+- Forums (http://india-forum.com)
+-- Forum: Indian Politics, Business & Economy (http://india-forum.com/forumdisplay.php?fid=6)
+--- Forum: Indian Politics (http://india-forum.com/forumdisplay.php?fid=17)
+--- Thread: Hindutva (/showthread.php?tid=828)
Hindutva - Guest - 08-08-2004
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
A N A P P E A L
To observe a minute of silence
on
Hindu Balidan Smaran Diwas
(Hindu Memorial Day)
August 14th, 2004
at
7:00 PM Indian Time
2:30 PM GMT/UTC
(other local times: see below)
[Ref: http://www.hinduholocaust.com ]
Freedom lovers around the world, and Hindus in particular, are
requested to observe a minute of silence precisely at 7:00 PM Indian
Standard Time on August 14th, 2004. Your minute of silence at this
precise
time around the world will go a long way in remembering all those who
gave
up their lives in the defense of Hindu civilization, including the ones
that die everyday on the remote mountains and valleys of Kashmir, and
plains of Bangladesh. Your minute will also remember all the victims of
religion-inspired barbarism that was unleashed on unsuspecting Hindus
around 712 CE, that is continuing even today. The ugly face of this
barbarism can be seen in Bangladesh where scores of Hindus and
Buddhists
are being tormented on a daily basis.
August 14th is significant, as on this day 56 years ago, a weak
and timid Hindu leadership finally capitulated in front of the
ideological monster. They vivisected the beloved Matrubhumi and
Devabhumi of the Hindus, Bharatvarsha, believing that that would
satiate
the lust of the monster. Proved wrong they have been, as the same
monster, demands more blood, particularly in Kashmir and Bangladesh.
Before August 14th, 1947, Hindu leaders might have lost control of the
land, which they regained later, but they never accepted defeat,
mentally or physically. However, 1947 proved to be an anomaly in the
long freedom struggle. The only motherland of the Hindus was brutally
chopped off by its own unworthy sons, and the flesh of Mother India was
offered on a platter to the monster.
With a minute of silence Hindus all over the world must also
resolve to end this nightmare. Once and for all!
Minute of Silence must be observed at the following precise time:
USA (Pacific) - 6:30 A.M.
USA (Central) - 8:30 A.M.
USA (Eastern) - 9:30 A.M.
UK - 2:30 P.M.
India - 7:00 PM
Suva (Fiji) - 6:00 AM (next day on Aug. 15th)
Other local times : please calculate [help: www.timeanddate.com]
On-Line Resources:
http://www.hinduholocaust.com
http://www.geocities.com/hindoo_humanist
http://www.hindutva.org/holocaust1.html
http://www.hindutva.org/holocaust2.html
http://www.mantra.com/holocaust
*****
Hindu Balidan Smaran Diwas (Hindu Memorial Day) has been instituted by
the
Hindu Mahasabha of America, Inc. All Hindu organizations, temple
societies
and associations are requested to propagate this appeal under their
respective umbrellas. Feel free to customize the text of the appeal
without changing the title or the intent.
For further information and help, please contact:
Raj Dave
Tel. 847-274-0459
or
Hindu Mahasabha of America, Inc.
Central Office
Tustin, CA
Tel: (714) 508-0000
Fax: (714) 508-0411
E-mail: hmsa@hinduworld.com
Hindutva - Guest - 08-08-2004
<!--QuoteBegin-rajesh_g+Aug 8 2004, 01:59 AM-->QUOTE(rajesh_g @ Aug 8 2004, 01:59 AM)<!--QuoteEBegin--> From the above article..
<!--QuoteBegin--><div class='quotetop'>QUOTE<!--QuoteEBegin-->One way of conceiving the soul was as an entity which could embody itself in a human body, but could also exist outside the body and later return to the physical world by incarnating in yet another body. This belief in reincarnation is central to Jainism and Buddhism, and it has also been adopted in Hinduism. The Vedic hymns had no notion of reincarnation yet, but in the Upanishads we learn that the idea was borrowed from the warrior class, the class to which wandering ascetics like Mahavira Jina and Gautama the Buddha belonged.<!--QuoteEnd--><!--QuoteEEnd-->
Is this true ? <!--QuoteEnd--></div><!--QuoteEEnd-->
AFAIK, yes it is true. The first mention I believe is in Brihadaranyaka Upanishad. I do not know anything about warrior class input into it. Sunder, HH others can propbably throw more light on this.
Hindutva - Sunder - 08-08-2004
<!--QuoteBegin-rajesh_g+Aug 8 2004, 01:59 AM-->QUOTE(rajesh_g @ Aug 8 2004, 01:59 AM)<!--QuoteEBegin--> From the above article..
