Posts Tagged 'Hindu'

Suspended for chanting Hindu prayer: Teacher

Suspended for chanting Hindu prayer: Teacher

Lavanya M.

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A chemistry teacher of SBOA School and Junior College in Anna Nagar West was suspended last week for ‘manhandling and misbehaviour’, but the teacher claimed that she was punished for reciting a Hindu prayer to students of Class XII .

On March 13, as the students were gearing up for their examination, teachers were about to recite their routine prayer. “Since the usual group of teachers pray before every examination, I volunteered this time. I said a prayer invoking the blessings of Hindu, Christian and Muslim Gods,” said the teacher, P. Abirami.

Even as Ms. Abirami was reciting the prayer, some of the other teachers allegedly turned off the microphone. “If they had an issue with my prayer, they could have called me aside and spoken to me rather than behaving rudely in front of students,” she said. “I did not give up but continued to say the prayers even more fervently,” she added.

Students on Wednesday said it was unusual for teachers to behave in this way. “Usually a Christian prayer is said before we write examinations. But last week a teacher said some Hindu mantras and the other teachers tried to stop her by turning off the microphone,” said a student.

Principal P. C. Selvarani, said that disciplinary action was taken against the teacher for behaving in an inappropriate manner . “The teacher does not handle Class XII and was on paper-correction duty that day. In spite of this, she came to up the dais, grabbed the mike and started speaking,” she said. “It was against the code of conduct. She just intervened.,” she said.

This sparked off protests by the BJP, VHP and the Hindu Munnani. Their activists staged a protest outside the school on Wednesday, following which 60 people were arrested and later released.


Comments to the above article from the readers:

It was a very deplorable act.Though I belong to RCM I condemn this attitude of other teachers for obstructing their fellow teacher from reciting the prayer by putting off the mike as if she committed a grave mistake.Action may therefore,be taken against the school authorities concerned including teachers responsible for the ill treatment meted out to the poor teacher and advise all the school authorities irrespective of their religious affiliation to strictly recite only VANDEMATARAM.I appreciate the teacher for her boldness for not giving up saying the prayer in spite of the odds.

from:  Anthony Rao Reddy

Posted on: Mar 22, 2012 at 02:12 IST

why Christian prayers. SBOA school is not a christian mission school. then why Christian prayer? Schools should have national anthem and general Tamil prayers praying for all welfare. The principal should be taken to task and case filed against her for communal incitement.

from:  honga singh

Posted on: Mar 22, 2012 at 08:24 IST

This incident is very true, I was also shocked when I heard that the teacher was not allowed to say the hindu prayers. SBOA is not a christian school, but seems like its being dominated by them. I hear that only christian prayers are allowed. VERY SAD. There are so many prayers which do not stress on religion, which should be made universal instead of following certain religion prayers…

from:  sandy

Posted on: Mar 22, 2012 at 14:23 IST

I was a student at the school from its small beginning and finished my XII there. I am a proud alumni of the school and have always been thankful for the education I received there even before its rise. But I am very disappointed in the action of the school and the principal, who was a long-time and favourite teacher of mine. It was always run as a Christian school and the majority of the staff were Christian as well. Hope they apologise to the teacher in question and the community as a whole.

from:  sowmya

Posted on: Mar 22, 2012 at 15:29 IST

This is shocking. From what the student says that only Christian prayers are recited before exams. What kind of a secularism is that, particularly if a teacher is punished for reciting a Hindu prayer on one of the days? An enquiry should be conducted and if indeed there is communalism being practiced by the principal in favour of Christianity, strict action should be taken. Secularism does not mean “anti-hinduism” and it is the government’s duty to ensure that.

from:  Sreedhar Pothukuchi

Posted on: Mar 22, 2012 at 16:02 IST

the SBOA management is seeding hatred among the students especially to the Hindus. SBOA is not a christian institution hence how come the students pray christian songs. The matter has to be probed. the principal should immediately put under suspension pending inquiryby Education dept. This clearly shows high handedness of the management.Let them know that this is a democratic country where they can make any non sense.

from:  t r subramanian

Posted on: Mar 22, 2012 at 22:59 IST

And if the opposite would’ve happened then the entire Indian media would
be up in arms in this travesty of secularism.
Shame really!

from:  Sujan Bandho

Posted on: Mar 23, 2012 at 10:35 IST

I am student of SBOA, and sad to hear this.. we had always had Christian prayers before examinations.. Not a wrong one.. but by not allowing a teacher to say a prayer other than Christian one is really bad.. Then there is no secularism there.. sigh.. my school is in the news for all wrong reasons 😦

from:  Ram G

Posted on: Mar 23, 2012 at 21:35 IST

I studied in this school. The current Principal, Selvarani mam was one of the best Math teachers in Chennai. All students used loved her method of teaching. I am very appalled to know that she would act in this manner. It would have been perfectly fine if no religion was showed down the student’s throat. That has never been the case in SBOA. It always felt like we were studying in a Christian Missionary school. While the school is funded by State Bank Officer’s association, the school management has no business to run it like a Christian Missionary. The State Bank Officer’s Association is also responsible since they turned a blind eye to all these issues over several years. Now is the time for some stern action.

from:  Anand

Posted on: Mar 23, 2012 at 21:52 IST

Prayer has no place in schools. You cannot offend athiests or students of religions other than ones listed.

from:  Ram Narayanan

Posted on: Mar 24, 2012 at 06:13 IST

Its not really an issue here. No real Christian prayers have been
traditions of SBOA. They were just prayers in English, if I remember
right. It must have been real unusual to hear a Sanskrit recital having
had English prayers as a decadal practice that’s all. Anyway, I think
the information provided here is way away from legitimate to draw
any conclusion. I think there is far more to it than is portrayed. The
article gives a real amateurish picture of the school, which is NOT.

from:  Shreyas Narayan

Posted on: Mar 28, 2012 at 06:50 IST

To all who commented. i am surprised people react to newspaper reports.
It wasn’t a Hindu prayer that caused the suspension . There has to be a history to the suspension.a truant teacher who finally got what she should have got long ago is the way I see it ..students both passed and present the school strives to give you the best what you deserve.Proper behaviour in front of students is what is called for and that is what led her being shown the the door.

from:  aloyusius

Posted on: Mar 28, 2012 at 14:08 IST

I am suprised that a former student Anand, does not remember the subject Ms.selvarani the principal and his best teacher taught.She was a chemistry teacher, man.I am also appalled at you making comments from just news paper reports. No one at the drop of a hat can get the BJP and similar religious organisations to support you. Could it not be that they were waiting in the wings and she pulled a stunt to bring them in to overcome her otherwise unbecoming ways as teacher. Anand, Get your facts right .The Assocition does not fund the school .It is students fees that sustain the school. The officers are the custodians and have been from different faiths .The Principal does not suspend any teacher. It is the office bearers of the trust. There are Hindus and yet again the corespondent of the school is a Hindu what Have you to say about that? If it was a religious issue would they have overlooked their sentiments and supported the Principal ,a X’ian?

from:  Carole

Posted on: Mar 28, 2012 at 15:41 IST

I am also an ex-student of SBOA and I don’t remember any Christian prayer recited in the school. SBOA is not a Christian mission school and the number of Hindus studying in the school is comparatively higher than the Christian students.
As said above if Christian prayers are only followed in the school then the parents could have raised an issue with the administration via Parent Teachers Association (PTA). Was this issue was raised by any of the parents or the students earlier?
To all the ex-students, if you believe that Christian prayers was not followed in the school then why you didn’t raise this as an issue earlier ? Was the school rude to you? I don’t think so. Everyone who studied there is proud about the fact they are alumni of the school. One can be proud about it only when the teachers are good, the organization is good and kind enough to take our concern and fulfils them and I strongly believe SBOA is doing a great job for the last 25 years. KUDOS to the School..

from:  Sudarsan

Posted on: Mar 30, 2012 at 09:38 IST

A perennial SBOA School Annanagar issue. I was a student from KG till 10th from 1987 to 1998. The incident mentioned above is not surprising me. For I have seen and faced many such in the SBOA school. Many of my friends and I were bold enough to take one such incident of a hindu prayer not allowed during a “skills for adolescence -special class” to the then headmaster (Mr.C.Subramanian )who even took prompt action once against a teacher for allowing only christian prayers. It is not wrong to prophes ones religion but not in a non-minority school such as SBOA.
Pathetically the SBIOA trust management has “never” taken these type of incidents seriously and continue to support the management’s anti-secular approach.

from:  Sivasundar

Posted on: Apr 9, 2012 at 12:59 IST

Being a retired officer of the State Bank of India,and knowing the functioning of the school since its inception,it pains me to read this news item.This school is a model that was followed by other regions of India to start similar schools by the respective officers association.The concept of starting a school by an officers association was unique and first of its kind anywhere in the world and this Annanagar school was appreciated by educationalists and the general public.What I wanted to emphasise was instead of fighting for benefits to its members,the officers association in chennai circle devoted its time and money to do public service by starting this school.

from:  Saivenkataraman

Posted on: Apr 15, 2012 at 09:32 IST 

Hinduism and Video Games

Hinduism and Video Games
by Namdev Nirakar

“Hinduism is so complex. I do not understand it most of the time”, said Eesha, a young girl to Uncle Ashok. Ashok had come over half an hour ago and Eesha was so engrossed in her video game then that she mechanically said “Hi” to Ashok, and continued with her game.
Ashok watched Eesha play Super Mario Brothers (*). He watched her move Mario to the right, hit and get hidden mushrooms and get bigger, or get a fire flower or a cape, collect coins, punch his way thru obstacles, climb ladders and occasionally get chomped by turtles. After the end of a life Mario would start his next life, from where he left off. Now that Eesha had finished one level she noticed that uncle Ashok, whom she met every week when her parents took her to the temple, was still there.
“Eesha, you are really good at this video game !”, said Ashok. She nodded and added “Yep! and I can even beat my brother at it”.
“You know you can learn many ideas of Hinduism from the video games”, said Ashok.
“How ? uncle Ashok”, Eesha asked.
Let us say if you got a video game and it gave you only one chance to beat it, will that be fair ?”, Ashok asked.
“No, that is why they give you multiple lives. Actually, with a new game it is very difficult to advance much further. It takes practice. When we had just bought this game, I used to ‘die’ in just ten seconds, every time”, said Eesha.
“Hinduism is similar too. Most people do not lead a perfect life. So according to Hinduism, you get many chances to improve your self. You get many lives. This is called reincarnation”. He continued,” and just as in a video game, if one life ends, you start over in the next life where you left off”.
“Now what will happen if you do not go towards the right in your video game ?”, asked uncle Ashok.
“You will not move to the next level. You will not make any progress and time will run out”, Eesha said
“Exactly! if you do not move in the ‘right’ direction, you will not make progress. Thus YOU determine the right direction and how far progress you can make. ‘What you do, determines the result’ this is called the law of Karma. Your actions bear fruit accordingly. Now what happens in a video game if you keep making same mistakes ?”, Ashok asked.
“You go back to the start of that level” Eesha replied.
“Law of Karma similarly tells you that if you keep making same mistakes over and over again, you will move backwards. Now in a video game you get rewards and receive set backs. In this video game a mushroom will make you grow bigger or an attack of a turtle will make you smaller, in real life too you may become rich or poor, but that depends where you start at and what actions you take. Yet getting big or small in itself does not mean progress. Does it ?”, asked Uncle Ashok.
“You are right, being big or small does not necessarily mean you will move forward in the game or even to the next level”, Eesha replied.
“Now tell me what happens when you go to the next level ?” Ashok asked.
“It gets tougher at the next level” Eesha said.
“Same is true in spiritual practice as per Hinduism”, Ashok added. “Now tell me what happens if you get stuck at a level, what do you do ? and why ?”, he asked.
“I ask my cousin Ojas. He knows what I should do. He knows where to the keys are hidden, where secret passages are. He has beaten the game already, Some times he even takes the controller to help me”, Eesha said.
“In Hinduism, similarly a Guru helps you move to next level. A Guru or a master has already ‘beaten the game’. She or He knows where the key is hidden that will unock the door. She or He knows what where the secret passages are. She or He can even show you a ‘warp’ zone, to go to the next level. But unlike a video game, in real life a Guru cannot play for you. You have to play it yourself”, said Ashok.
“You keep referring to Guru as She or He, why? ” Eesha asked.
“Good question! Hinduism considers man and woman as having equal potential to become a master, a Guru. Just as you are better than your brother at video games, a woman can reach the highest state also. In fact there were many women who contributed to the Vedas, the Hindu holy books. There were many women Hindu saints in the past, and there are many women saints even now” said uncle Ashok. He continued, ” also
there are many ways you can go to next level, so some Guru wll show a easier way and some a harder way, all depending on your capability.

Buddhists have Buddha as a Guru, Jains have twenty four Tirthankars as Gurus while Sikhs have ten Gurus whose guidance they follow”.
“Now tell me what happens when you beat the last level ? ” Ashok asked.
“I have not beaten the game yet, but my cousin Ojas says that you see fire works, music plays for long time, and then you see the name of the programmer”, Eesha said.
“Interestingly, that is what Hinduism says also, when you go beyond the last hurdle you hear the music and you see THE PROGRAMMER – that is God and then you do not need to play the game again, except to help others” Ashok said.
“Let me ask you one more question. You get so absorbed playing a video game that you feel that you are being Mario or Luigi on the screen. But are you really Mario or Luigi ? Who are You?”, He asked
“I am Eesha, of course. But while playing the game I forget that I am Eesha and am only concerned about Mario or Luigi on the screen”, she replied.
“Exactly, Hinduism believes that we go thru different lives believing we are the body or the name in that life. But we are not that body nor its name. We are the Atman or soul which plays as a character of Mario or Luigi (or whatever). That is something we must never forget. We are not this body, but we are the Soul, or Atman”. Ashok continued.
“Eesha have you noticed, that from video games you just learnt Hindu concepts of reincarnation, Karma, Guru and Atman.” He asked, “Was that complex ? “.
“Not complex at all!” Eesha smiled, Her face was glowing by the realization of Hindu concepts, a knowledge she already had in the form of video games.
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Men of straw

Men of straw
Tarun Vijay
22 March 2011,

Face it squarely. All should have welcomed handing over the cases related to any
kind of terror to NIA. Who cares? Anyone belonging to any colour, if found
violating the Constitution should be brought to book. The best statement on it
came from RSS stalwart and an icon of serving the destitute and the
disadvantaged, Bhayyaji Joshi, who assured all help to the government to have
such cases investigated. But the state power had some other ideas.

