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India Today
3 days ago
- Politics
- India Today
Bharat must remain Bharat, shouldn't be altered: RSS chief Mohan Bhagwat
Rashtriya Swayamsevak Sangh (RSS) Chief Mohan Bhagwat on Sunday emphasised that 'Bharat must remain Bharat' and should not be translated or altered in any context, as reported by news agency at the 'Gyan Sabha', a national education conclave organised by the RSS-linked Shiksha Sanskriti Utthan Nyas, Bhagwat said that Bharat is not just a name but the nation's very 'identity'.advertisement'Bharat is a proper noun. It should not be translated. 'India that is Bharat,' is true. But Bharat is Bharat, and that is why, while writing and speaking, we should keep Bharat as Bharat... Bharat must remain Bharat,' Bhagwat said, stressing that the global respect India commands is rooted in its original identity, or 'Bharatiyata'. He cautioned that losing one's identity, regardless of achievements, could result in a loss of respect and security on the global stage. 'The identity of Bharat is respected because it is Bharat. If you lose your identity, whatever other meritorious qualities you may have, you will never be respected or secure in this world. That is the rule of thumb,' he highlighted India's historical commitment to peace and non-violence, saying the country has never followed expansionist or exploitative policies.'Viksit Bharat, Vishwa Guru Bharat, will not be the cause of war ... and will never exploit. We have gone from Mexico to Siberia; we walked on foot, and we went in small boats. We did not invade anyone's territory or ruin it. We did not usurp anyone's kingdom. We taught everyone civilisation,' he to India's civilisational philosophy, he added, 'You see the tradition of Indian knowledge. The root of the tradition is in that truth... the truth of the unity of the whole world.'On education, Bhagwat called for a values-based system rooted in India's cultural ethos. He stressed the need for education to foster self-reliance and social responsibility. 'One small intention behind getting education is to be able to stand on your own in your life and to be able to keep your family intact...' he to nationalist thinker Maharishi Arvind, the RSS Chief linked the revival of Sanatana Dharma to the idea of a Hindu nation. 'Yogi Arvind said that it is God's will for the Sanatana Dharma to rise and for the rise of Sanatana Dharma, the rise of the Hindu nation is inevitable. These are his words, and we see that today's world needs this vision. Therefore, we will have to first understand what Bharat is...' he concluded by reiterating the importance of anchoring India's education system in its civilisational values and national identity.- EndsWith inputs from InMust Watch
Hans India
5 days ago
- General
- Hans India
Gita's teachings key to peace, says Governor at Udupi Janmashtami event
Udupi: Karnataka Governor Thaawarchand Gehlot on Friday called the message of the Bhagavad Gita a beacon for peace in an increasingly divided world. Inaugurating the Sri Krishna Janmashtami Mandalotsava at Rajangana, Udupi, organised by Paryaya Sri Puthige Matha, he emphasised the relevance of Krishna's teachings in contemporary society. 'This land of Udupi is a confluence of devotion, wisdom and service. The Sri Krishna Mutt is not just a religious site, but a centre for cultural and philosophical enrichment for people from around the world,' he said. The Governor pointed out that Paryaya Sri Puthige Matha, under the leadership of Sri Sugunendra Theertha Swamiji, has played a major role in taking Vedantic traditions and Sanatana Dharma to global platforms. Reflecting on Krishna's guidance to Arjuna in the Gita, he stressed the importance of Nishkama Karma—selfless action. 'The youth of today should practise duty, devotion and courage while staying rooted in Dharma,' he advised. Gehlot also said festivals like the Mandalotsava are essential not only for preserving tradition but also for fostering community bonding and shared values. The 48-day festival will run from August 1 to September 17 and will feature spiritual discourses, cultural performances, and devotional gatherings. 'Krishna's incarnation was to uphold Dharma and destroy evil. His life remains a lighthouse in our pursuit of truth, justice and inner peace,' he said.
