tag:blogger.com,1999:blog-292075022024-03-05T12:32:48.836+05:30Erudition न हि ज्ञानेन सदृशं !Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.comBlogger70125tag:blogger.com,1999:blog-29207502.post-69486090455919989942020-03-24T09:20:00.002+05:302020-03-24T09:21:32.318+05:30Thoughts on China-virus, China, and India <div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Nithin Sridhar</b></div>
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<span style="font-family: inherit;">From my limited reading of the issue, what I feel is that, if there is one good thing this China-Virus has done to the world, it is that it has shown how widespread is the Chinese influence across the world, including organizations like WHO and UN. And perhaps we are only a few years away when it would completely sideline the US. And this should wake up Indians, more than any other country. </span><br />
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<span style="font-family: inherit;">While US is no friend to India, China is even less so. China has, in fact, emerged as a clear enemy of India, notwithstanding the civilizational ties we may have had some point in history. China has the civilizational and strategic vision and will power to become a superpower and gain whatever it wants. </span><br />
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<span style="font-family: inherit;">However, the current Chinese power that has arisen is an Asuric force, a force of Adharma. And it is India, and India alone, which can counter this Asuric and Adharmic power. But, it is not secular India, compromised in its morality, weak in its mechanization, lacking a civilizational and strategic vision that can truly counter China. Secular India does not have that vision, strength or tapasya. It is only a Hindu India which can do this. </span></div>
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<span style="font-family: inherit;"><br />Sri Aurobindo says India exists for Sanatana Dharma and when it is said India rises, it is Sanatana Dharma which rises. But, for Sanatana Dharma to rise and claim its true place in the world, we need a strong Hindu polity in place. We need political system and leaders, who have the civilizational and strategic vision to reclaim the geographical boundary which once defined Bharat and transform greater India into a true superpower in every sense of the word: political, financial, strategic, and cultural before we can actually become a Vishwa-Guru. </span></div>
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Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-44091208080411219872017-07-01T12:24:00.000+05:302017-07-01T12:24:42.763+05:30New Book “Musings on Hinduism”<div dir="ltr" style="text-align: left;" trbidi="on">
My new book “<strong>Musings on Hinduism</strong>” is available for purchase both as <strong>Paperback</strong> and as <strong>Kindle E-book</strong>.<br />
<br />
The book was published in March 2017 by Rare Publishers, Chennai and includes a number of my writings on a variety of topics,
especially related to General Hinduism, Vedanta, and Challenges facing
Hindu society. It also includes a translation and commentary on few
Hindu texts.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNNDTNFnk_pbcj0mWNqSqIxW3vuIECD4Bmgmief249Em6wntaebSXH_lAh8yQMQbyYZIgUj-Z5PjhZEFCUdibVDG8NkW_AvJ2858dReg-Pii6tWRWk62PXmVtnZZSTzOxbuMPODQ/s1600/IMG_20170326_185839-001.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNNDTNFnk_pbcj0mWNqSqIxW3vuIECD4Bmgmief249Em6wntaebSXH_lAh8yQMQbyYZIgUj-Z5PjhZEFCUdibVDG8NkW_AvJ2858dReg-Pii6tWRWk62PXmVtnZZSTzOxbuMPODQ/s320/IMG_20170326_185839-001.jpg" width="320" /></a></div>
<br />
Some excerpts from the reviews of the book:<br />
<br />
1. Dr. Shrinivas Tilak, PhD, History of Religions, Independent Researcher based in Canada.<br />
<br />
<blockquote class="tr_bq">
<i>"Because Musings carries the exuberance of wonder and the weight of
experience, it is likely to provoke, startle, and even challenge the
reader in many possible ways."</i></blockquote>
<i><br /></i>2. Dr. David Frawley, noted <span class="st">American Hindu teacher (acharya) and author</span>-<br />
<br />
<blockquote class="tr_bq">
<i>"Nithin Sridhar’s book Musings on Hinduism provides an excellent introduction to
Hinduism, taking a variety of thought-provoking angles of approach,
like different facets of a vast gem. For those wanting to understand
Hindu dharma at spiritual, cultural and intellectual levels from someone
who has deeply studied and practiced the teachings, this book a great
place to begin your inward journey. It does not simply present one
branch or aspect of Hindu Dharma but provides a vision of the whole from
transcendent Vedantic philosophy to the Hindu view of society."</i></blockquote>
<br />3. Aravinda Rao K, Former DGP, Vedanta Scholar and Member of Council of Indian Council of Philosophical Research<br /><br />
<blockquote class="tr_bq">
"<i>The
book makes a rewarding reading, presenting a comprehensive picture of
different aspects of the non-dual philosophy, besides sensitizing the
reader to contemporary developments.</i>"</blockquote>
<br />4. Surajit Dasgupta, Editor-in-Chief of SirfNews<br /><br />
<blockquote class="tr_bq">
"<i>Musings on Hinduism is an excellent manual to the fundamentals (of Hinduism) right</i>."</blockquote>
<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyf4J0cmjCJYwV5KJ9dwzkwAoeUso5HHZjNp06IrBy-ihiHnNL0o8pPNUfPKFuID6d5PSqR3Qa6qnNvGeScsh4ghsjYKWFf_VtAwPaRJxXYMYtLvhxrmIWjxG9tNBsmjsabOrNGw/s1600/MOH-COVER+FINAL.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="946" data-original-width="562" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyf4J0cmjCJYwV5KJ9dwzkwAoeUso5HHZjNp06IrBy-ihiHnNL0o8pPNUfPKFuID6d5PSqR3Qa6qnNvGeScsh4ghsjYKWFf_VtAwPaRJxXYMYtLvhxrmIWjxG9tNBsmjsabOrNGw/s320/MOH-COVER+FINAL.jpg" width="190" /></a></div>
<br />
<br />
<br />
<strong>Book:</strong> Musings on Hinduism<br />
<strong>Author:</strong> Nithin Sridhar<br />
<b>Cover Design:</b> Pratyasha Nithin <br />
<br />
<strong>Indian Edition (Both Paperback & Kindle):</strong> <a href="http://www.amazon.in/Musings-Hinduism-Nithin-Sridhar/dp/9383826304/">http://www.amazon.in/Musings-Hinduism-Nithin-Sridhar/dp/9383826304/</a><br />
<br />
<strong>International Edition (Kindle):</strong> <a href="https://www.amazon.com/Musings-Hinduism-Dharma-Nithin-Sridhar-ebook/dp/B06XG9T6MGhttps://www.amazon.com/Musings-Hinduism-Dharma-Nithin-Sridhar-ebook/dp/B06XG9T6MG">https://www.amazon.com/Musings-Hinduism-Dharma-Nithin-Sridhar-ebook/dp/B06XG9T6MG</a><br />
<br />
<strong>International Paperback:</strong> <a href="https://www.createspace.com/6995737">https://www.createspace.com/6995737</a><br />
<br />
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<br />
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Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com1tag:blogger.com,1999:blog-29207502.post-70821869380050401022017-01-24T19:15:00.000+05:302017-01-24T19:15:19.220+05:30Book Announcement: Sri Dakshinamurthy: Guru, Ishwara, and Atman<div dir="ltr" style="text-align: left;" trbidi="on">
I am happy to announce that I have published my 2016 essay on Dakshinamurthy as ebook on Amazon Kindle. The book explores the various facets of the Hindu deity Sri Dakshinamurthy, who is not only worshiped as the First Guru, but also as the One, who imparts all knowledge through the medium innumerable number of human Gurus. The essay particularly focuses on the facet of Sri Dakshinamurthy as a Guru, as Ishwara, and as Atman. It is a must read for those interested to explore the importance of Guru tradition and the connection between Guru and Ishwara in Hindu tradition. <br /><br /> Indian Edition (Ebook)- <a href="https://www.amazon.in/dp/B01MU61Z0R">https://www.amazon.in/dp/B01MU61Z0R</a> <br /><br /> International Edition (Ebook)- <a href="https://www.amazon.com/dp/B01MU61Z0R">https://www.amazon.com/dp/B01MU61Z0R</a> <br /><br /> UK (Ebook)- <a href="https://www.amazon.co.uk/dp/B01MU61Z0R">https://www.amazon.co.uk/dp/B01MU61Z0R</a><br />
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQeuBW9afDN8tNRPKRzxUuh0W11rvdYej6uBZK7EHp74JWq3BsqyJjVi0_xuDclD-J7_dpF3CJnu2oIwQPbd7jkdSSUWrZTsk-81F9kqSoGgf7N1cbny6BbfzhQCLywRHHxb_UnA/s1600/Dakshinamurthy+book.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQeuBW9afDN8tNRPKRzxUuh0W11rvdYej6uBZK7EHp74JWq3BsqyJjVi0_xuDclD-J7_dpF3CJnu2oIwQPbd7jkdSSUWrZTsk-81F9kqSoGgf7N1cbny6BbfzhQCLywRHHxb_UnA/s320/Dakshinamurthy+book.jpg" width="200" /></a></div>
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Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-56453585500843610492016-11-12T12:02:00.000+05:302016-11-12T12:02:36.176+05:30Give Hindus Religion Based Personal Laws or extend Uniform Civil Code to all communities<div dir="ltr" style="text-align: left;" trbidi="on">
<b>By Nithin Sridhar</b><br />
<br />
<i>This article was published in <a href="http://www.dnaindia.com/analysis/column-dnareaderedit-give-hindus-uniform-civil-code-or-personal-laws-2264800" target="_blank">DNA newspaper</a> on October 17,2016</i><br />
<br />
Uniform Civil Code (UCC) has been one of the long pending promises of
the Constitutional makers of modern India, who had enshrined it as a
duty of the State to implement it for all its citizens irrespective of
their religious affiliations in the Article 44 of the Directive
Principles of State Policy.<br />
<br />
Yet, even after 69 years of our Independence, it remains a distant
dream, mostly due to a lack of political will, minority vote-bank
politics, and aggressive opposition by the clerics of the Muslim
community, as is evident from the recent opposition by the All Indian
Muslim Personal Law Board and other Muslim outfits to Law Commission’s
questionnaire about the UCC, which they have termed as a “war” against
their community.<br />
<br />
Though we will not delve into the merits or demerits of UCC in a
society like India rooted on the eternal principles of Dharma, it is
suffice to say that the essence of UCC- enforcing a uniform law in all
personal matters: marriage, divorce, adoption and inheritance across all
religious communities by discarding diversity and localized customs and
traditions- which is a product of Western Secularism and Materialism,
rooted in Abrahamic monotheism is completely alien to Indian
civilizational ethos, which celebrates diversity and has evolved
tailor-made cultural and religious practices to cater to the specific
needs of different communities. In other words, UCC kills cultural
diversity that caters to community-specific needs and implements
“monotheism” in the garb of “secularism.<br />
<br />
Since Independence, in the name of creating uniform Hindu laws,
Hindu personal laws have been thoroughly secularized through the passage
of various civil laws like Hindu Marriage Act, 1955, Hindu Succession
Act 1956, Hindu Minority and Guardianship Act, 1956 and the Hindu
Adoption and Maintenance Act 1956, etc., which despite pays a lip
service to the importance of customs and usage, ignores them on the
ground. As a result, on the one hand, Hindu communities have been denied
access to be governed by their religious Shastras, and on the other
hand, the prevalent community specific traditions and practices have
been dismantled. Dr. Parminder Kaur, who is an Assistant Professor in
Guru Nanak Dev University Regional Campus, Gurdaspur, rightly observes:
“The Hindu Code Bills were a series of laws aimed at thoroughly
secularizing the Hindu community and bringing its laws up to modern
times, which in essence meant the abolition of Hindu law and the
enactment of laws based on western lines…” [Law Mantra Journal, Vol 2,
Issue 5].<br />
<br />
Thus, on the one hand, the Hindu majority has been forcibly
de-rooted from their age old cultural and religious practices, which
constitute the core of Indian ethos; and on the other hand, minority
communities- Muslims, Christians, Parsis, and Jews- all have continued
to live by their community specific religious personal laws, which are
rooted in their religious principles. This is a gross discrimination
inflicted upon the majority Hindu community by successive Union
governments in the name of secularism and modernity, all the while
ignoring issues of gender inequality prevalent in minority communities
(Triple Talaq, for example), for the sake of vote bank.<br />
<br />
It is high time that the center either fulfills its Constitutional
mandate by extending the UCC to all communities; or discard secularized
Hindu personal laws and allow different Hindu communities to come up
with their own religious personal laws catering to their unique
community-specific traditions and Hindu Shastric mandate. In any case,
the Modi-led government, should end this gross discrimination of
selective application of secularized laws against its majority
community.<br />
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com1tag:blogger.com,1999:blog-29207502.post-83444967474598083292016-10-01T16:04:00.000+05:302016-10-01T16:10:35.274+05:30Why the west does not understand Kali?<div dir="ltr" style="text-align: left;" trbidi="on">
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table.MsoNormalTable
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mso-tstyle-colband-size:0;
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<b><span style="font-size: small;"><span style="font-family: "arial" , "sans-serif"; line-height: 107%;">Nithin Sridhar</span></span></b></div>
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<span style="font-family: "arial" , "sans-serif"; font-size: 14.0pt; line-height: 107%;"><i><span style="font-size: small;">[This article was published in <a href="http://newsgram.com/">NewsGram.com</a> on August 8, 2015]</span></i></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgn_JhYLyIji7SWKqIocGIh4eZ4rxjGou9_fdp0kzbN5YdIZBElcOPerYDVcQQPrSI3FBH6zVhe1kVbKfdpql7CtM9HxN_wLi4_jW7Fu7DgylpcKlemPjFtitMf7DkNwoCt4lin-A/s1600/smashankali.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgn_JhYLyIji7SWKqIocGIh4eZ4rxjGou9_fdp0kzbN5YdIZBElcOPerYDVcQQPrSI3FBH6zVhe1kVbKfdpql7CtM9HxN_wLi4_jW7Fu7DgylpcKlemPjFtitMf7DkNwoCt4lin-A/s320/smashankali.jpg" width="236" /></a></div>
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<span style="font-family: "arial" , "sans-serif"; font-size: 14.0pt; line-height: 107%;"></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif";">“In the distant past, the land that
would be India played host to a war between ancient aliens, whose
cross-temporal battles contributed to the country's rich myths and legends.
Kali, oldest and deadliest of these creatures, was thought defeated long, long
ago; her body scattered throughout time to prevent her return. But her psychic
essence could not be killed... nor her millennia-long quest for vengeance.</span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif";">“Now, in the 23rd Century, she is on
the brink of resurrection. And with India at the forefront of human
spaceflight, it's not only Earth that falls to her predations if she succeeds –
but the whole cosmos!</span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif";">“In a race against time, and across
it, the Doctor and Clara must gather secrets, intelligence and allies from
across India's past, present and future – if they are to survive... THE SWORDS
OF KALI.”</span></i><span style="font-family: "arial" , "sans-serif";"></span></div>
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<span style="font-family: "arial" , "sans-serif";">This is the
summary of the second story in the Doctor Who: The Twelfth Doctor comic strip
published by the Titan Comics. The story portrays Goddess Kali, one of the most
revered mother in Hinduism as an alien creature who is seeking revenge. The
comic appears to have even appropriated the story of Sati and how her body
parts were scattered after she burned herself in her father’s <i style="mso-bidi-font-style: normal;">Yajna</i> (fire ritual) and distorted it to
fit into their story of alien battles. </span></div>
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<span style="font-family: "arial" , "sans-serif";">There is
nothing wrong per se with portrayal of Kali or other Hindu Gods and symbols in
comics or movies. But, such a portrayal should be true to their meaning and
depiction in the source culture. A distorted portrayal not only depicts
ignorance and negligence on the part of those who use other culture’s symbols,
but when this distortion keeps happening again and again, it points towards
deliberate malaise and pre-conceived biases towards certain cultures that are
outside the mainstream western culture. </span></div>
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<h3 class="MsoNormal" style="text-align: left;">
<span style="font-family: "arial" , "sans-serif";"></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Depiction of Goddess Kali in American entertainment
industry</span></b></h3>
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<span style="font-family: "arial" , "sans-serif";">The Titan
comics are neither the first nor the only people to portray Mother Kali in a
negative as well as incorrect manner. Here are the few examples:</span><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";"> </span></span></span><br />
<br />
<ol style="text-align: left;">
<li><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "arial" , "sans-serif";">In
1984 “</span><a href="https://www.youtube.com/watch?v=iiE5mE0ZorA"><span style="font-family: "arial" , "sans-serif";">Indiana Jones and the Temple of Doom</span></a><span style="font-family: "arial" , "sans-serif";">” movie, Goddess Kali is portrayed as
a monster, to whom human sacrifices were given by Thugees. The whole scene is
depicted dramatically in such a way that it gives the impression as if Goddess
Kali is some kind of evil.</span><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"> </span></span></li>
<li><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "arial" , "sans-serif";">In
2008, </span><a href="http://www.dnaindia.com/world/report-controversy-over-heidi-klums-kali-halloween-attire-1203288"><span style="font-family: "arial" , "sans-serif";">Supermodel Heidi Klum</span></a><span style="font-family: "arial" , "sans-serif";"> dressed as Goddess Kali for a Halloween
party. When asked about why she chose to dress like Kali, she said the idea was
given to her by her secretary, and she added:</span> <span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;">"<i style="mso-bidi-font-style: normal;">I loved it
because she's so mean and killed all these different people and had fingers
hanging off her and little shrunken heads everywhere</i>," Klum said. Her
statement clearly shows that she considers Kali as a mean people killer, which
clearly depicts her lack of understanding of the iconography of Kali. </span><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";"> </span></span></span></li>
<li><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "arial" , "sans-serif";">In
2010, </span><a href="http://www.supernaturalwiki.com/index.php?title=5.19_Hammer_of_the_Gods"><span style="font-family: "arial" , "sans-serif";">in a famous TV series called
“Supernatural</span></a><span style="font-family: "arial" , "sans-serif";">”, both
Mother Kali and her son Lord Ganesha has been depicted in a very poor light. </span><a href="https://www.youtube.com/watch?v=YBh0LSakjuU"><span style="font-family: "arial" , "sans-serif";">First, it portrays Goddess Kali</span></a><span style="font-family: "arial" , "sans-serif";"> as having an affair with Angel
Gabrial. Then, </span><a href="https://www.youtube.com/watch?v=C3Ks59XGThg"><span style="font-family: "arial" , "sans-serif";">it portrays Ganesha as a big fat man</span></a><span style="font-family: "arial" , "sans-serif";"> who is reduced to a splash of blood
by Lucifer, the evil personified in Christian theology. The whole episode makes
a mockery of Hindu religion and Hindu deities on multiple counts. It propagates
the medieval Christian view that depicts Pagan gods as inferior and powerless
compared to even the Christianity angels and equates Hindu Gods and Hindu
symbols with other pagan systems. The episode not only shows the extent of
ignorance present in western society about Hinduism, but also shows the
pre-conceived bias they have cultivated.</span><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"></span></span></li>
<li><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";"></span></span></span><span style="font-family: "arial" , "sans-serif";">The
2012 </span><a href="http://www.smitegame.com/gods/"><span style="font-family: "arial" , "sans-serif";">online video action game SMITE</span></a><span style="font-family: "arial" , "sans-serif";">, allows players to play as various
gods and other characters. The game includes characters from Hindu, Greek,
Chinese, Egyptian, and Norse civilizations. The fact that various Gods from
Hinduism like Kali, Agni, Rama etc. has been included alongside Gods from Pagan
cultures which no longer flourishes, again shows a medieval Christian mentality
of rejecting everything non-Christian as pagan and hence inferior and false. This
view is further highlighted by the absence of any angels or characters from
Christian or other Abrahamic mythologies.</span><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"> </span></span></li>
<li><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";"> </span></span></span><a href="http://www.indiawest.com/entertainment/global/upset-hindus-demand-apology-from-tv-s-conan-o-brien/article_50fb21ac-75a8-11e4-b2f3-2fbd036bee97.html"><span style="font-family: "arial" , "sans-serif";">In 2014, Goddess Kali was included in
a sexual joke</span></a><span style="font-family: "arial" , "sans-serif";"> shown
in TBS late nights where it showed Kali as one among various historical women,
with which one can have sex using Time Bone machine.</span><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";"> </span></span></span></li>
<li><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font: 7.0pt "Times New Roman";">
</span></span></span><a href="http://www.blackstarnews.com/us-politics/justice/hindus-upset-over-portrayal-of-goddess-demand-apology-from-fox-tv"><span style="font-family: "arial" , "sans-serif";">In January this year, Fox’s show
“Sleepy Hollow”</span></a><span style="font-family: "arial" , "sans-serif";">
showed <i style="mso-bidi-font-style: normal;">Vetala</i> (a spirit) who has no significant
connection with Goddess Kali as being a demon servant of her. It further showed
a statue of Kali being used to turn a man into a demon, something which is
alien to the understanding of Kali or <i style="mso-bidi-font-style: normal;">Vetala</i>
or the concept of demon in Hinduism. </span></li>
</ol>
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<span style="font-family: "arial" , "sans-serif";">These few
examples are enough to show the ignorance and the disdain that is shared by
many people in the west, especially those who are involved in making movies, TV
shows, comic strips etc. and other aspects of entertainment industry. But,
these negative portrayals are not limited to entertainment industry alone. It
is present in western academics as well.</span></div>
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<h3 class="MsoNormal" style="text-align: left;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Depiction of Kali in Western Academics</span></b></h3>
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<a href="http://www.infinityfoundation.com/mandala/s_rv/s_rv_agarw_vishnu_frameset.htm"><span style="font-family: "arial" , "sans-serif";">Sarah Caldwell, in her article</span></a><span style="font-family: "arial" , "sans-serif";"> “<i style="mso-bidi-font-style: normal;">The
Bloodthirsty tongue and the self-fed breast, homosexual fellatio fantasy in a
south Indian ritual tradition</i>” which won her the Robert Stoller award
writers:</span></div>
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<span style="font-family: "arial" , "sans-serif";">“<i style="mso-bidi-font-style: normal;">This essay demonstrates that in Kerala,
symbolism of the fierce goddess [Kali] does not represent abreactions of the
primal scene fantasies of a Kleinian phallic mother or introjection of the
fathers penis; rather, we will show that themes of eroticism and aggression in
the mythology are male transsexual fantasies reflecting intense preoedipal
fixation on the mothers body and expressing conflicts over primary feminine
identity</i>.”</span></div>
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<span style="font-family: "arial" , "sans-serif";">She further
quotes D. M. Wulffs view on the imagery of Goddess Kali: <i style="mso-bidi-font-style: normal;">“[Kali] is herself, first of all, a phallic being, the mother with a
penis, she stands triumphantly erect on Sivas body, sword raised, fingers
pointed, and eyes and tongue protruding. At the same time, draped with severed
heads and hands, she is the bloodied image of the castrating and menstruating
(thus castrating) female.”</i></span></div>
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<span style="font-family: "arial" , "sans-serif";">Therefore,
according to them, Mother Kali is symbolizes “<i style="mso-bidi-font-style: normal;">male transsexual fantasies</i>” and is a “<i style="mso-bidi-font-style: normal;">mother with a penis</i>” who depicts a “<i style="mso-bidi-font-style: normal;">castrating female</i>.” These depictions are completely alien to Hindu
perception of Goddess Kali. The academics seem to have an intention to portray
the worship of Kali as a worship of “mother with a penis” just like they often
portray the worship of Lord Shiva as a worship of “human phallus” without
properly understanding the meaning of “Linga” which has multiple meanings like
mark, pillar, phallus etc. <span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-family: "arial" , "sans-serif";">Prof. Dr.
Narasingha Sil in his 1996 lecture which has been published here- “</span><a href="http://www.boloji.com/index.cfm?md=Content&sd=Articles&ArticleID=15410"><span style="font-family: "arial" , "sans-serif";">The Status of Kali in American
Academia</span></a><span style="font-family: "arial" , "sans-serif";">” says: “<i style="mso-bidi-font-style: normal;">Then, with the advent of the electronic age
since the late eighties and the early nineties, the Bengali Kali was sacrificed
at the altar of the free-thinking, free-wheeling but utterly benighted computer
buffs and has been transformed into a pretty and lusty beast of the East that
you are now looking at—a booted but naked woman with markedly Mediterranean
features perched on a toilet seat, possessing six hands (any being other than
the bimanual human is enough to be regarded as a Hindu deity) holding all the
artifices of autoerotism, and actually masturbating with an oversize dildo. Or
we have Kali who resembles a monstrous mutant sci-fi creature with a lolling
tongue or, partially true to some indigenous iconography, an excessively
passionate female in rut or animal heat on top of the ethyphallus Mahadeva, the
Great God (another appellation of Siva) in a posture of viparitarati [reverse
sex].</i>”</span></div>
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<span style="font-family: "arial" , "sans-serif";">Dr. Sil further quotes a few poems on Kali
taken from the internet. </span></div>
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<span style="font-family: "arial" , "sans-serif";">One poem runs like this:</span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">“Kali is a slut, and a bitch.<br />
She fucked your grandmother and your grandfather at the same time.<br />
Kali is willing to sexually/spiritually ravish<br />
all would-be lovers: man, woman and child.”</span></i></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif";">Another similar poem reads thus:</span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: "Times New Roman";">Kali, my Bitch-Slut-Whore,<br />
fuckest Thou my Dad and Gran,<br />
great Kinky Tart, would Thou<br />
do as much for I, Thy son.</span></i></div>
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<span style="font-family: "arial" , "sans-serif";">Therefore, the current conception of
Goddess Kali among many people in the west, is not only that of a blood-lusting
monster or a mother with a penis, but also as one who masturbates with an
oversized dildo and is a complete slut who sleeps with everybody. </span></div>
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<span style="font-family: "arial" , "sans-serif";">These highly
sexual and perverse interpretations of Goddess Kali is completely alien to
Hindu philosophy and iconography.</span></div>
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<h3 class="MsoNormal" style="text-align: left;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Mother Kali in Hindu tradition</span></b></h3>
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<span style="font-family: "arial" , "sans-serif";">The name Kali
which is actually pronounced as “kAli is taken from the root word “kaala” which
can either mean time or darkness. Time denotes motion as time is always in
motion. The time has no beginning. It is always changing. In fact, the whole
universe and all its objects are always in the motion driven by time. The
objects, take birth, grow in size, decay and finally die. This whole process is
driven by time. And Kali is one who is the essence of “time”, who is “time”
herself.</span></div>
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<span style="font-family: "arial" , "sans-serif";">Therefore, it
is Kali who creates, controls and destroys the Universe. She is called as
“Adya-the oldest or the first” who is the source of all changes, all
manifestations. The other meaning of the term “Darkness” or “Black” also
denotes the same meaning.</span></div>
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<span style="font-family: "arial" , "sans-serif";">Just as Black
color denotes an absorption of all colors in science, Kali represents a state
wherein the whole universe lies absorbed in an Unmanifested seed state (also
called as Mula-prakriti). Therefore, as the embodiment of time, she is the
creator and sustainer of the universe, and as an embodiment of darkness, she
denotes the dissolution of the Universe. </span></div>
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<span style="font-family: "arial" , "sans-serif";">She can be
considered as equivalent to <i style="mso-bidi-font-style: normal;">Samkhyan</i> <i style="mso-bidi-font-style: normal;">Prakriti</i> and <i style="mso-bidi-font-style: normal;">Vedantic</i> <i style="mso-bidi-font-style: normal;">Maya</i>. Therefore,
her name or her color which is “Black” does not denote that she is a “monster”. </span></div>
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<span style="font-family: "arial" , "sans-serif";">Now coming to
her iconographical details, she is shown as having her tongue lolling out with
blood dripping from her mouth. She is usually depicted as having four hands,
with one holding a sword, another a severed head, the other two hands are in
the mudras of granting blessings and grant fearlessness, or sometimes hold
objects like lotus or a bowl. She is naked with disheveled hairs and is usually
shown in the backdrop of a <i style="mso-bidi-font-style: normal;">Smashan</i>
(cremation ground). She wears a garland of skulls around her neck and a skirt
made of severed hands. </span></div>
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<span style="font-family: "arial" , "sans-serif";">Now, let us
look at what these means. A garment is a covering draped on the body. The whole
cosmos can be understood as a cosmic body of Kali. There is nothing outside it.
Therefore she is without a garment, without a covering. Hence, she is naked.
Garment can also represent the limitation of “<i style="mso-bidi-font-style: normal;">rupa</i>/form”. The manifestation of various objects is nothing but a
manifestation of <i style="mso-bidi-font-style: normal;">nama</i> (name) and <i style="mso-bidi-font-style: normal;">rupa</i> (form). But, Kali being the
unmanifested source has no “rupa” and hence is naked. The garment may also
denote the three <i style="mso-bidi-font-style: normal;">gunas</i> i.e. <i style="mso-bidi-font-style: normal;">Sattva</i>, <i style="mso-bidi-font-style: normal;">Rajas</i> and <i style="mso-bidi-font-style: normal;">Tamas</i>, that is
worn by <i style="mso-bidi-font-style: normal;">Atman</i> (Self) to become
manifest as universe. Kali who is non-different from Atman in its absolute
state, is without the <i style="mso-bidi-font-style: normal;">gunas</i> and hence
naked. Therefore, there is no sexuality involved in her depiction as being
naked.</span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The blood
dripping from her mouth and her apparent blood-lust depicts a very specific
spiritual process of “Raksha-Shuddi”, the purification of the blood. Blood is
the most important carrier of the <i style="mso-bidi-font-style: normal;">Prana</i>
(vital force) in the physical body. The purification of the <i style="mso-bidi-font-style: normal;">Prana</i> and hence of the blood is very
important in Kundalini yoga. Goddess Kali is the one who purifies the <i style="mso-bidi-font-style: normal;">Prana</i>. Her dinking of blood denotes this
purification of blood and vital force. This drinking of blood can also mean the
absorption of the individual vital forces into herself. That is, she liberates
a person from bondage to physical body and helps him to merge his subtle body
into hers thereby attaining spiritual union with her. </span></div>
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<span style="font-family: "arial" , "sans-serif";">The severed
head indicates the ego of the individuals that is afflicted with lust, anger,
delusion and other passions of the mind. The sword is used to cut this
unpurified ego. Goddess Kali is the one who grants purification of the mind by
cutting of the limited ego that is afflicted with mental passions called “<i style="mso-bidi-font-style: normal;">arishdvarga</i>”. The hands showing boon and
a sign of fearlessness needs no further explanation. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The severed
hands represents <i style="mso-bidi-font-style: normal;">Karmas</i> or actions.