<!--QuoteBegin--><div class='quotetop'>QUOTE<!--QuoteEBegin-->One way of conceiving the soul was as an entity which could embody itself in a human body, but could also exist outside the body and later return to the physical world by incarnating in yet another body. This belief in reincarnation is central to Jainism and Buddhism, and it has also been adopted in Hinduism. The Vedic hymns had no notion of reincarnation yet, but in the Upanishads we learn that the idea was borrowed from the warrior class, the class to which wandering ascetics like Mahavira Jina and Gautama the Buddha belonged.<!--QuoteEnd--><!--QuoteEEnd-->
Is this true ? <!--QuoteEnd--></div><!--QuoteEEnd-->
I haven't gone thru all the vedas to be able to assertively make a statement. But I do know that the Panchagni Vidya - as given out in the Chandogya upanishad - had remained with the kshatriyas. It was later revealed to Swetaketu, by Pravahana the son of Jeevala.
Panchagni Vidya is a wonderful wonderful explanation - and I would recommend to read it in Samskrit original for the beauty of the description. (I had heard of it first from GV Iyer's movie Adi Shankaracharya.) This Panchagni vidya is cited By Sri Shankarcharya to explain Brahma Sutra 3.1.
Chandogya Upanishad - Panchagni Vidya.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->There was a student named Svetaketu who was the son of sage Uddalaka. This student was well-read and finely educated. He was so confident about his knowledge that he used to parade his learning and calibre in the midst of all learned people, have discussions in courts of kings etc., and was very reputed for his great educational gift. This boy went, by chance, to the court of the king called Pravahana Jaivali, a noble emperor. The moment the boy arrived at the court, the king received him with respect, and after offering him the requisite hospitality becoming of a Brahmin boy well-versed in the Vedas and all the branches of learning, the king put a question to the boy.
    âAre you well educated? Have you studied? Is your education complete? Has your father instructed you?â The boy said, âYes, my education is over, and I am well-read.â
    Then the king put some questions. âNaturally, you are a well-informed person so as to be able to answer any pose. You are proficient in every branch of learning.â That the boy professed to be, that he would be able to answer any question. Then the king posed five questions.
    The first question was: âDo you know where people go after they depart from this world? When people die, where do they go? Do you know the answer to this question, my dear boy?â The boy said, âI do not know. I cannot answer this question.â Then the king asked another question, âDo you know wherefrom people come when they are reborn into this world?â The boy said, âI do not know this also.â âDo you know, have you any idea of the paths along which the soul ascends, the paths being known as the devayana and the pitriyana? Do you know the difference between these two paths? Why is the one distinct from the other?â The boy said, âI do not know the answer to this question also.â
    Then the fourth question: âWhy is it that the yonder world is not filled with people and overflowing? Always, the world is able to contain people and it is never flooded with them. What is the reason for this?â âThis, also, I do not know.â Now the fifth question: âDo you know what are the five oblations that are offered and how the fifth oblation as liquid becomes a human being?â âThis, too, I do not know,â said the boy.
    Then, the king said, âWhy did you say that you are instructed and well-read? How is it possible for one to regard oneself as properly educated if one cannot answer even these questions? What made you think that you are educated? What is it that your father taught you if he has not told you these things?â The boy was humbled, his pride vanished, he began to realise that there are things which he could not understand. His education was not complete. This was the first time that he was taken aback from the conviction that he knew everything.
.....
The king was perplexed; he was disturbed in his mind when the Brahmin spoke thus. He did not know what to say, because it is difficult suddenly to impart knowledge to a person the moment he asks for it. That is the procedure of any teacher. This is the position of the imparting of knowledge. Also, Kshatriyas do not seek Brahmins to be their pupils. That was the ancient custom. The king was a Kshatriya and now the student here is a Brahmin. Brahmins teach Kshatriyas; Kshatriyas do not teach Brahmins. So, under those circumstances, the king did not know what to tell this Brahmin. He was a little bit concerned in his mind and was not sure as to what to tell him.
