as martyr
or saviour. Between these two is the whole range of happy spouses,
equal partners or in many cases, more than equal, in both <i style="box-sizing: border-box;">kama </i>and <i style="box-sizing: border-box;">artha </i>on the one hand, and <i style="box-sizing: border-box;">dharma </i>and <i style="box-sizing: border-box;">moksha </i>on the other. Of these, Radha Rani is the supreme, as paramour of god.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">I would suggest that all
these Devis and heroines are archetypes of Mother India herself. Bharat
Mata, whom Bankim Chandra Chattopadhyaya taught us to worship. In
Anandamath he gave us a new <i style="box-sizing: border-box;">mantra</i>, Vande Mataram. Sri Aurobindo took it a step farther in Bhavani Mandir by speaking of Bhavani Bharati and Bharat Shakti.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">So…Now let’s try to tie up the loose ends.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Why are we so upset over
even an imagined slight to Padmini? That is because we cannot tolerate
the rape of Mother India by any foreign conqueror or sexual predator,
even if such a narrative is justified by an alien theology of
imperialism or substantiated by our unfortunate history.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Just as in real life, many a Draupadi might have been disrobed or worse, as the atrocity to Nirbhaya shows, in our great <i style="box-sizing: border-box;">Mahabharata</i>,
Vyasa did not permit such a disruption of the moral order. He literally
introduced deus ex machina, the unending sari of our heroine, by the
grace of Sri Krishna himself. So also in Jayasi’s epic, as in the
traditions of bardolatry which he drew on, such an insult to Padmini was
never shown, nor can it be tolerated today, even in the name of freedom
of expression.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Bharat Shakti, Bharat
Mata, Mother India — in her ideal type — will always prefer death to
dishonour. Indeed, that is why despite centuries of Islamic onslaught
and relentless oppression, Hindu India was not completely subdued.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">There were a million
Padminis who preferred death over rape and dishonour. There were a
million Rana Prataps who ate grass and slept on rocks in the jungles
than accept the vassalage of a foreign power.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">Both Padmini and Rana Pratap were the <i style="box-sizing: border-box;">swarajya </i>warriors of India.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">We have seen the same
saga of courage and sacrifice played out over and over again, right up
to our own times. India was not, is not, will not be conquered; she is
immortal because she will always prefer death to dishonour.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">That is why I would
argue that the agitation over Padmavati is only partly about history,
but mainly about honour. Dishonour is not an option, even unto death, at
least for some of us.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-family: "verdana" , sans-serif; font-size: x-small;">That is why Padmavati is
not just an Indian story, but the story of India. That is why Padmini,
as the symbol of resistance unto death, cannot be compromised or
diluted. At least the people of India will not take very kindly to it.</span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-size: x-small;"><i style="box-sizing: border-box;"><span style="box-sizing: border-box;"><span style="font-family: "verdana" , sans-serif;">This is an edited version of the author’s presentation at the Indic Thoughts Festival, Goa, 18 December 2017.</span></span></i></span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="font-size: x-small;"><i style="box-sizing: border-box;"><span style="box-sizing: border-box;"><span style="font-family: "verdana" , sans-serif;">The
author is Professor of English at JNU. His latest publications include
The Death and Afterlife of Mahatma Gandhi (Penguin Random House, 2015),
Cultural Politics in Modern India: Postcolonial Prospects, Colourful
Cosmopolitanism, Global Proximities (Routledge, 2016), and Transit
Passenger/Passageiro em Transito (University of Sao Paolo Press, 2016).</span></span></i></span></div>
<div style="box-sizing: border-box; line-height: 28px; margin-bottom: 30px;">
<span style="box-sizing: border-box;"><span style="box-sizing: border-box; font-size: 16px;"><span style="font-family: "open sans" , "arial" , "helvetica" , sans-serif;">https://swarajyamag.com/magazine/padmavati-an-indian-story</span></span></span><br />
<br />
<span style="box-sizing: border-box;"><span style="box-sizing: border-box; font-size: 16px;"><span style="font-family: "open sans" , "arial" , "helvetica" , sans-serif;">sabhar from above </span></span></span></div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-27559001769588728002017-12-13T08:24:00.000-08:002018-02-14T21:44:43.427-08:00Hindu Society Contemporary Problems<div dir="ltr" style="text-align: left;" trbidi="on">
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Hindu Society Contemporary Problems</h1>
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From The Editor's Desk</div>
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(Hinduwebsite Editorial - Exploring Truth Amidst Illusions and Distortions)</div>
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Everywhere, people face problems. No one is free from them. Problems remain unresolved or become complicated when people do not take responsibility for their lives or their actions, or disregard time tested values. One may blame the governments or the leaders for the ills of the world, but at least in democracies much of what happens or what the governments or the leaders do happen upon people's tacit consent and approval.</div>
<div style="box-sizing: border-box; clear: none; float: none; font-size: 1.5em; height: auto; line-height: 1.6em; margin-left: auto; margin-right: auto; min-height: 0px; padding: 5px 10px; text-align: justify; width: 818.562px;">
<iframe id="topframe" scrolling="no" seamless="" src="https://www.hinduwebsite.com/xhtincludes/gads/goog_hind_336_280.asp" style="border-style: initial; border-width: 0px; float: right; height: auto; min-height: 300px; min-width: 365px; overflow: auto; padding: 0px;"></iframe>People may ignore their own role in the decline of any country, society or religion. They may blame others, without realizing that even passivity or negligence on their part can be a contributing factor. Can anyone enter your house without your permission? Would you let garbage be thrown by others on your front yard? I think that in many parts of India people may not mind much if it happens just outside their houses, because they do not think that the earth and the country are also their homes.</div>
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Current problems</h2>
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Because of such attitudes, the Hindu community in India is currently going through many problems. As people from India migrate to other countries, they carry along with them some basic practices and perpetuate the values associated with them. The following are the most pressing problems faced by the Hindus in India and to some extent in other parts of the world.</div>
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1. Ignorance</h4>
<div style="box-sizing: border-box; clear: none; float: none; font-size: 1.5em; height: auto; line-height: 1.6em; margin-left: auto; margin-right: auto; min-height: 0px; padding: 5px 10px; text-align: justify; width: 818.562px;">
<iframe id="midframe" scrolling="no" seamless="" src="https://www.hinduwebsite.com/xhtincludes/gads/goog_hind_300_250_md.asp" style="border-style: initial; border-width: 0px; float: left; height: auto; min-height: 300px; min-width: 365px; overflow: auto; padding: 0px;"></iframe>According to a recent report about 35% of the world's illiterate people live in India. That is, one in three illiterate people in the world live there. Most of them live in the villages and remote tribal areas. Some of them migrate to the cities in search of work. Since the government hardly regulates and monitors the working conditions of poor laborers, they live in makeshift houses or sleep on the pavements in the most deplorable conditions. For them their main sources of education, if you can call it that, are Indian movies and television. You cannot expect them to practice any religion, since survival and feeding their families are their primary concern. They are also easily susceptible to conversion by missionaries who offer them economic incentives, while the educated and wealthy Hindus look away with problems and concerns of their own.</div>
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2. Confusion</h4>
<div style="box-sizing: border-box; clear: none; float: none; font-size: 1.5em; height: auto; line-height: 1.6em; margin-left: auto; margin-right: auto; min-height: 0px; padding: 5px 10px; text-align: justify; width: 818.562px;">
<iframe id="lowerframe" scrolling="no" seamless="" src="https://www.hinduwebsite.com/xhtincludes/gads/goog_hind_336_280_lower.asp" style="border-style: initial; border-width: 0px; float: right; height: auto; min-height: 300px; min-width: 365px; overflow: auto; padding: 0px;"></iframe>With ignorance arises confusion of values, beliefs and priorities. Hinduism is a very complex religion. No one can definitely say what Hinduism really is. There are as many versions of Hinduism as there are people. How many gods shall you worship, one, ten, a thousand or millions? What scriptures should one follow, the main texts, commentaries, the sectarian literature or the teachings of gurus and saints? Is it appropriate to worship Gurus as if they are gods and build temples and shrines for them, while the ancient gods of the faith are ignored or given scant attention or offerings?</div>
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Many such questions are difficult to answer because in Hinduism there are conventions, customs and practices, but no definitive standards that can be universally applied. People may celebrate the common festivals with a lot of fanfare, but it is just one aspect of religious observance and in most cases very vain and cinematic. Festivals and rituals represent the outer aspects of Hinduism. They provide people with good opportunities to socialize and generate awareness but do not do much good to their souls. A religion can save its festivals, but festivals alone cannot save a religion.</div>
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3. Conflicts</h4>
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Necessity forces people to live in communities, but it is difficult to make them agree to the same ideas and opinions. It should be rightly so. However, beneath diversity there must be unity so that people can largely live in peace and harmony. Hindus are probably the most disorganized, divided and conflicted society in the world today. A hundred years later, historians will probably study how for 60 years people have allowed atheistic and corrupt leaders and families to rule India generation after generation and how democracy has been degraded to such unique levels in the history of democracy itself. Hindus are divided into castes, linguistic communities, economic classes, and regional groups. These divisions and conflicts often escalate into hatred and communal clashes.</div>
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4. Corruption</h4>
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Corruption is a major issue for the Hindu community. Hindus have been bribing rulers, ruling classes, and gods for centuries, but in modern India it has assumed a greater dimension. Corruption has filtered down to the lowest level and infected the society at large. Unfortunately, it is not going to go away anytime soon, because people see corrupt leaders, business people, and employees amassing huge wealth in a short time, and not being punished at all. In a corrupt society, it does not make sense to a common man to live honestly while he has to pay extra for every service. For most of them it is easier to join the looting programs rather than fighting against them. It is a huge problem, so much so that people are now bribing gods also by throwing a lot of black money into temple coffers and seeking favors from them. In most busy temples during rush hours, some people get a priority pass to see the deities, while others have to wait. It is a shame, but it regularly happens in the very presence of God. The income disparities in India are also a problem. On the one hand you have nearly 400 million people with less than five dollars a day income and on the other you have a consumer market that wants to push products at the same prices for which they are sold in the western countries where the per capita income is in the range of $40,000 to $100,000.</div>