“Hands” are one of the organs of actions and hence is used as a symbol for “<i style="mso-bidi-font-style: normal;">Karmas</i>”. She wears a skirt of severed
hands, because it is she alone who is able to severe our karmas, and make us
free of their bondage. She helps the spiritual practitioners to move towards <i style="mso-bidi-font-style: normal;">Moksha</i> (liberation), by cutting of their
<i style="mso-bidi-font-style: normal;">Karmas</i> one by one. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The severed
heads are sometimes depicted as being 51 in numbers that depict the 51 letters
of Sanskrit and hence the whole domain of speech and knowledge. The garland of
skulls may also denote that a person has to undergo hundreds of lives in
various bodies before he could attain <i style="mso-bidi-font-style: normal;">Moksha</i>.
The disheveled hairs denote that she is not bound by the rules of human
society. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">She is
usually depicted as having one of her legs on the chest of Lord Shiva who lies
on the ground in a static state. This represents the Purusha-<i style="mso-bidi-font-style: normal;">Prakriti</i> aspect of <i style="mso-bidi-font-style: normal;">Samkhya</i>. Shiva is static absolute Brahman, Kali is the power of
this Brahman to have motion. Therefore, Shiva is lying without movement and
Kali is standing or dancing on him. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">In some
depictions, especially with respect to forms like <i style="mso-bidi-font-style: normal;">Chinnamasta</i>, the Shakti is shown as being in a sexual union with
Shiva who is lying static on the ground. The imagery is a direct depiction of
the cosmic union of <i style="mso-bidi-font-style: normal;">Purusha</i> and <i style="mso-bidi-font-style: normal;">Prakriti</i>. The fact that Brahman and his
power are non-different is being depicted in this imagery. The sexual union
being the physical imitation of the cosmic union, the imagery aims to highlight
the comic and spiritual union through sexual union. Further, in certain <i style="mso-bidi-font-style: normal;">tantrika</i> <i style="mso-bidi-font-style: normal;">sadhanas</i> (<i style="mso-bidi-font-style: normal;">tantrika</i>
practices), the sexual energy is used to attain a spiritual union. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">But, these
nuances are either missed or deliberately ignored in the western commentary on
Hinduism. Their understanding and interpretation of Goddess Kali is completely
alien to Hindu world-view. In fact, the depictions of Kali as monstrous mother
with a penis or as a whore can be easily branded as blasphemous if such a
concept of blasphemy had been present in Hinduism. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This freedom
of expression without concepts like blasphemy is being misused by certain
quarters of western academia, media, and entertainment industry. The tantrika
philosophy and spirituality is dismissed as superstition and in their place, perverse,
incorrect, and non-existent meanings are being attached to Goddess Kali and
other Hindu deities and symbols. But, all is not lost. </span></div>
<div class="MsoNormal">
<br /></div>
<h3 class="MsoNormal" style="text-align: left;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Every cloud has a silver lining</span></b></h3>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ6H79MQhKcZm5NDwn41cArXtLieKDso_PI9NwIiyvA3gtxNm3tfiThMAAxKEN_CwEBeZinmNHAf3ickpE7oIynDMUfzFdNZdvHBeZEgnhaTHYqpSRFGcvYLqW3-d10DZXtkxKWA/s1600/MaKaliProjectingChangeEmpireStateBuildingRacingExtinctionAndroidJones03.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ6H79MQhKcZm5NDwn41cArXtLieKDso_PI9NwIiyvA3gtxNm3tfiThMAAxKEN_CwEBeZinmNHAf3ickpE7oIynDMUfzFdNZdvHBeZEgnhaTHYqpSRFGcvYLqW3-d10DZXtkxKWA/s200/MaKaliProjectingChangeEmpireStateBuildingRacingExtinctionAndroidJones03.jpg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Kali Projection in NewYork</td></tr>
</tbody></table>
<span style="font-family: "arial" , "sans-serif";"><span id="goog_1794300741"></span><span id="goog_1794300742"></span>There are
many authors and teachers in the west who have understood Hinduism and Hindu
traditions in depth. Their writings and teachings are in conformity with the
Hindu philosophy. For example, books by authors like David Frawley and Dr.
Robert Svoboda are very thorough and shed new light on ancient teachings.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Just
yesterday, i.e. on 7-August-2015, a huge image of Mother Kali was projected on
the face of the Empire State Building. It was part of a display by filmmaker
Louie Psihoyos and his team Projecting Change to create awareness about wildlife
extinction. The display included projection of a large number of endangered
animals and at the end of it the image of Mother Kali was depicted. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<a href="http://www.rebellesociety.com/2015/08/07/kali-takes-new-york-sign-of-the-times/"><span style="font-family: "arial" , "sans-serif";">Regarding the event, this article says</span></a><span style="font-family: "arial" , "sans-serif";">: “<i style="mso-bidi-font-style: normal;">This
Kali apparition over Manhattan may be our last warning. Fierce protectress of
truth, she tells it like it is, she beckons us to dive into the dark, to face
the stark reality of the global ecological crisis upon us, and to let
heartbreak be the ground from which we awaken and serve.</i>”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It further
adds: <i style="mso-bidi-font-style: normal;">“It is time to get our Kali on
inside and out; to cut off the head and commit to the heart on all levels. So
many of us are shedding our false selves, empty certainties and small lives,
and no matter how much we wish for the safety of the old, the more desperately
we hold on, the hotter the fires of the Real.”</i></span></div>
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com2tag:blogger.com,1999:blog-29207502.post-22394809834733101262015-11-14T22:01:00.002+05:302016-05-14T06:46:40.709+05:30Beef Controversy in India (4-parts)<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: small;"><span style="font-family: "arial" , "sans-serif"; line-height: 107%;"><b><span style="font-family: "arial" , "sans-serif";">By Nithin Sridhar</span></b></span></span><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif"; font-size: 18.0pt; line-height: 107%;"><span style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";"><span style="font-size: small;">(The Article has been published in four parts in NewsGram.com: <a href="http://www.newsgram.com/beef-controversy-hinduism-and-cow/" target="_blank">Part 1</a>, <a href="http://www.newsgram.com/beef-controversy-yajna-madhuparka-and-the-use-of-beef/" target="_blank">Part 2</a>, <a href="http://www.newsgram.com/beef-controversy-origins-of-beef-consumption-in-india/" target="_blank">Part 3</a>, <a href="http://www.newsgram.com/beef-controversy-beef-parties-and-the-celebration-of-violence/" target="_blank">Part 4</a>) </span></span></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";"> </span></b></span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif"; font-size: 18.0pt; line-height: 107%;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";"> </span></b> </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif"; font-size: 18.0pt; line-height: 107%;">Part 1- Hinduism and Cow</span></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";"><br /></span></b></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";"></span></b></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">India has
witnessed a continued controversy over Beef and Cow-slaughter in the last few
months. The latest incident that has added to the controversy is the police
inspection of the Kerala House in Delhi after receiving complaints about beef
being served there. Many Kerala MP’s and political workers have protested
against this inspection terming it as “</span><a href="http://www.tehelka.com/2015/10/beef-controversy-kerala-mlas-protest-against-delhi-police-raid-at-kerala-house/"><span style="font-family: "arial" , "sans-serif";">an attack on the federal structure of
Indian constitution.</span></a><span style="font-family: "arial" , "sans-serif";">”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Few days
back, an Independent lawmaker of Jammu and Kashmir Engineer Rashid was attacked
with ink for hosting beef party in protest of the beef ban in the state. The
ghastly Dadri lynching happened over rumors about killing and consumption of
cow. Previously, there was a great uproar over meat ban in Maharashtra during
the Jain festival of Paryushana. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">In each of
these incidents, there has been a massive outrage that not only spoke about the
rights of people to have freedom to decide what to eat (which is absolutely
right), but also in a sense celebrated the people’s right to kill animals in
general, and cows in particular. The discourse that has been created around the
controversy of beef tries to uphold beef consumption as a virtue, and the
concerns for cow protection as vice and communal; the celebration of violence
as virtue, and adherence to <i style="mso-bidi-font-style: normal;">ahimsa</i>
(non-injury) as vice. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Further,
there has been attempts to justify beef consumption and hence the massive cow
slaughter (much of it illegal) that is being carried out, by claiming how
beef-consumption was extensively practiced by Hindu ancestors and hence current
opposition to beef consumption amounts to hypocrisy. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore, it
becomes vital to not only counter the narrative of violence that is being
promoted in the name of ‘rights’, but also to set the record straight regarding
the status of the cow in Hindu religion and history. Hence, let us first take
up the issue of the position of cows in Hinduism.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It has been
argued by various scholars that the cow was not considered ‘holy’ in the Vedic
period and they were frequently sacrificed and consumed during those periods.
They point towards various verses present in <i style="mso-bidi-font-style: normal;">Veda Samhitas, Brahmanas</i>, <i style="mso-bidi-font-style: normal;">Manu
Smriti</i> and other <i style="mso-bidi-font-style: normal;">Dharma-Shastras</i>
to paint the Hindu ancestors as beef and meat consumers who upheld and
celebrated beef consumption. At the same time, they tend to either ignore or
brush aside those references in the Hindu scriptures that speak about Ahimsa
and cow protection. They further try to portray cow-slaughter and beef
consumption as a central philosophy and practice of Hinduism. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Before
proceeding to examine some of the major arguments given in support of prevalence
of massive beef consumption, let us first briefly deal with the Hindu view of
cow.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Hindu view of Cow</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">To properly
understand the Hindu perception of Cow, one should first understand how Hindus
perceive the environment. The <i style="mso-bidi-font-style: normal;">Isha
Upanishad</i> (verse 1) considers the entire universe with all its objects as
being inhabited by God. Similarly, Lord Krishna in <i style="mso-bidi-font-style: normal;">Bhagavad Gita</i> (10.20) says, that he is seated in the hearts of all
creatures. Thus, Hindus do not view environment as consisting lifeless objects
and inferior life forms that exist so that humans can conquer and exploit them. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Instead, the </span><a href="http://www.newsgram.com/how-secularization-of-society-has-affected-environment/"><span style="font-family: "arial" , "sans-serif";">Hindu view of environment</span></a><span style="font-family: "arial" , "sans-serif";"> is “deeply rooted in the
understanding that the trees, the animals, the air, the water, the land and
every other object in nature are permeated by divinity, and hence they are all
worthy of our love, respect, and preservation.”</span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Thus, we call
earth as ‘Mother earth’; we believe that Lord Vishnu manifested as fish, tortoise,
or as a boar; and our Gods are always associated with animals which serve as
their <i style="mso-bidi-font-style: normal;">vahanas</i> (vehicles). Among all
the animals, cows hold a special place in the heart and psyche of Hindus. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">A cow is not
only perceived as an animal that is extremely useful from economic perspective,
it is also considered as a mother who loves and nourishes the entire family
with whom she lives. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This
sentiment has been beautifully brought out in the words of Mahatma Gandhi who
says: “<i style="mso-bidi-font-style: normal;">Mother Cow is in many ways better
than the mother who gave us birth. Our mother gives us milk for a couple of
years and then expects us to serve her when we grow up. Mother cow expects from
us nothing but grass and grain. Our mother often falls ill and expects service
from us. Mother cow rarely falls ill</i>.” </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Though it is
true that the Cow was central to agricultural society, and hence she was given
high place, but this in itself does not capture the entire understanding of the
Hindus. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Hindus
recognize the Cow as the most <i style="mso-bidi-font-style: normal;">Sattvic</i>
of all animals. She is particularly loved and respected for her attitude of
love, selflessness, innocence, and loyalty. For this reason, Atharva-Veda
(3.30.1) says that people should love one another as cow loves its calf. The
popular story of the </span><a href="http://creative.sulekha.com/punyakoti-a-forgotten-tale_53792_blog"><span style="font-family: "arial" , "sans-serif";">Punyakoti</span></a><span style="font-family: "arial" , "sans-serif";"> further brings out all these
characteristics of a cow in a beautiful manner. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Cow in Hindu scriptures</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">While
describing the motherly aspect of the Cows, Rig-Veda (6.28.1-8) calls them as
‘bringers of fortune’ whose milk can be fed to Gods in sacrifice and also to
the guests. The mantras further say that the cows should be kept happy and
should be protected from any injury or harassment or theft.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">At another
place, Rig-Veda says: “<i style="mso-bidi-font-style: normal;">May the cow eats
best of the grass, may she be blessed, and by her may we also be blessed with
wealth. O inviolable cow, ever feed on grass, and come back and drink water.</i>”
(Verse 1.164.40) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">These verses
reveal that the cows are to be treated with love and respect and they must be
provided with freedom and protection from harm. People should make attempts at
giving happiness to the cows, in the same way in which cows provide happiness
and wealth to us. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">In the <i style="mso-bidi-font-style: normal;">Itihasas</i> and the <i style="mso-bidi-font-style: normal;">Puranas</i>, <i style="mso-bidi-font-style: normal;">Kamadhenu</i>- the
divine cow is portrayed as an abode of various Gods and as a wish-fulfilling
cow. The name ‘wish-fulfilling’ not only points towards how nourishing cows
resulted in economic prosperity, but it also points towards how nourishing them
was considered a <i style="mso-bidi-font-style: normal;">Dharmic</i> (righteous) act
leading to <i style="mso-bidi-font-style: normal;">Dharmic</i> wealth as well. Hence,
the cows which are earthly manifestations of the Divine <i style="mso-bidi-font-style: normal;">Kamadhenu</i> are all considered as the abode of material and spiritual
prosperity. Thus, the <i style="mso-bidi-font-style: normal;">Atharva-Veda</i> (11.1.34)
calls cows as the home of all bounties. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Further, Lord
Krishna in <i style="mso-bidi-font-style: normal;">Bhagavad-Gita</i> (10.28) says
that, among the cows he is the <i style="mso-bidi-font-style: normal;">Kamadhenu</i>.
Similarly, <i style="mso-bidi-font-style: normal;">Rigveda</i> (6.28-1-8) equates
Cows with Lord Bhaga and Lord Indra. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">These clearly
establishes the sacredness of the cow. Therefore, contrary to the claims of
certain scholars, cows are indeed considered as holy and as manifestations of
divine, which are worthy of love, reverence, and worship in Hinduism.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It is this
sacredness of the cow and its ability to grant prosperity to the people that
has made <i style="mso-bidi-font-style: normal;">Vedas</i> to refer to cow as ‘<i style="mso-bidi-font-style: normal;">aghnya’</i>- one which should not be killed.
The Vedic lexicon Nighantu further gives two synonyms for cow- ‘<i style="mso-bidi-font-style: normal;">ahi’</i> and ‘<i style="mso-bidi-font-style: normal;">aditi’</i> that means ‘not to be killed’ and ‘not to be cut into
pieces’ respectively. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Regarding,
why Cow is called ‘<i style="mso-bidi-font-style: normal;">aghnya’</i> that which
should not be slayed, <i style="mso-bidi-font-style: normal;">Shukla Yajur-Veda</i>
(13.43) says: “harm not the cow which is pure and illustrious.” The same Veda
further says (13.49): “harm not the cow which gives ghee.” Reiterating this, we
find Mahabharata (<a href="http://www.sacred-texts.com/hin/m12/m12b089.htm" target="_blank">Shanti Parva 262</a>) as saying: “<i style="mso-bidi-font-style: normal;">The very name of the cow
is ‘aghnya’- that which must not be slaughtered. Hence, who can slay them?
Those who kill a cow or a bull commit a most heinous crime</i>.”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">We find
further references in the Vedas themselves, wherein it is explicitly stated
that cows and bulls are not to be slayed <i style="mso-bidi-font-style: normal;">(Rig-Veda</i>
-8.101.15) or that those who harm cows must be punished (<i style="mso-bidi-font-style: normal;">Rig-Veda</i>- 10.87.16). <i style="mso-bidi-font-style: normal;">Manu Smriti</i>
(4.162) reiterates such instructions as well.</span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Thus, it is
clear that in the Hindu world view, Cows are sacred, pure, and manifestations
of divine. But, their <i style="mso-bidi-font-style: normal;">Sattva</i> (purity)
has also made them defenseless. Therefore, to provide protection for such
innocent defenseless animals, the Hindu scriptures have not only instructed
people to not cause harm to them, but also to protect them. This can be
understood as the ultimate expression of <i style="mso-bidi-font-style: normal;">Ahimsa</i>
(non-injury).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">With this
background, let us try to understand how this fits with assertions of use of
cow meat during <i style="mso-bidi-font-style: normal;">Yajnas, Shraddhas and
Madhuparkas</i> that can be seen in some Hindu scriptures in the next part. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">_____________________________________________________________</span></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif"; font-size: 18.0pt; line-height: 107%;">Part 2-Yajna, Madhuparka, and the use of beef</span></div>
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<![endif]--><span style="font-family: "arial" , "sans-serif";">The current
controversy over beef consumption has again provided an opportunity for the
seculars and liberals to mount their attack on the Cow and its relevance in
Hinduism. The liberals make two major assertions regarding the issue:</span></div>
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<span style="font-family: "arial" , "sans-serif";"> </span>
<span style="font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "arial" , "sans-serif";">Cow
is not considered sacred or holy in ancient Hindu scripture</span><span style="font-family: "arial" , "sans-serif";">.</span></div>
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<span style="font-family: "arial" , "sans-serif";"> 2. Beef
Consumption was widely practiced by ancient Hindus.</span></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif";">In the
previous article, it has been shown how the assertion that the Cow was not
considered as sacred in ancient times is incorrect. The Hindu scriptures not
only speak about Cow as a mother, a bringer of fortune, and a provider of
nutrition, but also perceived the Cow as the very manifestation of the Divine. The
Cow was considered worthy of people’s love, respect, and worship due to her
purity and was called as <i style="mso-bidi-font-style: normal;">Aghnya</i>- one
who should not be killed. </span></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif";">Now, let’s
take up the second assertion. It is often portrayed that hordes and hordes of
cows were slaughtered every day for the purpose of consumption in the Vedic as
well as post Vedic period. </span></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif";">To illustrate
this, the examples of slaughter and consumption of cows during <i style="mso-bidi-font-style: normal;">Vedic Yajnas </i>(fire worship), in rituals
related to <i style="mso-bidi-font-style: normal;">pitrs</i> (the spirit of
ancestors) like <i style="mso-bidi-font-style: normal;">Shraddha</i>, in <i style="mso-bidi-font-style: normal;">Madhuparka</i> (the ritual feeding of the
guests), and certain other rituals like marriage and cremation are quoted. It
is insinuated that the sacrifice of cows in all these religious rituals and
ceremonies were done for the sake of consuming beef. </span></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif";">Thus, it is
pointed out that Ahimsa as a tenet was only in theory and not in practice, as a
Cow despite of being called “inviolable” was mercilessly slayed. Further, these
examples are also used to justify the current practices of beef consumption by
showing how they are in sync with ancient practice.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Let us now
briefly examine each of these illustrations.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Meat Consumption during <i style="mso-bidi-font-style: normal;">Yajnas</i></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It is often
alleged that thousands of animals including Horses, cows, and bulls were
regularly sacrificed during <i style="mso-bidi-font-style: normal;">Yajnas</i>
and then their meat was used for consumption. It is further asserted by some
modern scholars that the <i style="mso-bidi-font-style: normal;">Yajnas</i> were
only a pretext for consuming meat. There are serious issues with these
assertions. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">One, most of
the <i style="mso-bidi-font-style: normal;">Yajnas</i> were optional and were
rarely performed by people. For example, out of 400 <i style="mso-bidi-font-style: normal;">Yajnas</i> mentioned in Vedas, only 21 <i style="mso-bidi-font-style: normal;">Yajnas</i> are enjoined to be performed regularly and the rest are to
be performed only for fulfilling specific desires like <i style="mso-bidi-font-style: normal;">Putrakameshti</i> for having a child or <i style="mso-bidi-font-style: normal;">Ashwamedha</i> for establishing an empire. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Second, even
among the 21 <i style="mso-bidi-font-style: normal;">Yajnas</i> prescribed to be
performed regularly, none of the <i style="mso-bidi-font-style: normal;">Yajnas</i>
that are to be performed daily, fortnightly or even once every four months
contain animal sacrifices. Only seven <i style="mso-bidi-font-style: normal;">Somayajnas</i>
(Yajnas in which Soma juice is given as oblation) and 2 <i style="mso-bidi-font-style: normal;">Haviryajnas</i> (Yajnas in which mainly ghee is used) include
performing animal sacrifice. These <i style="mso-bidi-font-style: normal;">Yajnas</i>
though preferably must be performed once a year, it was considered enough if
one is able to arrange the enormous resources required and perform it just once
in a lifetime. Hence, most people never managed to perform these <i style="mso-bidi-font-style: normal;">Yajnas</i> more than a few times in their
entire life.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Third, there
was no sacrifice of hordes and hordes of animals in these <i style="mso-bidi-font-style: normal;">Yajnas</i>. For example, in <i style="mso-bidi-font-style: normal;">Pashubanda</i>,
which is a <i style="mso-bidi-font-style: normal;">Haviyyajna</i>, only one
animal is sacrificed. In <i style="mso-bidi-font-style: normal;">Vajapeya</i>,
which is the highest type of <i style="mso-bidi-font-style: normal;">Yajna</i>
performed by a Brahmin, only 23 animals are sacrificed. In <i style="mso-bidi-font-style: normal;">Ashwamedha</i> <i style="mso-bidi-font-style: normal;">Yajna</i>, which
is an optional <i style="mso-bidi-font-style: normal;">Yajna</i> performed only
by the Kings, around 100 animals are sacrificed. There is no <i style="mso-bidi-font-style: normal;">Yajna</i> which is bigger than this. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Fourth, not
everyone was entitled to perform all <i style="mso-bidi-font-style: normal;">Yajnas</i>.
Only <i style="mso-bidi-font-style: normal;">Aupassana</i> was prescribed to be
performed by everyone irrespective of their Varna and it did not contain animal
sacrifice. Also, though the <i style="mso-bidi-font-style: normal;">Brahmins,
Kshtriyas</i>, and <i style="mso-bidi-font-style: normal;">Vaishyas</i> were
enjoined to perform 21 sacrifices, in practice it was only the <i style="mso-bidi-font-style: normal;">Brahmin</i> families that implemented. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore, it
is clear that most of the <i style="mso-bidi-font-style: normal;">Yajnas</i> were
optional and were rarely ever performed, and among those that were compulsory,
only in a handful of them, very few animals were sacrificed. Hence, the
assertion that thousands of animals were sacrificed regularly in the Yajnas has
no basis. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Cow sacrifice during <i style="mso-bidi-font-style: normal;">Madhuparka</i></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif";">Madhuparka</span></i><span style="font-family: "arial" , "sans-serif";"> which means ‘a mixture of honey’ is a
religiously prescribed procedure of receiving and honoring the guests. It is
alleged that large scale cow-slaughter and subsequent beef consumption was
practiced in the honor of the guests.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">According to
various <i style="mso-bidi-font-style: normal;">Grihya</i> <i style="mso-bidi-font-style: normal;">Sutras</i>, during the ritual of <i style="mso-bidi-font-style: normal;">Madhuparka</i>,
the host must offer the guest following things: a seat, water to wash feet,
water for <i style="mso-bidi-font-style: normal;">Argya</i> (as an offering) and water
for <i style="mso-bidi-font-style: normal;">Acamana</i> (to sip). This is
followed by an offering of <i style="mso-bidi-font-style: normal;">Madhuparka</i>
(a mixture of honey and other items like curd etc.) to the guest. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">After this, a
cow is brought near the guest and he is asked to choose whether to sacrifice it
or free it. According to some scholars, this offering of the cow is not for
sacrifice, but only for giving away as a gift. This is also backed by few
references about the gifting of cow, which is present in scriptures itself (for
example, Apasthamba Dharma Sutras Prashna 2 Patala 4 Khanda 8.5). The gifting
of cow during Madhuparka is also attested in Ramayana and Mahabharata. In any
case, the guest decides upon the fate of the cow. Considering the central role
played by the cows both in the economy and religion, only few cows are likely
to have been sacrificed.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It is
important to note that neither is the <i style="mso-bidi-font-style: normal;">Madhuparka</i>
offered to every guest, nor is it offered at every instance. The <i style="mso-bidi-font-style: normal;">Madhuparka</i> was offered only to six specific
people that too, if they arrived only once in a year. The six people are:
teacher, king, an officiating priest, father-in-law, friend, and a <i style="mso-bidi-font-style: normal;">Snataka</i> (a student who just returned
from <i style="mso-bidi-font-style: normal;">Gurukula</i> and is ready to be
married). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore, it
is clear that, the slaughter of cows, if they were performed during <i style="mso-bidi-font-style: normal;">Madhuparka</i>, was conducted only
occasionally and with respect to only a few specific persons, that too only when
the guests explicitly chose to sacrifice instead of setting free or taking as
gift. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">The case of King Rantideva and the Cow
Slaughter</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Some scholars
point out that it is mentioned in the Mahabharata, that King Rantideva used to
slaughter 2000 cows daily to prepare feasts for his guests. Apart from the fact
that slaughtering of such a huge number of cows every day is quite impractical,
if one were to study the context as well as complete details available about
King Rantideva, it becomes clear that the assertions are incorrect and a result
of improper translation.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The book “</span><a href="https://www.scribd.com/embeds/284185829/content?start_page=1&view_mode=scroll&access_key=key-TwjtBJ8KSpp0IenHoFIN&show_recommendations=true"><span style="font-family: "arial" , "sans-serif";">A review of Beef in Ancient India</span></a><span style="font-family: "arial" , "sans-serif";">” published by Gita Press, which makes
a detailed analysis of the issue, states that the assertion that 2000 cows were
killed daily is faulty and a result of improper translation of a verse from
Mahabharata that contains the words ‘<i style="mso-bidi-font-style: normal;">Vadhyate’</i>
and ‘<i style="mso-bidi-font-style: normal;">Mamsa’</i>. Though, usually these
are translated as ‘were killed’ and ‘meat’ respectively, in the context they
mean ‘were tied’ and ‘a liquid sweet preparation (Payasam)’ respectively.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The book
concludes that:<span style="mso-spacerun: yes;"> </span>the 2000 cows were
actually tied to the pegs at the kitchen of King Rantideva, so that milk from
them could be used to prepare food for the guests. This is supplemented by the
fact that Mahabharata itself lists King Rantideva among those who are not
addicted to meat-eating. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Thus, it is
quite clear that King Rantideva never slaughtered cows to feed guests, but only
used their milk for the purpose. Even if we were to accept that he indeed slaughtered
cows, then we must accept that the actual number of cows killed would have been
only a handful as 2000 dead cows a day adds up to 7,30,000 dead cows a year,
which is highly impractical. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Cow sacrifice during <i style="mso-bidi-font-style: normal;">Shraddha</i> and <i style="mso-bidi-font-style: normal;">Vivaha</i></span></b></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Cows are also
said to have been sacrificed during <i style="mso-bidi-font-style: normal;">Shraddha</i>
ceremony wherein the spirits of ancestors are satiated and during Marriage.
There is a difference in opinion among scholars regarding whether there was any
real sacrifice of animals or only a metaphoric mention about them in the
scriptures. Also, there is a mention of gifting of cows during marriages just
like Madhuparka (Apathamba Grihya Sutra 1.3).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Even if we
were to assume that the cows were indeed sacrificed during such ceremonies, it
is quite obvious that no person performed these ceremonies every other day.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore, it
is quite clear that neither the rituals and ceremonies like <i style="mso-bidi-font-style: normal;">Yajnas</i> (had involved the sacrifice of
animals including cow and bull), <i style="mso-bidi-font-style: normal;">Madhuparka</i>,
<i style="mso-bidi-font-style: normal;">Shraddha</i>, or marriages were performed
at quick intervals, nor were hordes and hordes of cows and bulls slaughtered in
them. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Was Beef consumption sole purpose
behind cow-sacrifice in various rituals?</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It has been
alleged that Hindu ancestors used various <i style="mso-bidi-font-style: normal;">Yajnas</i>
and other rituals as a pretext for consuming beef. It is further stated that,
the priests, etc. enjoyed a full feast of beef after sacrificing the cows and
bulls in the <i style="mso-bidi-font-style: normal;">Yajnas,</i> etc. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This
assertion is nothing but turning a blind eye towards the plain fact that each
Hindu ritual has a specific purpose and end goal that is clearly made known at
the beginning of the ritual itself. The <i style="mso-bidi-font-style: normal;">Yajnas</i>
serve the purpose of harmonizing various cosmic forces. It further helps a
person to worship various deities, ancestors, and other forces of nature. The
performance of <i style="mso-bidi-font-style: normal;">Yajnas</i> not only bring
wealth and spiritual merit to the performer, but also causes welfare of the
society. Further, various <i style="mso-bidi-font-style: normal;">Yajnas</i> have
specific purposes as well.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">For example, <i style="mso-bidi-font-style: normal;">Pakayajnas</i>
are exclusively related to family, <i style="mso-bidi-font-style: normal;">Putrakameshti</i>
helps to conceive a child, etc. Similarly, if
one examines the mantras associated with <i style="mso-bidi-font-style: normal;">Madhuparka</i>
ceremony, one realizes that it is built around the concept of <i style="mso-bidi-font-style: normal;">Atithi devo bhava</i>- the guests are God.