Hans India
24-07-2025
- Entertainment
- Hans India
More than acting, Vizag taught me to be courageous: Pawan
Visakhapatnam: Two years back, when the previous government tried to crumple and restrict movement, creating a sense of fear, scores of people in Visakhapatnam came in droves to extend their support and give courage to fight back, recalled Deputy Chief Minister and power star K. Pawan Kalyan. Inspiring his admirers at the pre-release event of his movie 'Hari Hara Veera Mallu' organised at Andhra University Convention Centre in Visakhapatnam on July 23 (Wednesday) with his 'powerful' address, Pawan Kalyan emphasised, 'More than acting, Vipawasakhapatnam taught me to be courageous, encouraged me to question injustice in the system and help those who were in need even while getting trained under star-maker L Satyanand,' the Deputy CM confessed. There were instances where the ticket of his film was sold at over Rs.10 and Rs.15 during the YSRCP's tenure and despite the hurdles planted by the previous government, Pawan Kalyan highlighted that none of it impacted the success of the movies he acted in. 'But after the NDA government came to power, the alliance has been allocating funds even to the Sarpanches of the Opposition without any disparity,' he asserted. Referring to the YSRCP, Pawan Kalyan said, 'No matter how much ever good we do, frogs in the well will not stop 'croaking' as they fail to understand 'Pawanam' who is 'omnipresent'.' The film industry taught how to fight against the dictatorial attitude of the previous government and emerge victorious with a huge support of the admirers, Pawan Kalyan underlined. 'To fight against such government, one should have a very strong mind along with physical stamina. Martial arts aided me to become stronger both emotionally and physically,' he underlined. Speaking about Sanatana Dharma, Pawan Kalyan stressed, 'Sanatana Dharma unites people irrespective of the religion they belong to. Sanatana Dharma is not against Christians or Muslims.' Sharing his love for the 24 crafts of cinema in his 29 years of journey in the film world, Pawan Kalyan mentioned that he picks up roles that remain close to real life. 'Cinema is beyond region, race and religion and draws people from across the world,' he added. Recalling the challenges faced while making 'Hari Hara Veera Mallu' that got inordinately delayed due to various reasons, including coronavirus pandemic, Pawan Kalyan thanked the entire team of the unit for reposing faith in him and making it happen despite the hurdles they have come across.
The Hindu
22-07-2025
- Politics
- The Hindu
Jagdeep Dhankhar always defended farmers, was enthusiastic about judicial reforms
Unlike his predecessors, Jagdeep Dhankhar, in his three years as Vice-President of India, courted controversies for the statements he made inside and outside Parliament. While he took a different stand from the government on farmers' protests, he was vehement about corruption in the judiciary. He gave philosophical warnings to the government in a veiled manner against being audacious with people, but was more vocal than many of the Ministers on issues such as Sanatana Dharma and insertion of the words secularism and socialism in the Constitution. One of his first speeches as Vice-President on judicial accountability was made in December 2022 at the 8th Dr. L.M. Singhvi Memorial Lecture on 'Universal Adult Franchise: Translating India's Political Transformation Into A Social Transformation'. Citing a Supreme Court verdict that repealed the National Judicial Appointments Commission (NJAC), Mr. Dhankhar, in the presence of then Chief Justice D.Y. Chandrachud, said: 'Please find out a parallel in the world where a Constitutional provision can be undone. Our Indian Constitution provides in explicit terms Art 145 (3). Interpretation of the Constitution when a substantial question of law is involved can be done by the court. Nowhere does it say that a provision can be run down,' he said, adding, 'I am startled that after this verdict, there was no whispering in the Parliament. It was taken as such. This is too serious an issue'. LIVE: Vice-President Dhankhar resigns Later, when the Opposition criticised him for such a speech, Mr. Dhankhar said in Rajya Sabha that Parliament is eminently positioned to take affirmative steps to bring out congeniality amongst wings of governance. 