Was the real intention of a government that lies to the nation on WikiLeaks
cables and survives, as Arun Jaitley put it aptly, on a political sin, honest?

This government facilitates traitors as simply as that. And punishes patriots in
the hope that it would get some Muslim votes.

Look how a secessionist Geelani is facilitated in Delhi, given a platform to
demand India’s second partition and then allowed to stay on at the expense of
Indians to participate in Pakistan Day, at the house of Pakistan’s high
commissioner in Delhi.

Afzal’s hanging is delayed deliberately to ensure Muslim votes. WikiLeaks
cables, sent to Washington by American diplomats, corroborate what every sane
Indian believes.

So is the case of handing over cases involving one set of people. The government
of Lilliputians wants to prove something that must fetch it some Muslim votes.

They never tried to send the cases of ULFA, or NSCN, or Geelani-Arundhati Roy,
or stone pelters of the valley who attacked the security personnel, to NIA.
Never pursued the wealth looters who stashed their black money in Swiss banks.

That would have not fetched them what they wanted.

They treated Gujarat as an enemy country, mocked at its investment claims, as if
money poring into Gujarat was meant for Pakistan. And now MP is on their list of
assaults for obvious reasons.

One of their leaders shows a chestful of currency notes to a foreign diplomat.
Nothing happens and the Prime Minister of the nation tries to obfuscate the

Even Berlusconi appears more honest than our ruling elite.

A news story emanating from Srinagar, sent by a national news agency, said that
there is an “allegation” that a Hindu temple has been ransacked and taken over
by a mafia and a Hindu organization has demanded a CBI probe into that. Oh, too
obliged that someone thought that this is news worth any notice. A brief
mention, no name of the organization that demanded a probe, no name of the place
where the temple was “allegedly” desecrated and no name of the leader of the
Hindus who took up the cause, braving bullets.

Replace the term “Hindu temple” with the name of any other faith’s place of
worship and see the difference.

It pays to be a non-Hindu in this Hindu-majority nation.

Who is responsible for this sorry state of affairs where taking up a Hindu cause
needs enveloping it in a secular parlance?

Where even the supposedly Hindu nationalists are shy of saying the word “Hindu”
and a government, administration and the media empires led by those who still
wear a Hindu name, feel hesitant to come out in support of justice and fair
play, lest they should be “misunderstood” as being communal?

In a situation when temples are desecrated without creating a whimper in the
capital and the Prime Minister gleefully hands over small apartments to Hindu
refugees in their own independent country without saying a single word of
assurance that they would someday go back home and a political opposition,
barring a few exceptions keeps mum on the main player of all sinful activities
that is tearing apart the society and its core, thanks should be given to a
Assange and a Leftist editor, to keep the salt of democracy intact. In such
times choosing to publish the cables means braving grave risk to his media
empire when most of the brave hearts in media have turned “durbaris”.

Frankly, it may not be the case that the state power has chosen Hindus as its
target –every patriot, every honest pursuer of policy and programmes feels let
down today. A great nation that boasted of being the knowledge hub of the
universe has become a billboard of the most corrupt land, while China has
surpassed even the US in manufacturing.

We are nowhere near its economic prowess and military might. From shielding the
corrupt and lying to Parliament, all such charges which were unimaginable till
recently are flying on the face of our Prime Minister.

The aura is gone and men of straw seem to be holding a fort of sand.

This situation demands self-introspection by the Hindu leaders too. They have
turned into mere observers and protesters. The UPA began its journey with the
removal of the Savarkar plaque from Port Blair memorial and continued with
assaults of the bridge that Rama built, keeping eyes wide shut on Kashmiri
Hindus while pursuing a brazenly discriminatory appeasement policy for
non-Hindus. If Hindus find themselves at such a receiving end, the blame must be
borne by the leaders who claim they are Hindus. The entire babalog fraternity,
and the so-called sirens, they are very rich and influential individually but a
great failure collectively. They enjoy a power-packed list of devotees.
Performing miracles. Running huge chains of colleges and “gau shalas”.

Just ask them what was the last issue they won for the Hindus? Driven by
jealousies, hatred for each other, a killing spirit that survives on “unchecked”
eavesdropping, and an uncanny intolerance of the intellectual inputs , the
Hindus seem to be failing the Hindu cause once again, post-Ayodhya movement.

They chose not to answer the inconvenient issues of caste-based discriminations,
keeping a silence on incidences like Mirchpur. They never addressed the issue
why in India none of the so-called mainstream newspapers has been able to have a
single scheduled caste editor or why no scheduled caste leadership is finding
its way up the ladder in administration, industry and in any policy-framing
group, in spite of being in a majority within the Hindu population of the
country? Ironically except the RSS, none is besieged of the issue.

There are Hindus in the Congress and the DMK and the SP, the BSP too. Where is
the concern for any Hindu cause among them?

When an MLA from Pakistan fled to India to protect his religious freedom, who
spoke for him? Who supports the issue of taking on the main player of all that’s
wrong in politics today? Why the eerie silence? The nation will, one day discuss
the most horrendous case of backstabbing in our political life. Targeting Hindus
is like targeting the last bastion of liberty and plurality. And it’s not being
done by Arabs or Turks, but by India-born Hindus.

The temples and the gods are the same who were there when Karachi, Rawalpindi
and Kabul were deserted. The men who had to flee those places leaving behind
their gods unattended find their partners in today’s leadership that goes on
sermonising on religious channels every morning. Just bubbles.

The same way, our honorable Prime Minister has failed the nation like a failed
father. He has missed the bus of courage and forgotten that individuals are
smaller than national interest and that history is necessarily very ruthless.

Minority vote bank politics and RSS

Minority vote bank politics and RSS
R.L Francis

Politics in India has divided the society more than uniting the people. Politicians have fragmented the society in various castes, classes, religious groups in order to solidify their vote banks.
Slogans of communalism and secularism have been invented by them. And those parties are in power over the society who have proved themselves as saviour of minorities. The result is out in the open to see. Hatred among communities has increased and it has reached to the level of animosity. The situation is now explosive.
Minorities (Muslim and Christian) have threatened it implement Rangnath Misra Commission Report with immediate effect otherwise they will show their strength in the next parliamentaryelections.
On the other hand, the Rashtriya Swayamsevak Sangh (RSS) alleged that the UPA government of adopting policy of appeasement towards minorities. All other parties which include communists and Congress have labeled RSS as anti-minority.
Due to growing threat and activities of terrorists in the country thousands of people have lost their lives. A particular section of people have been caught in large numbers engaged in Pakistan sponsored proxy-war. Due to strict measures of security forces; secular parties sometimes feel threatened. Then, these parties raise questions on the functioning of security forces. And irony is that security forces are governed by these same parties.
Minorities played pivotal role in bringing Congress to power again. After a long time Muslims have returned to the Congress fold. Congress is trying every trick so that Muslims’ votes stay with it. However, only spoiler in the game is continued arrests of Muslim youths in related to terrorist activities. Batla house encounter exposed the desperation of Congress High command. Digvijay Singh, party general-secretary and close aide of Rahul Gandhi blatantly came in support of popular Muslim stand.
The Congress cannot take risk of alienation of Muslims at this juncture. Digvijay Singh, in order to appease Muslims, is continuously hitting at RSS. He even compared RSS to Laskar.
More intellectual and scholarly P Chidambaram even popularised “saffron terror” and is moving two step further from Rahul Gandhi in comparing the RSS to banned SIMI.
The Sangh is being attacked from all corners. Their game plan did not bear satisfactory fruit; they have tried to portray Sangh as terrorist organisation. Those indulged in a politics of a particular section could not tolerate an organised, aware and dutiful society. It is important for them that society continues to be divided. They have started vicious propaganda war against Sangh and it is being propagated that Sangh is root cause of all evils in the country be it violence, anarchy, confrontation, terrorism and even natural calamity.
However, the Sangh has again presented its cultural legacy of more than eight decades. Millions of Sangh activists peacefully protested against “irresponsible statements” made by various Congress leaders. No violence was reported at any place in this protest. In between former Sarsanghachalak made a personal accusation on Mrs. Sonia Gandhi that made Congress leader sulking. So called secular Congress activists vandalized Sangh offices at various places. Though, Sangh regretted on this statement but the issue was raised at various platforms earlier. Congress should stand that Mrs. Sonia Gandhi is not beyond question and that they are not running a company called ‘India’.
Those who allege the Sangh of perpetrating communalism have failed to explain which section does Sangh represent. Yes! Sangh talks about Hindus and is this evil? If Christians can be faithful to Holy Vatican and Muslim can be faithful to Mecca; then why Hindus cannot do the same. Church realises that Sangh is the biggest threat that is why Sangh is on the target of church establishment. Church wants to cut the umbilical cord of Hindus from its cultural roots. Only then it will be successful to establish its dominance in the country. What is unfortunate that greedy politicians have not tried to contain the vested interest of church for their own selfish reasons? Sangh is not against any community. It is highly disciplined. Its work is visible to world every day. Patriotism is its identity and to serve the human kind is its main objective. There is no place for hatred in Sangh ideology. Those who make false allegations have their own interests.

*About the author: R.L Francis is the president of Poor Christian Liberation Movement. You may contact him

Why I Am a Believer: a Hindu’s Answer

Why I Am a Believer: a Hindu’s Answer
Dr. Arvind Sharma chooses to be, and remain, a Hindu because of threeprofound features of Hinduism–its subtlety, charity and civilizational creativity