<!--QuoteEnd--><!--QuoteEEnd-->
Brahmasutra Bhashya 3.1
Hindutva - Guest - 08-09-2004
Hindu swatantryavir
smruti sansthanam
1 Cavenham, Two Mile Ash, Milton Keynes, MK8 8JP, England.
Email: hindukrantivir@aol.com Website: www.hindukrantivir.cjb.net
Tel: +44 (0) 1908 561 831
Press release
The monumentus occasion of unveiling a memorial plaque of Pandit Shyamaji Krishnavarma, one of the ealy desciple of SWAMI DAYANAND SARASWATI and Guru Of Vir Savarakar, Madam Cama, Madanlala dhingara and many more indian freedom fighter revolutionaries, will be taking place on 15th August at 2.00 pm at 60, Muswell Hill Road, Highgate , London. Pandit Shyamaji lived at this property during 1900 to 1907 and it was known as 9 Queenswood Avenue in those days. Hindu Swatantryavir Smruti Sansthanam is committed to achieve the goal of reviving and restoring the memory of Pandit Shyamaji Krishnavarma is very grateful to the present owner of this property Mr Colin AND Mrs Woltzka McIntye, who wholeheartedly supported the plan from the begining and provided their kind and generous support, help and permission to erect the plaque on their residential home and their family is anxiously awaiting for the big day of honouring Indian freedom fighter revolutionary. This will be the second achievement of the organisation after sending the urns of Pandit Shymaji an his wife from Geneva to India last year after 74 years of PANDIT SHYAMAJI'S DEATH whose founder Mr Hemant Padhya worked so hard to make this possible.
Pandit Shyamaji, a great Sanskrit scholar and a great patriot , started Indian freedom movement in 1905 in London and demanded home rule for India, fifteen years before Gandhiji entered in the arena of Indian politics. He moulded great freedom fighters like Madam Cama, Vir Savarkar, Lala Hardayal, Madanlal Dhingra, Sardarsinh Rana, V S Aiyer, Virendra Chattopadhyay and many more. Pandit Shyamaji's contribution in the history of Indian freedom movement is more than any freedom fighter of India in 20th century.
Pandit Shyamaji was a renowned Sanskrit scholar. Pandit Shyamji arrived in England in 1879 on invitation of Oxford University Professor Monier Wiliams, who saw great potential in Pandit Shyamaji and appointed him as his assistant to lecture in Sanskrit and other Indian languages at the Balliol College. He also mentored him in persuing further studies at Oxford University therefore he joined Balliol College on 25th April 1879 with the recommendation of Professor Williams. He became the first person of Indian origin to achieve Masters Degree at Oxford University.
He was invited to read papers on ââ¬Åthe origin of writing in Indiaââ¬Â by the secretary of Royal Asiatic Society. Pandit Shyamjiââ¬â¢s speech was very well received there and he was elected as a non-resident member of the society. In 1881 he was sent by the secretary of state for India to represent the learning of his country at Berlin Congress of Orientalists he delivered his lecture on ââ¬ÅSanskrit as a living language of Indiaââ¬Â. In 1882 Shyamji was elected as honorary member of ââ¬ÅEmpire Clubââ¬Â, he was the first Indian to be bestowed this honour. Here in England, he enacted from success to success. He came across many thinkers, philosophers and scholars and they all admired this genius young man from India. Indologist Max Muller and vice chancellor of Oxford University, Dr B Jowett thought very highly of Shyamji. He returned to India in the end of 1883 and came back with his wife Bhanumati.
In 1885 he returned to India and enrolled himself as advocate of Mumbai High Court on19th January 1985 and started his practice. Then he was appointed as Diwan (chief minister) of Ratlam State by the king of the state. He resigned his high post in May 1988 due to ill health. He settled in Ajmer, and started his practice at British Court. He also served for Maharaja of Udaipur as member of his council from 1893 to 1895. He took position of Diwan of Junagadh State in 1895 and resigned in 1897 due to bitter experience of British agentââ¬â¢s interference. This incidence shook his faith in British Rule.
He later immigrated to England in March 1897. He deliberately intended to launch uncompromising propaganda against autocratic, exploitative and oppressive regime of British Rule and to create support in England and Europe for the independence of India. He decided to dedicate all his money, time, scholarship, literary power and above all his life to serve his Motherland selflessly
In 1900, he bought a luxurious house at 9 Queens wood Avenue, Highgate (now known as 60 Muswell Hill Road from 3rd March 1921). This place became a base for all political leaders of India. Gandhiji, Lenin, Tilak, Lala Lajpatrai, Gokhle etc visited this house to discuss the plan for Indian Independence Movement. It was also at this house he finally made his debut in Indian politics by publishing first issue of his English monthly ââ¬ÅThe Indian Sociologistââ¬Â ââ¬â an organ of freedom and of political, social and religious reform in January 1905. On the 18th February 1905, Shyamji inaugurated a new organisation called ââ¬ÅThe Indian Home Rule Societyââ¬Â.
As the racial prejudice barred the way to many boarding houses and hostels to Indian students, he foresaw the necessity of starting a hostel for Indian students, he bought a house at 65, Cromwell Avenue, Highgate and he made an announcement of the forthcoming opening of famous India House, a hostel of Indian students with living accommodation for 25 students. India House formally inaugurated on 1st July 1905. In memory of the great British philosopher, Herbert Spencer, whose philosophy and teachings he greatly admired, Pandit Shyamji established ã1000 lectureship at Oxford University.