'Delegitimising the Judiciary is beyond my contemplation. It is a pillar of democracy. I would urge and expect leaders across the political spectrum to bear in mind not to subject high Constitutional offices to partisan stances,' the Chairman of Rajya Sabha said. Jagdeep Dhankhar resigns as Vice-President: why is it unprecedented? On another occasion, he proposed a revisit to the K. Veeraswami Judgement — the 1991 Supreme Court judgement that dealt with the issue whether the Prevention of Corruption Act is applicable to higher court judges. Terming the 1991 judgement a 'judicial legerdemain', Mr. Dhankhar said the genesis of the problem of corruption in the judiciary is the K. Veeraswami case judgement. 'Time for us now to change. And I have full trust and confidence in the present Supreme Court, which is of eminent people, people of integrity. In a short time, the present Chief Justice has shown that things are soothing for people at large,' Mr. Dhankhar said, citing the example ofthe Supreme Court's actions on the issue of recovering cash from a Delhi High Court judge's official residence. Mr. Dhankhar reminded the MPs that the Constitution has given privileges to MPs, but this privilege is not unqualified. 'This privilege comes with very heavy responsibility and that responsibility is that every word spoken in the parliament must be after due thought, after due consideration. It can't be based on unverified situations. House cannot be made a wrestling ground of free fall of information,' Mr. Dhankhar had said. Warning against arrogance in public life Very recently, addressing the inaugural programme for the eighth batch of participants of the Rajya Sabha Internship Programme (RSIP), Mr. Dhakhar warned against arrogance in public life. 'We must be resilient. We must believe in our point of view. But we must also have respect for the other point of view. If we believe in our point of view and think, 'I am the only one who is right, and everyone else is wrong' — that is not democracy. That is not our culture. That is ego. That is arrogance. We must control our ego. We must control our arrogance. We must try to understand why the other person holds a different point of view — that is our culture. What has India historically been known for? Discourse, dialogue, debate, deliberation. These days, we do not see all this happening in Parliament,' he said. Championing farmers' rights Since December 2024, he has made several speeches in defence of the rights of farmers. At a function in Mumbai, in the presence of Union Agriculture Minister Shivraj Singh Chouhan, he urged the Centre to talk to farmers who were protesting at the borders of Punjab and Haryana. 'Agriculture Minister Sir, every moment is critical for you. I urge you, and as the person holding the second-highest constitutional position in India, I request you to please tell me, was any promise made to the farmer, and why has it not been fulfilled? What are we doing to fulfil the promise? There was an agitation last year, and there is one this year as well, and time is passing, but we are doing nothing,' he said. Mr. Dhankhar had asked Mr. Chouhan to consider the dialogue with the farmers as a challenge, which should not be considered any less than the unity of India. 'We cannot fight with our own people; we cannot put them in this situation where they are left to fight on their own. We cannot hold the ideology that their struggle will be limited, and they will eventually tire out. We should not disturb the soul of India; we should not hurt its heart. Can we create a boundary between the farmer and the government? Those whom we need to embrace cannot be pushed away,' Mr. Dhankhar said. On the demand for statutory Minimum Support Price (MSP), the Vice President said he fails to understand why a formula cannot be worked out in consultation with economists and think tanks that will reward the farmers. 'Whatever price we give to the farmer, the nation will benefit five times over; there is no doubt about it. I have heard people say inflation will rise. I will say one simple thing. Wheat makes bread, and the disparity is immense! Milk makes ice cream, and again, the disparity is immense. Who are those people who say that if we give our farmers a fair price for their produce, I do not understand why that would cause a disaster,' he said. Sanatana debate The Vice President had also joined the debate on Sanatana, which was started by DMK leader Udayanidhi Stalin. The Vice President said we are one of the oldest civilisations. 'Ironically and painfully, in this country, reference to sanatan, reference to Hindu, evokes baffling reaction beyond comprehension rather than understanding the depth of these words, their deep meaning, people tend to be in reaction mode, at a drop of a hat... Can ignorance be more in extremity? Can the enormity of their lapse be countenanced? These are souls that have misguided themselves, driven by a dangerous ecosystem that is a threat not only to the society but to themselves,' he said.