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5. Declining values</h4>
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Hinduism places a lot of importance on righteousness (dharma) and morality. The theory of karma implies that if you engage in evil actions, you will suffer from the consequences. The Bhagavadgita is all about cultivating purity (sattva) and manifesting divine qualities. All the scriptures emphasize the importance of selfless living, so much so that even using the mind and body for selfish purposes is considered evil. If you examine Hindu society today, people mostly follow the evil qualities enumerated in the Bhagavadgita rather than the divine qualities. They live very selfishly and pay little attention to the problems of the poor and the backward castes.</div>
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How it will impact the future of Hinduism</h2>
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Will Hinduism survive until the end of this century? Two likely outcomes are possible. Hinduism may become a dominant world religion as more people from different parts of the world becomes its ardent followers, or it may decline and end up like Buddhism as a religion with limited appeal. A lot depends upon how the world shapes up in future and how further inventions and innovation in the field of science and technology will have an impact on the world and the survival of the planet.</div>
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Those who are familiar with the history of Hinduism know that it has great tenacity and resilience. Hinduism and its sectarian traditions withstood many challenges in the past and may continue to do so. As civilization progresses, future generation of Hindus may stand up to the challenge and initiate several internal reforms and further consolidation of its tenets and practices, which may build up some rigidity in its doctrine and structure, but may make it stronger and resistant to external threats.</div>
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Alternatively, if they fail to save it, many things can happen. The following are the most likely scenarios if Hinduism loses its appeal or fails to adapt to the changing world.</div>
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1. Disintegration</h4>
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If Hindus fail to uphold the core spiritual values of their faith and resort to rituals and superstitious practices, which constitute its lower knowledge (avidya), Hinduism will most likely weaken from within and in a hundred or years or so it may lose a sizable following. Certain sections of Hindus such as the upper castes and privileged groups may remain committed to it and patronize it while the rest may turn to atheism, communism, decadent lifestyles or other religions. If the economy fails to improve the lives of people, especially those who are poor and underprivileged, educated Hindus may continue to migrate from India to other places in search of better living conditions, eroding its strength further and contributing to its decline.</div>
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2. Localization</h4>
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Due to the large-scale migration of Hindus, Hinduism may survive outside India in different parts of the world and gather strength. However, in the process it may develop further diversity and complexity as it adapts to the local conditions and develops distinct beliefs and practices that are specific to the region or the country. The process will be similar to what happened in case of Hindu communities in countries such as Fiji, Mauritius, Nepal, Bali and Cambodia. Those streams of Hinduism may contain its core values but may be different from the one which is currently practiced by the majority. The descendants of the migrant Hindus who grow up in distant lands, with little or no emotional connection to India, will have a different mindset and attitude towards their religion and may be influenced by the cultural trends and lifestyle choices of the countries in which they live, which will in turn affect their religious beliefs and practices.</div>
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3. Synthesis</h4>
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Hindu gurus will continue to dominate Hinduism and contribute to its popularity both at home and abroad. They may build large personal empires with vast fortunes and exert great influence upon the progress of the religion and the community. At the same, they may also impart to it their own distinct brand identity. Going by the current trend, many Gurus may not even like to call their teachings Hinduism to avoid being discriminated against or prefer to incorporate teachings from diverse faiths to attract followers and patrons from other religions. Such strategies by the Gurus will weaken mainstream Hinduism and undermine its influence, while they may gain prominence and further influence as champions and messengers of their own version of spirituality.</div>
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It is important to remember that these scenarios emerge, if Hindus collectively fail to save their faith from disintegration from within and attacks from outside. Therefore, in these changing times, there is a huge responsibility on their part to prevent such possibilities and strengthen Hinduism so that it can march into future with greater strength, determination and following.</div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-24126101566777687072017-11-10T03:07:00.001-08:002017-11-10T03:07:14.031-08:00Freelance Vehicular Jihad<div dir="ltr" style="text-align: left;" trbidi="on">
<article class="post-12241 post type-post status-publish format-standard has-post-thumbnail hentry category-world tag-islamism tag-jihad tag-truck-jihad tag-usa" id="post-12241">
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<span>TOPICS:</span><a href="https://www.hindupost.in/tag/islamism/" rel="tag">Islamism</a><a href="https://www.hindupost.in/tag/jihad/" rel="tag">Jihad</a><a href="https://www.hindupost.in/tag/truck-jihad/" rel="tag">Truck Jihad</a><a href="https://www.hindupost.in/tag/usa/" rel="tag">USA</a></div>
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<span class="entry-meta-author vcard author">Author: <a class="fn" href="https://www.hindupost.in/author/guestauthor/">Guest Author</a></span>
<span class="entry-meta-date updated">November 6, 2017</span></div>
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<span class="entry-meta-date updated"> </span>
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Halloween afternoon got off to an ugly
start in New York City as a 29-year-old Muslim Uzbeki man named Sayfullo
Saipov drove onto a pedestrian path in lower Manhattan, killing 8
people.</div>
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Then came the usual spin. Police sources initially <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D8fb1926a99%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNEhQvISdXtORVcgNYVwuuNL0AQm7A" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=8fb1926a99&e=460d9e7771" rel="noopener" target="_blank">stated</a> that incident wasn’t terror related, but quickly backtracked after multiple eyewitnesses <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D52a3f660f8%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNGaLrK-Jr9zHRb9rjxwtb_D8jKztw" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=52a3f660f8&e=460d9e7771" rel="noopener" target="_blank">reported</a>t hat the suspect shouted “Allah Akbar” (God is greatest), the instantly recognizable battle cry of jihadists everywhere.</div>
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<figure class="wp-caption aligncenter" id="attachment_12242" style="width: 400px;"><a href="https://i1.wp.com/www.hindupost.in/wp-content/uploads/2017/11/truckJihad.jpg"><img alt="" class="wp-image-12242 size-full" data-attachment-id="12242" data-comments-opened="1" data-image-description="" data-image-meta="{"aperture":"0","credit":"","camera":"","caption":"","created_timestamp":"0","copyright":"","focal_length":"0","iso":"0","shutter_speed":"0","title":"","orientation":"0"}" data-image-title="truckJihad" data-large-file="https://i1.wp.com/www.hindupost.in/wp-content/uploads/2017/11/truckJihad.jpg?fit=400%2C250&ssl=1" data-medium-file="https://i1.wp.com/www.hindupost.in/wp-content/uploads/2017/11/truckJihad.jpg?fit=300%2C188&ssl=1" data-orig-file="https://i1.wp.com/www.hindupost.in/wp-content/uploads/2017/11/truckJihad.jpg?fit=400%2C250&ssl=1" data-orig-size="400,250" data-permalink="https://www.hindupost.in/world/freelance-vehicular-jihad/attachment/truckjihad/" height="250" src="https://i1.wp.com/www.hindupost.in/wp-content/uploads/2017/11/truckJihad.jpg?resize=400%2C250" width="400" /></a><figcaption class="wp-caption-text">Notable
vehicular jihad attacks have taken place (clockwise from top left) in
Nice in July 2016, Berlin in December 2016, and London in March and June
2017.</figcaption></figure>
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Then, just a few hours after the attack, came assurances from New York Governor <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3De007866c21%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNEuD9YxDvFIOTQFebFY2G5b1N-csQ" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=e007866c21&e=460d9e7771" rel="noopener" target="_blank">Andrew Cuomo</a>, other officials, and most of the mainstream media that Saipov’s killing spree was a “lone wolf” attack – the <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D7fac35c287%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNGg5oIc9TAePVbjEQXD9M58evB_8Q" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=7fac35c287&e=460d9e7771" rel="noopener" target="_blank">go-to misnomer</a> for
anyone seeking to disconnect Islam from jihad attacks. This despite the
fact that police had discovered a note from the assailant claiming ISIS
affiliation and an ISIS flag, hadn’t had a chance to interrogate Saipov
(in surgery for much of the afternoon) at any length, and presumably
hadn’t investigated his activities before arriving in the US in 2010 on a
“diversity visa.”</div>
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In fact, <strong>no jihadists have ever been true “lone wolves.”</strong> Scores of terrorists misidentified by law enforcement as lone wolves shortly after their attacks were later discovered to have <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D2448085bad%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNHUTplR3lm1oDJe79RXOQDu32h5KQ" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=2448085bad&e=460d9e7771" rel="noopener" target="_blank">significant links</a> to
ISIS, Al-Qaeda, or other jihad organizations. Often their social media
and email accounts demonstrate that these lone wolves are not lone at
all but in fact are part of a cyber pack, directed by jihad ideologues
like Anwar al-Awlaki, whose sermons continue to recruit new members via
the web years after he was killed by a CIA drone. <strong>Such attackers should more appropriately be labeled “<a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D24680ed1ee%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNFPJtwsycNeThDNBPSwxyJOxas1Gw" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=24680ed1ee&e=460d9e7771" rel="noopener" target="_blank">freelance jihadists</a>.”</strong></div>
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So, what did this particular freelancer
need? A rented Home Depot flatbed truck. Trucks are as easy to acquire
today as they were when Ramzi Yousef’s cell bombed with World Trade
Center in a rented Ryder truck from New Jersey. But Yousef was nowhere
near the scene when the bomb went off in the North Tower on February 26,
1993. Vehicular jihad requires a driver, who rarely survives the
attack, making it technically a form of <em>suicidal</em> terrorism.</div>
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Vehicular jihad seems to have originated in 2006 when <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D7ad7809b70%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNFiaF8ua5Pw75NTULkkjwGlTrbt5g" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=7ad7809b70&e=460d9e7771" rel="noopener" target="_blank">Mohammed Reza Taheri-azar</a> drove a <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D714683189a%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNEYFvg61HezpF6J6URVelnSe0ITYA" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=714683189a&e=460d9e7771" rel="noopener" target="_blank">rented Jeep</a> into
a crowd of students at the University of North Carolina at Chapel Hill.