The offering of seats, water, a mixture of honey, and even sacrifices of cow
runs parallel to the offerings given in a <i style="mso-bidi-font-style: normal;">Yajna</i>.
The primary purpose here is serving the guests as God itself. On the other
hand, <i style="mso-bidi-font-style: normal;">Shraddhas</i> are the ceremonies
performed for the well being and satiation of the </span><a href="http://www.newsgram.com/pitru-paksha-its-time-to-worship-ancestors/"><i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif";">Pitrs</span></i></a><span style="font-family: "arial" , "sans-serif";">- the spirits of our forefathers.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This clearly
establishes that the sole purpose of these rituals was religious upliftment and
</span><a href="http://www.merinews.com/article/hindu-rituals-are-more-relevant-in-contemporary-times/15865237.shtml"><span style="font-family: "arial" , "sans-serif";">spiritual</span></a><span style="font-family: "arial" , "sans-serif";"> welfare and they had nothing to do with
beef consumption.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This is
further augmented by the fact that, the cow meat consumed as <i style="mso-bidi-font-style: normal;">Prasada</i> (consecrated food left after
offering in a ritual) during such rituals is of very small quantity and they
are eaten without a care for the taste. This is especially true in the case of <i style="mso-bidi-font-style: normal;">Yajnas</i>. </span></div>
<div class="MsoNormal">
<br />
<span style="font-family: "arial" , "sans-serif";">Regarding
this, Kanchi Shankaracharya, late Sri Chandrashekarendra Saraswati, </span><a href="http://www.kamakoti.org/hindudharma/part5/chap23.htm"><span style="font-family: "arial" , "sans-serif";">writes</span></a><span style="font-family: "arial" , "sans-serif";">: “<i style="mso-bidi-font-style: normal;">It
is totally false to state that Brahmins performed sacrifices only to satisfy
their appetite for meat and that the talk of pleasing the deities was only a
pretext. There are rules regarding the meat to be carved out from a sacrificial
animal, the part of the body from which it is to be taken and the quantity each
rtvik can partake of as prasada (idavatarana). This is not more than the size
of a pigeon-pea and it is to be swallowed without anything added to taste</i>.”</span></div>
<div class="MsoNormal">
<br />
<span style="font-family: "arial" , "sans-serif";">Another point
that must be noted, is we find explicit instructions in the scriptures
regarding what occasions the animals including cows can be sacrificed. <i style="mso-bidi-font-style: normal;">Manu Smriti</i> (5.41) says that animals can
be killed only for the purpose of <i style="mso-bidi-font-style: normal;">Madhuparka</i>,
in <i style="mso-bidi-font-style: normal;">Yajnas,</i> and in rituals related to
ancestors, and in no other occasion and for no other reason. <i style="mso-bidi-font-style: normal;">Apathamba Grihya Sutra</i> (1.3.9) says that
Cows can be sacrificed only for the sake of guests (i.e. <i style="mso-bidi-font-style: normal;">Madhuparka</i>), for ancestors, and in marriages. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">These clearly
establish that cows were not to be sacrificed for any other purpose, especially
not for the sake of satiating one’s taste. In fact, Manu Smriti (Chapter 5,
Verses 33, 34, 35, 38, 48, and 51) goes to the extent of saying that those who
sacrifice animals for purely satiating their lust for the flesh or for any
purpose other than the rituals prescribed in the scriptures, will incur great
sin and undergo great suffering. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Ahimsa and use of cows in <i style="mso-bidi-font-style: normal;">Yajna</i></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">If it be
asked, how to reconcile between cows being branded as ‘inviolable’, which is an
ultimate expression of <i style="mso-bidi-font-style: normal;">Ahimsa</i> and
cows being sacrificed during <i style="mso-bidi-font-style: normal;">Yajnas,</i>
etc.? </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The answer
lies in the fact that <i style="mso-bidi-font-style: normal;">Ahimsa</i> does not
mean pacifism purely in the physical sense. Violence happens at various levels-
physical, verbal, mental, and spiritual. The sacrifice of animals in <i style="mso-bidi-font-style: normal;">Yajnas,</i> etc. is not considered an injury
because the animals derive great benefit out of it. The ritual helps them to
attain heaven or get higher birth in the future (Manu Smriti 5.40, 41).
Therefore, considering the spiritual benefit that far outweighs the physical
injury that an animal face, the sacrifice of animals during <i style="mso-bidi-font-style: normal;">Yajnas</i> is not considered violence.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Even if one
were to reject these spiritual benefits as metaphors and superstitions, even
then it is easy to see that conducting <i style="mso-bidi-font-style: normal;">Yajnas</i>
are not contradictory to practicing <i style="mso-bidi-font-style: normal;">Ahimsa</i>.
<i style="mso-bidi-font-style: normal;">Ahimsa</i> is an ideal, but except for renunciates,
no person even nears ninety percent adherence to it. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Every human
action is accompanied by one or other form of violence, be it cooking food, or
walking on the road, or speaking ill behind someone’s back. The scriptures have
given an ideal and has created a framework wherein people slowly work towards
attaining the ideal. Thus the instructions given in the scriptures take one
from <i style="mso-bidi-font-style: normal;">Himsa</i> (injury) to <i style="mso-bidi-font-style: normal;">Ahimsa</i> (non-injury), from ignorance to
knowledge. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This is
further corroborated by the fact that though scriptures upheld Vegetarianism as
an ideal, they do allow the eating of meat of certain specific animals under
certain circumstances; and though <i style="mso-bidi-font-style: normal;">Sannyasa</i>
(renunciation) is the ideal, it makes provision for <i style="mso-bidi-font-style: normal;">Grihasta</i> (marriage). Similarly, <i style="mso-bidi-font-style: normal;">Yajnas</i>
are also allowed for the welfare of society. <i style="mso-bidi-font-style: normal;">Manu Smriti</i> (5.53) says that one who renounces consumption of
eating attains spiritual benefit equal to that attained after conducting 100 <i style="mso-bidi-font-style: normal;">Ashwamedha Yajnas</i>. This shows that, <i style="mso-bidi-font-style: normal;">Ahimsa</i> is the ideal and everyone must
slowly implement this ideal in all aspects of life. But, meanwhile, one should
involve in other <i style="mso-bidi-font-style: normal;">Dharmic</i> activities including
<i style="mso-bidi-font-style: normal;">Yajnas</i> etc. prescribed by the
scriptures even though they may involve <i style="mso-bidi-font-style: normal;">Himsa</i>.
<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore,
Cows were indeed widely revered and were held as ‘inviolable’ by the ancient
Hindus, though their sacrifice was permitted during some rituals for material
and spiritual welfare of society. But, these rituals were sparse and infrequent
and hordes and hordes of cows were definitely not slaughtered, neither for
rituals, nor for beef. Thus the assertion that beef consumption was widely
practiced has no standing. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">_________________________________________________________________</span></div>
<div class="MsoNormal">
<br /></div>
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<span style="font-family: "arial" , "sans-serif";">In the
previous two parts (here and here), it was established how, contrary to current
assertions, cow slaughter was neither widely prevalent among ancient Hindus nor
were they practiced for the purpose of consumption. Further, it was shown how
cows were held sacred and were declared ‘inviolable’. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">So naturally,
the next question that arises is: how and when did the consumption of beef
originated in India? This is a complicated question which does not have any
single definite answer. Yet, we can see how the consumption of beef has risen and
fallen among certain sections of the Indian society over the last two
millenniums. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Beef Consumption and Untouchability</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">In the
current discourse of beef consumption, beef is almost always linked with Dalits
and Muslims. It is widely held that Dalits have historically consumed beef and
even today most of them continue to practice it. Hence, it is argued that any
action aimed at protecting the cows constitutes anti-Dalit. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Though it is
true that a section of Indian society that includes members of Muslim, Dalit,
tribal, and upper caste Hindu communities do consume beef today, the assertion
that the majority of Dalits consumes beef and deem it a necessity is mostly
hearsay and/or propaganda. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">A recent mapping
of the food habits of Dalit communities published by </span><a href="http://swarajyamag.com/lite/beef-eating-dalits-where-are-they/"><span style="font-family: "arial" , "sans-serif";">Swarajya Magazine</span></a><span style="font-family: "arial" , "sans-serif";"> clearly shows that though 80% of the
Dalit communities are meat eaters, they discourage beef. It further notes that,
in states like Uttar Pradesh, over 75% of Dalit communities discourage beef
consumption, though they eat meat. This raises serious questions regarding the portrayal
of beef as being an integral part of Dalit life in present society. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">But, there is
a merit in the argument that beef consumption has been historically associated
with Dalit communities. For example, the Mahar community in Maharashtra had an
exclusive right over the dead animals including cows. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Tracing the
origin of untouchability to the practice of beef consumption, Dr. Ambedkar, in his
book “</span><a href="https://books.google.co.in/books?id=YyA8BQAAQBAJ&printsec=frontcover#v=onepage&q&f=false"><span style="font-family: "arial" , "sans-serif";">The Untouchables Volume 1</span></a><span style="font-family: "arial" , "sans-serif";">” says: “<i style="mso-bidi-font-style: normal;">The Brahmins made the cow a sacred animal. This made beef-eating a
sacrilege. The Broken Men being guilty of committing sacrilege necessarily
became beyond the pale of society.</i>” He then builds up his case about how
and when untouchability arose from beef eating. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">He says that,
Untouchability is completely absent in not only Vedas, but also in Dharma
Sutras and Manu and other Smritis. He further points out that, first proper
account of untouchability was given by Chinese traveler Yuan Chwang who had
come to India in 629 AD. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">From this, Dr.
Ambedkar concludes that Untouchability must have originated between 200 AD (approximate
date he fixes for Manu Smriti) and 600 AD. He further traces the roots of the
Untouchability to the complete prohibition of cow slaughter and the declaring
of <i style="mso-bidi-font-style: normal;">Gohatya</i> (killing of the Cow) as
being equal to <i style="mso-bidi-font-style: normal;">Brahmana-Hatya</i>
(killing of a Brahmin) during the Gupta rule in the 5<sup>th</sup> century.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">He thus
summarizes that, though <i style="mso-bidi-font-style: normal;">Vedic</i> Hindus
had consumed beef, after the advent of Buddhism, the Brahmins and other upper
classes adopted vegetarianism and the Cow was made into a sacred animal. This
transition was complete by the time of the Guptas, after which, those communities
who continued their practices of eating beef were branded untouchables.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Though, Dr.
Ambedkar is right in his proposition that Untouchability is rooted in beef
consumption, he is wrong in his assumption that beef consumption was prevalent
in <i style="mso-bidi-font-style: normal;">Vedic</i> times and even the <i style="mso-bidi-font-style: normal;">Brahmins</i> used to consume beef for the
sake of taste. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">In the
previous two articles, it has been clearly established that, the Cow was
considered ‘inviolable’ in the Vedas itself and only during <i style="mso-bidi-font-style: normal;">Yajnas</i>, Marriage and other such spiritual
occasions, were the sacrifice of cows allowed. Even during those occasions, in
all probability, the actual quantity of beef consumed as ‘<i style="mso-bidi-font-style: normal;">Prasada’</i> (sacred food) was very small. Further, even <i style="mso-bidi-font-style: normal;">Dharma Sutras</i> affirm that sacrifice of
cows are permitted only during those spiritual occasions.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Also, contrary
to the assertions of Dr. Ambedkar that it was probably in the post Manu period,
especially during the Gupta period that cow slaughtering and beef consumption
was made sacrilegious. We find that in Vedas itself, injunctions that say
killers of cows must be punished (<i style="mso-bidi-font-style: normal;">Rig-Veda</i>-
10.87.16) are present. <i style="mso-bidi-font-style: normal;">Manu-Smriti</i> (11.59)
also includes killing of cows under “<i style="mso-bidi-font-style: normal;">Upapataka</i>”
(secondary crime). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It must be
noted that, the usage of ‘secondary’ to denote killing of the cow does not mean
it was insignificant. It only means that crimes, which were of lesser magnitude
when compared to the five main sins that were branded as “<i style="mso-bidi-font-style: normal;">Mahapataka</i>” were called as ‘<i style="mso-bidi-font-style: normal;">Upapataka’</i>.
It’s similar to the current practice of listing crimes, according to their
severity and magnitude. One such list, for example, may contain rape at the
first spot and groping and eve-teasing at the fifth spot, but this will not
mean that groping and eve-teasing are acceptable or that they are ‘lesser
crimes’ than rape. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Similarly,
though it is true that during the rule of the Guptas in the 5<sup>th</sup>
century, the offense of Cow killing was raised from being a secondary crime to
being equal to the killing of a Brahmin, this in itself does not mean that, the
Cow was considered less sacred before. Instead, it points towards a possibility
that, certain communities who never consumed beef during early Vedic or Smriti
period, may have slowly started consuming beef in a large way. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This in-turn
must have caused the elevation cow-slaughter to the level of ‘<i style="mso-bidi-font-style: normal;">Mahapataka’.</i></span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Thus, we can
safely conclude that the present practice of beef consumption that is observed
among certain Dalit communities originated around 5<sup>th</sup> century during
Gupta period and not before it. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Beef Consumption and Islamic Invasion</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Another
community that is closely associated with beef consumption is the Muslim
community. Though, it is often argued that Beef eating is integral to the
Islamic way of life and any attempt at banning beef will be infringement on the
freedom of religion of the Muslims, a thorough analysis reveals that, this is
not the case. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Dr. Ambedkar </span><a href="http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_partition/411.html"><span style="font-family: "arial" , "sans-serif";">writes</span></a><span style="font-family: "arial" , "sans-serif";">: “<i style="mso-bidi-font-style: normal;">Islamic
law does not insist upon the slaughter of the cow for sacrificial purposes and
no Musalman, when he goes to Haj, sacrifices the cow in Mecca or Medina. But in
India they will not be content with the sacrifice of any other animal</i>.”
Regarding the killing of cows on Bakrid, an Islamic Scholar </span><a href="http://swarajyamag.com/culture/hindutva-and-the-politics-of-beef/3/"><span style="font-family: "arial" , "sans-serif";">says</span></a><span style="font-family: "arial" , "sans-serif";">: “<i style="mso-bidi-font-style: normal;">It is
undoubtedly true that to discharge the qurbani-liability on the Baqrid day, killing
a cow is not farz, wajib or even mandub</i>.”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore, it
is quite incorrect to assert that killing of cows is integral to the Islamic
practice. Yet, what is true is that, the origins of beef eating among Muslims
can be traced to the Islamic invasions of India. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The practice
of beef consumption or the killing of cows during Bakrid was practically absent
in Arabian countries. The Muslims in Arabia usually consumed meat of sheep,
goat, or camel. But, when the Islamic invaders started entering India around
1000 AD, they adopted the practice of beef consumption to humiliate and insult
the religious feelings of Hindus and used it to establish the hegemony of
Muslim rule. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">While
summarizing the attitude of Shaykh Ahmad Sirhindi, the famous Sufi mystic of the
15<sup>th</sup> century, Yohanan Friedmann </span><a href="https://books.google.co.in/books?id=ju8xJ5JBXgsC&printsec=frontcover#v=onepage&q&f=false"><span style="font-family: "arial" , "sans-serif";">writes</span></a><span style="font-family: "arial" , "sans-serif";">: “<i style="mso-bidi-font-style: normal;">The
honor of Islam demands the humiliation of the infidels and their false
religion.</i></span><i style="mso-bidi-font-style: normal;"><span style="font-family: "tahoma" , "sans-serif";"> </span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif";">To achieve this objective,
jizyah should be mercilessly levied upon them, and they should be treated like
dogs. Cows should be slaughtered to demonstrate the supremacy of Islam.</span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "tahoma" , "sans-serif";">
</span></i><i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , "sans-serif";">The
performance of this rite is, in India, the most important symbol of Islamic
domination</span></i><span style="font-family: "arial" , "sans-serif";">.” Similarly,
</span><a href="http://indiafacts.co.in/sinister-side-sufism/"><span style="font-family: "arial" , "sans-serif";">Khwaja Moinuddin Chishti of Ajmer</span></a><span style="font-family: "arial" , "sans-serif";">, another famous Sufi mystic who is
eulogized for his tolerance today, is said to have slaughtered a cow and cooked
a beef kebab at a sacred place surrounded by temples, near the Annasagar Lake
at Ajmer.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Taking note
of such actions of Islamic rulers, Justice Guman Mal Lodha writes in his </span><a href="http://www.dahd.nic.in/dahd/reports/report-of-the-national-commission-on-cattle/chapter-i-introduction.aspx#item8"><span style="font-family: "arial" , "sans-serif";">report</span></a><span style="font-family: "arial" , "sans-serif";"> about Cattle in India: “<i style="mso-bidi-font-style: normal;">The Islamic rulers, from Central and West
Asia were not habituated to beef-eating, as there were no cows in Arabic
countries in those days. When the invaders came to India, they started
sacrificing cows, especially on the occasion of Bakri-Id. This was done more to
humiliate the natives of this country and establish their sovereignty and
superiority rather than for food purposes</i>.”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore,
the historical practice of beef consumption among Muslims is clearly rooted in
the invasion of Islamic rulers and their attempts at humiliating native Hindus
whom they considered as Khafirs (non-believers) and not in any Islamic
doctrines that makes it a religious compulsion. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">But, it is
interesting to note that, with time, partly owing to the assimilation of
Muslims into Indian way of life, and partly owing to the pressure from Hindu
subjects, some Muslim rulers like Mughal Emperor Akbar did ban cow-slaughter.
But, such a ban was almost always overturned after a duration of time. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">But, with the
decline of the Mughal Empire and the rise of the Maratha Empire, the
consumption of beef had slowly declined and one can note that, only a few
instances of cow slaughter have been recorded between 1700 AD and 1800 AD. In
fact, Dharampal writes in his book “The British Origin of Cow-Slaughter in
India”: “<i style="mso-bidi-font-style: normal;">'It can be reasonably assumed
that there was very little cow killing after about 1700 AD since the domination
of Islam waned and converts to Islam did not take to eating of cow flesh</i>.”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore, it
is safe to conclude that, whatever beef consumption that was practiced by
Muslims during Islamic rule, it got minimized to a great extent by 1700 AD.
Thus, the current practice of beef consumption by the community must traced to
post 1800 AD.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "sans-serif";">Beef Consumption and the British Rule</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The arrival
of the British brought a new wave of beef eaters into the country. To the
British, beef consumption was not only an issue of adhering to their own diet,
but also that of fulfilling the food demands of their military as well as the
usefulness of the cows in creating tensions among native Hindus and Muslims. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Regarding
this, Dharampal writes: “<i style="mso-bidi-font-style: normal;">State-sponsored
and State-regulated slaughter of cattle would have started, depending on
British military requirement, sometime after 1750 AD</i>.” </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It must be
noted that the strength of British officers and soldiers posted in India was
only around 20,000 in 1800. This raised to around 100,000 by the end of the First
War of Indian Independence. The total British population in India, including
British civilians during the 19<sup>th</sup> century was around 3-5lakhs. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This steep
increase in the British population (especially of those in the military) in
India resulted in many fold increase in cow-slaughtering and beef consumption. Lodha
report notes that, in some places, the increase was as high as fourfold. The
report further notes that as against 20,000 cows per year that was killed
during Islamic rule, around 30,000 cows were killed every day at the height of the
British period.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Regarding the
British attempts at using the cow-slaughter to revive and strengthen the old
differences between Hindus and Muslims, Dharampal writes: “<i style="mso-bidi-font-style: normal;">That the Muslims continued to sacrifice the cow at least on festive
occasions like Bakri Id and they were made to feel that the job of a butcher
was honorable, was also a basic political requirement of the British rule in
India</i>.” </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This becomes
even more clear in the letter written by Queen Victoria to Viceroy Lansdowne,
wherein she states: “<i style="mso-bidi-font-style: normal;">Though the
Muhammadan's cow-killing is made the pretext for the agitation, it is, in fact,
directed against us, who kill far more cows for our army, &c., than the
Muhammadans</i>.”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It was also a
part of British strategy that, along with killing and consuming of cows on a
mass scale, they also started condemning Indian cows and Indian ethos that held
cows as sacred. Lodha observes: “<i style="mso-bidi-font-style: normal;">It was
at this juncture that the British started condemning Indian Cows. They
propagated the notion that India was a land of superstitious people, who had a
blind faith in animals, rivers, trees and plants, and that the Indians were
weak, unhygienic and inferior, and even their cattle breeds were inferior</i>.”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This
condemnation of cows was in sync with British condemnation of other aspects of
Indian life. By this strategy, they successfully dismantled Indian institutions
and way of life and replaced them with British ethos and world-views. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Therefore,
the British rule not only gave rise to the current practice of cow-slaughter
and beef consumption (especially among Muslims), but also to the current ethos
of celebrating beef consumption as a virtue by the liberal Indians. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">______________________________________________________________</span></div>
<div class="MsoNormal">
<br /></div>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
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<![endif]--><span style="font-family: "arial" , "sans-serif";">In the last
few months, the discourse on ‘beef’ has been much talked about and highlighted.
Politicians, journalists, activists, and intellectuals have repeatedly stressed
their ‘Right’ to eat whatever food they desire. Massive outrage and beef
parties have been organized to protest against the regressive attitude of
Hindutva forces that they perceive as being a threat to India’s liberalism. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";"> </span>
</div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Protest by
Kerala’s MPs over police inspection of the Kerala House in New Delhi after
getting complaints about cow-meat being served there, was one such incident of
outrage. </span><a href="http://naidunia.jagran.com/national-cpm-and-tmc-leaders-opposes-after-eating-beef-543027"><span style="font-family: "arial" , "sans-serif";">Beef parties</span></a><span style="font-family: "arial" , "sans-serif";"> were also arranged by political
outfits in Kolkata to protest against the inspection.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Previously a
lawmaker in Kashmir had organized a beef party to protest against the beef ban
in Jammu and Kashmir. After the ghastly Dadri Lynching incident over rumors
about beef, numerous beef parties have been arranged to protest against the
lynching. </span><a href="http://www.indiatimes.com/news/india/hindus-in-kerala-protest-join-muslims-for-a-beef-party-in-protesting-dadrilynching-246108.html"><span style="font-family: "arial" , "sans-serif";">One such party</span></a><span style="font-family: "arial" , "sans-serif";"> was organized in Thiruvananthapuram,
Kerala, where Hindus and Muslims equally consumed beef in protest. </span><a href="http://www.firstpost.com/politics/art-attack-kolkatas-artists-host-beef-party-on-the-street-to-protest-rising-intolerance-2489900.html"><span style="font-family: "arial" , "sans-serif";">Last week,</span></a><span style="font-family: "arial" , "sans-serif";"> a group of poets, theatre artists,
NGO’s, etc. took to the street and organized beef party to protest against
growing intolerance across the country!</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">There is
nothing wrong per se in people choosing to eat food of their choice including
beef. But, when a particular choice of food is used to make a socio-political
statement, when it is used to uphold alien ethos and degrade native cultural
values, then, it becomes vital that such a political agenda is exposed. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The very
concept of a party organized to celebrate ‘consumption of beef’ is not only
offensive to the cultural values of Indians, it is an outright celebration of
‘Violence’.</span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Indian
culture is deeply rooted in the concept of ‘<i style="mso-bidi-font-style: normal;">Ahimsa’</i>
(Non-injury) as it considers plants, animals, and all life as a manifestation
of divinity. It makes no distinction between secular and sacred. Instead, it
perceives even the secular elements as having a sacred basis. Thus, no plant,
no animal is considered inferior to humans, nor do humans own their lives. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This
recognition of the universal presence of the Divine force has evolved into the
concept of Non-injury, wherein a stronger does not exploit the weaker, instead
recognizes the rights of weaker to exist. Though, absolute non-injury is not
possible in practice, <i style="mso-bidi-font-style: normal;">Ahimsa</i> is still
the ideal that people should continuously thrive to attain. Thus, any party or
gathering that celebrates the murder of an animal for the sake of taste and
politics goes against the ethos of <i style="mso-bidi-font-style: normal;">Ahimsa</i>. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The question
is, why should a protest against communal violence (even if the violence
happened over rumor about beef) include consumption of beef? Are there no other
ways of protest? What happened to candle light marches, which is otherwise a
favorite means adopted by liberals?</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The reality
is that, the parties are actually not aimed at protesting against communal
violence, or against the government’s attempts at curtailing the freedom to
eat. These are all only excuses, only props that are being used. The real
target is <i style="mso-bidi-font-style: normal;">Sanatana</i> <i style="mso-bidi-font-style: normal;">Dharma</i> which is the very foundation of
Indian ethos and way of life. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">There was
outrage among Indian liberals when buffalos were sacrificed in Nepal during a
Hindu ceremony. Liberals had become animal rights activists and Hindu religion
was slammed for its violence. Yet, these same liberals oppose cow-protection
and celebrate beef parties. Where is the concern for animal rights now?</span></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif";">The Cows
which are very calm, loving, and innocent by nature, must be the most unlucky
animal among all animals across the world. They are at least unlucky in India.
No animal rights activists, no liberals want to take up their issue, because
unfortunately they have been associated with Hindu religion. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Every person
who takes up the cause of cow-protection is slammed as a Hindutva activist, a
political worker, etc. For example Prashanth Poojary. Many people who otherwise
support animal rights and protest against killing of, say dogs, have no
sympathy for cows. </span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Arguments
after arguments are made about why cows must be killed and eaten and not
protected. Typical arguments include, cow population is increasing very fast,
maintaining cows will be economic burden, people are starving on streets so why
waste money over <i style="mso-bidi-font-style: normal;">Goshalas</i>, etc. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">This current
liberal attitude towards animals in general and cows in particular is deeply
rooted in a colonial education system that is still being practiced in India. The
British, as part of their strategy to civilize Indians, successively dismantled
Indian education system rooted in Indian ethos and replaced it by British
education system built upon European, especially the Christian world view. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Thus, animals
were no longer perceived as a manifestation of the divine. Instead, it was
taught that, animals have been born so that they can be slaughtered, eaten, and
their body parts used for various human luxuries. The Humans were no longer
perceived as being connected to the nature through a divine bond. Instead, it
was taught that, humans are the masters who can unscrupulously exploit
everything available in nature for fulfilling one’s own perversions. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">The concept
of <i style="mso-bidi-font-style: normal;">Ahimsa</i> (non-injury), <i style="mso-bidi-font-style: normal;">Dama</i> (self-control), and <i style="mso-bidi-font-style: normal;">Daya</i> (compassion) were completely
replaced by violence, uncontrolled desire, and indifference. The British had a special
loathing towards the Hindu veneration of cows, because they not only perceived
cows as a stumbling block to their attempts of civilizing Indians to adopt
Christian values, but the cows were also one of their chief source of food. </span></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif";">It is this
colonial education that has today manifested in the form of beef parties. The
parties reveal a mindset that believes in human superiority and justifies human
violence towards animals.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">By
celebrating ‘beef parties’ which are nothing but acts of violence committed
against innocent cows, <span style="mso-spacerun: yes;"> </span>the liberals have
once again made a political statement that in the liberal discourse, Hindus
have no human rights and similarly, cows which are deeply associated with
Hinduism have no animal right as well.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">It is high
time that, Indians renounce this colonial outlook and reclaim their native
cultural ethos rooted in <i style="mso-bidi-font-style: normal;">Ahimsa</i> and <i style="mso-bidi-font-style: normal;">Daya</i>. Today, people have become highly
ingratitude and selfish in nature. They use and exploit cows for their milk,
but then send them away into slaughterhouses once the cows stop producing milk.