Hans India
22-07-2025
- Politics
- Hans India
It is a wonder that only Hindu Traditions face scrutiny
Hindutva, coined by Chandranath Basu in 1892, embodies the eternal essence of Sanatana Dharma, serving as its authentic indigenous name. This article rejects 'Hinduism,' a colonial construct of Sanskrit and English, in favour of Hindutva, while disavowing its politicisation by Savarkar in 1923 for nationalist ends. Here, Hindutva stands synonymous with Sanatana Dharma. Unlike Judaism, Christianity and Islam, which are based on prophetic monotheism and singular sacred texts, Hindutva weaves a vibrant tapestry of diverse practices and philosophies that resist rigid categorisation. Yet, Hindu traditions face a unique challenge: an expectation to justify their rituals through science, a burden rarely imposed on other faiths. This scrutiny, rooted in colonial legacies and an internalised sense of inferiority, stems from a historical compulsion to rationalise sacred practices. By affirming Hindu as a religion, not a mere 'way-of-life,' Hindus can safeguard its sanctity, resolve the tension between science and faith, and reclaim its unapologetic religious identity. This article explores the historical origins of this scrutiny, its modern manifestations, and a path forward to preserve Hindutva's heritage with confidence. Sanatana Dharma- Not a way of Life: The claim that Sanatana Dharma (Hindutva), is a way of life rather than a religion self-defeating undermining its spiritual depth. Hindu is unequivocally a religion, rich with sacred texts, rituals, and philosophies. While its flexible, non-dogmatic framework differs from the rigid prescriptions of Christianity or Islam, this distinction does not diminish its religious character. In fact, Abrahamic faiths, with their strict doctrines, are more rigid ways of life. Labelling Hindutva a way of life invites misinterpretation, exposing its practices to unwarranted scepticism. For example, claiming puja enhances mental clarity shifts its devotional purpose to a scientific claim, inviting critique it was never meant to face. This urge to rationalise stems from a historical inferiority complex, forged over centuries of marginalisation under Muslim and British rule. Embracing Hindutva as a religion, equal in legitimacy to others, is essential to end this cycle of external judgment. The word 'religion' has no equivalent in Indian languages, just as there is no English equivalent for 'Dharma.' A profound Sanskrit non-translatable, Dharma's meaning varies contextually, yet in spiritual contexts, it undeniably means religion. Many Hindus, hesitant to embrace Dharma as religion, fall into the trap of rationalising Hindu traditions with scientific justifications. This compulsion to align sacred practices with rationality inflicts self-imposed wounds, diluting the spiritual depth of Hindu traditions and exposing them to unwarranted scrutiny. By recognising Dharma as equivalent to religion in spiritual contexts, Hindus can liberate their traditions from the need for external validation. Colonial narratives and cultural defensiveness: The unique scrutiny faced by Hindu traditions traces back to colonialism, which portrayed them as exotic, superstitious, or backward to justify colonial rule as a 'civilising mission.' Orientalists like William Jones depicted Hindutva as chaotic, while accounts of the Kumbh Mela focused on crowds rather than its spiritual significance as a pilgrimage for purification. These narratives conflated social issues, like caste, with religious theology, painting Hindutva as flawed. Hindu reformers, internalising this critique, sought to align their traditions with Abrahamic frameworks. Dayananda Saraswati's Arya Samaj, for instance, promoted monotheism, rejected Hindu texts except the Vedas, and condemned murti puja, mimicking Christianity and Islam. This was not a reform but an 'Abrahamisation' of Hindutva. Similarly, at the 1893 Parliament of the World's Religions, Vivekananda presented yoga and Vedanta as rational and scientific, downplaying their spiritual essence to gain Western approval. Colonial education further drove intellectuals like Sarvepalli Radhakrishnan to re-interpret Hindu texts as scientific, a trend that persists in modern Hindu apologetics. Post-independence, anglicised Gurus and organisations like the sangh parivar have continued this rationalisation, notably claiming during International Yoga Day since 2015 that yoga is neither Hindu nor spiritual. Centuries of foreign rule fostered a defensive mindset, compelling Hindus to justify their practices empirically, unlike Christian and Muslim rituals, which rest on faith alone. This historical pressure explains why Hindutva faces demands for rational validation that no religion, Hindutva included, was designed to meet. Rationalising the sacred in modern manifestations: Today, Hindus' tendency to justify sacred practices with scientific claims undermines their spiritual essence and invites scepticism. Three examples illustrate this