Jihad theorists soon recognized that even larger vehicles unleashed on
even larger crowds could bring about mass casualties.</div>
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Capitalizing on the ease of acquiring
vehicular killing machines through rental or theft, and of finding
online guidance on technique and targets, freelancers have carried out
high-profile vehicular jihad attacks in <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D55c37b2da9%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNFRmBEfmoh-vpDJAFOfMxxfS_uC9g" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=55c37b2da9&e=460d9e7771" rel="noopener" target="_blank">France</a>, <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D354953b8b6%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNH0KIk-9w-QYeoXe7h1EJJ6xbkxsQ" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=354953b8b6&e=460d9e7771" rel="noopener" target="_blank">Germany</a>, <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D7baaaaee02%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNFew4yeZrnnT1NbrH3sprXA47SV9w" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=7baaaaee02&e=460d9e7771" rel="noopener" target="_blank">Sweden</a>, <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D326859846b%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNGPxZMkO5z_7B9IQmAAWmLIh1u17A" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=326859846b&e=460d9e7771" rel="noopener" target="_blank">England</a>, and <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3Dcd7514ed32%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNF3BfFauS7pqTXgpB_XlXWAHFYUsA" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=cd7514ed32&e=460d9e7771" rel="noopener" target="_blank">Spain</a>.
And those are just the highlights. The Counter Extremism Project (CEP)
documents “at least 34 vehicular terrorist attacks since 2006,
collectively resulting in the deaths of at least 194 people and the
injury of at least 1,049 others.”</div>
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Vehicular jihad has become an ISIS specialty. <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D521a8c1940%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNHLvTKYK8Z9x4GL5RmOclCn00Sl1A" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=521a8c1940&e=460d9e7771" rel="noopener" target="_blank">Issue 7 of <em>Dabiq</em></a>,
an ISIS online magazine, calls for Muslims in the West to kill
non-Muslims “whether with an explosive device, a bullet, a knife, a car,
a rock, or even a boot or a fist.” <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D92bb852306%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNG-8eZ49nSLsCGQC1OER5tsEK4Deg" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=92bb852306&e=460d9e7771" rel="noopener" target="_blank">Later exhortations</a> to commit vehicular jihad became more explicit. One year ago, <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3De1171f132d%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNFpyAYoqu3qDxr4eCtE9aX0UYDkJg" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=e1171f132d&e=460d9e7771" rel="noopener" target="_blank">Issue 3 of <em>Rumiya</em></a> (another
ISIS online magazine) contained a veritable seminar of vehicular jihad
in a feature candidly titled “Just Terror Tactics.” It advised that the
most effective weapons are large, load-bearing, heavyweight vehicles,
with the rear axles bearing “Double-wheeled, giving victims less of a
chance to escape being crushed by the vehicle’s tires.”</div>
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It’s a relatively simple and inexpensive
way to kill, so more of it is likely. The question is, how to prevent
it? Governmental reactive approaches to counterterrorism will lead to
more <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3D0f457cf503%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNEyY_oKSnMu6ecTkKpDkZBlj20O8Q" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=0f457cf503&e=460d9e7771" rel="noopener" target="_blank">jersey barriers</a> and security <a data-saferedirecturl="https://www.google.com/url?hl=en&q=https://meforum.us12.list-manage.com/track/click?u%3Db7aa7eddb0f2bb74bfa4f6cb5%26id%3Dbc3c09ac16%26e%3D460d9e7771&source=gmail&ust=1509941022442000&usg=AFQjCNHo_FOxUzz8JfA-lGO8gmmuqX1Tiw" href="https://meforum.us12.list-manage.com/track/click?u=b7aa7eddb0f2bb74bfa4f6cb5&id=bc3c09ac16&e=460d9e7771" rel="noopener" target="_blank">bollards</a> appearing around pedestrian areas. Knowing Andrew Cuomo, he’ll be calling for truck control.</div>
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But the best first step is to stop looking for lone wolves and <strong>start addressing the ideology that creates freelance jihadists</strong>.
Calling them “cowardly” (as New York Mayor Bill de Blasio did) or
“wolves” is no substitute for understanding their thought process and
motivation.</div>
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<br /></div>
<hr />
<div style="text-align: justify;">
<strong>By- A.J. Caschetta
(Shillman-Ginsburg fellow at the Middle East Forum and a senior lecturer
at the Rochester Institute of Technology.)</strong></div>
<div style="text-align: justify;">
<em>(This article first appeared at <a href="http://dailycaller.com/2017/11/03/freelance-vehicular-jihad/" rel="noopener" target="_blank">http://dailycaller.com/2017/11/03/freelance-vehicular-jihad/</a>) </em></div>
</div>
</article></div>
R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-50521415919172719432017-10-30T04:15:00.004-07:002017-10-30T04:15:46.811-07:00Swami Vivekananda – A Brief Life Sketch<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Swami Vivekananda</strong> (12 January 1863 – 4 July 1902), born <strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Narendranath Dutta</strong> was the chief disciple of the 19th century mystic Ramakrishna Paramahansaand the founder of the Ramakrishna Math and the Ramakrishna Mission. He is considered a key figure in the introduction of Hindu philosophies ofVedanta and Yoga to the “Western” World, mainly in America and Europe and is also credited with raising interfaith awareness, bringing Hinduismto the status of a major world religion during the end of the 19th century C.E.Vivekananda is considered to be a major force in the revival of Hinduism in modern India.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[5]</span> He is perhaps best known for his inspiring speech which began: “Sisters and Brothers of America,” through which he introduced Hinduism at the Parliament of the World’s Religions at Chicago in 1893.</div>
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Swami Vivekananda was born in an aristocratic Bengali kayastha family of Calcutta on January 12, 1863. Vivekananda’s parents influenced his thinking—his father by his rationality and his mother by her religious temperament. From his childhood, he showed an inclination towards spirituality and God realization. His guru, Ramakrishna, taught him <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Advaita Vedanta</em> (non-dualism); that all religions are true and that service to man was the most effective worship of God. After the death of his Guru, Vivekananda became a wandering monk, touring the Indian subcontinent and acquiring first-hand knowledge of conditions in India. He later traveled to Chicago and represented India as a delegate in the 1893 Parliament of World Religions. He conducted hundreds of public and private lectures and classes, disseminating Vedanta and Yoga in America, England and Europe. He also established the Vedanta societies in America and England.</div>
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<a href="http://samvada.org/wp-content/Vivekanandaru-Kannada.jpg" style="border: 0px; color: #9f9f9f; margin: 0px; outline: none; padding: 0px; vertical-align: baseline;"><img alt="" height="300" src="https://i0.wp.com/samvada.org/wp-content/Vivekanandaru-Kannada-204x300.jpg" style="border-radius: 3px; border: 0px; box-shadow: rgba(0, 0, 0, 0.2) 0px 1px 4px; margin: 0px; max-width: 100%; padding: 0px; vertical-align: baseline;" title="Vivekanandaru Kannada" width="204" /></a>150th Birth Anniversary of Swami Vivekananda<div style="border: 0px; line-height: 1.71429; margin-bottom: 1.71429rem; padding: 0px; vertical-align: baseline;">
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<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Early days:</strong> Swami Vivekananda was born in 3, Shimla Pally, Calcutta (presently known as Kolkata) on 12 January 1863, Monday at 6:49 A.M.,during the Makara Sankrantifestival in a traditional Kayastha family,and was given the name Narendranath Dutta. His father Viswanath Dutta was an attorney ofCalcutta High Court. He was considered generous, and had a liberal and progressive outlook in social and religious matters. His mother Bhuvaneshwari Devi was pious and had practiced austerities and prayed to <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vireshwar Shiva</em> of Varanasi to give her a son. She reportedly had a dream in which Shiva rose from his meditation and said that he would be born as her son. Narendranath’s thinking and personality were influenced by his parents—the father by his rational mind and the mother by her religious temperament. From his mother he learnt the power of self-control. One of the sayings of his mother Narendranath quoted often in his later years was, “Remain pure all your life; guard your own honor and never transgress the honor of others. Be very tranquil, but when necessary, harden your heart.” He was reportedly adept in meditation and could reportedly enter the state of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">samadhi</em>. He reportedly would see a light while falling asleep and he reportedly had a vision of Buddha during his meditation. During his childhood, he had a great fascination for wandering ascetics and monks.</div>
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<a href="http://samvada.org/wp-content/Vivekanandaru-English1.jpg" style="border: 0px; color: #9f9f9f; margin: 0px; outline: none; padding: 0px; vertical-align: baseline;"><img alt="" height="300" src="https://i2.wp.com/samvada.org/wp-content/Vivekanandaru-English1-204x300.jpg" style="border-radius: 3px; border: 0px; box-shadow: rgba(0, 0, 0, 0.2) 0px 1px 4px; margin: 0px; max-width: 100%; padding: 0px; vertical-align: baseline;" title="Vivekanandaru-English" width="204" /></a></div>