Hinduism has three alluring dimensions that make me want to be a Hindu: subtlety, charity and civilizational creativity.
By subtlety, I mean Hinduism’s capacity to draw and to hold on to subtle distinctions. Here are seven such distinctions for your consideration.
1. One such distinction is the distinction between emptiness and openness. We might indifferently describe a field as a vast open field or a vast empty field. But there is a difference. In fact, one could say that the goal of Hinduism is to convert an empty mind into an open mind. This is a delicate endeavor; how delicate may be seen in the West’s attempt to do this in the form of the New Age movement. The mind tends to become so open, according to observers, that the brain almost falls out.
2. Another such distinction is between the absolute and the universal. I think Hinduism searches for the ultimate in metaphysics and for the universal in morality, in comparison to the West, which concludes only too often that it has found the ultimate in metaphysics, even as it formulates the absolute in morality.
I know these remarks are somewhat opaque. They could perhaps be elucidated by drawing a related distinction between ultimate and final. Something is ultimate when nothing lies beyond it, in the sense that nothing could possibly lie beyond it. Something is final, however, in the sense that it marks the final point within a given framework, whereas the ultimate could transcend such frameworks. According to Hinduism, no religion can have the final say about the ultimate, precisely because each such claim to finality is made from viewing the reality from within a certain framework, when the reality itself might be beyond all frameworks. The philosopher Shankara is said to have begged God’s pardon for three sins he committed: that although God is everywhere, he went on a pilgrimage; that although God is beyond thoughts, he tried to think of God; and that although God is beyond words, he tried to praise God in words. I value this Hindu self-relativization in its quest for the ultimate, the awareness of the risk that epistemology may forever fall short of ontology. I think it salutary to be cautious in this way in terms of metaphysics.
The West displays a tendency in the moral realm to speak in absolutes. An absolute is fixed; it allows of no exceptions. Stated in a positive way, one could say that an absolute is certain and firm; stated in a negative way, one could say that it is static and rigid. On the other hand, a universal is consensual and fluid. Stated in a positive way, one could say that it is broad-based and dynamic; stated in a negative way, one could say that it is wishy-washy and unsteady. The differences between the two lie in their orientation–one works from top down, the other from bottom up.
I think Hinduism is better off for implicitly distinguishing between final and ultimate, and between absolute and universal, and in further distinguishing between the goals of metaphysics and morality.
3. A third distinction implicit in Hinduism is one between single-mindedness and narrow-mindedness. Sometimes other religions, in trying to become single-minded, become narrow-minded, as in certain understandings of jihad in the context of terrorism, and of the Christian mission in the context of proselytization. I think the Hindu world has largely escaped this predicament, at least so far, because Hinduism is a religion which has its center everywhere and its circumference nowhere, in the sense that the doctrine of the ishtadevata (or the chosen Deity) within it allows each Hindu to be a center of his or her own universe or to be single-minded in his or her devotion without being judgmental about others. Alternatively, Hinduism can be said to have its circumference everywhere and its center nowhere. However, we might wish to split the metaphor. By disconnecting the center from the circumference, it has ensured that being single-minded does not lead to narrow-mindedness in relation to another. This is true not just for Hinduism’s individual members but also of the yogas within it. For example, one can single-mindedly follow a particular yoga, such as jnana, without narrow-mindedly insisting that it is the only yoga which will lead to liberation. True, some texts will say precisely this, but other texts will say precisely the same about other yogas. And Hindu sages periodically remind the flock that the four margas, karma, bhakti, yoga and jnana, are not exclusive of one another.
4. A fourth distinction implicit within Hinduism is that between sole and unique. When we use the word unique, we tend to assimilate the sense of sole into it, for unique means that which stands by itself. But the two should not be confused, according to Hinduism. Some Western religious traditions tend to confuse them, and because they are unique, tend to look upon themselves as the sole avenue to the divine. But each tradition is unique. In fact, each human being is unique. Does that entitle him or her to look upon oneself as the sole human being?
5. Another distinction implicit within Hinduism is between one and only. Often in introducing an outstanding person, such as the actor Amitabh Bachchan, we might employ the phrase “the one and only” so-and-so. But there is a difference between one God, and only God. When we say there is only one God we mean to say that there is no other God, but when we say there is only God we mean that there is nothing else in reality apart from God. In technical terms, these interpretations can be called monotheistic and pantheistic. But whereas the relationship between one and only is used in Abrahamic religions to uphold their own monotheism and dismiss that of others, the same relationship is used in Hinduism to embrace all other Gods, as there is only God, who can be grasped and represented variously. Hinduism also adds that God is not just contained by the world but rather contains it, and also transcends it, thereby leaving room for what is called panentheism.
6. Another distinction implicit in Hinduism is the distinction between common and identical. Many of us here in the audience are married. Marriage is thus a common phenomenon. But are all marriages identical? It is important to make this point because Hinduism is accused of saying that all religions are the same, as if their distinctive features did not matter. This is a misrepresentation. All the religions are the common property of humanity, but this is not to say that they are identical.
7. Another distinction implicit in Hinduism is between origin and cause. Hinduism is said to be reckless in borrowing from others on the one hand, and shameless in suppressing this fact on the other. But note that those who are exercised by the question “Who borrowed from whom?” are concerned with origins. But once you are concerned with cause rather than origin, you are not so much concerned with where something comes from as with how well it explains something, irrespective of where it comes from. If I catch the flu, its origin may lie in the person I caught it from, but its cause is viral infection. Note that causes are universal in comparison to origins, which are particular.
What makes it particularly exciting to be a Hindu in our times is the fact that these implicit assumptions of Hinduism are being forced out as explicit propositions as Hinduism confronts other religions. As this happens, our Hindu principles shed a flood of light on the religious predicament of the contemporary world. Here is an aphoristic list of some of these Hindu insights found scattered in its modern discourse:
A. Something can be wholly true and yet not true of the whole.
B. Everything goes, but not everything arrives.
C. All religions are valid, but they may not be valid for all.
D. To speak of religion that shall not be a particular religion is to try to speak language without speaking any particular language.
E. All paths may lead to the goal, but not all paths may lead all the way to the goal.
F. One begins by saying that all religions are true and ends by saying that there is truth in all religions.
G. Each religion is superior to the other.
These are to be distinguished from certain aphorisms about Hinduism itself which have become prevalent:
A. A Hindu is like everyone else, only more so.
B. Hinduism is not a belief, it is an activity.
C. Hinduism is not a religion but religion itself.
D. A Hindu is most a Hindu when least a Hindu.
E. Hinduism is encyclopedic, not textbookish.
Some scholars in the academia maintain that there is no such thing as Hinduism. A Hindu attempt to tackle this view reveals another subtle aspect of Hinduism. The phenomenon of deep sleep provides a good example here. One is said to be unconscious in sleep, but it has been argued by Sankara that sleep is really a state which represents the absence of anything experienced separate from consciousness, rather than the absence of consciousness itself. Similarly, when a Hindu says that all religions are the same as Hinduism, it indicates the absence of any of them being experienced as separate from Hinduism, rather than the absence of Hinduism itself. This is Hinduism’s answer to the fashionably current view that there is no such thing as Hinduism.
I am going to introduce this second element of my answer in a somewhat unorthodox way, for at this point I can hear you silently complain that you have taken us to the top of the mountain, but if you go on talking in this vein that mountain will dissolve in verbal mist. No matter how profound our admiration of Hinduism and no matter how subtle our appropriation of it–our admiration or appropriation of it cannot be unqualified. How about the caste system? How about sati? What about the dowry deaths? What about untouchability? What about the condition of widows in Brindavan? You have every right to ask, “Don’t these shake our faith in Hinduism, and incline us to question it? “How can you even think of remaining a Hindu,” you could ask me, “in the face of these stark realities? Is not Hinduism a black hole from which light is trying to escape unsuccessfully?”
And, one cannot escape the enormity of the issues we are facing by claiming that:
1. If we review the long history of internal critique within Hinduism, Hinduism’s critics cannot improve upon Hinduism’s self-capacity for criticism.
2. A massive reweaving of Hinduism’s social fabric is in progress in India, even as I write, undermining if not eliminating this criticism.
3. The charge-sheet of other religions is more extensive and gruesome compared to that of Hinduism.
These are replies worth noting, but not responses worth entertaining for our purposes, because they do not go to the heart of the matter. A salient feature of nearly all of the issues mentioned is that no one is quite certain when they actually started. The origins of the caste system, of untouchability, of sati, of dowry, and so on, are shrouded in the mists of history. The starkness of the practice often goes hand in hand with an opaqueness of the origins in the case of many of them. It would be too glib to put this down to a lack of a sense of history among the Hindus, if what I am going to propose bears scrutiny.
To understand how these practices arose and spread, note this feature of the tradition itself: that in the spirit of charity the tradition is plural and that, in the same spirit, it possesses no centralized authority. In such a tradition, practices are rarely formally introduced. They arise informally. It is vital to keep the fact in mind that Hinduism is a culture, and culture ultimately means how things are done. If some group, in this vast network of ramifying traditions which constitute “Hinduism,” begins to do something, for whatever reason, then the rest of the tradition becomes open to its influence through osmosis and example.
It could well be this factor which makes the origins of a practice so elusive, because by the time it is practiced on a scale to become visible, it has probably already undergone migration, expansion and even transformation. And as this process continues, it becomes even more complex and complicated. The way abortion of female fetuses is now spreading in India is a good example of how things might have gone wrong. A technological innovation is introduced. It gains a foothold in a part of the country, in this case, say, particularly in Punjab, which has a history of gender discrimination, despite the emphasis on gender equality in the teachings of Sikhism.
The same practice, however, has had no impact in Kerala, which enjoys virtually universal literacy. However, observers are surprised that states with high literacy are also adopting the practice, although legally banned. This is reminiscent of sati, which is not mentioned in the Manusmrti (a well-known Hindu law book), but which was spreading during the centuries in which the Manusmrti was thought to be composed.
It is not only social pathology but also social reform which follows the same route. Thus some group must have felt upset by levirate (niyoga), although permitted in Vedic times. The Manusmrti is of two minds about it. A few centuries later, it became Kalivarjya, or a practice forbidden in the Kali Yuga, which is the Hindu way of abolishing it “legally.” The way the abolition of untouchability in our own times has proceeded provides another example. Mahatma Gandhi created a group which frowns upon the practice, and gradually others followed suit for a host of reasons–moral, social, political, historical and so on. It could well have originated in a similar manner, with its adoption by one group from another and subsequent spread to other areas or communities, for a host of reasons, although it never made it to Bali in Indonesia.
I have chosen the word charity to describe the mechanism by which social deterioration or amelioration has come about in this culture for reasons I shall explain in a minute. It is noteworthy that, in this sense, Hinduism has so far functioned more as a “society” than a “polity,” an instinct shared by Mahatma Gandhi but not by Pandit Nehru, who preferred speedier methods of state intervention. What has all this to do with being a Hindu? Just this–that Hinduism is a free association of various constituent units, and both its good and bad choices are two sides of the same freedom. I would, however, like to substitute the word charity for freedom here, because charity implies our acceptance of someone else’s freedom to do what they want to do and to be what they want to be.
The third feature of Hinduism which binds me to it is its creativity. By creativity, I mean that sometimes when Hinduism faces a new challenge, it comes up with a solution which is 1) both superior to all the existing responses and 2) simultaneously more universal. Three examples come to mind, one from ancient, one from medieval, and one from modern times.
Ancient Hindu culture was primarily an oral culture for centuries, until sometime around sixth century BCE. Not possessing a script, the Hindu tradition responded to this challenge by devising a script–Brahmi–which was superior in terms of its phonetic fidelity to any other script of those times, and at the same time was also a script in which the languages using those other scripts could also be faithfully represented, perhaps even more faithfully than in their own scripts.
The example from medieval times is provided by the doctrine of ubhaya-vedanta developed by Ramanuja. What does one do when one comes up with another piece of religiously inspired literature, while one is in possession of it oneself? Does one subsume it within one’s scripture, the way the Jewish Tanakh became the Old Testament of the Christian Bible, and is sometimes referred to as the Jewish Bible? Or does one view it as previous editions of one’s own revelation, which are now deemed antiquated–the way Islamic thought came to view the preceding Jewish and Christian revelations? When Ramanuja, schooled in the Vedanta, came face to face with the devotional outpourings of the Alvars in the Nalayira Divyaprabandham, he did not amalgamate the Nalayira Divyaprabandham into the Vedanta, nor did he subordinate it to Vedanta–he gave it a status equal to that of Vedanta. As T.M.P. Mahadevan explains: “Ramanuja followed a long line of Vaishnava thinkers. A number of poet-saints poured out their devotion in the form of songs in Tamil. These were collected later in what is called the Nalayira Divyaprabandham. Since these songs constitute the basis of Visishadvaita, equally with the Upanishads, Ramanuja’s system is known as ubhaya-vedanta.” Not only was thus the problem creatively solved, the solution contains within it a template worthy of universal extension in our age of religious pluralism.
The modern example is provided by Mahatma Gandhi’s innovative use of non-violent protest on a massive scale, which not only proved ideal for resisting the British Raj in India for Indians but is now the method of choice in mounting protests to governmental authority all over the world.
Hindu culture now faces the challenge of learning to function as a polity rather than as a society (as mentioned earlier). At the same time, one sees all around the problem of good governance, for which the world as yet has no answer. And the central conundrum of good governance is the following: that the expenditure of time, resources and energy required to get elected in a democracy and to represent the people is so great that one has little time, resources and energy left to do anything, with the political power at one’s disposal, for the people who elected you to represent them. Whether Hinduism rises to the challenge of becoming a polity successfully, and, in doing so, offers a solution worthy of global application is now up to you and me.
In concluding this essay, I see that I have perhaps unconsciously applied the three epithets applied to Brahman within Hinduism–sat, cit and ananda–to the Hindu tradition itself. Sat stands for truth, cit for awareness and ananda for bliss. It is perhaps not too much to suggest that subtlety corresponds to the sat aspect of it; charity to the chit; and creativity to the ananda aspect. So, my concise answer to the question “Why be a Hindu?” is: Satchitananda.

Hindu Group Stirs a Debate Over Yoga’s Soul

November 27, 2010
Hindu Group Stirs a Debate Over Yoga’s Soul

Yoga is practiced by about 15 million people in the United States, for reasons almost as numerous — from the physical benefits mapped in brain scans to the less tangible rewards that New Age journals call spiritual centering. Religion, for the most part, has nothing to do with it.

But a group of Indian-Americans has ignited a surprisingly fierce debate in the gentle world of yoga by mounting a campaign to acquaint Westerners with the faith that it says underlies every single yoga style followed in gyms, ashrams and spas: Hinduism.

The campaign, labeled “Take Back Yoga,” does not ask yoga devotees to become Hindu, or instructors to teach more about Hinduism. The small but increasingly influential group behind it, the Hindu American Foundation, suggests only that people become more aware of yoga’s debt to the faith’s ancient traditions.

That suggestion, modest though it may seem, has drawn a flurry of strong reactions from figures far apart on the religious spectrum. Dr. Deepak Chopra, the New Age writer, has dismissed the campaign as a jumble of faulty history and Hindu nationalism. R. Albert Mohler Jr., president of the Southern Baptist Theological Seminary, has said he agrees that yoga is Hindu — and cited that as evidence that the practice imperiled the souls of Christians who engage in it.

The question at the core of the debate — who owns yoga? — has become an enduring topic of chatter in yoga Web forums, Hindu American newspapers and journals catering to the many consumers of what is now a multibillion-dollar yoga industry.

In June, it even prompted the Indian government to begin making digital copies of ancient drawings showing the provenance of more than 4,000 yoga poses, to discourage further claims by entrepreneurs like Bikram Choudhury, an Indian-born yoga instructor to the stars who is based in Los Angeles. Mr. Choudhury nettled Indian officials in 2007 when he copyrighted his personal style of 26 yoga poses as “Bikram Yoga.”

Organizers of the Take Back Yoga effort point out that the philosophy of yoga was first described in Hinduism’s seminal texts and remains at the core of Hindu teaching. Yet, because the religion has been stereotyped in the West as a polytheistic faith of “castes, cows and curry,” they say, most Americans prefer to see yoga as the legacy of a more timeless, spiritual “Indian wisdom.”

“In a way,” said Dr. Aseem Shukla, the foundation’s co-founder, “our issue is that yoga has thrived, but Hinduism has lost control of the brand.”

For many practitioners, including Debbie Desmond, 27, a yoga instructor in Williamsburg, Brooklyn, the talk of branding and ownership is bewildering.

“Nobody owns yoga,” she said, sitting cross-legged in her studio, Namaste Yoga, and tilting her head as if the notion sketched an impossible yoga position she had never seen. “Yoga is not a religion. It is a way of life, a method of becoming. We were taught that the roots of yoga go back further than Hinduism itself.”

Like Dr. Chopra and some religious historians, Ms. Desmond believes that yoga originated in the Vedic culture of Indo-Europeans who settled in India in the third millennium B.C., long before the tradition now called Hinduism emerged. Other historians trace the first written description of yoga to the Bhagavad Gita, the sacred Hindu scripture believed to have been written between the fifth and second centuries B.C.

The effort to “take back” yoga began quietly enough, with a scholarly essay posted in January on the Web site of the Hindu American Foundation, a Minneapolis-based group that promotes human rights for Hindu minorities worldwide. The essay lamented a perceived snub in modern yoga culture, saying that yoga magazines and studios had assiduously decoupled the practice “from the Hinduism that gave forth this immense contribution to humanity.”

Dr. Shukla put a sharper point on his case a few months later in a column on the On Faith blog of The Washington Post. Hinduism, he wrote, had become a victim of “overt intellectual property theft,” made possible by generations of Hindu yoga teachers who had “offered up a religion’s spiritual wealth at the altar of crass commercialism.”

