Latest news with #AshtavakraGita
Hindustan Times
29-05-2025
- Politics
- Hindustan Times
Free speech, democracy, and the epidemic of hurt feelings
Muktabhimani mukto hibadho baddhabhimanyapi | Kivdanteeh satyeyamya matih sa gatirbhavet || (Freedom is the function of feeling free; the bondage of feeling bound.) It's rightly proclaimed that you are the product of what you think. Ashtavakra Gita, one of the founding texts of Indian philosophy, underscores the importance of freedom in these lines. Freedom manifests itself only when the subject believes in her ability to be free. Unfortunately, many recent events have negated this foundational idea of human endeavour. Ashoka University professor Ali Khan Mahmudabad was arrested for a social media post expressing his thoughts on the duplicitous attitudes surrounding the Operation Sindoor debate. The oral observations of the Supreme Court, while granting him bail, suggested that he indulged in 'politics' through this post, which contained some words that 'have double meaning'. It appears a little incongruent that an author is accused of indulging in politics when governments, past and present, have repeatedly proclaimed that not just indulging in politics but even critiquing and questioning the government is a sign of India's healthy democracy. How has politics suddenly become anathema? Politics, or the relationship between the governing and the governed, is the central point of Indian philosophy — classical to modern. In the realm of metaphysics, it is the negotiation between the nature of truth and those seeking it, of which the Ashtavakra Gita is an example. Politics exists in spiritual and mystical spaces as a dialogue between beliefs and believers. The Bhagavad Gita exemplifies this. In the physical space of the ordinariness of life, there is realpolitik, the interlocution of pragmatism and populism. Politics permeates every aspect of the living and the dead. Politics is the oxygen of academic life, irrespective of the discipline. It is a fallacy, a dangerous one at that, that only the social sciences indulge in politics. From Aryabhatta's exposition of the relativity of motion, which deals with perspective and illusion, to Albert Einstein's dilemma about the destructive potential of science, even the purest apolitical sciences are firmly ensconced in the political framework. The process of seeking and disseminating knowledge is dependent on the intersections of similar and contradictory ideas. An academic operates within and creates a space where multivalent thoughts find expression. The Socratic dialogues of Greece and the Shastraarth tradition of classical Indian pedagogy inform us about the necessity of a thought space where ideas are shared, discussed, and accepted or rejected. Therefore, if an academic will not indulge in politics, a stirring of the spirit of enquiry, who else will? But this is not about Mahmudabad or any one individual. The shutting of spaces that hold a carnival of ideas precedes a crisis of knowledge and progress. The snuffing of the flame of questioning can only herald dark times ahead. In societies where freedom of thought and expression comes with caveats, intellectual growth stunts. Those who take pride in our philosophical roots based on samgacchadhvam, samvadadhvam (coming together for a harmonious exchange of views) ought to feel uncomfortable with the rise in coercive action to silence those we disagree with. The legal aspects of the limits to freedom of speech aside, shouldn't there be a paradigm shift in assessing what speech is harmful enough to be gagged? If politics is dangerous per se, whither democracy? The government expects the youth to be part of India's growth story but is wary of exposing them to definitions of politics that differ from its own. What greatness has evolved in echo chambers? We can only raise prejudiced minds there. Insecure, easily hurt minds that will be unwilling to 'give ground even on unimportant disagreements', in the words of Christopher Hitchens. In the ongoing clash of politics, the epidemic of 'hurt feelings/sentiments' has spread unchecked, often getting a shot in the arm through criminal cases and violent actions against the speaker. Hurt feelings and damaging words should meet each other in civil court, where they can litigate their heart out. This is still in keeping with the tradition of exchanging ideas. Criminalising speech that has, as yet, posed no imminent danger to public order or instigated violence is akin to punishing a thought crime in George Orwell's 1984. Nishtha Gautam is an author and academician. The views expressed are personal. Get 360° coverage—from daily headlines to 100 year archives.