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Narendranath had varied interests and a wide range of scholarship in philosophy, religion, history, the social sciences, arts, literature, and other subjects.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[18]</span> He evinced much interest in the Hindu scriptures like the<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vedas</em>, the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Upanishads</em>, the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Bhagavad Gita</em>, the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Ramayana</em>, the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mahabharata</em> and the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Puranas</em>. He was also well versed in classical music, both vocal and instrumental and is said to have undergone training under twoUstads, Beni Gupta and Ahamad Khan. Since boyhood, he took an active interest in physical exercise, sports, and other organizational activities.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[18]</span> Even when he was young, he questioned the validity of superstitious customs and discrimination based on caste and refused to accept anything without rational proof and pragmatic test. Narendranath started his education at home then he joined the Metropolitan Institution of Ishwar Chandra Vidyasagar in 1871 When his father moved to Raipur in 1877 for 2 years then Narendranath along with the whole family shifted there. At that time there were no good schools in Raipur so he spent his time with his father and had discussions on spiritual topics. Narendranath learned Hindi in Raipur and for the first time the Question of existence of God came to his mind. It is believed that once he experienced an ecstasy during this period of life. The family returned to Calcutta in 1879 but it is believed that these 2 years were the turning point in his life. Raipur is sometimes termed as the “Spiritual Birthplace” of Swami Vivekananda.</div>
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College and Brahmo Samaj</h3>
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In 1879 after his family moved back to Calcutta, he passed the entrance examination for Presidency College, Calcutta, entering it for a brief period and subsequently shifting to General Assembly’s Institution. During the course, he studied western logic, western philosophy and history of European nations. In 1881 he passed the Fine Arts examination and in 1884 he passed the Bachelor of Arts.</div>
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Narendranath is said to have studied the writings of David Hume, Immanuel Kant, Johann Gottlieb Fichte, Baruch Spinoza, Georg W. F. Hegel, Arthur Schopenhauer, Auguste Comte, Herbert Spencer,John Stuart Mill, and Charles Darwin.Narendra became fascinated with the Evolutionism of Herbert Spencer, and translated Spencer’s book on <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Education</em> into Bengali for Gurudas Chattopadhyaya, his publisher. Narendra also had correspondence with Herbert Spencer for some time. Alongside his study of Western philosophers, he was thoroughly acquainted with Indian Sanskrit scriptures and many Bengali works. According to his professors, student Narendranath was a prodigy. Dr. William Hastie, the principal of Scottish Church College, where he studied during 1881-84, wrote, “Narendra is really a genius. I have travelled far and wide but I have never come across a lad of his talents and possibilities, even in German universities, among philosophical students.” He was regarded as a <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">srutidhara</em>—a man with prodigious memory. After a discussion with Narendranath, Dr. Mahendralal Sarkar reportedly said, “I could never have thought that such a young boy had read so much!”</div>
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Narendranath became the member of a Freemason’s lodge and the breakaway faction from the Brahmo Samaj led by Keshab Chandra Sen. His initial beliefs were shaped by Brahmo concepts, which include belief in a formless God and deprecation of the worship of idols. Not satisfied with his knowledge of Philosophy, he wondered if God and religion could be made a part of one’s growing experiences and deeply internalized. Narendra went about asking prominent residents of contemporary Calcutta whether they had come “face to face with God”. but could not get answers which satisfied him.</div>
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His first introduction to Ramakrishna occurred in a literature class in General Assembly’s Institution, when he heard Principal Reverend W. Hastie lecturing on William Wordsworth’s poem <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">The Excursion</em> and the poet’s nature-mysticism. In the course of explaining the word <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">trance</em> in the poem, Hastie told his students that if they wanted to know the real meaning of it, they should go to Ramakrishna of Dakshineswar. This prompted some of his students, including Narendranath to visit Ramakrishna.</div>
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<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">WITH RAMAKRISHNA:</strong></div>
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<a href="http://samvada.org/wp-content/220px-Ramakrishna.jpg" style="border: 0px; color: #9f9f9f; margin: 0px; outline: none; padding: 0px; vertical-align: baseline;"><img alt="" height="277" src="https://i0.wp.com/samvada.org/wp-content/220px-Ramakrishna.jpg" style="border-radius: 3px; border: 0px; box-shadow: rgba(0, 0, 0, 0.2) 0px 1px 4px; margin: 0px; max-width: 100%; padding: 0px; vertical-align: baseline;" title="" width="220" /></a>Ramakrishna Paramahamsa<div style="border: 0px; line-height: 1.71429; margin-bottom: 1.71429rem; padding: 0px; vertical-align: baseline;">
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Narendranath’s meeting with Ramakrishna in November 1881 proved to be a turning point in his life. About this meeting, Narendranath said, “Ramakrishnalooked just like an ordinary man, with nothing remarkable about him. He used the most simple language and I thought “Can this man be a great teacher?”. I crept near to him and asked him the question which I had been asking others all my life: “Do you believe in God, Sir?” “Yes”, he replied. “Can you prove it, Sir?” “Yes”. “How?” “Because I see Him just as I see you here, only in a much intenser sense.” That impressed me at once. […] I began to go to that man, day after day, and I actually saw that religion could be given. One touch, one glance, can change a whole life.”<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[40]</span><span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[41]</span> Even though Narendra did not accept Ramakrishna as his guru initially and revolted against his ideas, he was attracted by his personality and visited him frequently.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[42]</span> He initially looked upon Ramakrishna’s ecstasies and visions as, “mere figments of imagination”, “mere hallucinations”. As a member of Brahmo samaj, he revolted against idol worship and polytheism, and Ramakrishna’s worship of Kali.He even rejected the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Advaitist Vedantism</em> of identity with absolute as blasphemy and madness, and often made fun of the concept</div>
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Though at first Narendra could not accept Ramakrishna and his visions, he could not neglect him either. It had always been in Narendra’s nature to test something thoroughly before he would accept it. He tested Ramakrishna, who never asked Narendra to abandon reason, and faced all of Narendra’s arguments and examinations with patience—”Try to see the truth from all angles” was his reply. During the course of five years of his training under Ramakrishna, Narendra was transformed from a restless, puzzled, impatient youth to a mature man who was ready to renounce everything for the sake of God-realization. In time, Narendra accepted Ramakrishna as guru, and when he accepted, his acceptance was whole-hearted and with complete surrendering as disciple.</div>
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In 1885 Ramakrishna suffered from throat cancer and he was shifted to Calcutta and later to Cossipore. Vivekananda and his brother disciples took care of Ramakrishna during his final days. Vivekananda’s spiritual education under Ramakrishna continued there. At Cossipore, Vivekananda reportedly experienced<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Nirvikalpa Samadhi</em>. During the last days of Ramakrishna, Vivekananda and some of the other disciples received the ochre monastic robes from Ramakrishna, which formed the first monastic order of Ramakrishna. Vivekananda was taught that service to men was the most effective worship of God. It is reported that when Vivekananda doubted Ramakrishna’s claim of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">avatar</em>, Ramakrishna reportedly said, “He who was Rama, He who wasKrishna, He himself is now Ramakrishna in this body.” During his final days, Ramakrishna asked Vivekananda to take care of other monastic disciples and in turn asked them to look upon Vivekananda as their leader. Ramakrishna’s condition worsened gradually and he expired in the early morning hours of August 16, 1886 at the Cossipore garden house. According to his disciples, this was <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mahasamadhi</em>.</div>
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<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">As a Sanyasi:</strong></div>
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Later, In 1888, Vivekananda left the monastery as a <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Parivrâjaka</em>—the Hindu religious life of a wandering monk, “without fixed abode, without ties, independent and strangers wherever they go.” His sole possessions were a <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">kamandalu</em> (water pot), staff, and his two favorite books—<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Bhagavad Gita</em> and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">The Imitation of Christ</em>. Narendranath travelled the length and breadth of India for five years, visiting important centers of learning, acquainting himself with the diverse religious traditions and different patterns of social life. He developed a sympathy for the suffering and poverty of the masses and resolved to uplift the nation. Living mainly on Bhiksha or alms, Narendranath traveled mostly on foot and railway tickets bought by his admirers whom he met during the travels. During these travels he gained acquaintance and stayed with scholars, Dewans, Rajas and people from all walks of life—Hindus, Muslims, Christians, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Pariahs</em> (low caste workers) and Government officials.</div>
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<dt style="border: 0px; font-weight: bold; line-height: 1.71429; margin: 0px; padding: 0px; vertical-align: baseline;"><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Northern India</strong></dt>
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In 1888, he started his journey from Varanasi. At Varanasi, he met pandit and Bengali writer, Bhudev Mukhopadhyay and Trailanga Swami, a famous saint who lived in a Shiva temple. Here, he also met Babu Pramadadas Mitra, the noted Sanskrit scholar, to whom the Swami wrote a number of letters asking his advice on the interpretation of the Hindu scriptures. After Varanasi he visited Ayodhya, Lucknow, Agra, Vrindavan, Hathras and Rishikesh. At Hathras he met Sharat Chandra Gupta, the station master who later became one of his earliest disciples as <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Sadananda</em>. Between 1888-1890, he visited Vaidyanath, Allahabad. From Allahabad, he visited Ghazipur where he met Pavhari Baba, a <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Advaita Vedanta</em> ascetic who spent most of his time in meditation. Between 1888-1890, he returned to Baranagore <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Math</em> few times, because of ill health and to arrange for the financial funds when Balaram Bose and Suresh Chandra Mitra, the disciples of Ramakrishna who supported the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Math</em> had expired.</div>