That drew the attention of Dr. Chopra, an Indian-American who has done much to popularize Indian traditions like alternative medicine and yoga. He posted a reply saying that Hinduism was too “tribal” and “self-enclosed” to claim ownership of yoga.

The fight went viral — or as viral as things can get in a narrow Web corridor frequented by yoga enthusiasts, Hindu Americans and religion scholars.

Loriliai Biernacki, a professor of Indian religions at the University of Colorado, said the debate had raised important issues about a spectrum of Hindu concepts permeating American culture, including meditation, belief in karma and reincarnation, and even cremation.

“All these ideas are Hindu in origin, and they are spreading,” she said. “But they are doing it in a way that leaves behind the proper name, the box that classifies them as ‘Hinduism.’ ”

The debate has also secured the standing of the Hindu American Foundation as the pre-eminent voice for the country’s two million Hindus, said Diana L. Eck, a professor of comparative religion and Indian studies at Harvard. Other groups represent Indian-Americans’ interests in business and politics, but the foundation has emerged as “the first major national advocacy group looking at Hindu identity,” she said.

Dr. Shukla said reaction to the yoga campaign had far exceeded his expectations.

“We started this, really, for our kids,” said Dr. Shukla, a urologist and a second-generation Indian-American. “When our kids go to school and say they are Hindu, nobody says, ‘Oh, yeah, Hindus gave the world yoga.’ They say, ‘What caste are you?’ Or ‘Do you pray to a monkey god?’ Because that’s all Americans know about Hinduism.”

With its tiny budget, the foundation has pressed its campaign largely by generating buzz through letters and Web postings to academic journals and yoga magazines. The September issue of Yoga Journal, which has the largest circulation in the field, alluded to the campaign, if fleetingly, in an article calling yoga’s “true history a mystery.”

The effort has been received most favorably by Indian-American community leaders like Dr. Uma V. Mysorekar, the president of the Hindu Temple Society of North America, in Flushing, Queens, which helps groups across the country build temples.

A naturalized immigrant, she said Take Back Yoga represented a coming-of-age for Indians in the United States. “My generation was too busy establishing itself in business and the professions,” she said. “Now, the second and third generation is looking around and finding its voice, saying, ‘Our civilization has made contributions to the world, and these should be acknowledged.’ ”

In the basement of the society’s Ganesha Temple, an hourlong yoga class ended one recent Sunday morning with a long exhalation of the sacred syllable “om.” Via the lung power of 60 students, it sounded as deeply as a blast from the organ at St. Patrick’s Cathedral.

After the session, which began and concluded with Hindu prayers, many students said they were practicing Hindus and in complete sympathy with the yoga campaign.

Not all were, though. Shweta Parmar, 35, a community organizer and project director for a health and meditation group, said she had grown up in a Hindu household. “Yoga is part of the tradition I come from,” she said.

But is yoga specifically Hindu? She paused to ponder. “My parents are Hindu,” she said. But in matters of yoga, “I don’t use that term.”

Arunachal youth boycott Chinese good

Arunachal youth boycott Chinese goods
By Maj Gen G D Bakshi, SM,VSM (retd)
Hindi in Arunachal
Who says that India ends in the North East? Frankly, it begins here.
Did you know that a group of students in Arunachal Pradesh have taken a chapter out of India’s freedom struggle and begun a movement to boycott Chinese goods?
I made this discovery, and many others, when I was invited to Itanagar in October to meet 645 college students from 28 colleges and technical institutions of Arunachal Pradesh.
The Youth Camp, inaugurated by Education Minister Bosiram Siram, turned out to be a most memorable and unforgettable experience.
I went to teach, but was left speechless and deeply moved by the burning patriotic fervour and tremendous enthusiasm of these tribal youth from the Adi, Apatani, Monpa, Mishmi, Nyishi, Tagin and so many other tribes across this border state.
All of them were fluent in a pure and Sanskritised form of Hindi. They were well informed and deeply aware of national, regional and global issues.
They have an innate flair for community singing and their melodious chanting of Sanskrit hymns from the Vedas and Upanishads left one spellbound. In fact, it moved one to tears to see their love for their country and culture.
Say No to China
What one group of students from Tawang said at a workshop took our breath away. The young people of Tawang had decided to boycott all Chinese goods.
Some Marwari traders were resisting this boycott for the purposes of economic gains/profits. The traders claimed they brought these cheap goods from legitimate channels and hence, should be allowed to sell them.
The students felt this was a betrayal. China had evil designs on their beautiful state and this was their forthright response.
They were not enamoured of China or its totalitarian state model. Some of them were quite keenly aware of how Tibetan Buddhism had virtually been destroyed, how the Dalai Lama and thousands of Tibetans had to flee their homeland forever, simply to preserve their culture and their way of life.
The sad saga of Tibetan resistance to Hanisation was fresh in their memories. The Hans in Tibet now outnumber the local people. A century down the line, Tibet would cease to exist as a unique cultural and linguistic entity.
The response of the young people of Tawang was a page straight out of the history of the Freedom Struggle. In a poignant statement (so very reminiscent of Gandhiji’s approach in our freedom Struggle), they had decided to boycott Chinese goods.
The message was loud and clear – they saw the Chinese as prospective colonisers of their sacred land; as aliens and invaders who would destroy their culture and efface their unique identity.
Too short for the Army?
What else moved these young people? ”Why is height such a disqualification for joining the Army?”One young man after another asked me this agonizing question.
Their tremendous zeal and enthusiasm for joining the Army was as apparent as their keen disappointment over being rejected on the basis of not being tall enough.
One student patiently tried to explain that people of Arunachal Pradesh were given 1.5 cm worth of concession in height stipulation. As a Military Commander, I would have given my right arm to have such motivated and enthusiastic young men in our fighting units.
If there was one thing that they were so keenly looking forward to, it was the raising of two battalions of the Arunachal Pradesh Scouts. Seeing the burning zeal and commitment of these young Apatani, Monpa, Tagin and Mishmi boys, I felt the Indian Army would do itself the greatest favour by expediting the raising of these Arunachal Scout battalions. I am told these battalions are in the pipeline and will fructify soon.
I am certain, that as and when that happens, the Arunachal Pradesh Scouts will give as good an account of themselves in battle, as the brave Nunoos of the Ladakh Scouts.
In Siachen and Kargil, the Ladakh Scouts have become a byword for bravery, grit and sheer tenacity. Having seen these young boys from Tawang, I cannot help feeling they will be as good, if not better than our Ladakh Scout units. The Army Headquarters must expedite the raising of these Arunachal Scout battalions, for in the heightened threat profile, they have a very significant role to play.
An Eastern renaissance
As the helicopter took off from Itanagar, the haunting strains of 645 boys and girls, chanting Sanskrit hymns from the Vedas and the Upanishads, lingered in my ears. It had been a beautiful and unforgettable experience.
I could not help thinking that what we were seeing was the beginning of a remarkable Indian revival; a great civilizational renewal and it was starting from the Eastern-most corner of India.
With such dedicated boys and girls, the sun of an Indian renaissance will truly rise from Arunachal Pradesh and spread to the rest of our land. God Bless these children and their beautiful chants of faith and confidence in being the proud inheritors of an ancient Indian tradition of excellence. It restores my faith in the manifest destiny of the Indian people.
The decision of the youth of Tawang to boycott Chinese goods is a clarion call that should raise the rest of the country out of its slumber.
Maj Gen Bakshi is Deputy Director (Research) of the Vivekananda International Foundation.

Nouf Mohammed Al-Marwaai: Saudi yoga instructor

Nouf Mohammed Al-Marwaai: Saudi yoga instructor

The quest for knowledge has not ended for yoga instructor Nouf Mohammed Al-Marwaai, even though her bachelor’s degree in clinical psychology from King Saud University took her to Australia and later to India to learn about yoga and Ayurveda.
Thirty-year-old Al-Marwaai is the first certified Saudi woman yoga and Ayurveda expert and the co-founder of the Riyadh-Chinese Medical Center in Jeddah — the first center providing alternative medicines and treatments in the Kingdom. She is also the regional director of the Gulf Yoga Alliance.
Yoga was not a new concept to her, unlike the rest of the Saudi society, as her father Mohammed was founder of the Arab Martial Arts Federation in the Kingdom, Tunisia and Egypt before the 1980s.
She started practicing yoga at the age of 19, but remained dissatisfied with the meager resources and experts in the Kingdom, which persuaded her to travel abroad.
“I started to practice yoga just because I was interested in some slow and therapeutically exercises. I desperately searched for yoga classes or teachers but couldn’t find any,” she said.
“So, I started self-practicing with the limited resources I could access. I found an Indian teacher and started practicing with her for a year. Very soon, I realized its benefits for the mind and body.
“Continuing the practice regularly for years, I found that the practice and the knowledge are linked with many facts in psychology and science. Practicing it is not just an exercise, but its effects are far reaching, more than our brain can imagine.
“This made me serious and I wanted to study the science behind it, for which I started traveling and educating myself in different colleges, medical centers for yoga and Ayurveda clinics in different countries at the age of 24.”
So, why India?
“I traveled to many places like Australia first to obtain a graduation diploma in physiology and anatomy. I also studied Hatha yoga practically and theoretically with two other types of yoga, weight management and stress release therapy,” she said.
“Also, I studied some of the Ayurvedic medicine theories and its nutrition. This gave a deep insight about yoga and its functions in a body. After that I felt the need to go to India — the original land of this knowledge and learn more about the philosophy and therapy of yoga, where there are many colleges and universities of yoga and access to Ayurveda medical training and teachings.
“While studying yoga, I found it interesting to study Ayurveda because they are sister sciences and they use the same theory of mental and body energies, physiology and psychology. I heard and read about Ayurveda a long time ago before I start practicing yoga. I went to India to study more about both.”
In India, she also studied the management and diagnosis of disease through yoga and Ayurveda. After that she did higher studies in yoga therapy and medical approach, yoga psychotherapy research and higher academic studies in the field. Also, she wanted to understand the conflict between yoga and Islam.
For a long time, Muslims had shunned yoga because of the perception that it is linked to the Hindu and Buddhist religions. She argues that yoga was the practice of people living in the pre-Buddhist era, over 5,000 years ago.
“It is more a lifestyle and a science than a religion. Especially Hatha yoga, which involves physiotherapy, lengthening and stretching exercises with breathing techniques which affects and stabilizes the nervous and endocrine systems deeply and creates harmony in the brain,” she said. “Treatments should be taken without considering the religious background. There are many books which Muslim scholars translated from other cultures and made use of and vice versa. There is nothing that involves worshipping anyone other than Allah in yoga.”
However, Al-Marwaai claims she was lucky in getting good media exposure, which helped her get established. She received a breakthrough opportunity when she was invited by the King Abdulaziz University to hold a three-day stress buster yoga workshop, which was a big hit among female students.
She also conducted mental enhancement programs for gifted girls under the supervision of Ministry of Education from time to time. This brought her into media spotlight and many television channels including Saudi Channel 1, Rotana, Iqraa channel, Oyoon Jeddah and others interviewed her.
She then started receiving frequent invitations to address seminars and lectures about yoga and Ayurveda. She also received offers to spearhead awareness programs from multinational companies like Unilever and Proctor and Gamble in the Kingdom.
“After I was made the regional director of Yoga Alliance International (YAI) in 2009 in the Gulf region by Swami Vidyananda, the founder of YAI in India, people started to know more about yoga and enquired more about it and its health benefits,” she added.
In Dec. 2009, she started her center for yoga and other alternative medicines. She also conducts a certified professional yoga-teaching program. So far, 40 women have completed this diploma in and outside Jeddah.
“Around 20 of them are very active in teaching others yoga,” she said. “I also have more than 400 women students in Jeddah alone. I have a kids’ yoga program too and my five-year-old boy is one who has learnt many poses!”
When asked what made her explore yoga despite achieving a bachelor’s degree in clinical psychology, she explained that the link between yoga and psychology is very strong and known by every practitioner.
Yoga is a body and mind exercise involving control of the central nervous system, somatic system and autonomic nervous system and harmonizes all three together.
The central nervous system controls the mind, the somatic system governs the body and the autonomic nervous system controls the emotions.
Practicing yoga improves stability and endurance for the three systems, resulting in strong physical health, a focused and balanced mentality and balanced emotions. Physical, mental and emotional endurance improves, so practitioners experience less diseases and pain, less mental disturbances and disorders, plus enhanced and insightful emotions.
Talking about her family and background, she said that her father has been her biggest source of inspiration.
“Being an achiever himself, my father believes in achievements. He received the King Fahd Prize in 1990 for his self-defense program, which was implemented in almost every military force in the Kingdom,” she said.
“He is now an adviser to the Interior Ministry and the government has been very supportive to him for his services to the Kingdom by introducing martial arts here. My parents are my biggest supporters who are always there for me. My husband was with me for a year in my three-year trip and traveled with me twice. My sisters and mom take care of my child when I am at work or traveling.”
Al-Marwaai asserts that her stay in Southern Indian state of Kerala was a comfortable one. “I love the people there for their kindness, hospitality, sincerity and friendliness. Their food, culture, music and dress are lovely. I miss the family I lived with in India, who were so caring and treated me like their daughter so that I never felt homesick. I would love to thank them so much for all they had done for me,” she said.

Economic Consequences of Minority Appeasement – SUBRAMANIAN SWAMY

Economic Consequences of Minority Appeasement
[Former. Union Cabinet Minister for Law & Justice]
Source – Janamejayan’s Weblog
Economic science teaches us that only in a transparently regulated competitive market system, the allocation of the nations resources for alternative uses will be optimal and of maximum return on investment. This means giving to primacy to merit.

However, those sections of society which have disabilities, which could be mental, physical, gender, or cognitive, that which have been imposed on those sections by circumstances or by prolonged social discrimination, are entitled to affirmative action to compensate for these disabilities and inability, to empower them to compete but with a handicap. This is how we can achieve inclusive development.