This culture of violence, exploitation, and ingratitude must be renounced. </span></div>
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<br /></div>
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<span style="font-family: "arial" , "sans-serif";">In the past,
when rural society was predominant, almost every family used to own cows and
bulls and they used to take good care of them. Cows and bulls were also the backbone
of Indian economy. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Today in this
highly urbanized scenario, things have greatly changed. But, changed times does
not mean, people cannot return back to their own cultural values. Further, the
role of cow in the economy and agriculture has not reduced. Cow milk is still a
major source of nutrition. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Though every
family may not be able to own a cow, they can at least feed cows that hungrily
roam on the streets. Every family may not be able to individually do much to
help cows, but people living in a locality or a housing society may build a
cow-shelter (<i style="mso-bidi-font-style: normal;">goshala</i>) for the cows
present in their area. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";">Many other
measures at a larger scale may be slowly evolved that would not only protect
the cows, but also will make it economically viable. A simple change in the
mindset can go a long way in finding solutions to complex problems. In this
case, all that is needed to begin with is the abandonment of the mindset rooted
in celebration of violence and reclaiming of the Indian ethos rooted in <i style="mso-bidi-font-style: normal;">Ahimsa</i> (Non-injury) and <i style="mso-bidi-font-style: normal;">Daya</i> (Compassion). </span></div>
<br />
<br />
____________________________(The End)___________________________<br />
<br />
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "arial" , "sans-serif";"><br /></span></div>
<div class="MsoNormal">
</div>
<br />
<div class="MsoNormal">
<br /></div>
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com9tag:blogger.com,1999:blog-29207502.post-51308686908608300732015-09-03T20:07:00.001+05:302015-09-03T20:18:54.632+05:30Karnataka agrarian crisis: What ails the farmers?<div dir="ltr" style="text-align: left;" trbidi="on">
<b>By Nithin Sridhar</b><br />
<br />
<i>(An EDITED version article has been published in <b>NEWSGRAM</b> in two parts: <b><a href="http://www.newsgram.com/karnataka-agrarian-crisis-pt-1-what-ails-the-farmers/" target="_blank">Part 1</a></b>, <a href="http://www.newsgram.com/unattended-and-unending-woes-of-karnataka-farmers/" target="_blank"><b>Part 2</b></a>)</i><br />
<br />
Karnataka is facing a large scale suicides of farmers on one hand and the issue of drought on the other. The issue was addressed by Karnataka Chief Minister Siddaramaiah during his Independence Day speech on 15-August. He had said that, 39 farmers had died between April and June and around 182 farmer deaths happened in July, taking the total number of farmer suicides to 221. <br /><br /><b>Is there an understatement of the number of farmers who died? </b><br /><br /><a href="http://www.frontline.in/cover-story/the-spectre-of-suicide/article7549791.ece?homepage=true" target="_blank">A Frontline report</a> puts the total number of farmers committing suicide at around 284, with 245 of them dying between 1-July and 10-August, which is higher than what Chief Minister had quoted. But, even these figures may have been seriously underestimated. For example, a <a href="http://www.livemint.com/Politics/jC5e84t70BqGxesDpYsg7I/Karnataka-farmer-suicide-rate-hits-highest-in-a-decade.html" target="_blank">Mint report</a> quotes that in 2014, the state government recorded only 48 cases of farmers death whereas the National Crime Records Bureau (NCRB) reported around 321 cases of farmers’ death and 447 cases of farm labors’ death.<br /><br />Therefore, the real numbers of farmers who committed suicide may be much larger than what is officially stated. A few reasons for this mismatch could be, the government’s attempts to prevent any unsavory effect that a higher number could have on already distressed farmers. This can be seen in sudden rise in number of farmers committing suicides for during the month of July. <br /><br />
<blockquote class="tr_bq">
<b><span style="color: blue;">A more compelling reason could be the state government’s attempts to minimize the number of people be compensated. The Mint report shows how, the state government approved compensation for only 76 cases out of 197 cases of farmers’ suicide till 29-July. Further, the rules for granting compensation are such that, only the families of very few farmers who killed themselves are benefited. For example, if a women in a farmer’s family commits suicide, she may not get compensation, even though she may have indulged in farming. The only occasion when her family can get a compensation is when the land being tilled is in her name. Similarly, if a victim had done farming on a leased land, he could only get compensation, if he has all the proper documents, which many farmers don’t have. There is also a wide spread practice of oral tenancy which is not recognized by government and hence don’t give compensation in such cases. </span></b></blockquote>
<br />Yet another reason could be to minimize the political damage that it may do to the political party. The Karnataka is being ruled by Congress party which came to power in 2013. It was out of power after it lost in 2006. During the Congress rule under S.M.Krishna between 1999 and 2004, at least 9200 farmers had committed suicide. This has not only become a huge embarrassment to the Congress then, but was also one of the factors due to which S.M.Krishna had to resign. Therefore, the concern for political implications may have driven an understatement of number of farmer suicides. <br /><br />Irrespective of the exact number of people who have died, the fact remains that this number is high and has once again highlighted the plight of farmers not only in Karnataka, but in India as a whole. <br /><br /><b>Farmers are dying across India</b><br /><br />According to NCRB reports, between 1995 and 2012, around 2,84,673 farmers have committed suicide across India, with around 86.6% of them being males. Further, the number of farmers who committed suicides constitute around 13.6% of the total incidents of suicides.<br /><br /><a href="http://www.lse.ac.uk/asiaResearchCentre/_files/ARCWP62-Mishra.pdf" target="_blank">The three year average of the suicide rate </a>for male formers from 2010 to 2012 was 15.4, which was lesser than 2007-2009 average which was at 17.4; but was higher than the 1995-97 average of 11.6. The three year average for the same period (2010-2012) for some of the states are as follows: Karnataka (37.4), Kerala (153), Andra Pradesh (46.3), Maharashtra (41.8), Gujarat (11), West Bengal (16.2), Odisha (4), Punjab (4.7) and Haryana (16.4) and Tamil Nadu (16.3). <br /><br />Therefore, it is clear that, the issue of farmer deaths is not unique to Karnataka, but is widespread across India. <br /><br /><b>Sugarcane crisis in Karnataka</b><br />The recent issue of farmers’ suicide in Karnataka reveals a large scale agrarian crisis that is present across India. It exposes serious challenges associated with farming: moneylenders, debt, support price, crop failure etc. to name a few. <br /><br />
<blockquote class="tr_bq">
<span style="color: blue;"><b>One of the principal causes of the present crisis has been the failure of the sugar mills and jaggery units to pay farmers for their sugarcane produce. <a href="http://www.livemint.com/Politics/r4mIs6CuzB4pYCuuQIHeLO/The-plight-of-Karnatakas-sugar-cane-farmers.html" target="_blank">Sugar producing factories </a>in Karnataka owe at least Rs 2500 crores to the farmers for the sugarcane purchased during previous crushing season. They also owe another Rs 1000 crore from 2013-14 to the farmers. This is inspite of the Karnataka Sugarcane (Regulation) Act, 2013 stipulating the factories to pay up farmers within 14 days. Further, the rates offered by the mills to farmers were at Rs 700 per ton or less as against the state mandated minimum price of Rs. 2500 per ton.</b></span></blockquote>
<br />This twin issues of sugar factories not paying the farmers their past dues and paying them only a paltry amount for their produce create a huge financial scarcity that made many farmers to commit suicide. As a result, the Mandya district, which is the hub of sugarcane production in Karnataka has seen<a href="http://www.livemint.com/Politics/jC5e84t70BqGxesDpYsg7I/Karnataka-farmer-suicide-rate-hits-highest-in-a-decade.html" target="_blank"> at least 29 farmer deaths till July 29th.</a><br /><br />When, NewsGram asked Dr. Muzaffar Assadi (Professor and Chairman in the Department of Studies in Political Science, University of Mysore, who has written extensively on the issue of farmer suicides and the connected agrarian crisis) about the factors behind the farmer suicides in Karnataka, he listed out following immediate causes that drove farmers to commit suicide:<br /><br />1.The gut in the sugarcane production that was caused due to increased production and decreased demand.<br />2.The market is already full with sugar and jaggery. Hence, no market is available to accommodate increased sugarcane produce. <br />3.Sugar factories not being able to pay farmers for their produce.<br />4.Increase in debts taken by farmers.<br /><br />Elaborating on the gut situation in sugarcane, Dr. Assadi said that apart from the fact that more sugarcanes are being produced inspite of a lesser demand, other factors behind the gut situation include import of cheap sugar from other countries and MNC’s opting for these cheaper sugars instead of sugars from indigenously grown sugarcanes.<br /><br />Further, he stated that, sugarcane farmers face a unique problem when it comes to selling their produce. They are restricted by the rules that state that they can sell their produce to only a particular sugar factory allotted to them, usually neither their agricultural land. Hence, they do not have freedom to reject one factory and sell to another at a better price.<br /><br />This has allowed the sugar factory owners to thoroughly exploit the farmers. The practice of paying the farmers less than the minimum support price is continued by many factory owners, because they know that farmers are desperate to sell their produce and farmers have no other option but to sell to them.<br /><br /><b>Other issues faced by Karnataka farmers:</b><br /><br />But, sugarcane crisis is not the only reason behind the recent farmer deaths. As noted about, till 29-July, only 29 farmers had died in sugarcane hub Mandya district. On the other hand, the total number of deaths<a href="http://www.livemint.com/Politics/jC5e84t70BqGxesDpYsg7I/Karnataka-farmer-suicide-rate-hits-highest-in-a-decade.html" target="_blank"> till that time was 197</a>. Many people had died in districts like Mysuru, Belagavi, Tumkur, Dharwad and Davanagere.<br /><br />The increasing debts of the farmers due to the loans taken from the moneylenders at a very high annual rate of interest has been one of the biggest causes behind the sudden increase in the farmers’ deaths. Farmers, especially small-farmers do not easily get loans from banks and cooperative societies. Hence, they are forced to borrow loans from private money lenders who charge very high rate of interest. Though the law stipulates that the moneylender should not charge more than 14% annual rate of interest, many unscrupulous moneylenders charge 2-3% interest per month and sometimes <a href="http://www.frontline.in/cover-story/the-spectre-of-suicide/article7549791.ece?homepage=true" target="_blank">as high as 36% interest per year.</a> This issue affects all the farmers across the state. <br /><br />
<blockquote class="tr_bq">
<b><span style="color: blue;">When asked about why the farmers borrow from moneylenders’ inspite of knowing the fact that moneylenders charge huge interest rates, Dr. Assadi said that moneylenders give quick monetary assistance to farmers when they are in need of it. Hence, if a farmer is in distress and needs money, a moneylender will be the first person the farmer would approach. Secondly, he said that in many cases, moneylenders are also seed-providers. In such cases, the moneylenders will provide the seeds to the farmers and later purchase the commodities produced by the farmer, apart from lending him the money for the whole process. This provides an opportunity for the moneylenders to completely exploit the farmers. Dr. Assadi added that, in olden days, the landlords and money lenders used to exploit farmers by confiscating their lands if they had not returned the loans. But, today, moneylenders exploit farmers without confiscating their land, but by increasing their debts and exploiting the commodities produced.</span></b></blockquote>
<br />The drought this year in at least 16 districts of the total 30 districts is another factor that has severely affected Karnataka farmers. The drought has caused crop failure at many places and has further increased the woes of the farmers. Analyzing the issue of drought from a larger perspective of ecology, Dr. Assadi called the drought as a “man-made” drought. He pointed out that, how increasing human consumptions and luxuries has led to deforestation, which in-turn has contributed to global warming and climate change, resulting in droughts etc. Hence, ecologically insensitive and harmful human actions have led to various natural crisis. <br /><br />Therefore, a large number of factors like drought, crop failure, rising debts, lack of loans from banks, borrowings at very high interest rates, selling crops at prices lesser than minimum support prices, not receiving payment for the sold produce etc. have contributed to the agrarian crisis that has taken place in Karnataka. Dr. Azzadi further points out that, the path of agriculture that was adopted by India after its independence was faulty and has resulted in various agrarian crisis over last many decades. He believes that, the linking of agriculture with global market and economy and the top-down capitalism that was implemented in agriculture have done serious damage to the farmers.<br /><br /><b>Measures that could help tackle agrarian crisis </b> <br /><br />Dr. Azzadi believes that only way the agrarian crisis can be tackled on a long run is by de-linking it from the global market dependence. He believes that at least for few years this delinking must be carried out, after which India may decide how it should align with the global market. <br /><br />
<blockquote class="tr_bq">
<b><span style="color: blue;">He further suggested that Agriculture should be declared as an industry and the benefits given to industries must be extended to agriculture. A new policy must be implemented wherein further fragmentation of the agricultural lands must be prohibited, as fragmentation has resulted in various issues faced by farmers. </span></b></blockquote>
<br />He also advocated adoption and promotion of organic farming and reduced dependence on products like fertilizers and other chemicals. He said that a “distress cell” must be opened up at village levels wherein the farmers facing severe distress and mental stress can be provided proper counselling and guidance. <br /><br />These measures will go a long way in tackling various issues related to agriculture which in turn will help to improve the lives of farmers. <br /><br /><a href="http://agrariancrisis.in/wp-content/uploads/2013/01/2006-Farmers-Suicide-in-IndiaYASHADA.pdf" target="_blank">In a 2006 report on farmers suicide,</a> the authors Meeta and Rajivlochan gives a 10-points of intervention which may help in tackling farmers’ suicides:<br /><br />1.Increase the physical interaction between the government and the village society by insisting on more tours and more meetings of the government officers with gram-sabhas.<br />2.Active monitoring of the social, economic and psychological conditions of the farmers at the local level and if possible proving proper counselling to them.<br />3.Strict implementation of the various provisions that safeguard the interest of the farmers like existing money lending act, minimum wage act etc. <br />4.Providing professional assistance to farmers when they face problems like crop being infested with pests, or the sowing fails. The latest research and knowledge about improved methods of cultivation as well as the information about the usage of seeds, fertilizers etc. must be made to reach the farmer. <br />5.Improve the efficiency of various infrastructures present at the local level like Primary Health Centers.<br />6.The village level health care scenario must be drastically improved. At least one trained medical nurse must be present in each Panchayat who can provide succor and guidance to the people.<br />7.Appropriate vocational education must be provided at village and taluk level to assist people in understanding the complexities of the present day production and marketing techniques.<br />8.The media must be advised to not to highlight the issue of suicide as this may add fuel that could lead to further suicides.<br />9.The ex-gratia payment to the families of suicide victims must be stopped (as many may commit suicide so that their family gets compensation). Instead, help may be provided in the form of providing employment to a member of the family.<br />10.The farmers should be provided direct cash subsidies as the indirect subsidies seldom reach the farmers.<br /><br />Therefore, the issue of farmer suicides in Karnataka should not be viewed in isolation. But, it should be analyzed as an external manifestation of the deep agrarian crisis that has infected the whole agriculture in India. The relationship between agriculture and globalization must also be debated and discussed, so that a holistic but pragmatic solution can be developed to address the issues of farmers. The farmer issues like illegal money lenders, exploiting middle men, scrupulous factory owners, inflation etc. must be seriously addressed and tackled. Various short-term initiatives and long-term policy changes must be carried out to tackle the agriculture crisis as a whole and achieve zero-farmer suicides in near future. <br /></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com2tag:blogger.com,1999:blog-29207502.post-38106837696660538492015-07-22T12:24:00.000+05:302015-07-22T12:31:15.387+05:30Why trees are revered in Hinduism<div dir="ltr" style="text-align: left;" trbidi="on">
___________________<br />
<span style="font-size: large;">Nithin Sridhar</span><br />
________________ <br />
<br />
<i>(This article was published in <a href="http://www.newsgram.com/natural-oneness-why-trees-are-revered-in-hinduism/" target="_blank">NewsGram </a>on 12 June 2015)</i><br />
<br />
Since time immemorial, trees have been worshiped all over the world.
In Ancient Egypt, Sycamore and Date palm were considered sacred trees.
In Ancient Greece, many trees were held sacred to various gods. For
example, oak tree was held sacred to Zeus and myrtle tree was held
sacred to Aphrodite. Also Nymphs like Alseids and Dryads were associated
with grooves and trees respectively. The Celts worshiped the groves of
trees. In Japanese Shinto Shrines, the trees such as cryptomeria are
worshiped.<br />
<br />
But, it is only among the Indians- the practitioners of Sanatana
Dharma or Hinduism, that the worshipping of trees has become very deep
rooted and an inseparable part of Hindu religion, culture and lifestyle.<br />
<br />
Louise Fowler-Smith in her article “<b>Hindu Tree Veneration as a Mode of Environmental Encounter</b>”, writes that “<i>The
worship of trees occurred throughout Europe but declined with the rise
of religions such as Christianity and Islam,which regarded such activity
as pagan. In India, however, Hinduism accepted local cults, many of
which worshiped nature. The Rsis, authors of the sacred Hindu texts,
understood the importance of preserving the environment, and reference
is made to the divine quality of the natural world throughout these
Indian scriptures. The early Hindu sacred texts, the Vedas and
Upanishads, make frequent reference to sacred trees, referring to them
as the most important living forms on earth. This contributed to the
gradual change of the cultural perception of the tree. Sacred trees may
now be found throughout India</i>”. She further writes that “<i>Trees
are decorated in India for a wealth of reasons. Historically sacred
trees have been connected with rites of renewal, sexuality, fertility,
conception, birth, initiation, death and rebirth. Throughout India,
Hindu communities have their own individual deities, or Gramadevata-
which are regarded as synonymous with the locality and everything within
it. (…..)The deity is not visible to the local community, so a specific
place or object is chosen to direct the act of worship. The
Devasthana,or shrine of a Grama Devata, is usually connected with an
important feature of the natural world such as a hill, a rock, a stream
or pond. These shrines are most commonly associated with a tree or grove
of trees, with the tree embodying the local goddess</i>”.<br />
<br />
Hence, as
far as India and Hinduism is concerned, the worship of trees is not only
a very ancient practice, but it is also a current living reality.<br />
<br />
The Hindu scriptures lay a strong foundation for the worship of
environment in general and trees in particular. Some of the important
trees that are worshiped by the Hindus are Peepal, Banyan, Ashoka, Shami
and Palasha.<br />
<br />
Rig-Veda, one of the four divisions that Vyasa created in the Vedas, dedicates an entire Hymn (Book 10, Hymn 97) to the herbs. The Manu Smriti (1.49) says that plants and trees have life and hence they also feel pain and pleasure.<br />
<br />
Some of the Hindu festivals like Amala Ekadashi, Ashoka Pratipada,
Bakula Amavasya, Vata-Savitrivrata, Kadalivrata and Sheetala Puja are
especially dedicated to the worship of various plants and trees.<br />
<br />
To properly understand the philosophy behind the worship of trees, one must first understand the philosophy of Hinduism.<br />
<br />
<h3 style="text-align: left;">
<b>Worship of Trees as Brahman</b></h3>
<h3 style="text-align: left;">
<b> </b></h3>
<b></b>Hinduism considers that it is Brahman or God who manifests, sustains
and absorbs back the entire Universe and all its objects. Hence, each
entity, whether living or non-living, is sustained by Brahman itself.<br />
<br />
In Bhagavad Gita (10.20), Lord Krishna declares- “<i>I am the Self, O
Gudakesa (Arjuna), seated in the hearts of all creatures. I am the
beginning, the middle and the end of all beings</i>.”<br />
<br />
Similarly, Isha-Upanishad (Verse 1) declares that- “<i>God inhabits all the objects in the Universe</i>”.
Hence, God or Brahman manifests all the objects and then becomes seated
in their hearts as their very own innermost Self/Atman.<br />
<br />
<h4 style="text-align: left;">
Therefore,
plants and trees are not lifeless entities, but instead, they are living
beings that are inhabited by Brahman itself. The same Brahman who
inhabits the humans also inhabits the trees. Therefore, at the highest
level, the worship of trees is nothing but the worship of Brahman who
exists as the Innermost Self of both the trees and the humans. </h4>
<h4 style="text-align: left;">
</h4>
The Trees
are then realized as being non-different from Brahman. But, such
worship in a real sense can be practiced only by liberated sages (the
Jivanmuktas) who alone can perceive their Innermost Atman in all objects
and all objects as in their own Atman. However, others can worship
Trees as a manifestation of Divine.<br />
<br />
<h3 style="text-align: left;">
<b>Worship of Trees as a manifestation of the Divine</b></h3>
<h3 style="text-align: left;">
<b> </b></h3>
Various trees have been associated with various deities. Ashwatta or
Peepal tree has been specially associated with Lord Krishna. In Gita
(10.26), he declares that among the trees, he is the “Ashwatta”.
Similarly, Rudraksha (meaning Rudra’s eyes) seeds are associated with
Shiva, Banyan tree is associated with Brahma, Ashoka tree is associated
with Kaama (God of Love) and Palasha tree is associated with Soma or
Moon.<br />
<br />
Almost all Hindu deities are associated with one plant or the other.
This association must be understood properly. Trees like Peepal and
Banyan are living representation of the Gods. Hence, those Gods can be
worshiped directly through the trees without having to invoke Gods into
an idol or fire.<br />
<br />
<h4 style="text-align: left;">
It is for this reason that Lord Krishna says he is the
Peepal among the Trees, denoting that Peepal tree is home to
Vishnu-tattva. Hence, a worship of Peepal is same as worshiping Vishnu
in an idol. </h4>
<h4 style="text-align: left;">
</h4>
Trees and plants can be worshiped as a direct manifestation of
various deities, or as objects conducive to the worship of those
deities. Another way of worshiping the trees is by showing reverence to
their life-force.<br />
<br />
<br />
<h3 style="text-align: left;">
<b>Worship of Trees as Living Spirits</b></h3>
<h3 style="text-align: left;">
<b> </b></h3>
The trees are to be respected and revered as living entities. They
are not to be ignored as non-living objects that must be used and
exploited for self-interest, but instead they are to be recognized as
living forces that sustain the entire Earth.<br />
<br />
Rig-Veda (5.41.11) says “<i>May Plants, the Waters, and the Sky preserve us, and Woods and Mountains with their trees for tresses</i>”.<br />
<br />
<h4 style="text-align: left;">
This prayer recognizes plants and trees as living forces of nature
that nourish humans and the entire planet. The flowers, fruits and shade
that a tree gives are seen as items of nourishment that a tree provides
us out of love.</h4>
<br />
This sentiment that recognizes trees as living beings can also be
seen in the ritual that is prescribed for felling of trees for the
purpose of making wooden idols for worship.<br />
<br />
The tree that was selected for felling was worshiped by offering
various substances to it. Then at night the Devatas, Pitrs, Rakshasas,
Nagas, Asuras, Ganas and Vinayakas were all worshiped.<br />
The idea behind the ritual is three fold. First, to ask permission
from the tree to cut it; second to ask forgiveness from the tree for the
violence caused to it; third to request the Devatas to impart better
life to the spirit of the tree for the sacrifice it is doing.<br />
<br />
These three modes of worshiping of the trees denote three stages of
spiritual evolution of an Individual. A person first learns to
communicate with the trees with an understanding that they are living
forces of nature. Then, his understanding evolves and he perceives various
manifestations of divine as inhabiting the trees. He will begin to
worship different deities through the worship of different trees.
Finally, he attains the self-knowledge that his innermost-self/Atman
alone exists and he, the tree and all other objects are all in reality
non-different from Atman. Hence, through the medium of tree worship, a
person ultimately attains Moksha.</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-66894094123940678312015-07-22T11:40:00.000+05:302015-07-22T12:28:40.101+05:30Bhoomi Suktam: Understanding the tender maternal nature of planet Earth<div dir="ltr" style="text-align: left;" trbidi="on">
___________________<br />
<div style="text-align: left;">
<span style="font-size: large;"><i><b>Nithin Sridhar</b></i></span></div>
______________<br />
<br />
<i>(The article was published in <a href="http://www.newsgram.com/bhoomi-suktam-understanding-the-tender-maternal-nature-of-planet-earth/" target="_blank">NewsGram </a>on 5 June 2015)</i><br />
<br />
The purpose of celebrating World Environment Day is to highlight the
importance of preserving Earth. On this occasion, let us look into what
one of the oldest Hindu scriptures, the Atharva-Veda has to say about
environment and planet earth.<br />
<br />
<h4 style="text-align: left;">
BhoomiSuktam or Hymn to Mother Earth is one of the most beautiful
hymns that describes the beauty of Mother Earth and imparts lessons
regarding the attitude a person must cultivate towards the environment.</h4>
<br />
It has 63 verses and occurs in Atharva Veda (12.1). The very first
verse opens with a bold statement that defines the proper manner in
which the Earth and the environment must be understood.<br />
<br />
It (Verse 12.1.1) says that the Earth is upheld, is sustained by
Truth (Satya), Eternal law/Order/Righteousness (Ritam),
Consecration/Initiation (Deeksha), Devotion (Brahma) and Sacrifice
(Yajna). That is, the earth that includes both the living beings as well
as the surrounding environment are not just held together by
gravitational and other physical laws of the Universe.<br />
<br />
<h4 style="text-align: left;">
Earth is not a “jada/non-living” entity. Instead she is the “Queen of
what was and what will be”. She is a living mother, a force that is
sustained by Truth, Order, Austerity, Devotion and Sacrifice. Hence, it
is these attitudes that a human is expected to implement in his life.</h4>
<br />
This does not mean that the Suktam is denying the physical aspect of
the Earth. In fact, the verse (12.1.26), clearly says that rocks, stones
and dust constitute the Earth. Hence, the aim of the Suktam is to
highlight the fact that physical aspect is only the outermost layer of
the ‘Reality’. And in order to understand Earth in a deeper, spiritual
and in a meaningful way one must practice the qualities of Truth etc.<br />
<br />
The Suktam (in verse 12.1.12) calls “Earth as the mother and humans
as her sons”. Hence, as offsprings of Mother Earth, it becomes a duty of
humans to not only help her sustain herself, but also to protect and
enrich her. Therefore, it becomes an obligation on part of humans to
practice truth, righteousness, and austerity in their day to day life.<br />
<br />
They should develop the attitude of devotion and sacrifice regarding
every object, every entity present in the surrounding environment. It is
only such a practice which can sustain and enrich mother Earth. A
practice of truth results in a strict adherence to righteousness. A
righteous person will always be upright without caving into the selfish
desires. Such a person will never commit those actions that can harm
other entities that are present in the environment because he realizes
that Himsa or injury is adharma or against the cosmic law.<br />
<br />
<h4 style="text-align: left;">
The lifestyle of Ahimsa(non-violence) itself becomes an austerity
that is driven by devotion and a sense of sacrifice. If, every person
cultivates these attitudes towards the surroundings, it would
automatically result in the protection, preservation and enrichment of
environment.</h4>
<h4 style="text-align: left;">
</h4>
The Suktam (Verse 12.1.4-6) further describes Mother Earth as the
“Mistress of four quarters in whom food and cornfields have come to be,
who bears in many forms the breathing and moving life; in which men of
old have performed many tasks, where the gods have defeated demons,
which is the home of cattle, horses and birds; which is all sustaining,
treasure bearing, firm staying place, gold breasted home of all
creatures, who supports the Universal Fire (Virat/Vaishwanara)”.<br />
<br />
These verses further bring out the understanding of Earth as a
nourishing, all sustaining Mother. All objects both living and
non-living, the humans, animals, and the plants, depend upon the earth
for their life. They derive their very existence from Earth and at death
they merge back into it. It is Earth again which makes it possible for
various plants and animals to be exposed to Sun-rays and hence be able
to sustain and grow.<br />
<br />
This is clearly spoken in the verse (12.1.15), wherein Mother Earth
is described as one who supports both bipeds and quadrupeds, because of
whom, the rising Sun spreads its undying rays on mortals. The nourishing
aspect of the Earth is further highlighted in verses (12.1.29-30),
wherein the Earth is referred to as “Purifier” using whose pure water a
person purifies himself.<br />
<br />
Mother Earth is further described as a place where all human actions
are carried out. She is the basis, the foundation that holds together
all actions. It is on her foot, that the altars are built and sacrifices
are carried out (Verse 12.1.13). It is on her the riks and samans are
chanted (Verse 12.1.38). The men sing and dance and the people beat
their drums, rise the war cries and battle with each other (Verse
12.1.41). It is on her, the people grow various food grains (Verse
12.1.42), where people speaking different languages, practising
different customs, all exist together (Verse 12.1.45).<br />
<br />
But, the Bhoomi Suktam is concerned about those human actions that
may turn to be harmful to nature. Verse 12.1.35 says, “What, O earth, I
dig out of thee, quickly shall that grow again: may I not, O pure one,
injure thy vitals or thy heart”. The verse is clearly speaking about
the misuse of natural resources and its harmful effect on the
environment. It is advising humans to renounce greed and utilize the
resources given by the Mother Earth in a useful way without hurting the
nature in the process. The current activities such as unregulated and
harmful mining and other such activities are clearly against these
tenets expressed in the Suktam.<br />
<br />
Towards the end, in Verse 12.1.48, Mother Earth is described as
supporting both the fools and the wise, the good and the bad. The verse
goes to highlight the motherly love and compassion of Mother Earth. She,
in her magnanimity and compassion has given abode to all people, all
objects. She does not discriminate between the fool and the wise or
between the good or the bad. She supports everyone, including those who
harm her and the environment in a dangerous way.<br />
<br />
<div dir="ltr">
Such, is the compassion and love of Mother Earth for her children. Hence, people should realize her supreme love and sacrifice, and
begin to live their lives in such a way that the environment is not
harmed in any manner.</div>
<div dir="ltr">
<br /></div>
<div dir="ltr">
The BhoomiSuktam (Verse 12.1.63) ends with a prayer asking
the Mother Earth to stabilize life and fill it with grace and splendor.</div>
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com1tag:blogger.com,1999:blog-29207502.post-83024173469390333772015-06-03T19:48:00.001+05:302015-06-03T20:10:25.661+05:30Why women must be allowed to take up combat roles?<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit; font-size: x-small;">__________________________</span><br />
<span style="font-size: large;"><b><i><span style="font-family: inherit;"><span style="mso-bidi-font-weight: normal;"><span style="line-height: 107%;">Nithin
Sridhar</span></span></span></i></b></span><br />
<span style="font-family: inherit; font-size: x-small;"><span style="mso-bidi-font-weight: normal;"><span style="line-height: 107%;">_______________<span style="font-family: inherit;">________</span></span></span></span><i><span style="font-family: inherit;"><span style="line-height: 107%;"><span style="font-size: small;"> </span></span></span></i><br />
<br />
<i><span style="font-family: inherit;"><span style="line-height: 107%;"><span style="font-size: small;">(A shorter version of the article is published in <a href="http://www.newsgram.com/why-women-must-be-allowed-to-take-up-combat-roles/" target="_blank">NewsGram.com</a>)</span></span></span></i><br />
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<span style="font-family: inherit;"><span style="line-height: 107%;"><span style="font-size: small;"> </span></span><b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt; line-height: 107%;"> </span></b></span></div>
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<span style="font-family: inherit;">Last
Saturday, Defense Minister Manohar Parrikar announced that women will not be a
part of any combat operations of the armed forces due to the concerns regarding
their safety. Expressing his concern regarding the various hardships that women
may be subjected to if they were allowed into combat roles, he said “Think of
what can happen if a woman is taken as a prisoner in combat operation”. While
it is true that, women in combat roles may have to endure many hardships, at
the same time it is also true that, men in combat roles also undergo similar
hardships. Hence, before advocating a blanket ban on women from taking up
combat roles, it will be wise to have a fresh look into the pros and cons of
the issue.</span></div>
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<span style="font-family: inherit;">This
issue is up for debate in most countries including USA which opened up all of
the combat roles for women only in 2013 (1). Apart from USA, the following
countries like Denmark, Estonia, Finland, France, Germany, Lithuania,
Netherlands, Norway, Poland, Romania, Sweden, Australia, Canada, New Zealand,
Eritrea, Israel, and North Korea also allow women into combat roles (2). </span></div>
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<span style="font-family: inherit;">The US Department
of Defense’s Memorandum on “Direct Ground Combat Definition and Assignment Rule
(1994)” defines Direct Ground Combat as “engaging an enemy on the ground with
individual or crew served weapons, while being exposed to hostile fire and to a
high probability of direct physical contact with hostile force’s personnel.