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<dt style="border: 0px; font-weight: bold; line-height: 1.71429; margin: 0px; padding: 0px; vertical-align: baseline;">The Himalayas</dt>
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In July 1890, accompanied by his brother monk, Swami Akhandananda, he continued his journey as a wandering monk and returned to the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Math</em> only after his visit to the West. He visited, Nainital, Almora, Srinagar, Dehradun, Rishikesh, Haridwar and the Himalayas. During this travel, he reportedly had a vision ofmacrocosm and microcosm, which seems to be reflected in the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Jnana Yoga</em> lectures he gave later in the West, “<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">The Cosmos</em>—<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">The Macrocosm</em> and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">The Microcosm</em>“. During these travels, he met his brother monks —Swami Brahmananda, Saradananda, Turiyananda, Akhandananda and Advaitananda. They stayed at Meerut for a few days where they passed their time in meditation, prayer and study of scriptures. At the end of January 1891, the Swami left his brother monks and journeyed to Delhi alone.</div>
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<dt style="border: 0px; font-weight: bold; line-height: 1.71429; margin: 0px; padding: 0px; vertical-align: baseline;">Rajputana</dt>
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At Delhi, after visiting historical places he journeyed towards Alwar, in the historic land of Rajputana. Later he journeyed to Jaipur, where he studied Panini’s<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Ashtadhyayi</em> with a Sanskrit scholar. He next journeyed to Ajmer, where he visited the palace of Akbar and the famous Dargah and left for Mount Abu. At Mount Abu, he met the maharaja, Ajit Singh of Khetri, who became his ardent devotee and supporter. Swami Tathagatananda, a senior monk of the Ramakrishna Order, and the Head of Vedanta Society, New York wrote as follows :</div>
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At Khetri, he delivered discourses to the Raja, became acquainted with the pandit Ajjada Adibhatla Narayana Dasu, and studied <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mahābhāṣya</em> on sutras of Panini. After two and a half months there, towards the end of October 1891, he proceeded towards Rajasthan and Maharastra.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[57]</span><span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[64]</span></div>
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<dt style="border: 0px; font-weight: bold; line-height: 1.71429; margin: 0px; padding: 0px; vertical-align: baseline;"><strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Western India</strong></dt>
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Continuing his travels, he visited Ahmedabad, Wadhwan, Limbdi. At Ahmedabad he completed his studies of Muslim and Jain culture. At Limbdi, he met Thakore Sahed Jaswant Singh who had himself been to England and America. From the Thakore Saheb, the Swami first got the idea of going to the West to preach Vedanta. He later visited Junagadh, where he was the guest of Haridas Viharidas Desai, the Diwan of the State, who was so charmed with his company that every evening he, with all the State officials, used to meet the Swami and converse with him until late at night. From there he also visited Girnar, Kutch, Porbander, Dwaraka, Palitana, Nadiad where he stayed at Diwan Haridas Viharidas Desai’s house Nadiad ni haveli and Baroda. At Porbander he stayed three quarters of a year, in spite of his vow as a wandering monk, to perfect his philosophical and Sanskrit studies with learned<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">pandit</em>s; he worked with a court <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">pandit</em>who translated the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vedas</em>.</div>
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He later traveled to Mahabaleshwar and then to Pune. From Pune he visited Khandwa and Indore around June 1892. At Kathiawar he heard of the Parliament of the World’s Religions and was urged by his followers there to attend it. He left Khandwa for Bombay and reached there on July 1892. In a Pune bound train he met Bal Gangadhar Tilak. After staying with Tilak for few days in Poona, the Swami travelled to Belgaum in October 1892. At Belgaum, he was the guest of Prof. G.S. Bhate and Sub-divisional Forest officer, Haripada Mitra. From Belgaum, he visited Panjim and Margao in Goa. He spent three days in the Rachol Seminary, the oldest convent-college of theology of Goa where rare religious literature in manuscripts and printed works in Latin are preserved. He reportedly studied important Christian theological works here. From Margao the Swami went by train to Dharwar, and from there directly to Bangalore, in Mysore State.</div>
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<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">At Bangalore, the Swami became acquainted with Sir K. Seshadri Iyer, the Dewan of Mysore state, and later he stayed at the palace as guest of the Maharaja of Mysore, Chamaraja Wodeyar. Regarding the Swami’s learning, Sir Seshadri reportedly remarked, “a magnetic personality and a divine force which were destined to leave their mark on the history of his country.” The Maharaja provided the Swami a letter of introduction to the Dewan of Cochin and got him a railway ticket.</strong></div>
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From Bangalore, he visited Trichur, Kodungalloor, Ernakulam. At Ernakulam, he met Chattampi Swamikal, contemporary of Narayana Guru in early December 1892. From Ernakulam, he journeyed to Trivandrum, Nagercoil and reached Kanyakumari on foot during the Christmas Eve of 1892. At Kanyakumari, the Swami reportedly meditated on the “last bit of Indian rock”, famously known later as the Vivekananda Rock Memorial, for three days. At Kanyakumari, Vivekananda had the “Vision of one India”, also commonly called “The Kanyakumari resolve of 1892″.</div>
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From Kanyakumari he visited Madurai, where he met the Raja of Ramnad, Bhaskara Setupati, to whom he had a letter of introduction. The Raja became the Swami’s disciple and urged him to go to the Parliament of Religions at Chicago. From Madurai, he visited Rameshwaram,Pondicherry, he travelled to Madras and here he met some his most devoted disciples, who played important roles in collecting funds for Swami’s voyage to America and later in establishing the Ramakrishna Mission in Madras. With the aid of funds collected by his Madras disciples and Rajas of Mysore, Ramnad, Khetri, Dewans and other followers Vivekananda left for Chicago on 31 May 1893 from Bombay assuming the name <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Vivekananda</em>—the name suggested by the Maharaja of Khetri.</div>
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<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">FIRST VISIT TO WEST:</strong></div>
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His journey to America took him through China, Canada and he arrived at Chicago in July 1893.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[78]</span> But to his disappointment he learnt that no one without credentials from a <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">bona fide</em> organization would be accepted as a delegate. He came in contact with Professor John Henry Wright of Harvard University.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[79]</span> After inviting him to speak at Harvard and on learning from him not having credentials to speak at the Parliament, Wright is quoted as having said, “To ask for your credentials is like asking the sun to state its right to shine in the heavens.” Wright then addressed a letter to the Chairman in charge of delegates writing, “Here is a man who is more learned than all of our learned professors put together.” On the Professor, Vivekananda himself writes “He urged upon me the necessity of going to the Parliament of Religions, which he thought would give an introduction to the nation.</div>
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<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Parliament of World Religions:</strong></div>
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The Parliament of Religions opened on 11 September 1893 at the Art Institute of Chicago. On this day Vivekananda gave his first brief address. He represented India and Hinduism. Though initially nervous, he bowed to <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Saraswati</em>, the goddess of learning and began his speech with, “Sisters and brothers of America!”. To these words he got a standing ovation from a crowd of seven thousand, which lasted for two minutes. When silence was restored he began his address. He greeted the youngest of the nations in the name of “the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and universal acceptance.” And he quoted two illustrative passages in this relation, from the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Bhagavad Gita</em>—”As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take, through different tendencies, various though they appear, crooked or straight, all lead to Thee!” and “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths that in the end lead to Me.”<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[83]</span> Despite being a short speech, it voiced the spirit of the Parliament and its sense of universality.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[83]</span><span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[84]</span></div>
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Dr. Barrows, the president of the Parliament said, “India, the Mother of religions was represented by Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his auditors.” He attracted widespread attention in the press, which dubbed him as the “Cyclonic monk from India”. The <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">New York Critique</em> wrote, “He is an orator by divine right, and his strong, intelligent face in its picturesque setting of yellow and orange was hardly less interesting than those earnest words, and the rich, rhythmical utterance he gave them.” The <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">New York Herald</em>wrote, “Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to sendmissionaries to this learned nation.” The American newspapers reported Swami Vivekananda as “the greatest figure in the parliament of religions” and “the most popular and influential man in the parliament”.</div>