By this criterion, only Scheduled Castes, Scheduled tribes and women are entitled to by-pass the usual competitive selection by merit. To offer reservations and quotas to Muslims and Christians is however unjustified because these two communities do not suffer from any imposed disabilities because they were part of the ruling classes of India– for a total of 1000 years, and hence could not be victims of any social or political oppression. In any event it is bad economics too because affirmative action leads to sub-optimisation.. It is pure and simple appeasement hence to recommend or advocate reservations or quotas for these two communities as in fact as the Sachar and Ranganath Misra Commissions have done.
The question that I have repeatedly asked those who are appeasing the Muslims today is: Why the Muslim community that ruled India for over eight hundred years and belonged to privileged ruling class even during the hundred fifty years of British Raj while subjecting the Hindus to untold tortures, violence, rape and suppression have become socially handicapped compared to Hindus? To date I have not received even a semblance of an answer.

Dr.Ambedkar had warned us 60 years ago about the terrible consequences of appeasement. Analysing the attitude of the Congress Party in 1940 to the demands of the Mohammed Ali Jinnah, he said the party was adopting a policy of appeasement.

In his book Thoughts on Pakistan, which I believe must be read by every patriot, Dr.Ambedkar had said:

Appeasement [of Jinnah] means to offer to buy off the aggressor by conniving at or collaborating with him in the rape, murder and arson on innocent Hindus who happen for the moment to be the victims of his displeasure.

On the other hand settlement means laying down the bounds which neither party to it can transgress. Appeasement has no limits to the demands and aspirations of the aggressor. Settlement does.

The second thing the Congress has failed to realize is that the policy of concession has increased their aggressiveness and what is worse, the Muslims interpret these concessions as a sign of defeatism on the part of the Hindus and the absence of will to resist. This policy of appeasement will involve the Hindus in the same fearful situation in which the allies found themselves as a result of the policy of appeasement which they adopted towards Hitler†.
He therefore felt that the creation of the separate Islamic state of Pakistan with transfer of population could be a preferable settlement that could end the Hindu-Muslim problem in the sub-continent. However, the Congress Party which was handed power by the British did not heed Dr.Ambedkars sage advice. Today, after six decades, it is too late to implement Dr.Ambedkars suggestion instead, I would suggest that we accept as our brothers and sisters those Muslims and Christians who proudly acknowledge that their ancestors were Hindus, and that they accept change in religion does mean change in their ancestral Hindu culture. Those who do not so acknowledge and accept this, should be placed on par with NRIs on citizenship rights.

When Prime Minister Dr.Manmohan Singh made the ridiculous statement that ‘Muslims have the first charge on our resources’, he was revealing that he too had contracted the ‘M’ virus. Minorityism or the M virus unbalances the brain and rationality of Indian political leaders, and makes them lopsidedly favour minorities even if not required on the principles of equity.

Of course being compassionate to deprived minorities and their concerns is a noble human rights value. But being fixated on Muslims and Christians, as the only minorities of concern, even if they are majorities in pockets e.g., in Kashmir and Northeast India, is lopsided.
In such a lop-sided minorityism, Hindus as and when in minority do not have the same rights, even as a ‘last charge’, as the events in Kashmir and Northeast have proved. The facts that Hindus in these areas are being butchered, raped, driven out, forcibly converted does not concern Dr. Manmohan Singh. Even Muslims and Christians as minorities, are not entitled to ‘first charge’ because sequentially Muslims and Christians have been ruling classes for a 1000 years while Hindus were brutalized. Only SC and STs are entitled to first charge, and that too for one generation.

Political parties which have been swearing by ‘secularism’ all these years, because of lop-sided minorityism, have failed to persuade the masses that what they advocate is good for country. Secularism as defined and propagated today in India has been reduced to minorityism or minority appeasement. Only Hindus have to appease Muslims and Christians in majority in pockets of India, or anywhere else in the world have to return the favour of appeasement.. The question today is not whether secularisn is flawed but whether we should conceptually redefine secularism to make it acceptable to the masses in the country. Such a re-defined concept must be harmonized with concept of an Indian identity, which requires that India be regarded as Hindustan, i.e., a nation of Hindus and those other who proudly accept Hindus as their ancestors. In this context, Indianness means ‘Hindutva’. Thus, Indian identity rests on two pillars: India as Hindustan and Indianness as Hindutva.

In India, Jawaharial Nehru and his followers had given the concept of secularism an anti-Hindu content. For example, personal and inheritance laws would be legislated for Hindus and subject to judicial review, but not for Muslims and Christians. Thus Manmohan Singh’s “M virus’ has its roots in Nehruism. Even in public functions, cultural symbolism such as lighting a lamp to inaugurate a conference or breaking a coconut to launch a project was regarded as against secularism. A conceptual void thus will remain until we not only reject minorityism but also develop a concept ofsecularisn that is in harmony with the national imperative of Hindutva and the nation as Hindustan.

To fill this void, we need to develop therefore a concept of secularism by which an Indian citizen could comprehend how he or she should bond “secularly” with another citizen of a different religion, language or region and feel as a fellow countrymen. The Indian instinctively cannot accept the idea that India is what the British had put together, and that the country was just a body administratively incorporated. Instead, Bharat-Mata has a soul which Deendayal Upadhyaya had called Chiti which soul was not recognized in Nehru’s view. The ridiculous idea that India is a nation fostered by British rule, propagated even today by Jawaharial Nehru University historians, finds just no takers amongst the Indian people.
Only by using religious symbols can this void be filled. India being 83 percent Hindu, and that the folklore in this religion is pan-Indian, therefore it is easy for the masses of all Hindustanis to understand religious bonding. Ramayana narration traverses from the Punjab to Srilanka. Mahabharata covers incidents from Assam to Gujarat. Adi Shankara connected Kerala to Kashmir. This not need alienate Muslims and Christians if they proudly accept that their ancestors were Hindus. The problem arises only if the Muslims and Christians identify themselves with foreign invaders.

Minorityism has undesirable effect on national integrity. For example, minorityism enables Muslimmen to resist family planning by making their women vulnerable to sudden divorce, and hence not have voice in how many children they will bear. Muslim men know that uniform civil code will never come under a regime committed to minorityism. Christian missionaries have now under minorityism got a free hand to conduct money-induced religious conversion. They are not bothered from where that money comes and what ethical and moral norms they have to violate for it.

For example, Mother Theresa shocked the conscience of all genuinely secular minded persons when she wrote directly to Judge Lance Ito of Los Angeles Court on behalf of a known fraud and embezzler Charles Keating who was facing prosecution because he stole $252 million from 17,000 pensioners, retail stock holders and insurance premiums by selling them bogus bonds of his company. He had donated $5 million (Rs.25 crores) to Missionaries of Charity, Kolkata headed by Mother Theresa, and that was enough for her to write to Judge Ito directly asking him not to convict Keating! Her words to Judge Ito were even more astounding: “Please look into your heart as .you sentence Charles Keating -and do what Jesus would do”.

Judge Ito ignored her plea, and convicted Keating to spend years in jail, and also imposed a huge fine. He however asked the Public Prosecutor (Deputy District Attorney in US) Paul W. Turley to reply to Mother Theresa. Turley turned Mother Theresa’s plea on her by posing a question “You asked Judge Ito to do what Jesus would do. I submit the same challenge to you: Ask yourself what Jesus would do if he were given the fruits of a crime; what Jesus would do if he were in possession of money that had been stolen; what Jesus would do if he were being exploited by a thief to ease his conscience?” Then came Turley’s punchline: ” I submit that Jesus would promptly and unhesitatingly return the stolen property to its rightful owners. You should do the same”.

Then Turley implored Mother Theresa: “You have been given money by Mr.Keating that he has been convicted of stealing by fraud. Do not keep the money. Return it to those who worked for it and earned it! If you contact me I will put you in direct contact with the rightful owners of the property now in your possession”. (Extracted from Hitchens Christopher: The Missionary Position: Mother Theresa in Theory and Practice. Of course, Mother Theresa felt no such moral compulsion, ignored Turley and kept Keating’s tainted and stolen gift of $5 million.

Hence, we Hindus must learn today that in the name of secularism and ‘vasudeva kutambakkam’ we do not fall prey to pious looking foreign ladies dressed in saris and talking about a ‘universal God’. Remember, when Ravana came to abduct Sita, he came dressed as a pious sanyasi, and not as his true self.

Likewise, minorityism is a recipe for national disintegration and disaster. Capitulationist Hindus are paving the way for this to happen. The only antidote is a virat Hindutva. The present UPA is hellbent on protecting the interests of the Muslims and Christians by lop-sided minorityism. In 2005 a group of Mizos were discovered by Jewish scholars as a lost tribe. The Mizos also confirmed that their practices were Jewish but formally they were converted forcibly to Christianity by British colonialists. They desired to return to the Jewish faith. Therefore in November 2005 Israel decided to dispatch some Rabbis to Aizwal to conduct the necessary re-conversion ceremonies. But Dr.Manmohan Singh intervened on the direction of Ms. Sonia Gandhi to ask the MEA to cancel the Rabbas’ visa and inform Israel that “Government of India does not approve of such conversion activities”.

First we need to be clear about the concept of minority before we can discuss minority rights. It is essential hence to understand how Muslim and Christian came to he regarded as minorities in India. The word minority has a substantive meaning only if special protection in the Constitution is to be provided. Such protection is required for a minority in order to be compensated for some historically acquired or imposed disability. Otherwise it would be meaningless to have a discourse on minorities at all, much less waste public money on a Commission of Inquiry.

The present practice in India is to regard any group of less than 50% of the population-except Hindus (e.g., in Kashmir) as minorities. This is ridiculous. Numbers are not a sufficient basis for defining a minority. The Whites of South Africa are numerically a small number, but they cannot be treated as “minorities” deserving of special protection or reservations, or affirmative action. Parsis in India despite being a microscopic minority numericall, have consistently refused to ask or accept for any Constitutional safeguards since they have never felt forcibly disabled in Centuries of Hindu dominant society. They are therefore not a minority in the Constitutional or statutory dispensation.

Strange as it may sound, there is no definition of minority in the Indian Constitution [although Articles 29 and 30 make provisions for a minority, religious and linguistic), nor is there a definition in United Nations Resolutions or an universally accepted definition in international law.

Some countries such as Thailand and Brazil, refuse to accept that there are minorities in their country. These nations had told the UN Sub-Commission on Prevention of Discrimination and Protection of Minorities that they have no minorities to notify, despite being a multi-religious multi-racial society.

In 2001, a 11-judge Constitutional Bench, delivered a judgment on the question of minority rights in education [T.M.A.Pai Foundation case], but did not define the term ”minority”. What they did do was to opine that minorities are not lo be defined nationally but state-wise, thus overturning their 1971 DAV College judgment. Subsequent judgments of the Supreme Court, such as delivered by a 5-judge Constitutional Bench in 2003 in the Islamic Academy case, and the 7-judge Constitutional Bench in 2005 in the Inamdar case have also not defined the concept of minority.

In 1992 India’s Parliament enacted the National Commission for Minorities Act, but did not define a minority in it Section 2 (c} of the Act merely states that minority is what the Government of India will notify in the Gazette!! The Government has notified, without reason or explanation, Muslims, Christians, Sikhs and Parsis as religious minorities. Why they are so has not been explained. Even the State Minorities Commissions have not bothered to define minorities.

In other words, the nation has been discussing minority rights for the last sixty years without defining what or who ran be the minorities. How can we identify minorities if we do not have a definition of the term? Because of this;

Hence, I shall begin with my definition of minority and then discuss what their rights can he in, the context of national integrity In this connection, it is appropriate to quote from the judgment of the 3-judge Supreme Court bench in Bal Patil versus the Union of India case, delivered by Justice Dharmadhikari in 2005:

“Such claims to minority status based on religion would increase the fond hope of various sections of the people in getting special protections, privileges and treatment as part of the constitutional guarantee. Encouragement to such fissiparous tendencies would be a serious jolt lo the secular structure of constitutional democracy. We should guard against making our country akin to a theocratic State based on multinationalism”.

What we can therefore hold now is that if a group is numerically small, and substantially below 50% of the population, then although it has the necessary attribute of a minority, that attribute is not sufficient for it to be declared a minority for the purpose of constitutional or statutory protection. Such a group must have sufficient other attributes as well, to be identified as a minority.

Based on the circumstances arising out of the Indian legacy, and in recognition of defining events of Indian history, I would define a Minorityin India as:

“A collective of Indian citizens, constituting a numerical minority and situated in a non-dominant position in society, endowed with characteristics which differ from those of the majority, having suffered from imposed deprivation over a long period and thus have acquired disabilities, are a minority if these disabilities cannot be removed except by providing special constitutional protection and facilities for affirmative action”.

That is for sufficiency of attributes to quality as a minority under the Constitution of India, it is required that such a group be in a non-dominant position in society, have suffered deprivation for a long period to have acquired disabilities which cannot be removed except by special constitutional protection such as reservations in jobs and educational institutions.

By this definition, the scheduled castes and scheduled tribes would constitute a minority even if they are a part of the numerical majority Hindu community. Their disabilities cannot be removed except by specific affirmative action such as reservation in jobs, education, and in legislatures. Backward castes of the Hindu community also suffer disabilities, but these can be removed by special arrangements of education facilities and financial assistance. But due to our political folly and selfishness, these backward castes have been given reservations in jobs and education which cannot now be taken away except by persuasion in the future. When world class primary and secondary education can be provided to all, it is possible that the youth of the backward castes would prefer to compete rather than advance by availing of quotas. Since, the Indian DNA structure is the same for all castes, hence, competing on merit, if equally empowered, is possible for the backward castes.

But Muslims and Christians cannot be considered as minorities in Indian society because their disabilities are not acquired from deprivation imposed on them. In fact Muslims and Christians, like the Whites of South Africa, have been ruling classes in India for a long period. Sequentially, these two religious groups have ruled India for over a thousand years, during which period they practiced religious apartheid against the Hindus. Hence, for national integrity, patriotic Indians should resist with all their might any attempt to introduce quotas in jobs and education, or for anything else, for the benefit of Muslims and Christians. Those Muslims and Christians who consider themselves as patriotic Indians should also, like the Parsis, reject any offer by mischievous politicians to introduce quotas for them. Instead they should ask for world class primary and secondary education to empower them to compete on a level playing field with the rest of the society.