Time of India
15-05-2025
- Politics
- Time of India
The Nishpaksh Yogi Does Not Take Sides
We all have our own identities – I may be the prime minister of a country, an administrative officer, member of the armed forces, CEO of a corporation, actor, student, teacher, patriotic citizen. Tired of too many ads? go ad free now The list is long, though one cannot say it is an infinite list as all earthly identities are circumscribed. Not so, for the Yogi. He is apart from and above all these identities. He is one who is on a journey of Self-discovery , rising above the mundane world and soaring beyond even the cosmos, perhaps. What is the dharm of a citizen ? As member of a democratic country, it is his dharm to cast his vote (or not) in elections, besides following norms laid down by govt and society, institutions, communities and families and conform to the laws of the land. Sometimes he could rebel against the system, and that too is part of his dharm as a citizen. A teacher's dharm is to provide students with holistic education; members of the armed forces swing into action when people and country are threatened or hurt by invaders and terrorists. The dharm of a prime minister is to protect and administer the country. The dharm of a yogi is very different. He has no truck with the material world and its dualities. A realised yogi cannot claim to voice his opinion as a citizen – that would be stepping out of his yogic domain. Yogis are beyond sankalp-vikalp, decisive thought and doubt, they are nishpaksh, that is, they are impartial, unbiased, fair and so they are neutral. As Ashtavakra says, 'I do not long for the dissolution of the universe. /Nor do I have any interest in its abidance,' ( Ashtavakra Gita 17.7). The yogi cannot get into the pros and cons of a war, for example, for he remains in peace, untouched by all the turmoil, abiding in a space above dualities. Tired of too many ads? go ad free now The yogi has only one hat to wear – that of a sthitaprajna, one of samabuddhi, as Krishn says in the Gita: 'He who is of the same mind – to good-hearted, friends, enemies, the indifferent, the neutral, the hateful, relatives, the righteous and unrighteous – excels,' (Gita 6:9). The Yogi remains unruffled. Prince Ram in the Yog Vasisht says to Sage Vasisht, 'I do not long to live and I do not long to die.' He is neutral about life as well as about death. Even as there is duality all around us, there is a huge expanse of uncharted space that Krishn in the Gita describes as being free from opposites: 'He should be known as a perpetual renunciate who neither hates nor desires. For, free from pairs of opposites, he is easily set free from bondage,' (5.3). In Zen Buddhism , a dilemma is presented to an initiate and she is asked to resolve it. In the process of reasoning and finding an answer, it is gently revealed that apart from taking either of two extreme positions, there is a very vital position that is described simply as 'mu'. Attempts have been made to provide an explanation in words. Mu is the experience of cutting off the ego or reaching a no-ego state . This enables the mind to become empty, making it free from prejudices. Like the nishpaksh Yogi . Authored by: Narayani Ganesh Deepen your understanding of the Bhagavad Gita: Explore chapter 2 with Sri Gaur Prabhu's guidance
Time of India
22-04-2025
- Entertainment
- Time of India
Reewa Rathod's song Salt Doll Gita becomes a cross-cultural hit
Reewa Rathod In a historic musical moment bridging ancient Indian wisdom with contemporary global sounds, Reewa Rathod 's rendition of ' Salt Doll Gita ' from Bachelors Anonymous' EP Like has emerged as an all-time cross-cultural hit, winning hearts across continents and digital platforms. Blending sacred Sanskrit verses from the Ashtavakra Gita with a modern sonic landscape, the track has catapulted into charts globally. Released in January 2025, the song is standing out as the emotional and artistic anchor of the album. Reewa Rathod, already celebrated in India for her award-winning debut Saaya Tere Ishq Ka and global collaborations with Zakir Hussain , Chris Potter, and DJ Ravin's Buddha Bar. She has now firmly stamped her presence in the world of experimental global music . With her effortless command over Hindustani, Carnatic, and Western classical styles, Reewa breathes divine soul into the song. The track has been lauded for its ability to connect ancient Indian philosophy with modern existential questions, wrapped in the powerful, mellifluous voice of Reewa. With its soaring popularity, this has firmly placed Reewa Rathod among the most influential Indian voices on the global stage, reaffirming that when music is soul-led, it knows no boundaries.