Direct ground combat takes place well forward on the battlefield while locating
and closing with the enemy to defeat them by fire, maneuver, and shock effect” (3).
One of the most important reason cited for the exclusion of women from such a
Direct Combat is that they are not ‘Physically fit’ to handle such missions.
Another reason cited is that they would be subjected to torture and rape if
captured during combat. The Presidential Commission Report, 1992 prepared in
USA (4) listed out various reasons for barring women from combat roles-<i style="mso-bidi-font-style: normal;"> </i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;">1. Women are shorter, have less
muscle mass and weigh less than men, placing them at a distinct disadvantage
when performing tasks requiring a high level of muscular strength and aerobic
capacity, like ground combat. Female dynamic upper torso muscular strength is
approximately 50-60 percent that of males</i>.<i style="mso-bidi-font-style: normal;"> </i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;">2. Factors
affecting cohesion would include: real or perceived inability of women to carry
their weight without male assistance, a "zero privacy" environment on
the battlefield, interference with male bonding, cultural values and the desire
of men to protect women, inappropriate male/female relationships, and
pregnancy--particularly when perceived as a way to escape from combat duty.</i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;">3. Direct
combat units have few, if any, personal comforts comparable to those available
in support units. Lack of privacy in combat units could result in morale and
cohesion problems when normal and widely accepted standards of personal modesty
must routinely be sacrificed in wartime or peacetime training environments.</i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;">4. Even
if some women are strong enough to handle the physical demands of combat, the introduction
of factors such as sexual entanglements and jealousies--even if the women don't
invite such attention-- would make the forward commander's job more difficult.</i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;">5. A
number of public and military surveys have found strong evidence that
deployment of mothers in land combat units, implying a national acceptance of
deliberate violence and brutality against women, is contrary to American
cultural values, particularly when there is no military necessity to use
women--much less mothers-in direct combat units.</i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;">6. As
with combat aviation, the risk of capture is a serious cultural and military
issue. David Horowitz testified that future American presidents "will be
under pressure to win a war in four days or lose the war at home."</i></span></div>
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<span style="font-family: inherit;">Martha
McSally, a retired United States Air Force colonel who was the first woman in
U.S history to fly a fighter aircraft in combat strongly contests these
opinions. In her paper “Women in Combat: Is the Current Policy Obsolete?”(5) She
makes following observations-<i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;"> </span></i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;">1.<span style="font-family: inherit;"> </span></span></i><i style="mso-bidi-font-style: normal;">Closer inspection of the argument
from “physical strength” reveals two troubling double standards. First, as
discussed more fully below, the argument that women should be excluded from
combat because they do not possess the requisite physical strength is both
over- and under-inclusive; many women have the physical strength to engage in
ground combat while many men do not. Second, the Army does not submit male
recruits to physical strength examinations before assigning them to ground
combat positions. (…..)The double standard here is glaring: Male recruits are
not disqualified from entering combat career fields for lack of physical
strength, but all female recruits are peremptorily disqualified from such
fields regardless of their physical strength.<span style="mso-list: Ignore;"> </span></i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;">2.<span style="font-family: inherit;"> </span></span></i><i style="mso-bidi-font-style: normal;">All personnel wearing the uniform
must have some basic level of physical strength to ensure they can defend
themselves in battle. However, a capable combat soldier must possess more than
just physical strength. Skill, motivation, and a fighting spirit are just as
crucial for the warrior, and all of these characteristics are gender-blind.
Army and Marine leadership have recently been emphasizing additional crucial
traits like judgment, discipline, restraint, and intellect, to name a few. (….)In
order to get the best team of ground combat warriors based on physical strength
and all other relevant qualifications, it is not logical to include marginally
qualified CAT-IV males while excluding physically qualified CAT-I–III females. <span style="mso-list: Ignore;"> </span></i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;">3.<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-synthesis: weight style; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span></i><i style="mso-bidi-font-style: normal;">The Presidential Commission concluded
that women’s presence might impede cohesion in ground combat units due to lack
of ability to do the job, lack of privacy, traditional male views of women,
sexual misconduct, and pregnancy. Cohesion between all males might also be
impeded by a number of other elements—i.e., an individual’s lack of ability to
do his job or carry his weight, selfishness, racist attitudes, lack of
integrity, favoritism, or a variety of other dynamics that could degrade the
team. However, none of these elements are inevitable and the right leadership
climate can identify and eliminate the primary causes of degraded cohesion:
double standards and behavior that “degrades the good order and discipline in
the armed forces. The reality is that there are challenges in bringing a group
of any human beings—male or female—together to form a cohesive and effective
team. Add in the stresses of combat training and life-threatening situations
and the challenges increase. Unit leadership must create a climate where every
person is respected as a team member with equal opportunity, responsibility and
accountability. (….)In sum, cohesion is a leadership issue, and leadership has
the greatest effect on unit cohesion regardless of the gender composition of
the team.<span style="mso-list: Ignore;"> </span></i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;">4.<span style="font-family: inherit;"> </span></span></i><i style="mso-bidi-font-style: normal;">Some critics of women in combat
center their arguments on personal beliefs regarding the proper” roles of men
and women. These critics argue that women must be givers and protectors of
life—not takers of life—and that a man’s role is to protect and a woman’s role
is to be protected. (….)Since the early 1990s, many credible national polls
conducted on the subject has found that a majority of Americans support giving
women the option to serve in direct ground combat. In January 1990, in the
aftermath of the invasion of Panama, a CBS News/New York Times poll of 1557
American adults found that seventy-two percent of those surveyed thought that
military women should be allowed to serve in combat units on a voluntary basis.<span style="mso-list: Ignore;"> </span></i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;">5.<span style="font-family: inherit;"> </span></span></i><i style="mso-bidi-font-style: normal;">Critics of women in combat state
that Americans are not ready to deal with women POWs and all the risks that go
along with being captured. . Elaine Donnelly, a well-known activist against
omen in the military, has placed a great deal of emphasis on the risks of rape
as a POW. Although the risk exists for women, it also exists for men, and both
accept that risk as a part of their job. In either case, rape is a violation of
the Geneva Convention. In the current war, male and female reporters,
contractors, and civilians are also vulnerable to being kidnapped, tortured, raped,
and executed. These are the horrors of war with an enemy whose strategy ignores
these conventions. All men and women occupying military positions that render
them more vulnerable to capture go through extensive training to prepare for
this treacherous situation; each soldier must think through and accept the
risks of experiencing potential horrors as a POW. And although the public is
rightly outraged when any of our service members are captured, the lack of
outrage about female POWs in particular undercuts this reason for excluding
women from combat.</i></span></div>
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<span style="font-family: inherit;">After thus considering all the arguments against the
recruitment of women in combat roles, Martha McSally concludes that- “<i style="mso-bidi-font-style: normal;">Common arguments against women serving in
ground combat are not sufficient to exclude all women from being considered for
combat roles. Some women have the physical strength to fill ground combat
assignments, just as some men do not. Assessing recruits as individuals can
provide the most capable and flexible fighting force. Women do not, by their
mere presence, diminish cohesion in a war-fighting unit. And the American
public is willing to have women serve in any role in the All-Volunteer Force
for which they are qualified</i>”</span></div>
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<span style="font-family: inherit;">These conclusions
though made in an American context, they equally apply in Indian context as
well. Harjit Hansi, in his paper “Employment Of Women In The Indian Army” (6)
gives a list of similar arguments that have restricted the role of Women
Officers (WO) in combat roles in the Indian Army. The three prominent arguments
listed by him are-<i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;"> </span></i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;">1.<span style="font-family: inherit;"> </span></span></i><i style="mso-bidi-font-style: normal;">Hazardous Battlefield: Vulnerability
of women operating in close contact battles looms heavily on mind of all field
commanders. This is one prime concern that has prevented entry of women in
combat arms and certain support arms.<span style="mso-list: Ignore;"> </span></i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;">2.<span style="font-family: inherit;"> </span></span></i><i style="mso-bidi-font-style: normal;">Deployment Restrictions: Bulk of the
Indian Army (IA) is deployed majorly in difficult and rugged areas. The posts
are isolated, sans any basic facilities, cut-off for months and the operational
tasking warrant working in close proximity with men. Protracted and solitary
deployment of WOs under such circumstances has attendant issues and restricts
their employment.<span style="mso-list: Ignore;"> </span></i></span><br />
<br />
<span style="font-family: inherit;"><i style="mso-bidi-font-style: normal;"><span style="mso-list: Ignore;">3.<span style="font-family: inherit;"> </span></span></i><i style="mso-bidi-font-style: normal;">Special Requirements: Due to certain
social & domestic obligations and physical constraint, service in Army pose
a greater challenge for WOs vis-a-vis their male counterparts. Their role as
wife, mother, need for spouse postings etc adversely affect their continuous
availability to the organisation, more so at sub unit level, where the
deficiency of officers is maximum. Maternity leave of 180 days, 60 days each of
Annual Leave and furlough deny a unit of an officer for 10 months with no
relief forthcoming.</i></span></div>
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<span style="font-family: inherit;">The
hardships faced during war or capture is no doubt real and unbearable. But, it
is equally so for both men and women. Hence, arguing that women are somehow
more vulnerable than men is faulty. Every person who enlists in armed forces is
well aware of the risks involved. Hence, when a woman officer voluntarily is
ready to serve in combat roles, she should be given a chance to do so. The same
applies in case of deployment to remote areas. It is true that women serve
multiple roles as wife, mother etc. But, it is also true that men also serve
similar roles of husband and father. Hence, if a woman and her family is ready
to adjust to her lifestyle choices, then there is no reason to disallow her from
taking combat duties.</span></div>
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<span style="font-family: inherit;">Regarding
the issue of physical and psychological fitness. though men and women are
biologically different, yet this in itself cannot be criteria for
disqualification of all women from combat roles. Instead, each interested woman
must be subjected to required physical and psychological tests and only those
who qualify must be recruited. It should be noted that, recruiting women into
combat roles should not translate into compromising with the require standards.
As any such lenience or compromise in the merit criteria will directly affect
the performance of the said combat units. Instead, a comprehensive criteria
must be adopted that takes into account all the various skills and factors and
not just the physical strength. Hence, the arguments that are forwarded against
the induction of women into combat roles are in reality, only assumptions based
on obsolete notions.</span></div>
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<span style="font-family: inherit;">Further, the nature of warfare has changed
drastically. Traditionally, women were not allowed in front line activities.
They were restricted to support activities at the back of the line. But, today,
all activities are exposed to front line risks. The line between combat and
non-combat operations have blurred. Hence, even those women who are serving in
supporting, non-combat missions are also routinely exposed to combat risks. The
American encounters in Afghanistan and Iraq serve as an example. Therefore, a
blanket ban on women from taking part in combat missions makes no sense.
Instead, a provision to allow women to take up combat duties on a
voluntary basis must be made. There are considerable advantages in recruiting
women into combat roles.<span style="mso-list: Ignore;"> </span></span><br />
<br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">1.<span style="font-family: inherit;"> </span></span>There will be larger talent pool
from which people can be recruited into various combat roles. The combat roles
not only requires physical strength, but also requires other personality traits
like quick decision making, discipline, intellect, strategic thinking etc. Hence,
women can add value to combat units.<span style="mso-list: Ignore;"> </span></span><br />
<br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">2.<span style="font-family: inherit;"> </span></span>Recruiting women will also help to
bridge the gap between demand and supply of the soldiers and officers. Indian
armed forces are currently faced with a shortage of 52000 personnel, including
11000 officers (7).<span style="mso-list: Ignore;"> </span></span><br />
<br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">3.<span style="font-family: inherit;"> </span></span>Women are well equipped to deal with
some scenarios than men. The US established all female Lioness team
specifically to accompany all male Marine combat units into insurgent infested
areas of Ramadi, Iraq. Lioness team was tasked with searching Iraqi women for
weapons or explosives, during home raids and served to provide a “calming
presence” to Iraqi women and children. A similar job was entrusted to Female
Engagement Teams (FET) in Afghanistan. Though both Lioness team and FET were
conceived as a support team, they performed combat duties as well. </span></div>
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<span style="font-family: inherit;">These show that women in combat units can act as a valuable
asset to the armed forces. Hence, the criteria to induct people into combat
roles should be purely on the basis of merit and not gender. Therefore, the
Defense Minister should reconsider his decision to keep women away from taking
up combat roles</span></div>
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<span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;">References:</b><span style="mso-list: Ignore;"> </span></span><br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">1.<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-synthesis: weight style; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><a href="http://www.theguardian.com/world/2013/jan/24/us-military-lifts-ban-women-combat">http://www.theguardian.com/world/2013/jan/24/us-military-lifts-ban-women-combat</a><span style="mso-list: Ignore;"> </span></span><br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">2.<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-synthesis: weight style; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><a href="http://www.washingtonpost.com/blogs/worldviews/wp/2013/01/25/map-which-countries-allow-women-in-front-line-combat-roles/">http://www.washingtonpost.com/blogs/worldviews/wp/2013/01/25/map-which-countries-allow-women-in-front-line-combat-roles/</a><span style="mso-list: Ignore;"> </span></span><br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">3.<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-synthesis: weight style; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span>Memorandum
from Secretary of Defense to the Secretaries of the Army, Navy, and Air Force
et al., Direct Ground Combat Definition and Assignment Rule (Jan. 13, 1994). <a href="http://big.assets.huffingtonpost.com/irectGroundCombatDefinitionAndAssignmentRule.pdf">http://big.assets.huffingtonpost.com/irectGroundCombatDefinitionAndAssignmentRule.pdf</a><span style="mso-list: Ignore;"> </span></span><br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">4.<span style="font-family: inherit;"> </span></span>Women
In Land Combat, Selected Findings - 1992 Presidential Commission. <a href="http://www.cmrlink.org/content/women-in-combat/34414/women_in_land_combat?year=2004">http://www.cmrlink.org/content/women-in-combat/34414/women_in_land_combat?year=2004</a><span style="mso-list: Ignore;"> </span></span><br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">5.<span style="font-family: inherit;"> </span></span>Women
in Combat: Is The Current Policy Obsolete? By Martha McSally. <a href="http://scholarship.law.duke.edu/cgi/viewcontent.cgi?article=1133&context=djglp">http://scholarship.law.duke.edu/cgi/viewcontent.cgi?article=1133&context=djglp</a><span style="mso-list: Ignore;"> </span></span><br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">6.<span style="font-family: inherit;"> </span></span>Employment
of Women In The Indian Army by Harjit Hansi. <a href="http://www.claws.in/1378/employment-of-women-in-the-indian-army-harjit-hansi.html">http://www.claws.in/1378/employment-of-women-in-the-indian-army-harjit-hansi.html</a><span style="mso-list: Ignore;"> </span></span><br />
<span style="font-family: inherit;"><span style="mso-list: Ignore;">7.<span style="font-feature-settings: normal; font-kerning: auto; font-language-override: normal; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-synthesis: weight style; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><a href="http://indianexpress.com/article/india/armed-forces-face-shortage-of-over-52000-personnel/">http://indianexpress.com/article/india/armed-forces-face-shortage-of-over-52000-personnel/</a></span></div>
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-70608454259932159882015-06-03T19:26:00.000+05:302015-06-03T20:06:33.800+05:30Game Theory and Jyotishya<div dir="ltr" style="text-align: left;" trbidi="on">
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<![endif]--><i><span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt; line-height: 107%;">Nithin
Sridhar</span></b></span></i><br />
<span style="font-size: x-small;"><i><span style="font-family: inherit;"><span style="line-height: 107%;">____________<span style="font-family: inherit;">_________</span> </span></span></i></span><br />
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<i><span style="font-size: small;"><span style="font-family: inherit;"><span style="line-height: 107%;">(This article has been published in NewsGram.com under the title "</span></span></span><span style="font-size: small;"><span style="font-family: inherit;"><span style="font-weight: normal;"><a href="http://www.newsgram.com/missing-link-john-nashs-game-theory-can-make-vedic-astrology-more-accurate/" target="_blank">Missing link: John Nash’s Game Theory can make Vedic Astrology more accurate</a>")</span></span></span></i></div>
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John
Nash, the famous American mathematician and his wife died last Saturday in a
fatal taxi crash in New Jersey Turnpike. His most remarkable contributions were
in the field of Game Theory. His discoveries like Nash Equilibrium, have resulted
in the use of Game Theory in various branches like economics, politics,
warfare, psychology, evolutionary biology, logic, ethics, social and human
behavior etc. This article seeks to explore, whether there are some common
points between Game Theory and Vedic Astrology (Jyotishya), which can be
utilized to integrate them, so as to improve the efficacy of Jyotishya. Before,
proceeding further, let us briefly understand, what Game Theory is all about.<span style="font-family: inherit;"> </span><br />
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<span style="font-family: inherit;">Game Theory
is a systematic study of exertion of Free-Will. It is used to study, analyze
and predict various human decisions, where the decision of each Individual is
influenced by the decision of the others in the game, and all their decisions collectively
determines the final result. Roger B. Myerson <i style="mso-bidi-font-style: normal;">(in Game Theory: Analysis of Conflict, Harvard University Press)</i>
defines Game Theory as “the study of mathematical models of conflict and
cooperation between intelligent rational decision-makers”. He further states
that, Game Theory provides general mathematical techniques for analyzing
situations in which two or more individuals make decisions that will influence
one another’s welfare. Hence, Game Theory aims to understand the mutual
relationship and influence of free-wills of different people in the game. </span></div>
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<span style="font-family: inherit;">To be
fully defined, a Game must have these four elements- players (those who exert
free will and take decisions), the actions (choices) that are available for the
players to choose from, the strategies that each player applies in taking
action, and the payoff’s or the results that each player obtains as a result of
his actions. Some of the assumptions underlying the Game Theory include, the
players being rational individuals. That is, the exertion of free-will by each
player will be aimed at maximizing his payoffs. Secondly, every player
understands that other players are playing for maximizing their own payoff’s as
well. Hence, the determining factor behind decision making is “self-interest”.</span></div>
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<span style="font-family: inherit;">Now, if
we link this concept of Game Theory to the concept of Karma in Hinduism, we
will notice that there are certain elements that are common to both. The
concept of Free-Will plays a very important role in Hindu view of the universe.
The whole universe and all the interactions within the universe follows the law
of Karma- the law of cause and effect. Each action results in a specific
result. Hence, the present situations and life choices that an Individual
faces, is a result of his own previous actions. Similarly, his present actions
will place him in various situations in future. Therefore, destiny and
free-will are one and the same thing- Karmas. The former refers to the actions
performed by the exertion of free will in the past and the latter to the
exertion of free will in the present. </span></div>
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<span style="font-family: inherit;">To the
question, what drives a person to perform actions? “Desire for happiness” is
the answer given by Hindu scriptures. In other-words, self-regard and
self-welfare is the primary motive behind all actions. The Dharma, Artha, Kama,
and Moksha that constitutes the four purusharthas or goals of life that is
central to the Hindu way of life, is designed to lead a person slowly on a path
that ultimately imparts Supreme-Bliss. Hence, all actions be it for Dharma,
Artha, Kama or Moksha, they are all guided by motivations of attaining the
results/payoffs offered by them. If it be said that, taking decisions in
self-interest is contradictory to practice of dharma (ethics and duty), the
answer is given by Lord Krishna himself in Gita (2.30-38). Lord Krishna urges
Arjuna to fight the Righteous Mahabharata battle by saying that, if he fights,
then there are only two possible outcomes. Either Arjuna dies in the battle and
attains heaven and enjoy the heavenly world or he will conquer and enjoy his
kingdom. In either case, following his Kshatriya Dharma and fighting in the war
is beneficial to Arjuna. Hence, even in the case of Dharma (ethics, righteousness,
morality, duty), being economically rational i.e. taking decision in
self-interest is the most natural reaction for a person. Another element of
commonality is the factor of influence of decision making process of one player
on the other. Though in Game Theory it is explored in a purely rational basis
of how a player understands the strategy of the other, the Hindu Philosophy
explores the interactions between two Individuals based on the Karmic debts or
Rina that binds them. Any interaction between two people is not a coincidence,
but it is outcome of complex bond of Rina or Karmic debt that those Individual
share with each other. And their present interactions and their mutual exertion
of free-wills will be influenced by this Karmic debt that exist between them.
The Rina or Karmic debt is a bond of give and take that is formed due to
actions in the past. </span></div>
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<span style="font-family: inherit;">Hence,
the past Karmas that are bearing their results in the present for an
Individual, the Karmic Rinas between the interacting Individuals, the mental
make-up of an Individual and the factor of rationality/self-interest of the
Individual will determine the manner in which he will exert his Free-Will. Game
Theory only uses the last factor, the factor of economic rationality or
self-interest in its analysis of free-will. The Behavioral Game Theory also
takes into account the mental make-up of an Individual. But, both of them have
no information regarding the past actions. Hence, the Game Theory is only
limited to present exertion of free will determined by only a limited number of
factors.</span></div>
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<span style="font-family: inherit;">On the
other hand, Vedic Jyotishya deals with predicting the future events based on
the past Karmas that have begun to fructify. Every person takes birth as a
certain animal, or in a certain house and faces certain situations in his life
based on his previous Karmas committed over millions of past lives. The sum
total of all the previous karmas are called as “Sanchita Karma”. And a small
portion of Sanchita Karma that is ready to give results is called as “Prarabda Karma”.