Whatever has now been incorporated in the Constitution for minority rights cannot be taken away. Articles 29 and 30 are part of the Basic Structure of the Constitution and hence cannot be amended out. Hence, minorities will continue to have the right for example, to administer their own educational institutions. But as the Supreme Court has held in the Islamic Academy case, the unfettered right to administer does not include the right to mal-administer. Hence, minority-run educational institutions, including unaided ones, must be subject to obtaining Government approval for curriculum standards, faculty quality, and basic infrastructure that should be common to all. Sooner or later, we must require that ali students including Muslims and Christians, learn Sanskritised Hindi, whose vocabulary should be progressively Sanskritised till the Hindi becomes indistinguishable from Sanskrit. Our long term link language has to be Sanskrit, because it’s vocabulary is in large measure in every language. Even Tamil has 40 percent of its vocabulary in common with Sanskrit.

The goal of minority rights has to be to further social justice. Towards this end, we must strive for equal and high quality educational opportunity and create a mindset for national unity and integration. Quotas and reservations are essential for Scheduled Castes and Tribes, but here too the concept of creamy layer must operate. But we cannot accept special rights for religious minorities of Muslims and Christians, just as we cannot for Brahmins although they as poor a community as Muslims and Christians. The logic is the same—those who have been ruling classes cannot claim minority status in the constitutional matrix of the nation.
In my opinion, like the Parsis who have rejected reservations, Muslims and Christians should themselves decline to accept reservations in employment and education, and its leadership should instead look inward and analyse why after being ruling class of India for thousand years, they need now reservations to compete with hapless Hindus who have suffered huge prosecution, discrimination and impoverishment at the hands of Muslim and Christian rulers. In fact instead of Hindus giving reservations to Muslims and Christians, Hindus should demand that Muslims and Christians atone for past atrocities committed by their rulers on Hindus or alternatively, disown their rulers, and declare themselves proudly as those whose ancestors were Hindus.

Islamization begins when there are sufficient Muslims in a country to agitate for their religious privileges as Dr.Peter Hammond has observed in his many writings. When politically correct, tolerant, and culturally diverse societies agree to Muslim demands for their religious privileges, some of the other components tend to creep in as well.

As long as the Muslim population remains around or under 2% and the non Muslim majority remains cohesive in any given country, Muslims will be for the most part a ‘peace-lovingminority, and not a threat to other citizens. This is the case in:

United States — Muslim 0.6%
Australia — Muslim 1.5%
Canada — Muslim 1.9%
China — Muslim 1.8%
Italy — Muslim 1.5%
Norway — Muslim 1.8%

At 2% to 5%, they begin to proselytize from other ethnic minorities and disaffected groups, often with major recruiting from the jails and among street gangs. This is happening in:

Denmark — Muslim 2%
Germany — Muslim 3.7%
United Kingdom — Muslim 2.7%
Spain — Muslim 4%
Thailand — Muslim 4.6%

From 5% on, they exercise an inordinate influence in proportion to their percentage of the population. For example, they will push for the introduction of halal (clean by Islamic standards) food, thereby securing food preparation jobs for Muslims. They will increase pressure on supermarket chains to feature halal on their shelves — along with threats for failure to comply. This is occurring in:

France — Muslim 8%
Philippines — Muslim 5%
Sweden — Muslim 5%
Switzerland — Muslim 4.3%
The Netherlands — Muslim 5.5%
Trinidad & Tobago — Muslim 5.8%

At this point, they will work to get the ruling government to allow them to rule themselves (within their ghettos) under Sharia, the Islamic Law. The ultimate goal of Islamists is to establish Sharia law over the entire world.

When Muslims approach 10% of the population, they tend to increase lawlessness as a means of complaint about their conditions. In Paris, we are already seeing car-burnings. Any non-Muslim action offends Islam, and results in uprisings and threats, such as in Amsterdam, with opposition to Mohammed cartoons and films about Islam. Such tensions are seen daily, particularly in Muslim sections, in:
Guyana — Muslim10%
India — Muslim 13.4%
Israel — Muslim 16%
Kenya — Muslim 10%
Russia — Muslim 15%

After reaching 20%, nations can expect hair-trigger rioting, jihad militia formations, sporadic killings, and the burnings of Christian churches and Jewish synagogues, such as in:

Ethiopia — Muslim 32.8%

At 40%, nations experience widespread massacres, chronic terror attacks, and ongoing militia warfare, such as in:

Bosnia — Muslim 40%
Chad — Muslim 53.1%
Lebanon — Muslim 59.7%
. .
From 60%, nations experience unfettered persecution of non-believers of all other religions (including non-conforming Muslims), sporadic ethnic cleansing (genocide), use of Sharia Law as a weapon, and Jizya, the tax placed on infidels, such as in:

Albania — Muslim 70%
Malaysia — Muslim 60.4%
Qatar — Muslim 77.5%
Sudan — Muslim 70%

After 80%, expect daily intimidation and violent jihad, some State-run ethnic cleansing, and even some genocide, as these nations drive out the infidels, and move toward 100% Muslim, such as has been experienced and in some ways is on-going in:

Bangladesh — Muslim 83%
Egypt — Muslim 90%
Gaza — Muslim 98.7%
Indonesia — Muslim 86.1%
Iran — Muslim 98%
Iraq — Muslim 97%
Jordan — Muslim 92%
Morocco — Muslim 98.7%
Pakistan — Muslim 97%
Palestine — Muslim 99%
Syria — Muslim 90%
Tajikistan — Muslim 90%
Turkey — Muslim 99.8%
United Arab Emirates — Muslim 96%

100% will usher in the peace of ‘Dar-es-Salaam’ — the Islamic House of Peace. Here there’s supposed to be peace, because everybody is a Muslim, the Madrasses are the only schools, and the Koran is the only word, such as in:

Afghanistan — Muslim 100%
Saudi Arabia — Muslim 100%
Somalia — Muslim 100%
Yemen — Muslim 100%

Unfortunately, peace is never achieved, as in these 100% states the most radical Muslims intimidate kill less radical Muslims, for a variety of reasons adduced on the basis of the Shariat.

It is important to understand that in some countries, with well under 100% Muslim populations, such as France, the minority Muslim populations live in ghettos, within which they are 100% Muslim, and within which they live by Sharia Law. The national police do not even enter these ghettos. There are no national courts, nor schools, nor non-Muslim religious facilities. In such situations, Muslims do not integrate into the community at large.

Appeasement proposals through reservations for Dalit Muslims and Christians have been in two pending petitions in the Supreme Court, a third from the All India Christian Federation has been admitted at the beginning of the year.

The apex court has asked the center to reply to the plea that Dalits in the Zoroastrian, Jain, Christian and Muslim communities be granted scheduled caste (SC) status. Already, the report of the National Commission for Religious and Linguistic Minorities, popularly known s the Ranganath Misra Commission, has stirred a hornets nest with its recommendations.
Submitted in May 2007 it was not tabled in Parliament until it got leaked to the media and the government had to give in to pressures from a section of Members of Parliament. Introduced in Parliament on 18 December last year, it says that the quota in government jobs, education and welfare schemes should be extended to all religious minorities, including the Hindus where they are in a minority. In the matter of the criteria for identifying backward classes, there should be absolutely no discrimination whatsoever between the majority community and the minorities. Therefore, the criteria now applied for this purpose to the majority community.must be unreservedly applied to all the minorities.

The Congress Partys election manifesto had claimed that it pioneered reservations for minorities in Kerala, Karnataka and Andhra Pradesh. However, the government it now heads is equivocal over the recommendation of a 15% quota for minorities, 10% of it for Muslims and the rest to the other minorities. It has made it amply clear that it is in no hurry to act on the recommendations which would only promote religious conversion. Christian and Muslim organizations hence demanded immediate implementation.

But a number of dalit organizations in Tamil Nadu also have warned of agitations if the Misra report is implemented. The Misra report has suggested that if the 15% reservation is not possible due to an insurmountable difficulty, then, in the 27% Other Backward Classes (OBC) quota, an 8.4% sub-quota should be earmarked for minorities, based on the Mandal Commissions estimate that the minorities constitute 8.4% of the total OBC population. The governments statement that it is considering this possibility is not going to be welcomed by the OBC leaders of the majority community.

Dalits in the Muslim and Christian Communities: A Status Report on Current Social Scientific Knowledgeprepared for the National Commission for Minorities by Satish Deshpande (with the assistance of Geetika Bapna) and submitted in January 2008, analysed data from the National Sample Survey Organization to map economic well-being of these Dalitsections of the two communities, and compare their situation with that of non-dalits in their own communities and dalits in other communities. It concludes, among other things, that there can be no doubt whatsoever that Dalit Muslim Section (DMS) and Dalit Christians (DC) are invariably regarded as socially inferiorcommunities by their co-religionists. This is a severe indictment of Islam and Christianity.

The other conclusions of this status report are also significant. In terms of poverty DMS are the worst among all Dalits in both rural and urban areas; DCs are moderately better off than other Dalits except Dalit Sikhs who are even better off. In intra-community comparisons DMS are only slightly worse off than non-dalit Muslims but that is because the Muslim community as a whole tends to be very badly off compared to other communities.
DCs have the highest inter-caste differentials for the opposite reason that the non-dalit Christians tend to be much better off. In economic terms, whatever differences there are among dalits of different religions only become visible in the top 25%. Other than rural dalit Sikhs, 75% of all other dalits are indistinguishable from each other. Urban Muslims show worrying levelsof economic vulnerability across caste groups. Occupational differences, where significant, show DMS to be the worst off in urban India. The status report says it finds a strong casefor according sc status to DMS and DCs.

It cannot be argued, as the Appeasers tend to argue, that if the DMS and the DCS are not so different from other Dalit groups, there is no basis for denying them the reservations enjoyed by Buddhist, Sikh and Hindu Dalits.

On the contrary, what it shows is that by conversion to Islam or Christianity Dalits are not able to improve their lot. That is why Dr.Ambedkar was farsighted to convert to Buddhism instead of Islam or Christianity.

Some of the radical Muslim leaders especially in forums where foreign journalists are usually present, proclaim unabashedly that the Muslims in India are living in perpetual threat and are being treated as second class citizens in this country. If that were indeed so, these leaders need to explain how over two crores Bangladeshi Muslims and over a lakh Muslim immigrate into India illegally from Pakistan at the risk of being killed by BSF or the Army at the border, and another 80,000 Muslims who came from Pakistan on valid visas and just vanished and got absorbed in India, gave up their Free From Fearenvironment and first class citizenship status in Bangladesh and Pakistan respectively to court a life of perpetual fear and a status of second class citizenshipin India?

If it is the poverty of India then explain, as Konrad Elst in his book [Indias Only Communalist] pertinently points out that successive UN reports on the State of the Arab countries have documented how inspite of their God given abundant oil wealth, they are hopelessly behind in practically every respect of human endeavour: human rights, gender equality, enterprises set up, original research conducted, inventions patented, internet access per head, books published, sales per book foreign book translated, etc.not to mention democracy.

Indeed therefore, religion-based quotas and reservation is not certainly the cure for a backwardness which is not imposed but caused by unsafeguarded and unregulated educational system. If state-owned schools have a high absenteeism of teachers, and even higher student drop-out rate because of poor employment opportunities at the semi-skilled level, backwardness will be the economic consequence. It is wrong however to identify it as socially imposed.

We thus now have to demolish some dominant caste myths: about our economy as well:
First, is that caste groups are not uniform monoliths. While, at an all-India level, upper caste households earn an average of Rs.86,690 per annum, OBCs earn Rs.59,741, SCs Rs.45,889 and STs Rs.40,753. [This data is from the NCAER’s annual household survey of income for 2004-05], averages, like all averages, miss out on the important differences.
An analysis of the NCAER data (in the book Caste in a Different Mould authored Sunil Jain) shows that while SC households in Uttar Pradesh can Rs.39,655 per annum, those in Punjab earn Rs.63,055; OBCs in Bihar earn Rs.40,839 as against Rs.73,223 in Maharashtra. Similar differences hold true for all other caste groups. The short point is incomes across caste groups differ widely across various states, which means the overall level of development of the state is more important than the caste of an individual when it comes to determining income levels. So ST households in Karnataka earn Rs.62,238 per annum, more than upper-caste ones in Bihar (Rs.51,187).

Second, related to the first, is that it is false nation that differences in income automatically imply discrimination, and therefore affirmative action is called for. Apart from the impact of the “state” of development has on income levels, the differences between castes are largely explained by education, by the industry/service of employment, by whether an individual is situated in a rural area or a small town or a big metro, and the list can go on. Even where groups are classified as ‘graduate and above’, if the group has more post-graduates, income levels are certain to be higher.

So, for instance, OBC households in villages (73 per cent of OBCs are to be found in villages) have an average annual income of Rs. 51,740 but this goes up to Rs.72,288 in small towns, Rs.81,745 in mid-sized towns (5-10 lakh population) and to Rs.95,999 in towns with more than a million people. Some of this is just the location factor. A driver in a village is going to get next to nothing while a driver in a metro probably earns Rs.7,000 on average, a month.

There’s education as well. So, a large part of the higher income levels in urban settings are probably also a reflection of higher education, not just location but because it needs sophisticated econometrics, and even that can go wrong, this is often ignored. An OBC household that has is headed by an illiterate earns Rs.24,363 per year, and this rises to Rs.32,169 in case the head of the household has studied till class V, Rs.67,371 in case she has studied till class XII, and to Rs.105,285 in case the head of the household is a graduate. Just 20 per cent of the OBC households have graduates as compared to 35 per cent for upper castes.