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He spoke several more times at the Parliament on topics related to Hinduism and Buddhism. The parliament ended on 27 September 1893. All his speeches at the Parliament had one common theme—Universality—and stressed religious tolerance.</div>
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Back in India (1897-1899)</h2>
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Colombo to Almora</h3>
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Vivekananda arrived in Colombo on January 15, 1897 and received an ecstatic welcome. Here, he gave his first public speech in East, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">India, the Holy Land</em>. From there on, his journey to Calcutta was a triumphal progress. He traveled from Colombo to Pamban, Rameshwaram, Ramnad, Madurai, Kumbakonam andMadras delivering lectures. People and Rajas gave him enthusiastic reception. In the procession at Pamban, the Raja of Ramnad personally drew the Swami’s carriage. On way to Madras, at several places where the train would not stop, the people squatted on the rails and allowed the train to pass only after hearing the Swami. From Madras, he continued his journey to Calcutta and continued his lectures up to Almora.While in the West he talked of India’s great spiritual heritage, on return to India the refrain of his ‘Lectures from Colombo to Almora’ was uplift of the masses, eradication of the caste virus, promotion of the study of science, industrialization of the country, removal of poverty, the end of the colonial rule.These lectures have been published as <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Lectures from Colombo to Almora</em>. These lectures are considered to be of nationalistic fervor and spiritual ideology. His speeches had tremendous influence on the Indian leaders, including Mahatma Gandhi, Bipin Chandra Pal and Balgangadhar Tilak.</div>
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On 1 May 1897 at Calcutta, Vivekananda founded the Ramakrishna Mission—the organ for social service. The ideals of the Ramakrishna Mission are based on <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Karma Yoga</em>. Its governing body consists of the trustees of the Ramakrishna Math- the organ to carry out religious works. Due to the close association between the two, both have their headquarters at Belur, near Calcutta. This was the beginning of an organized social and religious movement to help the masses through educational, cultural, medical and relief work.</div>
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Two other monasteries were founded by him- one at Mayavati on the Himalayas, near Almora called the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Advaita Ashrama</em> and another at Madras. Two journals were also started, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Prabuddha Bharata</em> in English and <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Udbhodan</em> in Bengali.The same year, the famine relief work was started by Swami Akhandananda at Murshidabad district.</div>
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Vivekananda had inspired Sir Jamshedji Tata to set up a research and educational institution when they had travelled together from Yokohama to Chicagoon the Swami’s first visit to the West in 1893. About this time the Swami received a letter from Tata, requesting him to head the Research Institute of Science that Tata had set up. But Vivekananda declined the offer saying that it conflicted with his spiritual interests.</div>
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<strong style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">SECOND VISIT TO WEST and LAST YEARS:</strong></div>
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Vivekananda once again left for the West in June 1899, amid his declining health. He was accompanied by Sister Nivedita and Swami Turiyananda. He spent a short time in England, and went on to America. During this visit, he founded the Vedanta societies at San Francisco and New York. He also founded “<em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Shanti Ashrama</em>” (peace retreat) at California, with the aid of a generous 160-acre (0.65 km<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">2</span>) gift from an American devotee. Later he attended the Congress of Religions, in Paris in 1900. The Paris addresses are memorable for the scholarly penetration evinced by Vivekananda related to worship of <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Linga</em> and authenticity of the <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Gita</em>. From Paris he paid short visits to Brittany, Vienna, Istanbul, Athens and Egypt. For the greater part of this period, he was the guest of Jules Bois, the famous thinker. He left Paris on October 24, 1900, and arrived at the Belur Math on December 9, 1900.</div>
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Vivekananda spent few of his days at Advaita Ashrama, Mayavati and later at the Belur Math. Henceforth till the end he stayed at Belur Math, guiding the work of Ramakrishna Mission and Math and the work in England and America. Thousands of visitors came to him during these years including The Maharaja of Gwalior and in December 1901, the stalwarts of Indian National Congress including Lokamanya Tilak. In December 1901, he was invited to Japan to participate in the Congress of Religions, however his failing health made it impossible. He undertook pilgrimages to Bodhgaya and Varanasi towards his final days.</div>
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Death</h3>
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His tours, hectic lecturing engagements, private discussions and correspondence had taken their toll on his health. He was suffering from asthma, diabetesand other physical ailments. A few days prior to his demise, he was seen intently studying the almanac. Three days before his death he pointed out the spot for this cremation—the one at which a temple in his memory stands today. He had remarked to several persons that he would not live to be forty.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[120]</span></div>
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On the day of his death, he taught <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Shukla-Yajur-Veda</em> to some pupils in the morning at Belur Math.<span style="border: 0px; font-size: 10.5px; line-height: 0; margin: 0px; padding: 0px; position: relative; top: -0.5em; vertical-align: baseline;">[121]</span> He had a walk with Swami Premananda, a brother-disciple, and gave him instructions concerning the future of the Ramakrishna Math.</div>
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Vivekananda died at ten minutes past nine P.M. on July 4, 1902 while he was meditating. According to his disciples, this was <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mahasamadhi</em>. Afterward, his disciples recorded that they had noticed “a little blood” in the Swami’s nostrils, about his mouth and in his eyes. The doctors remarked that it was due to the rupture of a blood-vessel in the brain, but they could not find the real cause of the death. According to his disciples, <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Brahmarandhra</em> — the aperture in the crown of the head — must have been pierced when he attained <em style="border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Mahasamadhi</em>. Vivekananda had fulfilled his own prophecy of not living to be forty years old</div>
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Source : Samvada.org</div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0tag:blogger.com,1999:blog-732469282201912417.post-71348273864330949052017-10-23T22:42:00.002-07:002017-10-23T22:42:13.357-07:00SWASTIKA/ CULTURE & HERITAGE: PIOUS SYMBOL DISTORTED BY WEST<div dir="ltr" style="text-align: left;" trbidi="on">
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SWASTIKA/ CULTURE & HERITAGE: PIOUS SYMBOL DISTORTED BY WEST</h3>
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<span style="color: red;"><strong><br style="border-bottom: 1px dashed black;" /><img alt="" height="122" src="http://organiser.org/Encyc/2017/10/16/25_04_54_02_ss11_H@@IGHT_122_W@@IDTH_146.jpg" style="float: left; padding: 5px;" width="146" />Swastika is the only symbol in the world which has no barriers of culture, religion, race, language and civilisation</strong></span></div>
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<strong>Hemant Padhya</strong></div>
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Deepawali is the cardinal festival in the Vedic or Hindu calendar. Although it is known as festival of lights, it is also a festival of feast, worship and colourful floor patterns called Rangoli. The colourful floor patterns drawn during the Deepawali festival to welcome Goddess Lakshmi is dominated by the symbol of Swastika as it represents Shakti and good luck. Swastika has a great significance in all Vedic or Hindu religious rituals and sacraments. Swastika appears everywhere whether it is in Rangoli form, at the entrance of house, on the worshiping pots or kalash, on the shrine, on the lamps, on the lanterns, on greeting cards, on safes and on the account books etc. In fact it is worshipped during Deepawali along with Lord Ganesh, Goddess Lakshmi and Goddess Saraswati.</div>
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<br style="border-bottom: 1px dashed black;" /><strong>Wrong Perception</strong><br style="border-bottom: 1px dashed black;" />Although almost all Hindus respect, revered and worship Swastika, many Hindu elites educated in western<br style="border-bottom: 1px dashed black;" />institutes and the new generation of Hindus born and brought up in western world have wrong perception about Swastika symbol as they were taught wrongly in their schools and colleges on the subject of Swastika. They are only taught about Swastika in context with World War II and its association with Hitler and Nazi Party and the holocaust only. They have never been taught about the ancient history and importance of Swastika before World War II. Due to anti-Swastika propaganda, they are suffering from Swastika phobia along with the people of western world who has been connecting and blaming the Swastika symbol in context to Hitler and his Nazi regime without any other logical reason except it was being used as symbol by Hitler and his Nazi Party to persecute Jews and other ethnic communities and waging war against British imperialism and other states of Europe. </div>