trap: • Fasting in Festivals: Practices like Navratri and Ekadashi fasts, rooted in devotion, are often recast as health trends, such as detoxification. This overshadows their sacred purpose, unlike Christian Lent or Muslim Ramzan, where fasting is embraced as an act of faith without scientific justification. • Cow Reverence: The cow's sanctity is diluted by dubious claims, like cow urine curing cancer, which invite ridicule. In contrast, Islam's doctrinal aversion to pigs avoids debate by asserting divine will, not empirical proof. • Vedic Chanting and Homa: These rituals, meant for spiritual transcendence, falter under scientific scrutiny they were never intended to face. Christian carols or the Muslim azan face no such demand for validation, as they make no scientific claims. By tying sacred practices to science, Hindus expose them to standards they cannot meet, fuelling external critique and diminishing their spiritual depth. Unlike Christianity and Islam, which rest on belief alone, Hindus' compulsive obsession with rationalising their sacred practices invites a self-inflicted vulnerability Reclaiming these practices as acts of faith, beyond empirical validation, is crucial to preserving their sanctity. The science-faith divide-A fundamental distinction: The root of this issue lies in a misunderstanding of science-faith separation. Science relies on empirical experiments, data, and testable hypotheses to uncover physical truths, while religion uses rituals and scriptures to address questions of meaning and transcendence. Judging faith by scientific standards does not align with its spiritual purpose, just as judging scientific theories by religious principles stifles inquiry. Hindu discourse often overlooks this distinction, driven by a colonial legacy that demands empirical justification. Christianity and Islam avoid this trap by grounding their rituals belief, not science. For example, no one questions the validity of Islamic salat or Christian communion with demands for scientific proof. By recognising this divide, Hindus can liberate their traditions from unwarranted scrutiny, allowing rituals to stand as expressions of faith, not scientific hypotheses. Reclaiming Hindutva's religious identity: To navigate this science-faith dilemma, Hindus must reject the compulsion to rationalise their practices and affirm Hindu as a religion, not a way-of-life, rooted in faith and tradition. Three strategies can guide this path: • Affirm Hindutva as a Faith-Based Tradition: By framing Hindu as a religion like other faiths, Hindus can present practices like puja and festivals as acts of devotion, not scientific tools, deflecting demands for rational validation. For instance, puja fosters mindfulness and gratitude, akin to Christian prayer or Islamic salat. This approach counters the historical pressure to prove Hindutva's validity. • Reclaim Narrative Control: Hindus must assert that their traditions are religious practices, not requiring scientific validation. While yoga's health benefits are documented, its spiritual goal of self-realisation should remain paramount. Rejecting claims like 'homa purifies air' preserves the sacred purpose of rituals and breaks the cycle of self-inflicted critique rooted in colonial pressures. • Educate the NextGeneration: Hindu gurus, parents, and educators should foster pride in Hindutva's traditions without resorting to rationalisations. Cultural workshops, temple progr ams, and school curricula can teach youth the spiritual significance of Hindu festivals and traditions, building confidence in their heritage. These steps counter the historical pressure to rationalise Hindu traditions and practices, allowing its rituals to stand as acts of faith, not subjects of scientific debate. By distinguishing religion from science, Hindus can honour their traditions' timeless wisdom without the burden of external validation. Conclusion Hindutva (Sanatana Dharma) stands as a unique religion, defined by its diverse practices and rich spiritual heritage. Yet, it faces unparalleled scrutiny, driven by colonial narratives and a compulsive tendency among modern Hindus to justify its rituals through science. From Christian British portrayals of Hindu practices as backward to reformers' attempts to align them with rational or Abrahamic frameworks, this scrutiny has persisted, intensified by modern rationalisations like claiming health benefits for fasting or cosmic effects for Vedic chanting. These efforts invite skepticism and erode spiritual depth, creating a science-faith dilemma. By affirming Hindu traditions as religious beliefs, rejecting empirical justifications, and educating future generations, Hindus can preserve the sanctity of their approach liberates Hindu traditions from the colonial legacy of validation, allowing it to navigate modernity with confidence and fostering a deeper appreciation for its traditions among Hindus and observers alike. (The author is a retired IPS officer and former Director, CBI. Views are personal)