A recent study of Dalit villages in Uttar Pradesh by Devesh Kapur, Chandra Bhan Prasad, Lant Pritchett and D. Shyam Babu confirms the role urbanization plays. In Azamgarh district, for instance, the study found just 18.1 per cent of Dalit households lived in pucca houses in 1990, and this rose to 66.4 per cent in 2007. For Bulandshahr district in Western UP, the figures were 38.4 and 94.6 per cent respectively. Ownership of television sets rose from 0.9 per cent to 22.2 per cent in Azamgarh, and from 0.7 to 45 per cent in Bulandshahr. The found similar changes for mobile phones, simple chairs in homes, fans and even the use of shampoo, toothpaste and bottled hair oil. There are, the authors say, several reasons for the change: the rise of Mayawati could be one, as could economic reforms which led to greater marketisation of the economy. One of the powerful reasons, the authors conclude, is migration. While the eastern district of Azamgarh saw dependence on family members who had migrated to urban areas rise from 14.5 per cent in 1990 to 50.5 per cent in 2007, Bulandshahr district saw much smaller rise. Compare this with the population of family members living in he village, and this suggests that in Bulandshahr, villagers were probably traveling out of the village for work in the morning and returning the same day.
All of which would suggest the solution cannot be a uniform one. It has to be education in some cases, urbanization in some and industrialization in others. With over 75 per cent of ST households having studied only till class X (93.8 per cent till just class V) reservations in colleges are unlikely to be a solution, to cite one instance. Affirmative action also poses a problem in terms of implementation since 90 per cent of all ST households are in rural areas.
In the case of Muslims, where the government hopes to fix things through an Equal Opportunities Commission, it’s worth keeping in mind that nearly 90 per cent live in rural areas (64 per cent) and small towns; Muslims have the highest proportion of households who are self-employed in non-agricultural occupations (25.7 per cent versus 16.2 for Hindus) and the least who are salaried (13.1 per cent versus 18.8 per cent for all Hindus).
The moral of the story is that it’s not so much imposed disabilities as it is about urbanization, industrialization and education. Not that changing the scenario is easy either. The agitation against land acquisition in Uttar Pradesh shows the limits to the pace of urbanization.
The lack of Hindu unity and the determined bloc voting in elections by Muslims and Christians has however created a significantly large leverage for these two religious communities in economic, social and foreign policy making. Thus, although uniform civil code is a Directive Principle of State Policy in the Constitution, it is taboo to ask for it because of this leverage. It is not as if Muslims will not accept uniform laws when it suits them, even if it is against the Shariat. For example, Muslims accept uniform criminal code under the IPC even though it infringes the Shariat, but resist uniform civil code because it violates the Shariat. These contradictions are permitted for Muslims by the Mullahs because India is considered Darul Harab.

Accordingly Muslim leadership deploys its leverage where it is tactically advantageous. This leverage exists despite the people of India who declare in the Census that they are adherents of religions which were born on Indian soil, that is Hindus, Sikhs, Buddhists, and Jains constituted 83.21% of the total Indian population (as of last Census in 2001).

In 1941, this proportion, adjusted for Partition, was 84.44%. But this figure hides the fact that Hindus resident in undivided Pakistan have migrated to post- Partition India which is why the share of Hindus and co-religionists have barely reduced since 1941. In the area now called Bangladesh, Hindus were 30% in 1941. In 2001 they are less than 8%. In Pakistan of today, Hindus were 20% in 1941, and less than 2% in 2001. Such religious cleansing has however not been noticed by anybody in the world! When Hindus do not care, why should the world take notice?

If the figures are adjusted for this migration, then in the five decades 1951-2001, Hindus have lost more 3 percent points in share of Indian population, while Muslims have increased their share by about 3%. What is even more significant is that Hindus have lost 12% points since 1881, and the loss in share has begun to accelerate since 1971 partly due to illegal migration of Muslims from Bangladesh.

The current scenario of minority appeasement is that Muslims and Christians together even though less than 16% of the voters, vote en bloc. Hindus despite being over 83% of the voters are hopelessly divided and amorphous. Hence unless a Hindu bloc vote emerges, being at least 35% of the 83% minority appeasement will continue at Hindus cost.

The mother of all problems thus amongst Muslims is the lack of secondary and higher levels of education among. But let alone the Muslim women, even the literacy rates of Muslim males is way below the national average. This is so inspite of the fact that community wise, the percentage of Muslims living in urban areas is 50% higher in comparison to the percentage of Hindus, and the chances of obtaining higher education are more easily available to urban dwellers as against the rural folks.

Thus much more than reservations as a cure, the Muslim community in India must undergo a cultural revolution to develop a healthy attitude to secular and cognitive arts and sciences and to gender equality. Reservations and quotas are not the right medicine for the Muslim community’s current backwardness.

Muslims Attack Hindus in India: A Warning For the West?

a web debate
Muslims Attack Hindus in India: A Warning For the West?
A European colleague of mine lives and works in India. Recently, he came to visit. His story was unbelievable. For the last few years, every day, day after day, he, his wife, and his wife’s family have been harassed and attacked by Muslim marauders. Both his property and his medical clinic have been attacked; his Hindu wife and relatives have had their cows stolen and slaughtered, their outbuildings destroyed, their farm property taken over. The police would not help. He had to hire private security to guard his free clinic. Finally, Muslims attacked the clinic when it was filled with patients (including, of course, Muslim patients). At the last moment, before the clinic was entirely overrun, the police reluctantly came to his aid. He had to pay many bribes, pull many strings—and still, the matter is far from over.
He did not want me to write about this. “It is simply too dangerous for a Hindu to describe, accurately, what Muslims are doing to us in our own country.” He assured me that neither the government nor the media could be counted on to “do the right thing here. The media will not say that Muslims are criminally aggressive. They are too afraid to say so. They know there will be rioting. It’s already happened.”
Sound familiar?
And then, Mr. Tapan Ghosh found me. Ghosh is an incredibly brave and determined Hindu human rights activist who is taking on these Muslim immigrants, criminals, rioters, kidnappers, rapists, and traffickers of Hindu girls and women.

Tapan Ghosh
In 2008, Tapan Ghosh founded Hindu Samhati (Hindu Solidarity Movement), dedicated to strengthening Hindu identity and serving persecuted Hindu communities in Bangladesh and West Bengal, India. A Physics graduate of City College in Calcutta, he first got involved with the Hindu Revivalist Movement in India in 1966 and led a mass civil disobedience campaign against the policies of Prime Minister Indira Gandhi in 1975-77. His work grows out of a long history of persecution, including genocidal persecution, of Hindus by Muslims in the region, beginning with the partition of India into Pakistan and India in the 1940s and furthermore into Pakistan and Bangladesh in 1971. I had the privilege of interviewing him when he was in New York during a recent tour.
Chesler: How long has the Muslim violence against Hindus been going on? I know it has existed for 800 years or more. I am asking about the more recent series of events in West Bengal.
Ghosh: Though Hindus in Bengal faced massive attacks and massacres during the Partition of 1947 (when India was divided into India and Pakistan and 3/4th of Bengal went to Pakistan), the violence never ceased. In West Bengal, violence against Hindus took place again in the 1950s and from 1964-65; violence continued until 1971, when it eased off for some time. That was during the time when across the border, nearly 3 million Hindus in East Pakistan (now Bangladesh) were killed by the Pakistani Army, as part of their genocide to stop the creation of Bangladesh.
In recent times, the violence has been increasing (both in its spread and intensity) every day since the early eighties.
Chesler: What kind of violence did Muslims commit against Hindus in West Bengal and East Pakistan? Please be more specific.
Ghosh: Anti-Hindu violence started on the morning of August 16, 1946, when Muslim League volunteers forced Hindu shopkeepers in North Calcutta (in present day West Bengal) to close their shops and Hindus retaliated by obstructing the passage of League’s processions. With the tacit support of the police, the Muslim mobs went on a rampage, looting Hindu-owned shops, attacking Hindus with clubs and knives, and raping Hindu women. After a week of violence, an official estimate put the casualties at 4,000 dead and 100,000 injured. Other sources put the death toll at 6,000. Most of the victims were Hindus. The riots in Calcutta spread to other regions, reaching Noakhali, a remote district in present day Bangladesh, where a massive pogrom was organized against the Hindu minority. The death toll is estimated to be in the thousands, with 51,000 to 75,000 Hindus cleansed from this region.
General Yahya Khan, the military dictator of Pakistan, while speaking to his top military brass once said, “Kill three million of them and the rest will eat out of our hands.” The liberation movement for Bangladesh was characterized by an escalation of atrocities against the Hindus and pro-liberation Muslims. Hindus were specifically singled out because of their perceived proclivity to the Bengali language. Bengali, which has strong roots in the Sanskrit language and Hindu culture, was considered as a hindrance to the Islamisation of East Pakistan. In March 1971, the Government of Pakistan and its supporters in Bangladesh, the Jama’at- e-Islami (The Party of Islam) launched a violent operation, codenamed “Operation Searchlight,” to crush all pro-liberation activities. A large section of the Hindu intellectual community of Bangladesh was murdered, mostly by the Al-Shams and Al-Badr militia, (both were military wings of the Jama’at-e-Islami). Bangladesh government figures (officially accepted by the US State Department, which at that time of the Cold War, was openly supporting Pakistan) put the death toll at 300,000 even though nearly 3 million of them were never accounted for and are presumed dead. According to declassified documents from the George Washington University’s National Security Archives, consisting of communications between US officials working in embassies and USIS centers in Dhaka and in India, and officials in Washington, DC, the terms ‘selective genocide’ and ‘genocide’ were used to describe events.
The primary reason why Hindus have been forced to leave East Pakistan (and later Bangladesh) is a draconian law known as the Vested Property Act. According to this law, the government has the power to seize ownership of properties from individuals it deems enemies the state. It was formerly known as the Enemy Property Act (when Bangladesh was part of Pakistan) and is still referred to as such in common parlance. Abul Barkat, a professor of economics at Dhaka University who has conducted seminal research on this act, says that some 1.2 million or 44 per cent of the 2.7 million Hindu households in the country were affected by the Enemy Property Act and its post-independence version, the Vested Property Act, passed in 1974. Successive governments of Bangladesh have promised to repeal the act, but to date, some 35 years after independence, none have done so. According to one estimate, “Nearly two hundred thousand Hindu families have lost 2.2 million acres of land, including their houses, since 2001 alone. At the current market price, the value of the 2.2 million acres of land that the Hindu families were displaced from is about 3.6 billion dollars, which is more than half of the country’s gross domestic product.
Chesler: Please summarize the threats and crimes that have been perpetrated.
Ghosh: The atrocities that Hindus are facing in villages bordering Bangladesh are multifarious. The case of massive illegal infiltration is well known today. What the people of India and the United States don’t know is their activities. This includes crimes which target Hindu women; from relatively small cases of street harassment, to sexual assault, rape, kidnapping and forced conversion to Islam. Incidences of illegal migrants encroaching upon Hindu lands as well as organized land grabbing by Islamic criminal networks are also very common. There is also a sharp increase in the cases of rioting during Hindu festivals, destruction of Temples, desecration of Deities, and large-scale, provocative cow slaughter during Hindu festivals, even in Hindu-majority localities. Construction of large, illegal mosques, often upon encroached land, is happening in all border areas and has changed the landscape of rural Bengal. The establishment of massive Saudi- funded Madrasas across rural Bengal is only contributing to the growing religious extremism among Muslims, implementation of Sharia laws by Chalasi (Islamic) courts is quite prevalent in villages in the Malda, Murshidabad and North Dinajpur districts.
Finally, the Indo-Bangla border acts as a major conduit for smuggling by the terrorist networks and has grave consequences for national security. As a result of the growing Islamization of rural Bengal, Hindus are leaving the border area villages. This change in demography is well established in Assam, and I fear that the upcoming census will paint a grimmer scenario in W. Bengal too. Calls for a greater Muslim Bangla are not unheard of in Muslim-majority districts and my greatest fear is the day when Muslim zealots will give a call for Nara-e-takbir (cries of “Allahu Akbar”) and tell Hindus to either convert or leave Bengal. Where will we go then?
Chesler: Why have the Hindu police and Indian government failed to do anything to stop these crimes against their own citizens?
Ghosh: While India is constitutionally secular, it is also an electoral democracy which means that politicians care about winning elections and cannot ignore the 31% of the Bengali Muslim population that is believed to vote en-masse. The government, both at the State and Central level understand the problem, but do not want to show the political courage that is needed to talk about these issues and address them. Instead they just ignore them.
The Police response is also mixed. Though sometimes they take positive measures to stop these crimes, most often there is severe corruption, and a fear of tackling the Islamic mafia. The fact that governmental higher-ups will not be supportive of a pro-active response also demoralizes police officials at the grassroots level.
But it is not that the politicians and the government agencies are asleep, it is the middle class Bengalis that are in deep slumber. The entire Hindu Bengali intelligentsia and culturally enriched Bengali society could not provide protection to one Muslim lady, Ms. Taslima Nasreen, a poet and an intellectual who dared to raise her voice against Islamic fundamentalism in Bangladesh and had to escape to West Bengal. But the West Bengal government was so afraid, that it refused to give protection to her.
Coming soon in Part II: The role of the Media.

Ayodhya verdict – civic guidelines

The Union home ministry of Indian Government has sent an advisory to all the states asking them to give topmost priority to maintaining law and order in view of the September 24 verdict of Allahabad high court. The central government has also asked TV channels not to air provocative news that might flare communal disturbances. On that day, the court is set to give verdict on the Ayodhya case. While governments are busy in taking precautionary measures, what is the role of an ordinary citizen / civic groups?

Guidelines for individual citizens

1. Be aware that Government is taking all precautions with respect to security of citizens.

2. But you should also know that despite government’s efforts, there could be trouble in your area.

3. Trouble, in case of any, will be created either by the supporters of aggrieved parties, or some other miscreants with political, sectarian interests.

4. It could be stone throwing, beating, destroying properties, abusing or some other way of physically / mentally harming the innocent people.