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<br style="border-bottom: 1px dashed black;" />Swastika, the universal and most revered and powerful symbol of auspiciousness, good luck and wellbeing, has been portrayed as the symbol of horror by the western world after World War II. Hitler and his Nazi regime perverted the positive and true meaning and standing of Swastika and had given it a bad reputation and name. They tarnished the traditional image of Swastika from being a<br style="border-bottom: 1px dashed black;" />mystical symbol of love, peace, good luck, fortune and wellbeing to a symbol of hatred, fear, and barbaric atrocities as inhumane acts inflicted on to Jews and other minorities living in Germany and Europe and causing destruction and a barbaric slaughter of millions in World War II by Adolf Hitler and his supporters. After the Second World War, Swastika, the symbol of benevolence, good luck and good fortune, has been looked uponby Americans, Jews and European people as the symbol of<br style="border-bottom: 1px dashed black;" />holocaust, fascism, genocide, horror, death, cruelty, extermination, racial intolerance, hatred and destruction. Hitler and his Nazi Party is responsible for misusing and defaming the symbol of Swastika but unfortunately, majority of people from western world also carried the grudge against the innocent symbol of Swastika and blamed Swastika for Nazi misdeeds. The American, British and European governments and people launched a systematic propaganda war of hate against Swastika symbol to mutilate the positive meaning and pristine image and status of Swastika to extreme negative connotation inpresent context and started vigorous campaign to defame and to impose a ban on the display of the symbol of Swastika in the western world. </div>
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<br style="border-bottom: 1px dashed black;" />Due to the misrepresentation and anti-Swastika propaganda by the American and European governments after World War II, many people living in the western world wrongly accused Swastika as a symbol of hate, horror, terror and a reminder of the atrocities committed by Adolf Hitler’s Nazi Party to Jewish and other ethnic communities in Europe. The new generations of west after 1930 were misinformed, misguided and subsequently misunderstood the real meaning, importance, true image and pristine status of Swastika. The demonising of Swastika by British, European and American people and Government after World War II is still systematically in process and Swastika is being taught as the symbol of genocide, fascism, hate, anti-sematic and racist in western schools, colleges and Universities. </div>
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<br style="border-bottom: 1px dashed black;" /><strong>Most Sacred Symbol</strong><br style="border-bottom: 1px dashed black;" />Swastika is the most ancient symbol that has believed to be brought luck and joy since many millennia and it continues to do so in the present day. It was worshipped as a symbol of good fortune long before Hitler’s use of it to symbolise his evil dictatorship and anti-sematic ideology. Swastika represents harmony, love, universal brotherhood and wellbeing of human race and it is still worshipped, revered and respected as sacred, holy and auspicious symbol by more than half population of the world. </div>
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<br style="border-bottom: 1px dashed black;" />Swastika is the oldest religious symbol known to the human race and is widely recognised in various cultures all across the world. Swastika derives from the oldest religion of the world called Vedic Dharma or Sanatan Dharma, which is the original form of present day Hinduism. Vedic Dharma is the philosophy of life taught by God through the four scriptures called Vedas. Swastika represents all four Vedas and the root word Swasti has been mentioned in Vedas numerous times.<br style="border-bottom: 1px dashed black;" />Geometrically speaking, the symbol of Swastika consists of four parts which point towards four directions. If the Swastika is turned around from the centre clock-wise or anti-clockwise, it does not make any geometrical or physical changes. This represents it’s unchanging, all directional and endless and eternal nature of God. It is the symbol of divinity therefore and is a fundamental part of all religious ceremony in Sanatan Dharma or Hinduism. It can be seen adorned in ceremonies of birth, marriage, death and festivals. </div>
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<br style="border-bottom: 1px dashed black;" />The word Swastika and its symbol do not come from anti-semitic origin but is derived from the ancient language of Vedic Dharma called Sanskrit. In Sanskrit, Swastika means auspiciousness and wellbeing. Vedic Dharma or its sects which include Sikhism, Buddhism and Jainism, have never done anything wrong to other religions or race, they have never waged any atrocities on other faiths. Vedic (Hindu) Dharma teaches the principles of help, charity, tolerance and non-violence with<br style="border-bottom: 1px dashed black;" />exceptional limitation of self-defence. The living example of its greatness is in the thousands of years old settlements of Jews and Parsis (Persian Zoroastrians) in Bharat, who have practised their faith freely and without any persecution. </div>
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<br style="border-bottom: 1px dashed black;" /><strong> Other Civilisations</strong><br style="border-bottom: 1px dashed black;" />The presence of Swastika is evident in various civilisations such as the Egyptians, Mayans, Native Americans, Romans, Greeks and Celts to name a few. Swastika has migrated across many cultures, civilisations and religions. People may think Swastika had no place in a Christian church, but it has a long history as a symbol for Christ. During the first three centuries Swastika was the only form of Cross used by Christians and it was a disguised form of the Cross and a unifying symbol among those who survived a common persecution by Roman Empire. In Rome, it is called Crux Dissimulata because the early Christians concealed themselves and the Church did not adopt the crucifix until the sixth century when Christianity had become the official religion of Rome. Swastikas can be seen decorating the Christian Catacombs of Rome. </div>
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<br style="border-bottom: 1px dashed black;" />In the present day it is evident that Swastika is worshipped in many religions like Hinduism, Buddhism, Jainism, Zoroastrianism, Sikhism, Confucianism, Taoism and Shinto and it is revered, respected and worshipped by millions in the Asian Continent. In Hinduism, Swastika is symbol of Lord Ganesh, the destroyer of obstacles and provider of good luck and fortune, and Shakti, the divine power and love of a woman. Swastika is also considered as the symbol of love, peace, prosperity, divine power, good luck and good fortune in Vedic or Hindu religion. Swastika is believed to be the powerful representation of Yantra, Tantra and Mantra all in one. In Buddhism, Swastika is a symbol of universal harmony, prosperity, plurality, good luck, abundance, dharma, fertility, long life, and eternity and it is considered as ‘A Seal on Buddha’s Heart’’. In the Zoroastrian religion of Persia, the Swastika was a symbol of the revolving sun, infinity, or continuing creation. In Mithraism, the religion practised in Roman Empire, the Swastika is the representation of the Sun of Helios and Mithras and it also represents the chariot of Mithras. In Shinto and Buddhist religions of Japan Swastika is called Manji, named after an ancient God and It is found on temples and street-corner shrines all over Japan and even on road maps to indicate the location of temples and Pagodas. In Shamanic religion Swastika is the symbol of the Sun and the power. </div>
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<br style="border-bottom: 1px dashed black;" />The lesser-publicised aspect of the Swastika symbol is the positive presence of Swastika in the western world prior to World War II, at that time the Swastika was widely used on good luck greeting cards, as part of company logos and promotions. Even the world famous drinks company “Coca-Cola”, in 1925, made a lucky watch fob in the shape of a Swastika. There is much evidence that Swastika was used as a lucky talisman in Britain, America and much of Europe just prior to the Second World War. In 1908, the American Sears catalogue had many ladies Swastika hatpins and pendants for sale. In Scandinavia, Swastika is called the Hammer of Thor, which derived from the Vikings and commercially it found its way to become the registered trademark of Carlsberg lager as early as 1881 and continued to be used up until 1938. The Finnish Air Force marked Swastika in blue paint as a national emblem and good luck symbol which they call Haka Risti (locked cross), on all their planes from 1918 until 1945 when it was changed because they were mistaken for Nazi planes. In 1916 the British printed War Savings Stamps with white Swastika, which was years before Nazi’s adopted it as their symbol. These are but a few examples of Swastika’s presence in the world as a symbol of goodness. </div>
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<br style="border-bottom: 1px dashed black;" />To a big astonishment and surprise, there is plenty of evidence that the Swastika has existed in Judaism. From second century BC to the end of the first century AD a secret, monastic brotherhood of Jews called the Essenes lived in Palestine. The Swastika to them was a sacred sign representing the Wheel of Eternal Life. In Vedic and Buddhist Tantrism, the Swastika is often drawn inside a six cornered star to form a Yantra. This star is known in Judaism as The Star of David. Another example of the use of Swastika by the people of Jewish origin can be found in the USA. In 1916, the Portland Oregonian Newspaper ran an advertisement for Pacific Coast Biscuits, a Jewish firm that made Matzos. A large Swastika dominates the advertisement, which claimed that the product, together with the Swastika was a “Symbol of Purity & Quality, the trademark stands for supreme quality”. It is clear that Jews, as well as other people across the globe have used the Swastika as a decoration, a symbol of pride, spirituality, good fortune, prosperity, purity and love. </div>
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<br style="border-bottom: 1px dashed black;" />Christian religion used the symbol of Swastika extensively in ancient churches, robes and scarfs of bishops, on grave stones and catacombs and in Churches as well. The living example of the proof is the ancient church of the Nativity in Jerusalem where Jesus Christ believed to be born. The place marked with the Jesus birth spot have surrounding walls depicted with several Swastika symbols. The ancient European Pagans, Celts and Druids used it during Medieval Period. Many mosques in Middle East bear the symbols of Swastika on their surrounding walls and entrances. Even there are many publications of Quran depicting big Swastika symbol on the back cover of Quran too. Swastika symbols were freely used by Romans, Greeks, Mayans, Aztec, American Native Indians, Africans, Persians, Egyptians and many others. </div>