It is this Prarabda Karma that decides the time, place, and manner of birth. It
decides the various life events, various life situations that a person is
placed into in his life. Jyotishya uses various methods that includes using
birth time and location and making the natal chart, to determine the Prarabda
Karmas that are in store for a person in that particular life. It then, uses
this information to predict the future events. But, what it does not take into
account is the performance of Agami Karmas. Agami Karmas are the actions
performed by the exertion of free will in the Present. And these exertions of
free will can significantly change the events and directions in which the life
of a person is moving. But, Jyotishya does not take into account these Agami
Karmas. Hence, many of the predictions turn out to be untrue. If the concepts
of Game Theory can be harmoniously integrated with the concepts of Jyotishya then
the predictions can be made more accurate. Further, Jyotishya will be able to analyze
and predict even the exertions of the Free Will in the present.</span></div>
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Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-69083387848292964142015-04-25T19:24:00.003+05:302015-06-03T19:32:17.100+05:30Secularization or Destruction of Yoga?<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit;">_____________________<br /><i><span style="font-size: large;"><b>Nithin Sridhar</b></span></i><br />__________________</span><br />
<span style="font-family: inherit;"><br /><i>(An edited version of the article has been published <a href="http://www.newsgram.com/beyond-religion-the-ultimate-goal-of-yoga-is-the-abidance-in-atman/" target="_blank">NewsGram</a> on April 20, 2015)</i><br /><br />In what is being seen as a landmark judgment by some quarters of population world-wide, an appeals court in California, USA has upheld a decision by the San Diego Superior Court that the yoga program in the Encinitas School District is ''devoid of any religious, mystical or spiritual trappings.'' The appeals court has ruled that the said yoga program is secular and it did not had the primary effect of advancing or inhibiting religion. It has been <a href="http://timesofindia.indiatimes.com/world/us/Yoga-classes-are-secular-says-US-court/articleshow/46810139.cms" target="_blank">reported</a> that in 2013, a lower court in California had ruled that “yoga has become a distinctly American cultural phenomenon”. This judgment has once again raised the question “Is Yoga Secular or Religious?” But, it also raises a more important but often ignored question, “Whether the ‘secular Yoga’ is really Yoga?” The article tries to explore answers to both these questions.<br /><br /><b>What is Yoga?</b><br /><br />Yoga literally means “Union” or “Conjunction”. Patanjali Yoga Sutra (1.2-3) defines Yoga as a state wherein the patterns (vrittis) of the mind has been removed or stilled, so that the “seer” (i.e. Atman, the Witness) abides in his real nature”. Hence, yoga is a state of Samadhi, wherein the Self or Atman has been isolated from the limitations of Non-Self entities like body and mind so that the Atman alone shines. This state is achieved by stilling the mind by causing all the various thought-modifications of the mind to cease. Just as various thoughts and dreams are products of modifications of “manas/mind”. Similarly, from purely subjective perspective the objective universe one perceives is also due to the modifications of one’s mind. The Atman is the witness and the body and the mind are the objects. Hence, when the mind is stilled and the modifications of mind are brought into a stop, the objects merge into the subject and the Atman which is the subject alone remains. This state of Samadhi is called as “Yoga” or “Union” because there is a Union of duality of object and subject giving rise to the non-dual abidance in Atman.<br /><br /><b>What is the goal of Yoga?</b><br /><br />The whole system of Yoga is designed to attain this state of Self-abidance. Patanjali describes an eight limbed process to attain the ultimate Union. These eight limbs are- yama (external discipline), niyama (internal discipline), asana (posture), pranayama (breath regulation), pratyahara (withdrawal of the senses), dharana (one pointed concentration), dhyana (meditative absorption) and samadhi (Ultimate Union). It is to be noted that Asana or practice of various postures and pranayama or the practice of breath regulation are not considered as foundational limbs. Instead they occur as third and fourth limb respectively. The foundation limbs are yama and niyama which constitutes various external and internal disciplines. Yama includes ahimsa (non-violence), satya (truth), asteya (non-stealing), brahmacharya (celibacy) and aparigraha (freedom from avarice). Niyama includes shaucha (cleanliness), santosha, tapah (austerity/control of mind and senses), svadhyaya (self-study) and ishvara pranidhanani (devotion to God).Without a constant practice of these yama and niyama, no amount of Asana can lead to higher limbs of Yoga. The Yama and Niyama aims to purify the mind and impart detachment and dispassion to the practitioner. The aim of Asana is to keep the body healthy and make it a proper instrument for higher practice. The Pranayama aims to regulate the breath which is very much necessary for stilling the mind. It is only by a proper synchronization of all the four limbs that a person is able to withdraw his senses (pratyahara) and attain one-pointed concentration (dharana). If, a person was to practice postures alone then all one will be able to attain is a healthy body. But, developing a healthy body is not the ultimate goal of Yoga. In fact it is not the ultimate goal of human life itself. According to Hindu philosophy, the ultimate goal of human life is Moksha and all other activities and goals be it Kama, Artha or Dharma are to be aligned to make way for an individual to ultimately reach the goal of Moksha. Hence, be it Yoga or Bharatanatyam or Indian Classical music, every aspect of Indian life was conceived as a medium to attain an eternal abidance in Atman i.e. Moksha.<br /><br />Hence, having a healthy body or a healthy life-style cannot be ultimate goal of Yoga. Instead it can only be a secondary and interim goal that is aimed at turning the body and the corresponding lifestyle into conductive instruments that are then able to attain the ultimate goal of Samadhi. <br /><br /><b>Is Yoga Secular or Religious?</b><br /><br />“Secularism” refers to the separation of religion from political, social and economic systems and institutions. The creation of this separation is rooted in European history where the concept was used for the separation of the state from the hegemony of the church. But, no such separation ever existed in the Indian concept of life. The foundation of Indian life is Sanatana Dharma and this Dharma dictates every aspect of Indian life. There is no artificial division of sacred and secular in the Dharmic view of life because there was never a conflict between secular subjects and faith-based subjects, between science and religion. Dharma guides both secular and sacred aspects of life. In fact, Dharma harmoniously unites both and helps an individual to work towards the highest goal of Moksha. The Hindu concept of life aims at using even the most secular activities into attempts at reaching the higher goal. The music, dance, martial arts, physical exercises or medicine everything is helpful in equipping an Individual to attain the Moksha.<br /><br />Hence, to the question whether Yoga is Secular? The answer is definitely not. Whether Yoga is religious in the sense that it is faith-based alone? The answer again is a “No”. When any activity is upheld as being secular, it often means that the activity completely is unreligious in nature without any element of religion or spirituality. Similarly, when any activity is considered as “religious” it means that the activity is only faith based without any scientific or verifiable element in them. But, Yoga does not fit into either of the definitions. It is not secular because it is not a physical exercise regimen that is devoid of any religious value. Instead the ultimate goal of Yoga is the “Abidance in Atman” which is among the most basic tenet of Hinduism. Similarly, it is not entirely religious in the faith sense, because it is a well designed complete system which rests on individually verifiable results and not on blind faith. Yoga is a dharmic life-style system that has both, faith and non-faith elements, both verifiable and ethical elements that aim at imparting the highest goal of “abidance in Atman” to the practitioner. Hence, when a person or an organization attempts to secularize Yoga, it results in serious consequences. <br /><br /><b>Secularization or Destruction?</b><br /><br />In the present case of Yoga programs that were held in Encinitas School District, it is reported that the Yoga program was secularized by removing all the religious elements including the removal of the usage of Sanskrit words like Namaste and Sanskrit names of the postures. The Padmaasana for example was promoted as “criss cross apple sauce” posture. Now the question is, what is the basis of considering the terms like “Namaste” and “Padmaasana” as religious and hence needed to be removed? Padma-asana simply means “lotus-posture”. It is one of the basic postures that help a person to enter a deep meditation. The term “Padma” or lotus is used not only because the asana resembles a blooming lotus but also because, a person retains the grip on his body even after entering deep meditation. Just as a lotus floats in water, staying above water yet being in constant touch with it, a practitioner will remain in deep meditation without casting off his body. But, any such symbolism and understanding is lost when it is translated as “criss cross apple sauce”. That exactly seems to be the goal. The present example clearly denotes that in the name of secularization, a ripping away of Yoga from its Indian and Dharmic roots is being carried out. There is nothing religious about the usage of terms like Namaste or Padmasana that they should be discarded. They are discarded because they are words of Sanskrit and hence indicate that Yoga is a product of Indian Civilization and Sanatana Dharma. This is a clear case of dilution and digestion of Yoga.<br /><br />Rajiv Malhotra in his Indra’s Net describes a two stage process of this digestion of Yoga. In the first stage, Yoga is reformulated either as a health programme or as ‘spiritual but not religious’ programmes so that the practice of Yoga is diluted and is put into a neutral ground where it can be easily digested into western culture. In the next stage, this digested version is reformulated into Christian Yoga on one hand and into various systems of knowledge like Western cognitive science, neuroscience etc on the other hand. Hence, in two easy steps, Yoga which is rooted in Sanatana Dharma and whose aim is abiding in the Atman is turned into a Christian religious practice. Therefore, a direct result of this secularization of Yoga is its dilution, digestion and eventual destruction of its dharmic teachings. And such a digested Yoga which is devoid of its dharmic teachings is no Yoga at all. Just as a person is considered dead when his soul lives the body, similarly when Dharma is uprooted from Yoga, it will no longer remain as Yoga. It would remain only an outer shell, whose essence has been sucked out.<br /><br />If it be said that, there is nothing wrong with such digestion of Yoga as it has paved way for Yoga to reach larger number of audience helping them practice a healthy lifestyle. The answer is that, if a diluted version of Yoga can be of such immense help to people, then one can only imagine the various ways in which a genuine Yoga can help in transforming one’s life. Don’t the people have the right for both materialistic and spiritual welfare? Why should any person be devoid of wholesome benefits of Yoga? Further, if a person is only interested in body-building or health benefits, there are other practices like gymnastics, aerobics etc. that they can involve themselves with. And if any person is genuinely interested in Spiritual progress as well, then he or she should have no problem in adopting the Dharmic outlook and philosophy that forms the core of Yoga. Hence, no argument can be used to justify this digestion and destruction of Yoga.<br /><br /><b>What is the way forward?</b><br /><br />The genuine teachers of Yoga in India and the west must take initiative to counter any attempts at dilution or digestion of Yoga. This can be done by-<br /><br />1. The Yoga teachers must first become strongly grounded in the traditional practice of Yoga. They must be not only thorough in various aspects of philosophy and practice of Yoga but they must be also aware of basic Hindu philosophy.<br /><br />2. The Yoga teachings must be imparted only to those students who are competent to have it and it must not be sold like a commercial products.<br /><br />3. The Yoga must be taught as a wholesome dharmic system whose aim is both material and spiritual welfare and not as an exercise regimen.<br /><br />4. The Yoga teachings should not be diluted for the sake of promoting oneself or gaining more students. The traditional teachings, its terminologies, its meaning and significance etc. should not be distorted.<br /><br />5. The Yoga teachers must uphold the tradition and promote the tradition instead of promoting their own self.<br /><br />6. Each student must be assessed for his capability and only those teachings that are suitable to him must be imparted. But, this should be done by keeping wholeness of Yoga in mind.<br /><br />7. Any specific part or limb of Yoga should not be promoted as a distinct practice on their own. Instead a wholesome teaching of Yoga must be imparted but specific instructions can be based on Individual capacities.<br /><br />The Hindu parents should become aware about Hindu religion and Philosophy. They must become aware about significance of Yoga in material as well as spiritual welfare. They must learn Yoga in its entirety and practice them as a medium to attain ultimate goal and not just as health regimen. They must teach the same to their children as well. These simple measures go a long way in preserving the authentic tradition of Yoga and protecting it against secularization and digestion.</span></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-23120901686503454792015-04-25T18:48:00.002+05:302015-06-03T19:32:17.095+05:30Why Remove Yoga From Its Roots?<div dir="ltr" style="text-align: left;" trbidi="on">
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<![endif]--><span style="font-family: inherit;">____________________</span><br />
<div class="MsoNormal">
<span style="font-size: large;"><b><i><span style="font-family: inherit;">Nithin Sridhar</span></i></b></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;">_________________</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i><span style="font-family: inherit;">(An edited version of this article has been published in <a href="http://swarajyamag.com/culture/why-remove-yoga-from-its-roots/" target="_blank">Swarajya Magazine</a> on April 19, 2015) </span></i></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;">It has
been reported in the <a href="http://economictimes.indiatimes.com/news/politics-and-nation/to-make-yoga-aam-choice-narendra-modi-government-to-drop-all-references-to-aum-from-promotion/articleshow/46963971.cms" target="_blank">Economic Times</a> that in the promotion
activities being carried out by the Government of India for the celebration of
International Yoga Day including the 33 minute “Common Yoga Protocol” that is
being prepared to be shown at Indian missions and cultural centers all over the
world, any reference to Aum has been deliberately left out. The report further
quotes an unnamed official as saying that the action is aimed to keep the
effort ‘free from controversy’ as any linkages with religion will undermine the
ambitious effort to take Yoga to the global stage. This is a clear case of
dilution of Yoga that would eventually result in its death. Hence, it becomes
necessary that Modi Government does some soul-searching and ask itself the
following questions before going ahead with its disastrous decision of
de-hinduization of Yoga for the sake of increasing its popularity.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;">What does Yoga stand for? </b></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;">The
Government is planning to promote Yoga with the slogan “Yoga for Harmony and
Peace”. It’s a good slogan, no doubt but it fails to capture the complete
essence of Yoga. Though it is true that Yoga helps in creating a peaceful and
harmonious society by improving and enriching the lives of the people, they
cannot be considered as the ultimate goal of Yoga. The ultimate goal of Yoga is
“Self-Abidance”. It aims to remove the thought-patterns of the mind, so that a
practitioner can realize his innermost Atman and become established in it. And
in this process it also ends up improving the physical, mental and spiritual
health of the Individual and the society. Hence, these physical and social
benefits are only a secondary effects that a proper practice of Yoga can accomplish,
whose primary goal is Moksha or Ultimate Liberation. Therefore, a better slogan
would have been- “Yoga for Harmony, Peace and Moksha”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;">What is the role of Yoga in
Sanatana Dharma?</b></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;">Sanatana
Dharma or Hinduism is standing on a strong foundation of six philosophical
systems termed as “Darshanas”. The system of Yoga as propounded by Patanjali,
along with Vedanta, Samkhya, Poorva Meemamsa, Nyaya and Vaisheshika constitutes
these “Darshanas”. Each of these Darshanas seek to understand the workings of the
Universe, its relationship to Man and God and the means by which a Man can
transcend the limitations imposed by it. It is for this reason that, at the
very beginning of Yoga Sutras, Patanjali defines Yoga as a state wherein Atman
or Innermost Self abides in its real nature. Hence, it is beyond doubt that the
system of Yoga is an inseparable part of Sanatana Dharma. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;">What is Aum and what is its role in
Yoga?</b></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;">The Upanishads
(Mandukya Upanishad verse 8-12) identify Aum with Atman. The three syllables-A,
U, M individually represent the three states of waking, dreaming, and deep
sleep and syllable-less Aum represent Atman who is beyond them. Similarly,
Yoga-Sutras (1.27) describe Aum as a symbol of Ishwara. It further explain how
the practice of Japa (repetitive contemplation) of Aum and its meaning will
result in destruction of obstacles likes doubt, sloth, disease etc. and an
attainment of realization of Innermost Self/Atman. It is for this reason that
Patanjali takes up meditation on Aum while discussing Ishwara Pranidhana
(Contemplation and Devotion to God) which is one of the component of “Niyama
(internal discipline)” limb of Yoga. Hence, it is clear that contemplation and
meditation on Aum is very significant in Yoga.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;">What are the consequences of de-hinduization
of Yoga?</b></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;">The
removal Aum or any other vital elements from Yoga system in order to make it free
from religious context will take away its essence. Yoga is a dharmic wholesome
system that is aimed to transform an Individual physically, mentally and
spiritually so that there is a perfect harmony and alignment in them which
would be conductive to attain the ultimate goal of Self-Abidance and Moksha.
Taking away the dharmic elements, the elements that define what Yoga is and
what Yoga is not will reduce Yoga into a physical fitness regimen without any
spiritual value in it. This dilution of Yoga will further open up doors for the
forces that are waiting to digest it and re-formulate it as their own system. <span style="mso-spacerun: yes;"> </span>Rajiv Malhotra in his Indra’s Net explains
that in the first stage Yoga is reformulated as a health programme to bring it
into a neutral ground and then this digested version of Yoga is further
re-formulated as Christian Yoga. Hence, in two simple steps, Yoga which is one
of the “Darshana” of Sanatana Dharma becomes “Christian Yoga”.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: inherit;">Therefore,
any attempt at dilution of Yoga or other Dharmic systems will result in its
being digested and re-formulated that will eventually cause the death of these
authentic dharmic teachings. The Government should deliberate these issues
deeply and retract its decision to uproot Yoga from its roots of Sanatana
Dharma for the sake of short-term goal of global recognition and instead should
make efforts to preserve the authentic teachings and systems of Sanatana
Dharma.</span></div>
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-7506960771400504532014-12-29T17:22:00.000+05:302014-12-29T17:23:13.124+05:30The Concept of Swacchata in Hindu Dharma<div dir="ltr" style="text-align: left;" trbidi="on">
<strong>_________________</strong><br />
<i><strong>Nithin Sridhar</strong></i><br />
<strong>_________________ </strong><br />
<strong><br /></strong>
<em>(An edited version of the article was published in Swarajya Magazine on December 9th, 2014 under the title- "<a data-mce-href="http://http://blogs.swarajyamag.com/2014/12/09/is-swachhata-part-of-our-culture/" href="http://http//blogs.swarajyamag.com/2014/12/09/is-swachhata-part-of-our-culture/" target="_blank">Is Swacchata part of our culture?</a>")</em><br />
<br />
With India’s Prime Minister Narendra Modi launching Swacch Bharat Abhiyan to clean up the streets of India on October 2<sup>nd</sup>,
2014, the concept of “Swacchata” or “Cleanliness” has taken a centre
stage in the national discourse. As a result of this initiatives, many
people are voluntarily coming forward and participating in efforts to
clean up the surroundings. Many celebrities have also pledged their
support for such initiatives. There is a large-scale awareness among the
masses about the importance of keeping the surroundings clean.<br />
<br />
But,
this sudden enthusiasm among the people towards cleanliness should not
be misconstrued to mean that the concept of “Swacchata” is alien to
Indian culture and that the present enthusiasm is only due to modern day
outside influences. The stereotype that India is a country of filth,
garbage and pollution with no concept of cleanliness and hygiene has
been propagated for long enough that people have come to associate
uncleanliness with Indian-ness. Though it is true that, the streets of
India indeed needs a thorough clean-up and the people should be made
aware about the importance of cleanliness and hygiene. But, to even
suggest that “Uncleanliness” is inherent among Indians and by
implication it is rooted in Hindu Dharma is derogatory to say the least
(1). In the face of such baseless criticisms, it becomes vital to
understand the concept of cleanliness or “Shaucha” (as it is called in
Sanskrit) that is propounded by Hindu Dharma.<br />
<br />
<strong>Shaucha as a basic duty of all people:</strong><br />
<br />
“Shaucha”
is considered as one of the vital elements in leading a Dharmic life.
The Hindu scriptures time and again stress the importance of Shaucha.
Daksha Smriti (2) states that a person should ever try maintain Shaucha
in whatever work he engages in and without such an adherence to purity,
all actions and works becomes fruitless. “Shaucha” literally means both
cleanliness and purity. The Yoga-Sutras of Patanjali describe Shaucha
as-<br />
<br />
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः || (2.41)<br />
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च|| (2.41)<br />
<em>Shaucha
is that from which there arises dislike i.e. dispassion towards one’s
body and detachment towards contact with others. Shaucha gives rise to
purity of mind, contentment, one-pointedness, conquest of the senses and
competency to attain Atma-Darshana (Self-Realization).</em><br />
<br />
Hence,
Shaucha not only refers to the cleanliness of the surroundings but also
to the purity of body and mind. In fact, Shaucha refers to those
qualities (with respect to purity) that make an object or a person
competent for a specific use or a specific task as the case may be. For
example, Shaucha of a utensil may refer to whether its clean or dirty
that will decide whether it is suitable or not for kitchen use.
Similarly, Shaucha in context of a Brahmachari (a student learning Vedas
etc.) refers to all those actions like bathing daily (3), abstaining
from liquor, meat, sex etc. (4) that are prescribed for him. It is
practice of these tenets of purity and cleanliness in thoughts, speech
and action that will lead a person to purify his mind and attain
Self-Realization. It is for this reason, the Yoga-Sutras prescribe
Shaucha as one of the four Niyamas (5) or duties that is to be practiced
every practitioner of Yoga. The same sentiment has been expressed in
Manu Smriti that declares-<br />
<br />
<em>अहिंसा सत्यम् अस्तेयं शौचम् इन्द्रियनिग्रहः |</em><br />
<em>एतं सामासिकं धर्मं चातुर्वर्ण्ये अब्रवीन् मनुः || </em><em>(10.63)</em><br />
<em>Non-Violence,
Truth, Non-Stealing, Cleanliness/Purity and Sense-Control are the
duties that are common for all four classes, so declares Manu.</em><br />
<em><br /> </em><br />
Hence,
Cleanliness or Purity- whether it is cleanliness of the surroundings or
the hygiene of the body or the purity of speech and mind, they are all
considered as an obligation, a basic duty of all human beings. And if
any person is violating this tenet of Shaucha through his thoughts,
speech or action, then he is violating Dharma (Righteousness and
Obligatory Duty). Such an adharmic action is termed as Paapam-a sin that
would result in sorrow for that individual.<br />
<br />
<strong>External and Internal Shaucha:</strong><br />
<br />
The
Hindu philosophy divides the concept of Shaucha into two types-
External Cleanliness and Internal Purity. Veda Vyasa in his commentary
on Yoga-Sutra (6) describes External Shaucha as removing the impurities
of objects using clay and water and Internal Shaucha as removing the
impurities of mind. Hence, External Shaucha refers to cleanliness with
respect to a person’s body, various objects a person comes into contact
with and cleanliness with respect to the surrounding environment. On the
other hand, Internal Shaucha refers to the purity of actions, speech
and thoughts of a person.<br />
<br />
<strong>Shaucha regarding Environment:</strong><br />
<br />
The
environment is given utmost importance in Hindu philosophy. This
becomes clear if one goes through the Bhoomi Sukta of Atharva Veda that
considers the Earth as a Mother, a Living force and praises her beauty
and existence. It describes her as having many slopes and plains and
bearing various plants with healing powers (7). It even calls the Earth
as a Mistress of four quarters (8) who is all-sustaining, treasure
bearing mother who is home to all moving life (9) The Sukta also
expresses concern about over-digging of the earth when it says “Whatever
I dig from thee, may that have quick growth again. Oh purifier, may we
not injure thy vitals or thy heart” (10). This verse clearly speaks
against indiscriminate mining and other such activities that are done
with no regard for environmental consequences.<br />
<br />
Hence, Hindu
scriptures have always given utmost importance to the health and
cleanliness of environment. The Yajnavalkya Smriti (11) says that the
(unclean) ground can be cleaned by sweeping, by burning, by digging, by
the lapse of time, by the walking of cow and by the sprinkling of water.
Similarly, the flowing waters like a river gets purified by the current
of its own flow and unclean objects can be cleaned by mud and water
(12).<br />
<br />
The Manu Smriti dictates that one should not throw filthy
substances like urine, faeces, saliva, cloths defiled by impure
substances, blood, poisonous things and any other impure substances into
water (13). Such, unclean substances should not be thrown into fire as
well (14). A person should not urinate on roads, on ashes, in a cow pan,
on ploughed land, in water, in fire, in a ruined temple, in ant hill,
in holes inhabited by living creatures or on a hill top (15). It further
suggests that, one should void urine or faeces by covering the ground
with sticks, grass, leaves, clod etc. (16). This is suggested because,
faeces are organic matter and when covered by mud, grass etc. they
naturally decompose without causing any pollution. And for this reason,
the Manu-Smriti says that one must dispose of urine (and faeces as
well), remnants of food and the water used for bathing far away from
dwelling place (17). Another verse (18) advices the disposal of food
made impure by birds, insects or hairs falling into it by putting mud
over it. That is, such food must be buried in ground so as to allow for
natural decomposition.<br />
<br />
These assertions present in the Hindu
scriptures makes it clear that, a person is obliged to keep his
surroundings clean. And all such activities that cause pollution of
water, air, earth or fire are considered as Adharma and hence must be
avoided.<br />
<br />
<strong>Shaucha regarding various Objects:</strong><br />
<br />
In
everyday life we make use of various objects for various purposes. We
use many utensils for cooking and eating, we use clothes to cover over
body, we use house to live in etc. As people are in constant contact
with various objects, it makes essential to keep the objects in a clean
and hygienic condition. The Smriti’s suggest that unclean objects can be
cleaned by water and mud (19). They give a long list of various objects
and methods of their purification (20).<br />
<br />
The golden and silver
vessels can be cleaned with water. For the oil-vessels, the cleaning is
effective with warm water. Silken or camlet clothes can be cleaned using
salt-earth, water and cow-urine, whereas the sack-clothes can be
cleaned using bilva-fruit. The linin cloth is cleaned using mustard
seeds and an earthen vessel that is stained with liquor, blood, urine
etc. can be purified by baking it again in fire. Similarly, various
vegetables can be cleaned by washing them with water. By adopting these
measures, a person can ensure the purity of the objects that he is
using.<br />
<br />
<strong>Shaucha regarding the body:</strong><br />
<br />
The
human body cannot be considered clean and pure as it not only becomes
dirty due to dust etc. from the surroundings but also due to secretion
of various impure substances like sweat, urine etc. The scriptures speak
about twelve impure substances that are secreted by the human body
(21). They are: Oily exudes, Semen, Blood, Bone marrow, Urine, Faeces,
Nasal mucus secretions, Ear wax, Phlegm, Tears, Rheum of the eyes and
Sweat. These secretions, if not cleaned may cause various infections and
allergies. Hence, a person who wishes to keep his body clean must wash
his body thoroughly with water and mud (22). The water that is used for
bathing and drinking should be clean and pure. A water is considered
pure if it possesses proper smell, colour, and taste and is free from
any other impurities (23). It is for this reason, the scriptures advice
people to bath daily in waters of rivers, ponds, lakes etc. (24)<br />
<br />
Further,
texts like Hatha-Yoga-Pradipika prescribes Shat-Kriyas or Six
activities (25)- dhauti, basti, neti, nauli, trataka and kapalabhati
that help one to purify one’s body especially for those who are fat and
phlegmatic (26). These purification exercises will help in cleaning the
throat, oesophagus, lungs, stomach and bowels and getting them rid of
all their impure secretions.<br />
<br />
Another aspect of bodily hygiene is
the kind of food that is consumed. The scriptures suggest that the food
that has been touched by feet, smelt by cow, touched by dog, in which
hairs or insects are found, which has turned sour or has been kept
over-night, which has been sneezed over by another person etc. should
not be consumed as they have been contaminated (27). By implementing the
above mentioned exercises and food habits, a person can maintain bodily
purity and hygiene.<br />
<br />
<strong>Shaucha regarding the mind, speech and actions:</strong><br />
<br />
Internal
Purity refers to purity with respect to thoughts, speech and actions. A
person may be clean externally, but if his thoughts and deeds are
impure then he cannot be considered as adhering to Shaucha Dharma. Manu
Smriti declares that among all the kinds of purity, the purity in the
wealth attained is the highest (28). It further adds that, the
cleanliness obtained from mud and water is not real purity at all. That
is, only a person with clean character who earns wealth through honesty
and hard-work can be considered as being “pure” because only the purity
of mind is the real Shaucha. A person who is pure in his mind, will
invariably be pure in his body, speech and actions.<br />
<br />
But, it is not
very easy to purify the mind. The mind is afflicted with various
impurities. The scriptures classify these impurities into six types
collectively referred as “Arishad-Vargas/Internal Passions” or “Shad
Ripus/Six enemies”. They are kama (lust), krodha (anger), lobha (greed),
moha (attachment), mada (pride) and matsarya (jealousy). In Bhagavad
Gita, Lord Krishna describes Kama, Krodha and Lobha as three gates of
hell (29). People who cave in for these mental passions commit various
sins (paapam/adharma) through their thoughts, speech and actions.<br />
<br />
The
scriptures speak about three kinds of sins that a person who is in
control of his passions commit through his mind. They are- desiring for
wealth and objects that belongs to others, desiring to cause hurt or
injury to others and adherence to falsehood (30). Similarly, the four
kinds of sins committed through speech harshly and vulgarly, speaking
falsehood, speaking ill about others and speaking incoherently and idly
(31). The three kinds of sins that a person commits through his body are
taking forcefully or stealthily the wealth and objects that belong to
others, committing violence and having sexual intercourse with another
person’s wife (32). A person can prevent himself from committing these
sins, only by purifying his mind by getting rid of his internal
passions. He can do so by practising Dharmic tenets in his thoughts,
speech and action. For example, by speaking truth in a pleasant manner
always, a person will be able to keep his mind and speech in a check.
Similarly, by destroying any unpleasant thoughts (be it due to lust or
due to anger) by a process of self-examination and discrimination
(vivekna), one can prevent oneself from committing these sins. A
practice of charity can likewise prevent one from lusting after others
wealth.<br />
<br />
On the other hand, a person becomes impure by committing
various sins intentionally or unintentionally. Hence, in such a
situation, the scriptures prescribes various methods of
repentances/prayaschita, by which he can attain purity. A person who has
done prohibited actions can become pure by Charity (33). A person who
has committed some sin secretly (i.e. in his mind) can become pure by
the practice of Japa (34). A learned person becomes purified by
forgiveness (35), a knower of Vedas by austerities (36), women who have
committed mental sins are purified by their menses (37) and a twice-born
by taking renunciation (38). The scriptures further state that, the
intellect is purified by knowledge, the mind is purified by Truth and
the Atma is purified by Tapas/Austerity and Jnana/Self-Realization (39).