5. The incidents could be considered as small, very small or very small – but still it could create sufficient pain and anguish to those who are affected.

6. It may not be possible to get case registered in many of these cases. In most of these cases, it may not be possible to get justice. Sometimes the affected people will not even get the sympathy of the officials, police, elected representatives etc

7. Being cautions and avoiding getting hurt in about such incidents is the ONLY solution.

8. Consider the following points while you take the precautions
(a) Talk with your family members about the precautions to be taken.
(b) Talk to your neighbors – exchange telephone / mobile numbers
(c) Be prepared to take up additional steps along with neighbors in an emergency situation.
(d) Discuss with office bearers of residential association of your area. Ask them to be in touch with police, elective representatives and others.
(e) Offer your services to the residential association – think about night shifts, forming bigger groups etc
(f) Trust the government – Help the government and at the same time, prepare yourself to face any unfavorable situation.
(g) Report any provocative, intolerant incidents of your area to your neighbors, residential association and if required to police and elected representatives.
(h) Share your concerns with police and elected representatives – seek their help and advice.

Guidelines for Civic Groups (office bearers of residential associations)

1. Get in touch with police and elected representatives and ensure that precautions are taken about safety of residents of your area.

2. Ensure and plan for receiving quick help form the authorities.

3. Give tips to youth of your area to come for help in case of emergency – to help the protection of the rest of the people before the real help arrives.

4. Don’t panic residents – but make them aware of the forthcoming situation.

5. Propagate trust worthiness of the government – take responsibility of safety of residents of your association.

– Prepared in public interest by ‘Civic Alert’ group, Bangalore.

Hyderabad riots – one killed, 36 injured

36 injured in Hyderabad riot.
Violence premeditated: Police Commissioner.
Hyderabad toll rises to Two; violence in new areas
First Published : 30 Mar 2010 06:25:45 PM IST||Last Updated : 31 Mar 2010 08:25:29 AM IST||Express Buzz
HYDERABAD: One more person was stabbed to death in Hyderabad Tuesday, taking the toll in the communal violence to two while riots spread to new areas and curfew was imposed in the limits of eight more police stations.While curfew continued the old city without any relaxation, it was imposed in new areas following fresh clashes.Hyderabad police Commissioner A.K. Khan said Tuesday evening that indefinite curfew would be in force in Afzalgunz, Begumbazar, Shahinathgunz, Tappachaputra, Asifnagar, Mangalhat, Kulsumpura and Habibnagar police stations.This has taken the number of police stations under curfew to 25. Indefinite curfew was imposed in all 17 police stations in the south zone (old city) Monday night and it continued Tuesday without any relaxation.He also imposed prohibitory orders banning processions and rallies across this Andhra Pradesh capital after clashes in new areas.The communal violence, which was so far confined to the old city, spread to other areas in the city, triggering tension.One person was stabbed to death in Karwan area adjoining the old city. One person was killed Monday.

Old Hyderabad tense curfew to continue till 6 pm
Press Trust of India, Tuesday March 30, 2010, Hyderabad

Curfew has been extended till Wednesday morning and patrolling intensified in communal violence-hit areas of the old city where clashes during the last three days left one dead and 80 injured.

The situation was, however, “totally under control” with the deployment of a large number of central security forces, Hyderabad City Police Commissioner A K Khan told reporters.

Curfew was imposed last evening in 17 police station areas of South Zone after fresh violence erupted in Moghalpura, Shalibanda, Charminar, Aliabad, Falaknuma, Shamsheergunj and Lal Darwaja localities.

“We have intensified patrolling in lanes and by-lanes in curfew-affected areas where communal clashes took place during the last three days,” Khan said. He said though the situation was tense, it was totally under control with the deployment of a large number of security forces including RAF and CRPF.

Replying to a query, he said the decision to relax curfew would be taken tomorrow after monitoring the situation. He warned that stern action would be taken against those involved in communal clashes.

Due to curfew, 10th class examinations in 140 centres in South Zone area have been postponed, South Zone DCP Madhusudhan Reddy said.

Osmania University authorities, meanwhile, announced that the degree examination scheduled to be held from tomorrow has been postponed to April 7.

One person was stabbed to death on Monday and another hurt in the Shalibanda area. Another person was injured when a vehicle was attacked at Khilwat Chowrasta. About 130 persons, suspected to be involved in the communal clashes, have been taken into custody so far, police added.

The Centre has rushed 1,800 paramilitary personnel to restore peace in the sensitive areas. The entire force has been put on alert to maintain law and order in view of Hanuman Jayanti celebrations.

What’s in a name? A lot, especially in India since last 20 years, please read it and be smart!

What’s in a name? A lot, especially in India since last 20 years, please read it and be smart!

Next time when someone who sounds Hindu is talking bad about his faith you know the secret behind it! He is not even a Hindu. This is used as a conversion technique. This is how deceptive and evil gets, that is their modus operandi for past 2000 years. They misappropriate good things about other civilizations and ‘internalize’ on their way to global conquest, it is called INCULTURATION! Here are a few recent examples:

Mary wears Bindi & Sari , Joseph wears Turban in “Indian” Bible to fool Hindus–westhead-india-s-new-bible-wears-a-bindi

Christians use Gayatri Mantra to hunt souls!

Rigveda is not Indian says missionary

Xian pastor claiming Tiruvalluvar as a Xian saint.

Manufacturing Mother from fraud called Teresa

Samuel Reddy – How Slayers are Sainted

Families paid to claim YSR shock deaths’YSR+shock+deaths+a+farce’.html

UPA now admits Saraswati existed

UPA now admits Saraswati existed

Rajesh Singh/Santanu Banerjee | New Delhi/ Daily Pioneer/ Dec.13, 2009
Earlier, had refused to agree despite Govt agencies confirming existence of river
I n a significant shift from its earlier stand that probes conducted so far showed no trace of the mythical river, the Union Government has recently admitted that scientists have discovered water channels indicating “beyond doubt” the existence of the “Vedic Saraswati.”
The Government’s fresh submission came in response to an unstarred question in Rajya Sabha on December 3 by Prakash Javadekar (BJP), who wanted to know whether satellite images had “established the underground track of Saraswati, and if so, why should the precious water resources not be exploited to meet growing demands.”
To this, the Union Water Resources Ministry quoted in writing the conclusion of a study jointly conducted by scientists of ISRO, Jodhpur and the Rajasthan Government’s Ground Water Department, published in the Journal of Indian Society of Remote Sensing. Besides other things, the authors had said that “clear signals of palaeo-channels on the satellite imagery in the form of a strong and powerful continuous drainage system in the North-West region and occurrence of archaeological sites of pre-Harappan, Harappan and post-Harappan ages beyond doubt indicate the existence of a mighty palaeodrainage system of the Vedic Saraswati river in this region… The description and magnanimity of these channels also matches with the river Saraswati described in the Vedic literature.”
A leading educationist and currently chancellor of Jawaharlal Nehru University, Yash Pal, who had published in 1980 in his own words “a small paper on the existence of Saraswati river which attracted attention,” concurred with the view.
“Surveys so far have brought out clearly the path the river had taken when in flow,” the national research professor told The Pioneer. He did a stint with ISRO (which has played a pivotal role in the probes so far) from 19731980 where he set up the Space Application Centre.
On whether the Union Government should assume a proactive role on the issue of reviving the river to tackle the water shortages, he said, “With advancement of technology more research should be conducted. The river was not lost yesterday; perhaps due to tectonic shifts it disappeared ten thousand years ago. We have to keep these issues in mind.”
All through its tenure until now, the UPA Government had denied the existence of the mystery river. Then Culture Minister Jaipal Reddy had told Parliament that excavations conducted so far at nine sites had not revealed any trace of the lost river Saraswati. He stated that the UPA Government had not extended the sanction for the project given by the NDA Government. Giving a progress report of the Saraswati River Heritage Project launched by the NDA Government, he had said that though the project report was prepared in September 2003 envisaging a cost of Rs 36.02 crore, it was later slashed to Rs 4.98 crore.
The Leftists, who commanded great influence over the first five years of the UPA regime, too, were dismissive of the evidences. Senior leaders even castigated probe agencies for `wasting’ time and money over the study of the mystery river. Three years ago, senior CPI(M) leader and Politburo member Sitaram Yechury slammed the ASI for its efforts.
A Parliamentary Standing Committee on Transport, Tourism and Culture, which he headed in 2006, said, “The ASI has deviated in its working and has failed in spearheading a scientific discipline of archaeology. A scientific institution like the ASI did not proceed correctly in this matter.”
These assertions had come despite mounting evidence of the river collected by central agencies such as Indian Space Research Organisation (ISRO), Archaeological Survey of India (ASI), Geological Survey of India (GSI), Oil and Natural Gas Commission (ONGC), Bhabha Atomic Research Centre (BARC) and the Central Groundwater Authority (under the Water Resources Ministry). The Government had also failed to acknowledge expert opinion that the river’s revival could tackle the increasing water demands of more than 20 crore people in the North-West region of the country.
The first national impetus for research on Saraswati came during the NDA regime when the then Union Culture Minister Jagmohan in June 2002 announced excavations to trace the river’s course. He named a team of four experts – Baldeo Sahai of ISRO, Ahmedabad, archaeologist S Kalyan Raman, glaciologist Y K Puri and water consultant Madhav Chitle – for the task. But even earlier, States like Haryana had begun their study of the `underground river.’ Talking of the progress, SL Aggarwal, an official in Haryana Irrigation Department said, “Work on the 3.5 km stretch of river Saraswati between Jyotisar and Bibipur would be completed in one-and-a-half months and then we would be able to revive the ancient river and be able to use the water for irrigation purposes.” The Haryana Government recently sanctioned Rs 10.05 crore for the project of revival of the river, with the Oil and Natural Gas Commission carrying out geophysical and geoelectric surveys for drilling of wells in association with Kurukshetra University for exploratory purposes.
A non-government organisation (NGO), Saraswati Nadi Sodh Sansthan, has also been working for the revival of the ancient river through its entire track. Two seminars were held on this issue on October 22, 2008 and November 21, 2009 at Kurukshetra where representatives from ONGC, Geological Survey of India and Indian Space Research Organisation were invited.
Rajasthan too has been an active participant in the project. Some four decades ago the Archeological Survey of India (GSI) had conducted excavations at a village named Kalibanga in Srigananagar district of Rajasthan, unearthing a full- fledged township beneath a mound, locally called `Thed.’ The ASI researchers came to the conclusion that the sight belonged to the Harappan period.
Subsequent studies revealed that this flourishing town was situated on the banks of the Saraswati which once flowed from this part of the Rajasthan desert.
About two decades ago, scientists at Central Arid Zone Research Institute (CAZRI) at Jodhpur launched a project to track down the traces.
They concluded that the ancient channels were a dead river that could well be Saraswati. Interestingly, here, the ancient texts and the geographical history of the region were constant bases of reference of the studies.
Analyses of images earlier taken by the American satellite Landsat in the 1970’s clearly showed the presence of underground water in a definitive pattern in the Jaisalmer region. As part of the project, then, underground water researchers were asked to dig bore wells at places from where this lost river used to flow. They selected Chandan Lathi near Jaisalmer for this purpose.
To the surprise of researchers, the water found after digging the bore wells at places on the course of the river was not only sweet but available in plenty.
Encouraged by this discovery, they dug two dozen bore well in the area, from where the river used to flow, and in all of them they found sweet water.
A few years later Dr Vakankar, a noted historian, as part his Itihas Sanklan Yojna, visited this and other sites linked with the river.
Together with another expert Moropant Pingle, he concluded that the Saraswati used to flow from this part of Rajasthan, Sirsa in Haryana, Bhatinda in Punjab and Srigangangar district in Rajasthan.
With the Government indicating a shift in its position, it remains to be seen whether the research work by central agencies that had come to a near halt, will now resume.
(With inputs from Lokpal Sethi in Jaipur and Nishu Mahajan in Chandigarh)

Genetics Deliver Another Blow to Battered Aryan-Dravidian Theory

Genetics Deliver Another Blow to Battered Aryan-Dravidian Theory
HYDERABAD, INDIA, September 25, 2009: The great Indian divide along north-south lines now stands even more blurred. A pathbreaking study by Harvard and indigenous researchers on ancestral Indian populations says there is a genetic relationship between all Indians and more importantly, the hitherto believed theory that Aryans and Dravidians signify the ancestry of north and south Indians might after all, be a myth.

“This paper rewrites history… there is no north-south divide,” said Lalji Singh, former director of the Centre for Cellular and Molecular Biology (CCMB) and a co-author of the study.

Senior CCMB scientist Kumarasamy Thangarajan said there was no truth to the Aryan-Dravidian theory as they came hundreds or thousands of years after the ancestral north and south Indians had settled in India.

The study analysed 500,000 genetic markers across the genomes of 132 individuals from 25 diverse groups from 13 states. All the individuals were from six-language families and traditionally diverse castes and tribal groups. “The genetics proves that castes grew directly out of tribe-like organizations during the formation of the Indian society,” said Thangarajan, who noted that it was impossible to distinguish between castes and tribes since their genetics proved they were not systematically different.

The study was conducted by CCMB scientists in collaboration with researchers at Harvard Medical School, Harvard School of Public Health and the Broad Institute of Harvard and MIT. It reveals that the present-day Indian population is a mix of ancient north and south bearing the genomic contributions from two distinct ancestral populations – the Ancestral North Indian (ANI) and the Ancestral South Indian (ASI) — both indigenous to the sucontinent.

“The initial settlement took place 65,000 years ago in the Andamans and in ancient south India around the same time, which led to population growth in this part,” said Thangarajan. He added, “At a later stage, 40,000 years ago, the ancient north Indians emerged which in turn led to rise in numbers here. But at some point of time, the ancient north and the ancient south mixed, giving birth to a different set of population. And that is the population which exists now.”

This finding could challenge the prevailing view of a northern route of migration of man out of Africa via Middle East, Europe, south-east Asia, Australia and then to India.