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<br style="border-bottom: 1px dashed black;" /><strong>Defaming Swastika</strong> <br style="border-bottom: 1px dashed black;" />The symbol of Swastika has been bombarded and attempted to be destroyed by the political and psychological cruise missiles by western world since World War II. Hitler and his Nazi Party hijacked The ancient Swastika symbol for their evil and dirty political ambition in Germany during 1920s and 1930s and used it extensively during Second World war era on the name of nationalism and their anti-semitic and White supremacy ideology to persecute millions of Jews and other ethnic minorities in Europe. Swastika, once world’s most famous and revered symbol of good luck and fortune and wellbeing since millennia, had the worst misfortune imposed upon it first by Adolf Hitler and Nazi regime and later by Europeans, British, American and Jewish community who suffered the most heinous atrocities in second World War II. They blamed the mere symbol of Swastika for the brutal atrocities committed by Adolf Hitler and his allied people and army.</div>
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<br style="border-bottom: 1px dashed black;" />They systematically started political propaganda warfare against the symbol of Swastika to punish and tarnish its reputation and to destroy its existence in revenge after World War II. They portrayed Swastika as a symbol of horror, cruelty, atrocity, barbarism and terror. They systematically introduced anti Swastika educational system to tarnish and punish the symbol of Swastika by holding it responsible for the war, atrocities and destruction happened during World War II. They left no space in insulting, humiliating, spoiling, defaming and destroying the reputation of Swastika symbol which has also been respected, revered and worshipped in western wold since thousands of years. </div>
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The hate mongering propaganda against the symbol of Swastika by western world is still live and ongoing even after three quarter century of World War II.</div>
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<br style="border-bottom: 1px dashed black;" />The treatment and attitude toward Swastika must not be any different to that of the Holy Cross of Christians for many Black Americans were persecuted by the Ku Klux Klan and burnt alive on Crosses. Those events in history are more recent than that of Hitler’s dictatorship even though the western people have not made the Holy Cross a symbol of terror or death and the symbol has not been condemned for the heinous acts, unlike the fate of Swastika. Moreover, under the authority of green flag of Islamic ideology carrying the symbol of star and crescent, the most inhumane atrocities were carried out in past and present which can be marked as the biggest holocaust of the world. It is strange and discriminatory that no Christian nation of the world have ever asked or dared to ban the green flag and the symbols of star and crescent under which the greatest holocaust of human ever<br style="border-bottom: 1px dashed black;" />carried out by the followers of Islamic ideology. So why the symbol of Swastika is only symbol blamed punished for? If a mad or fanatic man or woman uses the knife to murder someone that does not constitute knife to be the guilty for the murder. Therefore punishing, condemning and hating a symbol that has no real connection to a megalomaniac’s misguided interpretation and use is unjustifiable and inappropriate. The Swastika has such a rich history that it transcends cultures, races, religions and continents since many millennia. It is a great injustice that centuries old fact, truth and history is being deliberately and intentionally wiped out by western world due to the negative portrayal and ignorance of this beloved symbol of the world. </div>
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<br style="border-bottom: 1px dashed black;" /><strong>Western Gameplan</strong><br style="border-bottom: 1px dashed black;" />The systematic propaganda and educational programme to tarnish, defame and humiliate the symbol of Swastika after World War II by America and European countries of west have resulted in a bitter hate in the minds of new generation in Western world. As a part of the ongoing agenda of European countries against Swastika, several attempts were made to ban the use of Swastika symbol in Europe by European Parliament but its ill plans were challenged and successfully stopped due the strong opposition by many organisations of Eastern religions, Eastern countries, many Pagans of west and many western people who love and respects the ancient symbol of Swastika for its true meaning, true image and glorious significance. The faith and dedication put into this symbol over the centuries by its many followers is coming to an age where the goodness of this sacred symbol may cease to exist, in the minds of the generations to come due to brain washing propaganda process of the western countries. Now, the time has come to reclaim the symbol of Swastika with all the dignity, honour and respect it has enjoyed since thousands of years. </div>
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<br style="border-bottom: 1px dashed black;" /><strong>A Sign of Good Luck</strong><br style="border-bottom: 1px dashed black;" />Swastika is neither a sign of genocide nor horror and hatred. It is a sign of good luck, well-being and benevolence. It is also an emblem of prosperity peace, passion and progress. Swastika has been considered as a symbol of auspicious, good fortune and well-being by almost all civilisations, races and religions in this world and utilised it as an omen since thousands of years. Swastika is not inherently evil or morally wicked or horrible. The people who believe, respect, worship and revere the symbol of Swastika understand and sympathise with all those victims of the holocaust who suffered the unspeakable horror and agony which lead them to hate the symbol. The Jews community and other minorities who suffered the most during World War II must also realise and understand the apathy of those people’s thousands of year old sentiments, beliefs, faith and ideology they inherited in positive manner for Swastika. Holding Swastika symbol responsible by western world for the inhumane atrocities in Second World War is nothing but misapprehension and ignorance.</div>
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<br style="border-bottom: 1px dashed black;" /> <strong>Hitler’s Misrepresentation</strong><br style="border-bottom: 1px dashed black;" /> It is a big linguistic mistake or error to call or name Hitler’s symbol a Swastika as Hitler and his followers never ever used the term Swastika for their symbol but instead referred it and called it as ‘Hakenkreuz’ meaning ‘Hooked Cross’ in German language. It was the British who branded, called and popularised term of Hitler and Nazi Party’s symbol as Swastika instead of its original and true name ‘Hakenkreuz’ termed by Hitler. The nearest popular word found in English language is Fylfot which is widely and commonly used by Christians of Britain for Swastika symbol but the cunning and clever British did not use the word fylfot for Hitler’s ‘Hakenkreuz’ to detach themselves completely. To label, call, and popularise the term of ‘Hakenkreuz’ as Swastika instead of Fylfot was<br style="border-bottom: 1px dashed black;" />a secret and deliberate political conspiracy of the British Government, British Royal Historian and linguistics and religious leaders of Christianity in Britain to humiliate and discredit Aryans or Hindus and their religion as the word Swastika belongs to Sanskrit, the language of Vedas of Aryans meaning the noble human beings. </div>
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<br style="border-bottom: 1px dashed black;" />Adolf Hitler and his followers of Nazi Party adopted and fought their dirty battle of their inhumane and cruel ideology under the banner of Swastika. They hijacked and transformed Swastika, an ancient symbol of humanity, auspicious and benevolence, into a symbol of hatred, horror, racism and oppression. The world must understand that Swastika was just a mere symbol which was not responsible or guilty of the barbaric acts but the perpetrator definitely was responsible. How can a symbol commit a crime? The use of Swastika symbol by Hitler and his Nazi regime was a legacy of misappropriation and any blame game imposed on a poor symbol of Swastika is inappropriate and illogical and it must be stopped once and for all. The western people and the people from Jewish community who nurtured the habit of hating Swastika symbol after World War II, must learn to distinguish and understand the difference between the symbol of Hitler’s horrific Hakenkreuz and sacred Swastika of the Hindus, the Jains, the Sikhs and the Buddhist and many more people of eastern and western religions and sects. Those people must come to better understanding and come to the term that Swastika is not a symbol of devil or evil but it is a symbol of divinity which is respected, revered and worshipped by more than half of the population of this world. Present efforts of educating ignorant people by Hindu organisations, saints and individual activists and the lovers of Swastika symbol in positive sense or pro-Swastika people has brought fruitful results to bring better understanding among Jewish community as they have started positive educational campaign on their community websites about the history of ancient Swastika. The new efforts of understanding, co-operation and help from Jewish community organisations are praiseworthy and welcoming. Any rehabilitation programme of Swastika symbol in positive context must be supported and canvassed by all Swastika lovers and worshippers. They must demand to reinstate the true image of Swastika and educate, persuade and convince the political and educational institutions to teach new generation about the glorious past and history of the Swastika in the curriculum before it is too late. </div>
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<br style="border-bottom: 1px dashed black;" /><strong>Divine Law</strong><br style="border-bottom: 1px dashed black;" />It is a divine law that if any one misuse or taint the power of divinity is bound to be punished and destroyed by God and that is proved true in case of Hitler and his Nazi party. They and their mighty power were destroyed as they inflicted inhumane atrocities on<br style="border-bottom: 1px dashed black;" />innocent people and spread hate under the symbol of Swastika. We, the lovers and worshippers of Swastika, must make a resolution to educate and eradicate the ignorance prevailing among the people of western world regarding Swastika and make them realise the sacred, glorious and<br style="border-bottom: 1px dashed black;" />pristine image and status Swastika symbol has enjoyed since millennia. </div>
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<br style="border-bottom: 1px dashed black;" />(The writer is UK based management<br style="border-bottom: 1px dashed black;" />professional and a columnist on cultural issues)</div>
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R. P. Mishra B.Tech.(CSE), PGDBA(Marketing)http://www.blogger.com/profile/17449913343102227699noreply@blogger.com0