Hence, it is only by the practice of Dharmic tenets like Satya, Asteya,
Tapas etc. that a person is able overcome the lust and other internal
passions and attain Chitta-Shuddhi (Purification of the mind) that is
necessary to attain Self-Realization. And this Self-Realization is the
ultimate goal of the practice of Shaucha.<br />
<br />
<strong>Conclusion:</strong><br />
<br />
Therefore,
a thorough reading of Hindu scriptures will not only make it clear that
Shaucha or Swacchata constitutes an important tenet of Dharma, but it
also expands the concept of cleanliness from being just limited to
defecation practices of people to a broadened concept of purity that
addresses purity at all levels of human existence- ecological, physical,
verbal, psychological and spiritual.<br />
<br />
<strong><em>Footnotes:</em></strong><br />
<ol>
<li><em>“Poor
Sanitation in India May Afflict Well-Fed Children With Malnutrition” by
Gardiner Harris, The New York Times (Jul 13, 2014) - </em><a data-mce-href="http://www.nytimes.com/2014/07/15/world/asia/poor-sanitation-in-india-may-afflict-well-fed-children-with-malnutrition.html" href="http://www.nytimes.com/2014/07/15/world/asia/poor-sanitation-in-india-may-afflict-well-fed-children-with-malnutrition.html"><em>http://www.nytimes.com/2014/07/15/world/asia/poor-sanitation-in-india-may-afflict-well-fed-children-with-malnutrition.html</em></a></li>
</ol>
<em>The final frontier, The Economist (Jul 19, 2014) - </em><a data-mce-href="http://www.economist.com/news/asia/21607837-fixing-dreadful-sanitation-india-requires-not-just-building-lavatories-also-changing" href="http://www.economist.com/news/asia/21607837-fixing-dreadful-sanitation-india-requires-not-just-building-lavatories-also-changing"><em>http://www.economist.com/news/asia/21607837-fixing-dreadful-sanitation-india-requires-not-just-building-lavatories-also-changing</em></a><br />
<ol start="2">
<li><em>Daksha Smriti 5.2</em></li>
<li><em>Manu Smriti 2.176</em></li>
<li><em>Manu Smriti 2.177</em></li>
<li><em>Yoga-Sutras of Patanjali 2.32</em></li>
<li><em>Vyasa
Commentary on verse 2.32 of Patanjali Yoga-Sutra, also refer Vadhula
Smriti Verse 19, Daksha Smriti 5.3 “Purification is of two types-
external and internal. External purification is achieved through water
and clay. Internal purification results from cleansing of one</em><em>’</em><em>s inner thoughts (and emotions)”</em></li>
<li><em>Atharva Veda 12.1.2</em></li>
<li><em>Atharva Veda 12.1.4</em></li>
<li><em>Atharva Veda 12.1.6</em></li>
<li><em>Atharva Veda 12.1.35</em></li>
<li><em>Yajnavalkya Smriti 1.188</em></li>
<li><em>Yajnavalkya Smriti 3.32</em></li>
<li><em>Manu Smriti 4.56</em></li>
<li><em>Manu Smriti 4.53</em></li>
<li><em>Manu Smriti 4.45-48</em></li>
<li><em>Manu Smriti 4.49</em></li>
<li><em>Manu Smriti 4.151</em></li>
<li><em>Manu Smriti 5.124</em></li>
<li><em>Manu Smrti 5.108 Yajnavalkya Smriti 3.32</em></li>
<li><em>For details regarding the cleaning of various objects refer- Manu Smriti 5.110-125, Yajnavalkya Smriti 1.182-188</em></li>
<li><em>Manu Smriti 5.135</em></li>
<li><em>Manu Smriti 5.134</em></li>
<li><em>Manu Smriti 5.128</em></li>
<li><em>Manu Smriti 4.203</em></li>
<li><em>Hatha Yoga Pradipika 2.22</em></li>
<li><em>Hatha Yoga Pradipika 2.21</em></li>
<li><em>Manu Smriti 4.207.209,211</em></li>
<li><em>Manu Smriti 5.106</em></li>
<li><em>Bhagavad Gita 16.21</em></li>
<li><em>Manu Smriti 12.5</em></li>
<li><em>Manu Smriti 12.6</em></li>
<li><em>Manu Smriti 12.7</em></li>
<li><em>Yajnavalkya Smriti 3.32, Manu Smriti 5.107</em></li>
<li><em>Yajnavalkya Smriti 3.33, Manu Smriti 5.107</em></li>
<li><em>Yajnavalkya Smriti 3.33, Manu Smriti 5.107</em></li>
<li><em>Manu Smriti 5.107</em></li>
<li><em>Manu Smriti 5.108</em></li>
<li><em>Manu Smriti 5.108</em></li>
<li><em>Yajnavalkya Smriti 3.34, Manu Smriti 5.109</em></li>
</ol>
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-19284388273974528412014-06-29T16:06:00.001+05:302014-06-29T18:47:26.890+05:30Society & One-Legged Dharma-Part 6- How Spiritually Right is Discontentment in Politics?<div dir="ltr" style="text-align: left;" trbidi="on">
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="35" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="1" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
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<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
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<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
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<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
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<w:LsdException Locked="false" Priority="30" QFormat="true"
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
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<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
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<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
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<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
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<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
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<w:LsdException Locked="false" Priority="31" QFormat="true"
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<w:LsdException Locked="false" Priority="32" QFormat="true"
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<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
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<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
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<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
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<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
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<![endif]--></span></b></span>______________________<br />
<i><span style="font-size: small;"><b>Nithin Sridhar</b></span></i><br />
_____________<br />
<br />
I will pen-down my comments and opinions on various social issues under the title "Society & One-Legged Dharma" pointing out how most of the ills of the society has been caused due to forsaking of Dharma by people. In Hindu scriptures, the Dharma represented by a Bull is said to stand on four legs in Satya Yuga, when most people practiced and lived life by Dharma. "Four-Legs" denotes that Dharma was firmly established in society. On the other hand, it is said that,in Kali Yuga, Dharma stands only on One-Leg. We have been witnessing this in our society, where qualities like truth, non-violence, compassion, honesty have lost their value and replaced by untruth, deviousness, corruption, violence etc.<br />
<br />
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them. </div>
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-Nithin Sridhar<br />
________________________________________________________<span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;"><span style="font-size: 14.0pt; line-height: 115%;"> </span></b></span><br />
<br />
<span style="font-family: inherit; font-size: small;"><b><span style="line-height: 115%;">How
Spiritually Right is Discontentment in Politics?</span></b></span></div>
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The ugly face of discontentment and opportunistic tendencies among the politicians gets exposed every time there is elections. The same was the case in the recently held Lok-Sabha elections as well. One Sunil Choudhary of Aam Aadmi Party reportedly shaved one half of his moustache and beard and toured around Allahabad on a mule to express his anger and displeasure against the party for denying ticket to him. Another example is ex-BJP leader Jaswant Singh, who filed his nominations from Barmer, Rajasthan as an Independent candidate after he was denied ticket from BJP. He had criticized the BJP leadership saying that one must differentiate between real and fake BJP (2).After his subsequent expulsion from BJP he went on record to state that he never supported Ram Janmabhoomi movement (3).<br />
<br />
This phenomenon of discontentment is not localized to a specific party or a specific region. This phenomenon is not even unique to this election. After the announcement of every elections, one can witness the ugly battle of words, allegations and theatrics coming from those people who were denied tickets, or who were sidelined in the decision making process. The same people, who would be praising the party and the leadership till one day earlier, would start making noises and allegations the moment they are denied tickets. The allegations can range from frivolous charges of personal rivalry to serious charges of corruption and lack of internal democracy. Even if one were to assume that those allegations are true, it raises serious questions about the integrity of the candidates as such sudden U-turns clearly expose greed and opportunism. If a politician is really genuine and selfless and has service to people as his only goal, then why would such a person be discontent at being denied to fight an election? Lord Krishna in Gita (4) clearly instructs Arjuna, that one has only a right to perform his duties but never over the fruits of his action. Hence, a genuine and selfless politician whose only intention is to serve nation and its people will never become discontent. He would find other ways for serving people.<br />
<br />
On the other hand, the very act of discontentment on the eve of elections exposes the presence of anger, frustration and jealousy. Manu Smriti clearly states that, a ruler should practice “Indriya-Nigraha (control of mind and the senses)” 24X7 (5). It further advices the rulers to avoid vices that arise from lust and anger (6). It states that the vices that arise from anger are eight in number- Tale-bearing, violence, treachery, envy, slandering, (unjust) seizure of property, reviling, and assault (7). One can easily witness few of these vices as being present in discontent politicians.<br />
<br />
The root cause of this entire political discontentment, frustration and opportunism is the presence of Greed. This greed makes one to act against his own better judgment. It clouds the mind and hampers the faculty of discrimination (viveka) that differentiates between rights and wrongs. Hence, such actions that arise from greed are not only harmful to that particular Individual but also to society as a whole. It is for this reason Lord Krishna (8) describes Lust, Anger and Greed as the three gates to hell. Similar sentiments have been expressed in Manu Smriti that makes a comparison between choosing vices and choosing death. It declare that death is a better option as a person who lives a Dharmic life, upon death attains Heaven and enjoys peace whereas a person who lives through vices attains hell and suffers even after death (9). Hence, a person who is weak, ignorant, greedy, without discrimination of right and wrong and attached to sensual desires is declared to be unfit to govern (10). And if a nation is governed by such a person who is afflicted with lust, anger and greed, then it would only lead to destruction (11). This phenomenon is very much evident from the current state of affairs in India. The nation is afflicted with social problems be it rape, corruption or poverty. The political atmosphere is no better. The financial systems have been completely dismantled. The very word “culture” has been made an untouchable. At the very root of this crisis is the presence of Incompetent political class that has neither the vision of a statesman nor competencies of a good administrator. Much of the political class is filled with self-serving people who always put their own political ambitions and self-serving goals before growth and development of the nation and its people. They are devoid of any Intellectual and Spiritual competency that are necessary to effectively govern this country and take it on the path of progress and prosperity. And this section of political class becomes exposed every time they are denied tickets in the elections.<span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;"> </b></span><br />
<br />
<span style="font-family: inherit;"><b style="mso-bidi-font-weight: normal;">Footnotes</b></span><br />
<ol style="text-align: left;">
<li><i><span style="font-family: inherit;"><a href="http://ibnlive.in.com/news/snapshot-denied-aap-ticket-angry-leader-shaves-off-half-of-his-moustache-beard-tours-allahabad-on-a-mule/461626-37-64.html">http://ibnlive.in.com/news/snapshot-denied-aap-ticket-angry-leader-shaves-off-half-of-his-moustache-beard-tours-allahabad-on-a-mule/461626-37-64.html</a></span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;"><a href="http://www.timesnow.tv/LS-elections-Jaswant-attacks-BJP-leadership/articleshow/4450567.cms">http://www.timesnow.tv/LS-elections-Jaswant-attacks-BJP-leadership/articleshow/4450567.cms</a></span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;"><a href="http://timesofindia.indiatimes.com/home/lok-sabha-elections-2014/news/I-never-supported-Ram-Janmabhoomi-movement-Jaswant-Singh/articleshow/32989923.cms">http://timesofindia.indiatimes.com/home/lok-sabha-elections-2014/news/I-never-supported-Ram-Janmabhoomi-movement-Jaswant-Singh/articleshow/32989923.cms</a></span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;">Bhagavad
Gita 2.47</span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;">Manu
Smriti 7.44</span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;">Manu
Smriti 7.45</span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;">Manu
Smriti 7.48</span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;">Bhagavad
Gita 16.21</span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;">Manu
Smriti 7.53</span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;">Manu Smriti 7.30</span></i></li>
<i>
</i>
<li><i><span style="font-family: inherit;">Manu Smriti 7.27</span></i></li>
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Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-24069168989254355082014-03-17T19:47:00.004+05:302014-11-29T20:10:38.841+05:30Sex and Hinduism Revisited<div dir="ltr" style="text-align: left;" trbidi="on">
_________________<br />
<i><b>Nithin Sridhar</b></i><br />
______________ <br />
<br />
<b><i>(This is a revised and enlarged version of 2008 article titled "<a href="http://nithinsridhar.blogspot.in/2008/04/sex-and-hinduism.html" target="_blank">Between Ears, Not Legs</a>")</i></b><br />
<br />
<i>Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two labia*(lips) of the vulva are the fire in the middle</i> [Brhad-Âranyaka Upanisad, 6.4.3] (1)<br />
<br />
<i>This man (ama) am I; that woman (sâ), thou!<br />That woman, thou; this man am I!<br />I am the Sâman; thou, the Rig!<br />I am the heaven; thou, the earth!<br />Come, let us two together clasp!<br />Together let us semen mix,<br />A male, a son for to procure!</i> [Brhad-Âranyaka Upanisad, 6.4.20]<br />
<br />
Whenever the issue of love, nudity, sex and Hinduism comes into picture, we usually get to see one of the following reactionaries: (a) The West in general and its scholars studying South Asia [for example RISA(2)] in particular, and their Indian counterparts who consider Hinduism to be a mix of voodoo and pornography; or (b) The Hindu orthodoxy which thinks sex is taboo.<br />
<br />
Now let's examine how valid these perspectives are.<br />
<b><br />Hindu Purusharthas:</b><br />
Human life is considered to be the most advanced of all organisms. The importance of human life has been highlighted repeatedly by our various Acharyas. The difference between Humans and all other animals, birds or plants is the fact that humans have faculty of thinking, faculty of decision and discrimination (viveka), whereas the other animals live life according to their instinct inherent from birth. Hence, it is the ability to discriminate between merit and demerit, good and bad or right and wrong and to exert “Free-Will” to act accordingly is what makes a human life unique and precious. It is because of this ability a person is able to work himself to fulfill his desires and attain goals. These goals or “objectives of human life” are categorized under four headings and collectively termed as Purushartha. They are the canonical ends or aims that serve as pointers in life. The four Purusharthas from the lowest to the highest are: kama - pleasure or desire (3), artha - wealth, dharma - righteousness or morality and moksha - liberation from the cycle of rebirth, with dharma being placed first in the order and Moksha at the last signifying the fact that Dharma is the common element, a general frame-work, a medium through which one must attain kama, artha and moksha.<br />
<br />
According to the Kamasutra, "In the beginning, the Lord of beings created men and women and, in the form of commandments in one hundred thousand chapters, laid down rules for regulating their existence with regard to dharma, artha, and kama."(4) Further, it says, "Man, the period of whose life is one hundred years, should practise dharma, artha and kama at different times and in such a manner that they may harmonise together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to artha and kama, and in his old age he should perform (Nivritti) dharma, and thus seek to gain moksha, i.e. release from further transmigration."(5)<br />
<br />
Hence, in the Hindu scheme of things, even though enlightment is the ultimate goal of life, it encourages people to enjoy everything and fulfill all material desires but through rightful means. This it does because, Moksha is a long process and every person is not immediately qualified for it. Only a person who has become dispassionate and has overcome the internal enemies like desire, jealousy, anger, delusion, pride and greed is qualified to practice Moksha-Sadhana and attain Moksha. This is the path of renunciation. But, for those who still have desires for wealth and enjoyment, the path of householders is advised. This is the path in which kama and artha are fulfilled in a dharmic way such that there is neither suppression of desires nor reckless-gratification. A person who indulges only in gratification of his desires be it for wealth or for sex without caring for its righteousness or consequences will end of committing heinous actions like corruption or rape. Instead, the path of householders is a path by which, two people come together to practice dharma, kama and artha together.<br />
<br />
It is this harmony of dharma, kama, artha and moksha that is also the foundation of less traversed but more maligned path- the path of the tantras. The tantras does not reject anything as taboo, but it seeks to accept the human desires and passions including the bestial tendencies for what they are and then use them to rise above them. This it does in variety of ways that are suitable for people with different temperaments and competencies.<br />
<br />
Hence, a person who wants to overcome his sexual desires can do so by practicing the duties of householder with restraint of his senses. Through this practice of restraining senses called as “Indriya Nigraha”, he would slowly become detached and dispassionate. Or such a person may instead use sex as a tool, as a medium of worship, which would result in satiation of his sexual desires and at the same time making way for spiritual upliftment.<br />
<br />
<b>Sex as Yajna:</b><br />
Yajna or sacrifice is derived from the root, yaj. It means "worship" or "the offering of oblation". Max Müller defines yajna as "an act by which we surrender something for the sake of gods"(6). Sex is worship, a sacrifice. It is an act by which the partners involved surrender their ego in order to gain pleasure, progeny and, eventually, even enlightment.<br />
<br />
Brhad-Âranyaka Upanisad says “Her lap is a sacrificial altar; her hair the sacrificial grass; her skin the soma-press. The two labia of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vâjapeya ["Strength-libation", libation is an act of pouring a liquid as a sacrifice (as to a deity)] sacrifice, so great is the world of him who practices sexual intercourse"<br />
<br />
These verses clearly show that sex is to be treated as a form of worship, an act to not only to gain pleasure, but also as a sacred act for obtaining progeny (a householder’s duty prescribed by scripture) and spiritual upliftment.<br />
<br />
<b>Sex as Meditation:</b><br />
In Vijnana Bhairava Tantra, during a conversation between Shiva and Shakti, Devi asks: "O Shiva, what is your reality?/ What is this wonder-filled universe?/ What constitutes seed?/ Who center’s the universal wheel?/ What is this life beyond the form pervading forms?/ How may we enter it fully,/ above space and time,/ names and descriptions?/ Let my doubts be cleared!"<br />
<br />
Shiva explains her 112 methods of meditation to attain enlightment which includes few sexual meditations. He says: "At the start of sexual union/ Keep attentive on the fire in the beginning,/ And so continuing,/ Avoid the embers in the end./ When in such embrace your senses are shaken as leaves,/ Enter this shaking./ Even remembering union,/ Without the embrace."<br />
<br />
These verses clearly indicate how the sexual act can be utilized for achieving enlightment. There are certain tantric sadhanas called as “Lata Sadhanas”, wherein partners identify themselves with Bhairava-Bhairavi and use sexual union to attain Samadhi. Samadhi is a state where the ego vanishes. In a sexual act, too, when the two partners unite together, when their passions reach their peak, for very brief moments, they both will experience a state of non-ego. If, this state can be harnessed and lengthened, then it can lead one to Samadhi.<br />
<br />
But, this does not mean that every person who indulges in sex is a yogi. Kularnava Tantra clearly says- “Beguiled by false knowledge as propagated, certain persons, deprived of the guru-shishya tradition, imagine the nature of the Kuladharma according to their own intellect. If merely by drinking wine, men were to attain fulfillment, all addicted to liquor would reach perfection. If mere partaking of flesh were to lead to the high state, all the carnivores in the world would become eligible to immense merit. If liberation were to be ensured by sexual intercourse with a Shakti, all creatures would become liberated by female companionship (7)”. Hence, every sexual encounter does not lead to Samadhi. Sexual recklessness does not lead to Spiritual progress. But, when a Sexual act is treated as worship, as a meditation and the act is used to still the mind and withdraw the senses, one attains dynamic equilibrium. This dynamic stillness when harnessed will in turn lead to Samadhi. A normal sexual encounter ends when the partners climax and the male ejaculates. But, in a Lata-Sadhana, there is no ejaculation. When, the partners reach the state of highest passion, they instead enter into a state of Samadhi. This is in fact very difficult to achieve for most people. Only a few have competency to practice them. It is the ignorance of such nuances that has led to misunderstanding of tantras.<br />
<br />
<b>Kamashastra:</b><br />
It is the study of 64 arts(8) like singing, playing musical instruments, dancing, union of dancing, singing, and playing instrumental music, writing and drawing, tattooing, etc. The "art of lovemaking" is only a part of this shastra (discipline). Hence, the attempt of modern scholarship to reduce the whole discipline of Kama that deals with love, sex, marriage, arts and music to only a manual of sexual gymnastics speaks volume about the state of scholarship present in India and the West. This also strengthens the speculations that the scholars who study Hinduism selectively highlight some aspects that suit their agenda and ignore the rest.<br />
<br />
<b>Sex education:</b><br />
This branch of education has been featured throughout the Hindu history. Vatsyayana says, both men and women should learn the Kamashastra(9).<br />
<br />
<b>Pre-marital sex and love marriages:</b><br />
In Hindu society sex was always considered a matter of individual choice. There are many such instances in our history. Scriptures too depict pre-marital sex and love marriages. So, complaining that they are "anti-Hindu" is ill-informed. The Manusmriti recognizes eight kinds of marriages of which "gandharva marriage" is one. It is a voluntary union of a maiden and her lover, which arises from desire and sexual intercourse for its purpose (10). A caveat needs to be added here. The support of scriptures for Love marriages or by extension for pre-marital sex between lovers who eventually marry should not be considered as a support for recent practices of sexual recklessness like one-night stands that has no element of love. The practices of dating multiple people for sex, or visiting prostitutes or one night stands are indeed considered as sexual recklessness and hence are against the basic tenet of Dharma- the Indriya Nigraha. Such actions are considered as transgressions of Dharma. The same is the case of extra-marital affair. It is considered as a sin (11), an adharma because it involves cheating.<br />
<br />
If, it be said that, the issue of sex and affair are personal issues and it is wrong for religion to interfere in it, the answer is that Hinduism is not interfering in anybody’s life. It only teaches people to discriminate between Dharma and Adharma, the actions that are right and bring happiness and those actions that are wrong and results in sorrow. But, every person has a free-will to act, to take decisions, to make choices. This freedom to exert free-will was always present in Hindu society and is the very core of human life.<br />
<b><br /></b>
<b>Is Hinduism pornography and tantra a sex manual?</b><br />
The straight answer is a simple "no".<br />
<br />
The word "Tantra" actually refers to a vast body of literature called the "Agamas" which are practical manuals for meditation. There are many Shaiva, Shakta, Pancharatra Agamas. Using sex for meditation is prescribed in only a few of the many different paths described in the Agamas. The aim here was to turn a sexual union into a meditation, a spiritual union that would ultimately result in Samadhi and not sexual gratification. It is Victorian puritanical authoritarianism which condemns any mention or depiction of sex. <br />
<br />
Hinduism on the other hand, recognizes the role of sexual desires in human lives. The sexual depictions in some of the temples were meant to not only educate the people about role sex in householder’s life, but also to help those who were involved in sexual sadhanas (penance) for enlightment. Such, depictions has great value not only for their artistic beauty but also for spiritual significance. There is a difference between nudity, expression of beauty and pornography. What appears in the Hindu Puranas and Itihasas are expressions of genuine beauty and deep philosophy and not pornography as imagined by modern academics.<br />
<br />
Hence, sex is neither a taboo nor pornography in Hinduism. Instead it is recognized as a very basic block of life, which must be harnessed in a proper way so that it would lead to both sensual happiness and spiritual fulfillment.<br />
<br />
<b>References & Notes:</b><br />
<br />
<i>1 The verses are taken from chapter titled "Incantations and ceremonies for procreation"<br /><br />2 Religions In South Asia (RISA), a department under the American Academy of Religion (AAR), has been sponsoring studies for years now to deride Hinduism. The Gods and Goddess like Ganesha, KaLi, and saints like Ramakrishna etc. have come under much distasteful sexual connotation and nauseating voyeurism that one begins to wonder if it can at all be called academics. Also read RISA LILA by Rajiv Malhotra- http://creative.sulekha.com/risa-lila-1-wendy-s-child-syndrome_103338_blog<br /><br />3 Kama in general means material desires and pleasures: physical, emotional, sexual and psychological. According to the Kama Sutra of Vatsyayana: "Kama is the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing, tasting and smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama." Part 1, Chapter 2: On the acquisitions of Dharma, Artha and Kama. The Kama Sutra of Vatsyayana, Translated by Sir Richard Burton, <br /><br />4 Part 1,Chapter 1:Preface, The Kama Sutra of Vatsayayana, Translated by Sir Richard Burton.<br /><br />5 Part 1, Chapter 2: On the acquisitions of Dharma, Artha and Kama. The Kama Sutra of Vatsyayana, Translated by Sir Richard Burton,<br /><br />6 Max Müller's Sacred Books of East series (SBE 30), p 315.- http://www.sacred-texts.com/hin/sbe30/sbe30119.htm#page_315<br /><br />7 Kularnava Tantra 2.116-118<br /><br />8 Part 1, Chapter 3: On the Study of the Sixty-Four Arts, The Kama Sutra of Vatsayayana, Translated by Sir Richard Burton<br /><br />9 MAN should study the Kama Sutra and the arts and sciences subordinate thereto, in addition to the study of the arts and sciences contained in Dharma and Artha. Even young maids should study this Kama Sutra along with its arts and sciences before marriage, and after it they should continue to do so with the consent of their husbands. Part 1, Chapter 3: On the Study of the Sixty-Four Arts, The Kama Sutra of Vatsayayana, Translated by Sir Richard Burton.<br /><br />10 Manu Smriti 3.32<br /><br />11 Manu Smriti 12.7</i></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com2tag:blogger.com,1999:blog-29207502.post-77591536837622738612014-02-19T17:23:00.005+05:302014-02-19T17:33:19.982+05:30Is Hinduism Created by the British?<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit;">______________________</span><br />
<span style="font-family: inherit;"><i><span style="font-size: large;">Nithin Sridhar</span></i></span><br />
<span style="font-family: inherit;">__________________</span><br />
<br />
<span style="font-family: inherit;">1. It is a modern fad to allege that, there was no religion called "Hinduism" before British came.</span><br />
<span style="font-family: inherit;"><br /> 2. They claim that it was British who created Hinduism by giving it a working structure & framework.</span> <span style="font-family: inherit;"><br /> </span><br />
<span style="font-family: inherit;">3. They also claim that, it was British who decided that Vedas, Gita etc must be designated as core books!</span><br />
<span style="font-family: inherit;"> </span> <span style="font-family: inherit;"><br /> 4. Further, it is said that, before the dawn of British, Indians were practicing only pagan superstition!</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 5.it is true that,name Hindu was not existing before Persians use it.Does it mean the Hinduism did not exist?</span><br />
<span style="font-family: inherit;"><br /> 6. "Hindu" may be the name given by foreigners, but we Hindus called our system "Dharma".</span><br />
<span style="font-family: inherit;"> </span> <span style="font-family: inherit;"><br /> 7. It was called "Sanatana Dharma" because it was based on eternal principles of life & Universe.</span><br />
<span style="font-family: inherit;"><br /> 8. It was also called "Arya Dharma"- Nobel Dharma because it took a person towards highest Truth.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 9. Those who say that,numerous sects, traditions and cults are unrelated to each other are simply ignorant.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 10. It is the principles of Dharma that Unite every kula, every sampradaya, every Darshana.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 11. To the Q how do they unite? They unite by taking every person towards highest goal of Moksha.</span><br />
<span style="font-family: inherit;"><br /> 12. It is in this context the Vedas claim, God/Truth is one, Paths are many. </span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 13. But, these paths are not exclusive. They are complementary & supplementary to each other.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 14. Further, some paths act as foundation steps that lead to higher paths.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 15. It is for this reason Swami Vivekananda says "One travels from lower truth to higher truth".</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 16. And this argument that various Hindu philosophies were exclusive were shown as false in 13th century itself!!</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 17. Sri Vidyaranya in his famous Sarva-darśana-saṅ̇graha (A Compendium of Speculations) demonstrates how schools were not exclusive.</span> <br />
<span style="font-family: inherit;"><br /> 18. He sketches 16 Hindu philosophies in their ascending order,one leading to other & culminating in Vedanta.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 19. Even if one does not agree with his conclusion, it goes on to show how they are not exclusive.</span><br />
<span style="font-family: inherit;"><br /> 20. All Hindu philosophies have their own importance & pave way for evolution of an Individual towards Truth.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 21. So, there was always a united cultural, spiritual tradition called "Sanatana Dharma".</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 22. But, this unity was unlike that of west. The unity was not in means but in the goal.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 23. As the western religions consider Unity to be of both means & goal, they term Hinduism as a way of life.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 24. But, Hinduism is both a way of life & a religion in the sense of that which unites.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 25. Here, the Unity is not in sameness of means, but only in the goal- Moksha. </span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 26. It may be argued that, even Moksha is defined differently in various schools.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 27. True, but every philosophy is only an indirect means aimed at inducing direct Realization.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 28. So, whatever be philosophy, it is aimed at taking a person to Atma-Jnana.</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 29. The moment one attains Direct realization, all doubts, all differences vanish!!</span> <span style="font-family: inherit;"></span><br />
<span style="font-family: inherit;"><br /> 30. Hence,Hinduism is not creation of British,but is Eternal Dharma tht takes everyone towards highest Truth.</span></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-63798816395481979872014-02-13T20:18:00.003+05:302014-03-07T20:01:03.133+05:30The Need for Indian Narrative <div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<span class="userContent" data-ft="{"tn":"K"}"><span style="font-family: inherit;"><span style="font-family: inherit;">________________________
<span style="font-size: xx-small;"><i><b> </b></i></span></span>
<span style="font-family: inherit;"><span style="font-size: xx-small;"><i><b> </b></i></span></span><br />
<span style="font-family: inherit;"><span style="font-size: small;"><i><b>Nithin Sridhar</b></i></span><br />
____________________ </span></span></span><br />
<br />
<span class="userContent" data-ft="{"tn":"K"}"><span style="font-family: inherit;"><span style="font-family: inherit;">(Also watch Rajiv Malhotra's lecture on "India's Grand Narrative"-<a href="http://www.youtube.com/watch?v=d9iObjKR5yI" target="_blank"> http://www.youtube.com/watch?v=d9iObjKR5yI</a>) </span><br />
<span style="font-family: inherit;"></span></span></span><br />
<span class="userContent" data-ft="{"tn":"K"}"><span style="font-family: inherit;"><span style="font-family: inherit;"></span></span></span><br />
<span class="userContent" data-ft="{"tn":"K"}">1. The issue of withdrawal of Wendy Doniger's book "The Hindu" and subsequent drama again shows the need for Hindu/Indian Narrative and Scholarship.<br /> <br /> 2. Those who are traditionally trained lack knowledge of modern scholarship. Further their numbers are dwindling fast.<br /> <br /> 3. The people with modern education largely has superficial understanding of Hindu religion and allied subjects.<br /> <br /> 4. <span class="text_exposed_show">We
need to do two things- 1. Revive the traditional system of education of
Veda, Vedanta, Tarka, Agama etc.And support the practitioners. 2. We need to create Indian narrative/analysis of not only Indic religions and traditions but also of world religions.<br /> <br />
5. The traditional teaching through Sanskrit using mimamsa & tarka
& Modern scholarship & research techniques must be carried
simultaneously.<br /> <br /> 6. Further, we need create means of livelihood
for those who learn & teach Vedas and dedicate their life for
performing of vedic rituals.<br /> <br /> 7. The lack of Indian/Hindu
narrative and purva-paksha as Rajiv Malhotra suggests is the source of
problem which has manifested as Wendy etc.<br /> <br /> 8. Only way this
lacunae can be rectified is by supporting Vedic learning & those who
dedicate life to teach & practice Vedic tenets.<br /> <br /> 9. And with help of those traditional pandits, scholars well versed in modern methodology can create Indian Narrative.<br /> <br />
10. We need to implement this approach in all branches of
Sanatana-Dharma- from theology to science, from astrology to astronomy.<br /> <br /> 11. We need to create scholarly, objective research in Sanskrit, English & other vernacular languages.</span></span><br />
<br />
<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show"><span data-ft="{"tn":"K"}" data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body"><span class="UFICommentBody" data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.0"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.0.$end:0:$4:0">12.
Those who study in Gurukulas have no means to support themselves.A
person who learns Vedas and wishes to practice Vedic karmas whole life
has no means to support himself.</span></span><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0"><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$1:0" /><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$3:0" /><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$4:0">13.
And there are hardly few gurukulas that teach Vedanta, Tarka, Mimamsa
in traditional way because only few people go to it. Whatever is being
maintained of Gurukula system is with great difficulty and generous
donations.</span><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$5:0" /><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$7:0" /><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$8:0">14.
Further, Learning Veda or Vedanta, Tarka or Mimamsa etc in themselves
take up more than 10-15 years. Hence, there is little scope for students
to pursue modern education simultaneously. </span><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$9:0" /><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$11:0" /><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$12:0">15.
Further, those who study in Veda pathshalas have very little means of
livelihood. Hence, Govt and others should support such people who want
to pursue vedic way of life, who involve in learning, practicing and
teaching Vedic mantras and doing Vedic Karmas. </span><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$13:0" /><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$15:0" /><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$16:0">16. Similarly, the modern education has no time or scope including traditional subjects in elementary or high school level. </span><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$17:0" /><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$19:0" /><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$20:0">17.
We can only include certain elements like teaching of basic English etc
in traditional gurukulas and including Sanskrit in modern system.</span></span></span></span></span></span></span><br />
<br />
<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show"><span data-ft="{"tn":"K"}" data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body"><span class="UFICommentBody" data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$24:0">18.
We must parallelly create traditional gurukula system where teaching is
in Sanskrit of all branches from veda to tarka, to agama, to
Ganita/Maths to Jyotishya and the Modern education that is as it is
practiced but with curriculum to reflect unbiased truth.</span><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$25:0" /><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$28:0"> </span></span></span></span></span></span></span><br />
<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show"><span data-ft="{"tn":"K"}" data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body"><span class="UFICommentBody" data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0"><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$28:0">19.Arts
and Humanities must be supported and encouraged, so that students who
pursue it, later can work with traditional pandits and create PhD
thesis, research work etc on various branches.</span><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$29:0" /><br data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$31:0" /><span data-reactid=".sc.1:3:1:$comment10152253860849524_32656686:0.0.$right.0.$left.0.0.0:$comment-body.0.3.0.$end:0:$32:0">20.
By such collaboration of those learned in modern methodologies and
those learned in traditional methodologies, we can create an Indian
Narrative and Scholarship in Sanskrit, English as well as in Vernacular
languages.</span></span></span></span></span> </span></span></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-42777677729475013192014-01-10T14:19:00.002+05:302014-02-19T17:29:25.110+05:30Society & One-Legged Dharma-Part 5- The Issue of Child Marriage<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit;"><span style="font-family: inherit;">________________________
<span style="font-size: xx-small;"><i><b> </b></i></span></span>
<span style="font-family: inherit;"><span style="font-size: xx-small;"><i><b> </b></i></span></span><br />
<span style="font-family: inherit;"><span style="font-size: small;"><i><b>Nithin Sridhar</b></i></span><br />
____________________ </span><br />
<span style="font-family: inherit;"><br />
I will pen-down my comments and opinions on various social issues under
the title "Society & One-Legged Dharma" pointing out how most of the
ills of the society has been caused due to forsaking of Dharma by
people. In Hindu scriptures, the Dharma represented by a Bull is said to
stand on four legs in Satya Yuga, when most people practiced and lived
life by Dharma. "Four-Legs" denotes that Dharma was firmly established
in society. On the other hand, it is said that,in Kali Yuga, Dharma
stands only on One-Leg. We have been witnessing this in our society,
where qualities like truth, non-violence, compassion, honesty have lost
their value and replaced by untruth, deviousness, corruption, violence
etc.
<br />
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.
<br />
-Nithin Sridhar</span></span><br />
<span style="font-family: inherit;"><span style="font-family: inherit;">_____________________________________________________________</span></span><br />
<br />
<b><span style="font-family: inherit;"><span style="font-family: inherit;">The Issue of Child Marriage</span></span></b><br />
<br />
<span style="font-family: inherit;"><span style="font-family: inherit;"><span class="userContent" data-ft="{"tn":"K"}">Child marriages serve as one of the best example to depict the gap between what was conceived and what is presently being practiced. It depicts the deviation and degradation of the Hindu society from the tenets of Dharma that were prescribed for welfare of society. <br /> </span></span></span><br />
<span style="font-family: inherit;"><span style="font-family: inherit;"><span class="userContent" data-ft="{"tn":"K"}">In the present scenario, though by law the age for marriage is fixed at 18 for
girls and 21 for boys, there are many cases of child marriages. The girl
is especially made to leave school in middle and is married off. In m<span class="text_exposed_show">any
such cases, the girls would be completely devoid of education. The practitioners of child marriage, their apologists
as well as those who jump to criticize Hinduism, point out that, Child
Marriage is prescribed in the Hindu scriptures itself and it has been
practiced in Hindu society from very old times. But, a proper understanding of scriptures would show that, the way a child marriage is being practiced today is completely deviated from what scriptures had prescribed.</span></span></span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-family: inherit;"><span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show">According to the scriptures, the boys were allowed to
marry only after they finished their education, the duration of which
usually lasted for 12 years starting from age of 8 i.e. a boy finished
education only at 20 years. So, the question of early marriage in case
of boys did not arise. It is usually pointed out that, as girls did not had Upanayana ceremony, they were not educated and were kept illiterate. But this is anything but truth. </span></span></span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-family: inherit;"><span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show">Manu Smriti clearly says that "service to husband" is "service to Guru" (Manu 2.67). That is, the Husband is the wife's Guru. Hence, the men who spent 12 years in Gurukula studying and learning,
later upon being married, they will teach it to their wives. This can be very
well understood from various conversations between Yajnavalkya and his
wives. Hence, marriage and education went hand in hand as far as girls
were concerned. It is keeping in mind the education factor that, the
scriptures prescribed the age of marriage for girls as 8-12 i.e. the same
age the boys enter Brahmacharya ashrama. <br /> <br /> Hence, the
underlying assumption behind the prescription of early marriage of girls
was that they would be educated by their husbands. And then, the husband
and wife together would practice their Dharma/duties. But as
society deteriorated, the education part was completely removed and only
the marriage part retained !! In today's scenario owing to the fact
that, education is no longer a part of any marriage as such, child
marriages not only becomes meaningless but also has given rise to many social injustices. Hence, people must understand, that marrying off
their girls early without giving her education is against Dharma.</span></span> </span></span></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com1tag:blogger.com,1999:blog-29207502.post-73138921030667734332013-11-09T19:26:00.002+05:302013-11-09T19:29:21.997+05:30Are Vedas valid means of Knowledge?<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-size: small;"><span style="font-family: inherit;">_______________________</span></span><br />
<span style="font-family: Verdana,sans-serif;"><i><span style="font-size: large;">Nithin Sridhar</span></i></span><br />
<span style="font-size: small;"><span style="font-family: inherit;">______________________</span></span><br />
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span>
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<![endif]--><span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;">In Hindu tradition,
Vedas or "Sruti" are held as ultimate "Pramana". Sruti,
Smriti, Itihasa and Puranas are all considered the authority on matters of
Karma, Dharma and Moksha-in short the whole religious life. It is often asked,
Why should we take Vedas as authority? Why should Vedas be taken as
"Shabda Pramana"?</span></span></span><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;">"Pramana"
means "valid means of knowledge". There are various means by which a
correct knowledge is obtained. Pratyakṣa (direct perception),Anumāṇa
(inference),Shabda (verbal testimony) and Upamana (analogy) are the important
valid means mentioned in scriptures. </span></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;">All these Pramana are
used in day to day life. All that we see, hear and perceive by senses are
called as "Pratyaksha". "The water exist, because I can see it,
and I can drink it" comes under Pratyaksha. "There is a smoke which I
can see, so definitely there must be fire or factory somewhere"- comes
under Anumana/Inference. "Similar to Cow, even Yaks provide milk" or
"Unlike Tigers, Elephant has tusks"- these come under Upamana or
Comparison. </span></span></span></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;">Similarly statements
like "John who went to Himalayas says it
is very Cold"- comes under Verbal Testimony. So, in the Material world,
all the four means of knowledge are used and accepted. </span></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;">But, when it comes to
the questions like- What happens after life? Does a person have only one life
or is there after life? Does heaven or hell really exist?, neither direct
perception nor inference nor comparison cannot function Independently or on its
own because they are not perceivable from Sensory organs. The material world
that is perceivable by senses can be understood using perception, inference and
comparison but how will one to know about something that is not directly
perceivable? </span></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;">It is in these matters
that are not "Laukika"- (that do not belong to this world/direct
perception), the "Sruti" is considered the "Shabda
Pramana"-the only means of Valid knowledge. In the world, when one has
question related to Physical forces that work in Universe, he refers to Physics
books. Similarly, to learn about chemicals and organisms, one refers to
Chemistry and Biology and not History or sociology books. This is because we
refer to only that book which explains about that particular phenomenon. A
history book does not speak Physics nor vice versa. Similarly, it is Vedas
alone that is the source of Knowledge about things that are beyond the grasp of
our senses. Because, there is no other means by which we can know about Dharma,
Karma and Moksha- the Vedas are considered the ultimate Pramana.</span></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;">If it be asked, what is
the proof that Vedas are true? Why should we accept it? The answer is that such
questions can be asked about science too. Do we not accept the words of
scientists when we read about it in textbooks? It is true that, they have
arrived at those solutions after many experiments and analysis. But, the fact
is that a common man does not witness those experiments in front of him.
Similarly, the Vedic truths have been "Seen" (Directly Realized) by
Rishis. There has been different lines of Teachers who have continuously guided
the disciples towards Vedic Truth. If it be asked that, just as scientists have
been proven wrong many times, even Rishis can be proven wrong and hence, Vedas
cannot be accepted as "Pramana"; the answer is that, the Vedas are
not created or written by Rishis. Vedas are "Apaurusheya"- that which
is not of Human origin. Hence, at highest level Veda is not just
"means" to attain Highest Knowledge but "Is" the Highest
Knowledge itself. Brahman/God is described as "Satya",
"Jnana" and "Ananta". Brahman is "Knowledge
itself" and hence, it is Brahman who is source of all Knowledge. It is in
this sense that, Vedas are described as "Apaurusheya". Hence, it is
God/Brahman himself who has for welfare of world has taken many avataras like Krishna, Dakshninamurthy, Hayagriva etc to reveal
"Satya/Truth" to people. </span></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;">Hence, for a sincere
seeker, there should be no doubt regarding Vedas being the ultimate means of
Valid Knowledge in matters that are beyond the grasp of senses. </span></span></span></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="color: black;"><br /></span></span></span></div>
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com1tag:blogger.com,1999:blog-29207502.post-38828825309378006362013-10-20T19:45:00.000+05:302013-10-20T19:50:18.144+05:30Society & One-Legged Dharma-Part 4- Thoughts on Jati-Varna System<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit;"><span style="font-family: inherit;">________________________
<span style="font-size: x-small;"><i><b> </b></i></span></span>
<span style="font-family: inherit;"><span style="font-size: x-small;"><i><b> </b></i></span></span><br />
<span style="font-family: inherit;"><span style="font-size: large;"><i><b>Nithin Sridhar</b></i></span><br />
____________________ </span><br />
<span style="font-family: inherit;"><br />
I will pen-down my comments and opinions on various social issues under
the title "Society & One-Legged Dharma" pointing out how most of the
ills of the society has been caused due to forsaking of Dharma by
people. In Hindu scriptures, the Dharma represented by a Bull is said to
stand on four legs in Satya Yuga, when most people practiced and lived
life by Dharma. "Four-Legs" denotes that Dharma was firmly established
in society. On the other hand, it is said that,in Kali Yuga, Dharma
stands only on One-Leg. We have been witnessing this in our society,
where qualities like truth, non-violence, compassion, honesty have lost
their value and replaced by untruth, deviousness, corruption, violence
etc.
<br />
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.
<br />
-Nithin Sridhar</span></span><br />
<span style="font-family: inherit;"><span style="font-family: inherit;">_____________________________________________________________</span></span><br />
<br />
<b><span style="font-family: inherit;"><span style="font-family: inherit;"> Thoughts on Jati-Varna System</span></span></b><br />
<span style="font-family: inherit;"><span style="font-family: inherit;"> </span> </span><br />
<span style="font-family: inherit;">In the ideal Varna System, Jati is for vocations and not vice-verse. In a society there are multiple jobs that must be done by different groups of people. Only then, there will be smooth functioning. If every person is competing for some jobs and some other jobs are neglected, there will be unemployment, jealousy etc in the society.<br /><br />Hence, in order to achieve effective division of labor Jati system was create. Jati refers to a group of people involved in a specific job. It was made hereditary as by this, it was easy to pass the skills required from father to son, generation to generation. Varna's as you know is determined based on Guna and based on it certain Duties/Dharmas has been allotted. But, a child's Guna is most affected by the environment in which it grows. Hence, the Jati was designed such that, generation after generation grew in that particular environment and did those jobs and contributed to the society. They lived a happy and content life. There was no jealousy, hatred or violence. As No Job can be said to be inferior or superior to another, no Jati was considered inferior or Superior. Hence, there was progress and harmony.<br /><br />Of course, all these are in an Ideal Society with Varna-Jati System in place. But, this system has been decaying for many centuries now. In fact with each Yuga, Dharma declines. Yet, it can be seen that, even till few hundred years ago, till the time of coming of British, there was very less caste violence. The untouchability etc had already taken its ugly form. Yes. But, the situation was still better than today. After the arrival of Britishers, the situation became worse. People abandoned their dharma/duties. They all started competing for luxuries imported from the west etc. People left their Jati Dharma- heredity vocation and duties but held on to the Jati names. This was like cutting of head itself because of headache. Every system over time may develop some branches that decay. The solution is to take corrective actions and set right the mistakes and not abandoning the whole system. In India's case, because of development of social discrimination and rigidity in the Varna-Jati system and because of the temptations of the material comforts, people abandoned the whole system.This is the root of current mess. Today Jati is only in a name to be invoked during elections. The concept of simple life, Sva-Dharma as applicable to each Individual have been completely abandoned.<br /><br />According to Sri Chandrashekara Saraswati Swamiji, the major blame lies with Brahmins, who first abandoned their Dharma. It is Brahmin's dharma to study scriptures, learn vedas and all the rituals and practice them, teach them and living life in a humble and simple way. They guided society by example. When, they abandoned their Dharma for material comforts, then even the other Jatis followed. Hence, the whole system ended in a mess full of jealousy, discrimination etc. In fact, it must be added that, for many centuries before British had come,the Caste system had become rigid. The Jatis were not supposed to be too rigid. And discrimination had already lifted its head. Hence, the society had marched towards slow decay.<br /><br />The Ideal solution should be that everybody should return back to Varna/Jati system in its Original form devoid of distortions. Doing so, will remove all the present conflicts and other problem. But, of course this is not practical immediately. It may take a long time. So, he suggests that for the sake of protection and propagation of Dharma, a set of people must be fully dedicated for learning, practicing and teaching. He says, at least Brahmins must return back to their Dharma of Vedic learning. Brahmins must let their children learn Vedas and live life by teaching and performing Vedic rituals. Or a new Caste of Brahmins be created for the study and practice of Vedic Dharma. If this happens, may be in some future by seeing the example of Brahmin Jati who are doing their duties in humble and simple way, the other people of society will also return to the Varna fold.<br /><br />But, till then everybody can try to live life in a simple way even in the midst of luxuries. Everybody should try to be content with what God provides. Everybody should earn money through Dharmic means and not by corruption or bribery. Everyone should try to practice Samanya Dharma- Truth, Non-Violence, Cleanliness, Control of Mind etc.<br /><br />Hence, those who have desire to gain wealth must do so in a Dharmic manner with an attitude of surrender to God. Those who are in political power must perform their work in a unbiased way for welfare of society again with attitude of Surrendering to Lord. This same is applicable to everyone in all the jobs be it defense or corporate sector. Everyone should do their work in dedicated way and try to be content with what they have. This is not to say they should not desire for better life but such a desire should be fulfilled by honesty and hard work. And people should perform some form of sadhana/bhakti and learn to control their desires.<br /><br />And among the vast masses, if a few feel desire to learn scriptures, they should learn and practice them and propagate them. Society as a whole must make little efforts in protection and propagation of Vaidika Dharma. Only Dharma can save us.</span></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com4tag:blogger.com,1999:blog-29207502.post-3489801204019029282013-10-15T18:54:00.004+05:302013-10-15T19:00:04.971+05:30Society & One-Legged Dharma-Part 3- Eleven Points on Dharma<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit;">________________________
<span style="font-size: small;"><i><b> </b></i></span></span>
<span style="font-family: inherit;"><span style="font-size: small;"><i><b> </b></i></span></span><br />
<span style="font-family: inherit;"><span style="font-size: small;"><i><b>Nithin Sridhar</b></i></span><br />
____________________ </span><br />
<span style="font-family: inherit;"><br />
I will pen-down my comments and opinions on various social issues under
the title "Society & One-Legged Dharma" pointing out how most of the
ills of the society has been caused due to forsaking of Dharma by
people. In Hindu scriptures, the Dharma represented by a Bull is said to
stand on four legs in Satya Yuga, when most people practiced and lived
life by Dharma. "Four-Legs" denotes that Dharma was firmly established
in society. On the other hand, it is said that,in Kali Yuga, Dharma
stands only on One-Leg. We have been witnessing this in our society,
where qualities like truth, non-violence, compassion, honesty have lost
their value and replaced by untruth, deviousness, corruption, violence
etc.
<br />
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.
<br />
-Nithin Sridhar<br />
______________________________________________________________</span><br />
<br />
<span style="font-family: inherit;"><b>Eleven Points on Dharma</b></span><br />
<br />
<span style="font-family: inherit;"> 1. Much of the ills of the present society can be solved if people simply start adhering to the tenets of <b>Dharma</b>.<br />2.The problems of corruption,black-money, illegal mining,scams would not have happened if people had followed <b>Asteya-Non Stealing</b>.<br />3.The caste discrimination, Dowry burning,religious riots, Honour killings would not have happened if people adhered to <b>Ahimsa-Non Violence</b>.<br />4. The condition of Ganges, the problems of toilet, sanitation,pollution etc are due to non adherence to <b>Shaucha- Cleanliness</b>.<br />5. Rape, Murder, Family Dispute, Property Dispute etc are due to Non-adherance to <b>Ahimsa, Asteya & Indriya Nigraha</b>.<br />6. <b>Ahimsa</b> includes not causing harm through mind, words or actions. Hence, all such incidents of violence could be avoided.<br />7. <b>Indriya Nigraha- </b>by controlling one's mind & senses- greed, lust etc can be suppressed avoiding rape, sexual assault, etc<br />8. The rape & other assaults like eve teasing, acid attack, dowry burning etc have their source in lust,ego & desire to dominate.<br />9. If, people start following<b> Ahimsa</b> & <b>Indriya Nigraha</b> in thoughts, speech & Violence,most crimes against women will not take place.<br />10. The very discrimination & related violence in name of caste, language, religion will be absent if people practiced <b>Ahimsa</b>.<br />11. Hence, the solution to the problems that affects India is in the Revival of <b>Dharma</b>.<br /><br />Dharmo Rakshati Rakshitah. </span><br />
<span style="font-family: inherit;"> </span>
</div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-49773752102134035072013-10-04T20:35:00.002+05:302013-10-15T19:00:04.974+05:30Society & One-Legged Dharma-Part 2- Nava-Ratri-Celebration or Exhibitionism?<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit;">________________________</span>
<span style="font-family: inherit;"><span style="font-size: medium;"><i><b> </b></i></span></span><br />
<span style="font-family: inherit;"><span style="font-size: medium;"><i><b>Nithin Sridhar</b></i></span><br />
____________________</span>
<span style="font-family: inherit;"><br />
I will pen-down my comments and opinions on various social issues under
the title "Society & One-Legged Dharma" pointing out how most of the
ills of the society has been caused due to forsaking of Dharma by
people. In Hindu scriptures, the Dharma represented by a Bull is said to
stand on four legs in Satya Yuga, when most people practiced and lived
life by Dharma. "Four-Legs" denotes that Dharma was firmly established
in society. On the other hand, it is said that,in Kali Yuga, Dharma
stands only on One-Leg. We have been witnessing this in our society,
where qualities like truth, non-violence, compassion, honesty have lost
their value and replaced by untruth, deviousness, corruption, violence
etc.</span>
<span style="font-family: inherit;"><br />
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.</span>
<span style="font-family: inherit;"><br />
-Nithin Sridhar<br />
______________________________________________________________</span><br />
<br />
<b><span style="font-family: inherit;">Nava-Ratri- Celebration or Exhibitionism?</span></b><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: inherit;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_PHKub6ocS2iMvvAiczjuxe11nCEe3rOBhsFlMv1asY1E-nEYqmPGVSQ26PkmzRNSlnAStAOY3jRIyNVpQ8MNkAZQ3kFs38ylTqUgnJjKM_7fjPsZAHlkwgWjTgKzem8WQ4-tkQ/s320/1376986_430669297044562_1502064996_n.jpg" width="320" /></span></div>
<div style="text-align: center;">
<span style="font-family: inherit;"><span class="userContent"> <a href="http://pratyasha-nithin.artistwebsites.com/featured/the-great-goddesses-pratyasha-nithin.html" target="_blank"><i>The Great Goddesses (MahaKaLi, MahaLakshmi & MahaSaraswati) by Pratyasha Nithin</i></a></span></span></div>
<br />
<span style="font-family: inherit;"><span class="userContent"> Those who will be celebrating Nava-Ratri, the
nights of the Goddesses, the nights of the Shakti, should stop a moment
and conduct a deep review of their own actions. Does the men in society
conduct themselves the way they should with respec<span class="text_exposed_show">t
to women? Is it proper on the part of those Men who indulge themselves
in harassing, eve-teasing, raping, or dowry burning etc etc? Is it right
on the part of Women who themselves suppress other women, impose on
them restrictions? Is it right on the society as a whole-both men and
women to blame the victimized women during any issue of sexual assault? <br /> <br />
Does our Bhakti towards Devi depicts genuine love and devotion or is it
mere hypocrisy? How many of the people celebrate Nava-Ratri/Durga-Puja
due to genuine love and surrendering and not just for the sake of doing
it in the name of tradition that has come down to us from past? <br /> <br />
How many people who Pray for MahaKali pray for induing in them an
understanding of Righteousness and not for selfish desires to be
fulfilled? How many of us pray Maha-Lakshmi for prosperity and wellness
of the world and not just for wealth and money for one's own-self? How
many pray to Maha-Saraswati for Spiritual upliftment and Transcendental
knowledge and not for a son/daughter to be able to pass engineering and
earn in millions? <br /> <br /> Are the people really interested in doing
Real Worship? If they did, why are they only indulged in Hypocrisy,
Exhibitionism and entertainment? Why has the devotional element
disappeared Nava-Ratri and has been reduced to visiting Durga pandals,
Dasara Exhibition, Dandiya dance? I am not suggesting that Dasara
Exhibition or Dandiya is wrong. I am only aghast at the absence of
devotional elements from it. <br /> <br /> A true devotee of KaLi will
always care for righteousness. Kali is the personification of Kriya
Shakti. Hence, such a person would ever try to be a Karma Yogi. He would
try to practice Dharma in his every word and action. How many people
are living like that? How many even care?<br /> <br /> A true devotee of
Lakshmi will always be concerned about the wellness of the whole
Universe. He would by his mere Will work towards Universal Goodness.
Lakshmi is personification of Ichha Shakti. How many of us are
interested in guiding our Will and Desires by Dharma? Are we not all
indulged in fulfilling Selfish desires and fantasies?<br /> <br /> A true
devotee of Saraswati would be ever indulged in gaining and spreading the
Knowledge. He would be ever indulged in studying and understanding
scriptures and Dharma and will spread and guide others in doing the
same. Saraswati is the very personification of Brahma-Jnana. How many
even care to study Gita? What more, the parents even prevent their
children from studying scriptures. <br /> <br /> In the light of such
behavior and mentality prevalent in the society, how many are performing
"Real" Nava-Ratri in the sense that out of love, devotion and surrender
with sense of righteousness/Dharma and Selflessness? What good is any
Puja, any celebration when it is done only as an exhibition and for the
approval of others and not for the pleasing of the God and spiritual
welfare of the world?<br /> </span></span></span></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0tag:blogger.com,1999:blog-29207502.post-70642040172935350132013-09-14T12:32:00.002+05:302013-09-14T12:36:46.157+05:30Society & One-Legged Dharma-Part 1- The Burning of Daughter?<div dir="ltr" style="text-align: left;" trbidi="on">
________________________<br />
<span style="font-size: large;"><span style="font-family: Arial,Helvetica,sans-serif;"><i><b>Nithin Sridhar</b></i></span></span><br />
____________________<br />
<br />
I will pen-down my comments and opinions on various social issues under the title "Society & One-Legged Dharma" pointing out how most of the ills of the society has been caused due to forsaking of Dharma by people. In Hindu scriptures, the Dharma represented by a Bull is said to stand on four legs in Satya Yuga, when most people practiced and lived life by Dharma. "Four-Legs" denotes that Dharma was firmly established in society. On the other hand, it is said that,in Kali Yuga, Dharma stands only on One-Leg. We have been witnessing this in our society, where qualities like truth, non-violence, compassion, honesty have lost their value and replaced by untruth, deviousness, corruption, violence etc.<br />
<br />
The series of writings under this title is my humble attempt to revive Dharma by making people become aware of them.<br />
<br />
-Nithin Sridhar<br />
______________________________________________________________<br />
<br />
<span class="userContent"><b>The News report:</b><br />The defense
lawyer in the Delhi's Jyoti Gang Rape case says- "Why don't people
first control their daughters? I'd burn my daughter alive if she was
having pre-marital sex,roaming around with her boyfrien<span class="text_exposed_show">d at night".<br /> <br /> Read more at: <a href="http://news.oneindia.in/feature/why-dont-people-first-control-their-daughters-defence-lawyer-ap-singh-1305215.html" rel="nofollow nofollow" target="_blank">http://news.oneindia.in/feature/why-dont-people-first-control-their-daughters-defence-lawyer-ap-singh-1305215.html</a><br /> ________________<br /> </span></span><br />
<span class="userContent"><span class="text_exposed_show"><b>My Comments:</b><br />
Every time, any issue regarding women comes into
picture, these so called proponents of culture and tradition ask for
'controlling daughters/sisters/wives' etc. <br /> <br /> My question to these people is-What culture are these people talking about?<br /> This is not Hindu culture, this is not Sanatana Dharma.<br /> <br />
The most basic tenets of Dharma prescribed in scriptures is Ahimsa-
Non-Violence. Ahimsa is not just non-violence but also
forbearance/titaksha. One must practice Ahimsa at the level of body,mind
and speech. A person, should not only not hurt others physically for
his selfish or other motives rooted in ajnana and adharma, but he should
also not think or speak about harming others. <br /> <br /> A person who
speaks of burning his daughter, what tenets of Dharma is he following?
What purpose of Dharma will be achieve by burning his daughter? He has
no moral, ethical, legal and Dharmic right to take away anybodies life,
just because they wish to live their life in their own way.<br /> <br /> Our
scriptures speak about Gandharva marriage/Love marriage, if two people
are involved in a mature love relationship, then it is definitely not
Adharma. Even if a couple is involved in a sexual relationship as a
time-pass or in a casual way, even then, the father has no right to take
her life. The most the father or mother is entitled to do is to make
children understand. But, ultimately,once a child has grown up, he/she
is responsible for his/her actions. <br /> <br /> Neither having boyfriend,
nor pre-marital sex in a relationship nor roaming at night is Adharma.
This does not mean that Hindu scriptures suggest sexual recklessness.
Along with Ahimsa, Hindu scriptures also prescribe "Indriya
Nigraha"-control of mind and senses. But, Indriya Nigraha does not mean,
one should not have relationship or anything. It only means, that any
relationship must be based on deep love and not sensual attractions
alone. The failure to understand the thin line between the two has
caused modern twisted understanding of culture and tradition.<br /> <br />
Further, daughters are not parents property. In fact no person is
anybody's property. Hindu scriptures say that, the homes where women are
not respected, there even gods dont dwell. So, what respect are we
showing by burning our daughters/killing them just because they dared to
love? The issue should never be that whether women should have
relationship or not, nor should the issue be whether women should go out
at night or not. The issue should be,how well can we, as a society
ensure that they have full freedom and safety to live their lives.<br /> <br />
If people, really want to live by culture and dharma, they must start
practicing tenets like Satya,Ahimsa and Indriya Nigraha and stop these
fake posturings rooted in prejudice and ignorance.</span></span></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com2tag:blogger.com,1999:blog-29207502.post-30362435590500244832013-08-28T17:29:00.003+05:302013-08-28T17:34:24.181+05:30Jnana, Bhakti and Karma<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit;">_____________________</span><br />
<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><b><i>Nithin Sridhar</i></b></span></span><br />
<span style="font-family: inherit;">_____________________</span><br />
<span style="font-family: inherit;"><br />Karma, Bhakti and Jnana are the three main elements that are necessary for spiritual evolution. Every path to the supreme contains these elements- be it a Karma Yoga, or a Jnana Marga or a Bhakti. Moksha or Liberation is attained only through Atma-Jnana/Brahma-Jnana (i.e. Self-Realization), but one can attain Jnana through multiple paths like- Karma Yoga, Bhakti Yoga, Bhakti-Yoga, Raja yoga etc.</span><br />
<span style="font-family: inherit;"><br />Every path involves two stages, the lower or preparatory stages through which one develops required qualities like- discrimination, dispassion, one-pointed concentration etc. And the second or higher stage wherein one is initiated and guided by a Guru towards Atma-Jnana.</span><br />
<span style="font-family: inherit;"><br />Irrespective of the paths chosen, a person who wishes to attain Atma-Jnana, must develop dispassion towards worldly/sensory objects. He must renounce the sensory attachments and pleasures. He must develop firm discrimination between God who is real and eternal and the world which is temporary and unreal.Further, he should develop one pointed concentration, complete withdrawal from senses and external influences, faith in scriptures and complete surrender. These qualities that form basic qualifications for Jnana Sadhana or Moksha Sadhana is called as "Sadhana-Chatushtaya".</span><br />
<span style="font-family: inherit;"><br />A person would be able to attain these qualities only through the practice of Karmas (Karma Anushtana) and Devata-Upasana (i.e.Apara Bhakti) as prescribed in the scriptures. Irrespective of the paths, one must learn the scriptures, live life according to them by performing the all Karmas and must practice meditation and other Upasana. Only in this way a person would be able to get rid of Shad-Ripus, the internal impurities like desire, anger, delusion, pride, jealousy and greed and hence attain purification of mind (Chitta-Shuddi). Only a purified mind would be able to develop the qualities like viveka, vairagya required for Moksha Sadhana.</span><br />
<span style="font-family: inherit;"><br />A Karma Margi may give more stress on performance of Karmas and duties according to Shastras. A Jnana Margi may give more stress on learning, contemplating and implementing the essence of the scriptures. A Bhakti Margi may involve himself more in worship of his Ishta_Devata. A Raja margi may involve hismelf in implementing Yama, Niyama etc.But for sake of spiritual progress, they must incorporate tenets of other paths. A Jnana Margi, if he does not perform his prescribed duties and Karmas and does not practice Upasana, would merely remain as Scholar or Intellectual without being able to completely develop the qualities like Nishkaama dasha, Samarpana Bhava etc. Similarly, a person who practices rites and rituals alone, without cultivating Bhakti or Self-analysis, would not be able to develop viveka or ekagra-chitta. Again, a person who practices Devata-Upasana alone, would neither be able to develop viveka nor Nishkaama dasha fully. Hence, such people become stuck in their spiritual paths.<br /><br />On the other hand, a genuine spiritual practitioner, studies the scriptures, contemplates and tries to imbibe qualities mentioned in it. He would perform faithfully all the duties and Karmas mentioned in it. Further, he would practice Worship of his Ishta-Devata and surrender all his fruits to Ishwara/God. By, such a practice of Jnana (i.e. Scriptural study/lower stage), Karma(i.e. Karma Anushtana) and Bhakti (i.e. Apara-Bhakti), one would develop Nishkaama Dasha and Samarpana Bhava. He would perform all his actions with sense of duty by surrendering the actions, fruits of action and the doership of action with a firm conviction that God alone is real and eternal. By, such a practice, he would achieve purification of mind and acquire qualities like discrimination, dispassion etc that are needed for Moksha Sadhana. </span><br />
<span style="font-family: inherit;"><br />Having acquired the required qualities, a person becomes competent to practice Jnana Sadhana or Moksha Sadhana. This higher stage is also called as "Para-Bhakti". A Jnana margi, having developed a firm conviction that world is Unreal and Atman alone Real, will renounce the world and practice Atma Vichara-Self Enquiry and Atma Nidhidhyasa (SelfContemplation). </span><br />
<span style="font-family: inherit;"><br />A Karma Yogi on other hand, would stay in the world and practice his duties with firm detachment and dispassion. He would perform actions without any sense of Doership and by surrendering everything to God with firm conviction that God alone is real and he inhabits everything in the Universe as their Innermost Self-Atman and a Jiva is merely an instrument through whom God/Atman manifests. Similarly, a Bhakti margi would practice "Para-Bhakti" by realizing that his Ishta Devata is not different from his own inner-most Self. Such, a Bhakta may completely renounce the world or may stay in the world. In both cases, having realized that Atman is God, he would be immersed in the Self Contemplation and worship.</span><br />
<span style="font-family: inherit;"><br />Hence, by such Atma Vichara or Para-Bhakti or Karma Yoga or Samadhi one attains Atma Jnana and hence Moksha. Though the paths are many, the final destination as well as the intermediate milestone and the qualities required for them are same. Further, no path is a closed room distinct from the other. All the paths contain same principles and aim at developing same qualities. They only differ in practical implementation highlighting different principles in order to suite Sadhakas/spiritual-practitioners of different temperaments.</span></div>
Nithin.Shttp://www.blogger.com/profile/18360413368919350289noreply@blogger.com0