Pandit Shyamjiââ¬â¢s campaign came under the scrutiny of the British Government radar and he secretly left England for Paris before the British Government tried to arrest him for propagating anti-British views. He continued his mission in Paris until the first world war and moved to Geneva in 1914 to secure his safety and continue his propaganda against THE DESPOTIC British rule in India and elsewhere in the world. He died in Geneva, Switzerland on 30th March 1930 with the great expectation of seeing his motherland free from the shackle of British tyranny. He could not return to his beloved motherland in his lifetime as British Government wanted him dead or alive for his anti-British agitation but he always dreamt of returning dead or alive to his independent motherland free from foreign domination and he paid substantial amount of money made a contract with the local government Ville de Genava and St Johnââ¬â¢s cemetery to become the custodian of the urns for 100 years and send his ashes to India when it becomes independent. What else the last wish of an ardent patriot could be but to return and embrace his or her motherland!
Future efforts of patriotic Indians people living in England to erect the memorial statue of Pandit Shyamaji in London will be the greatest tribute Indians can offer to this great hero who made London his battlefield to fight the despotic rule of British Government.
Hindutva - acharya - 08-27-2004
About The Name "Hindu"
http://www.stephen-knapp.com/about_the_name_Hindu.htm
By Stephen Knapp
I feel there needs to be some clarification about the use of the words âHinduâ
and âHinduism.â The fact is that true âHinduismâ is based on Vedic knowledge,
which is related to our spiritual identity. Such an identity is beyond any
temporary names as Christian, Muslim, Buddhist, or even Hindu. After all, God
never describes Himself as belonging to any such category, saying that He is
only a Christian God, or a Muslim God, or a Hindu God. That is why some of the
greatest spiritual masters from India have avoided identifying themselves only
as Hindus. The Vedic path is eternal, and therefore beyond all such temporary
designations. So am I calling the name âHinduâ a temporary designation?
We must remember that the term âhinduâ is not even Sanskrit. Numerous scholars
say it is not found in any of the Vedic literature. So how can such a name truly
represent the Vedic path or culture? And without the Vedic literature, there is
no basis for âHinduism.â
Most scholars feel that the name âHinduâ was developed by outsiders, invaders
who could not pronounce the name of the Sindhu River properly. Some sources
report that it was Alexander the Great who first renamed the River Sindhu as the
Indu, dropping the beginning âSâ, thus making it easier for the Greeks to
pronounce. This became known as the Indus. This was when Alexander invaded India
around 325 B.C. His Macedonian forces thereafter called the land east of the
Indus as India, a name used especially during the British regime.
Later, when the Muslim invaders arrived from such places as Afghanistan and
Persia, they called the Sindhu River the Hindu River. Thereafter, the name
âHinduâ was used to describe the inhabitants from that tract of land in the
northwestern provinces of India where the Sindhu River is located, and the
region itself was called âHindustan.â Because the Sanskrit sound of âSâ converts
to âHâ in the Parsee language, the Muslims pronounced the Sindhu as âhindu,â
even though at the time the people of the area did not use the name âhinduâ
themselves. This word was used by the Muslim foreigners to identify the people
and the religion of those who lived in that area. Thereafter, even the Indians
conformed to these standards as set by those in power and used the names Hindu
and Hindustan. Otherwise, the word has no meaning except for those who place
value on it or now use it out of convenience.
Another view of the name âHinduâ shows the confusing nature it causes for
understanding the true essence of the spiritual paths of India. As written be R.
N. Suryanarayan in his book Universal Religion (p.1-2, published in Mysore in
1952), âThe political situation of our country from centuries past, say 20-25
centuries, has made it very difficult to understand the nature of this nation
and its religion. The western scholars, and historians, too, have failed to
trace the true name of this Brahmanland, a vast continent-like country, and
therefore, they have contented themselves by calling it by that meaningless term
âHinduâ. This word, which is a foreign innovation, is not made use by any of our
Sanskrit writers and revered Acharyas in their works. It seems that political
power was responsible for insisting upon continuous use of the word Hindu. The
word Hindu is found, of course, in Persian literature. Hindu-e-falak means âthe
black of the skyâ and âSaturnâ. In the Arabic lan
guage Hind not Hindu means nation. It is shameful and ridiculous to have read
all along in history that the name Hindu was given by the Persians to the people
of our country when they landed on the sacred soil of Sindhu.â
--------------------
Article:
About The Name "Hindu"
http://www.stephen-knapp.com/about_the_name_Hindu.htm
By Stephen Knapp
I feel there needs to be some clarification about the use of the words âHinduâ
and âHinduism.â The fact is that true âHinduismâ is based on Vedic knowledge,
which is related to our spiritual identity. Such an identity is beyond any
temporary names as Christian, Muslim, Buddhist, or even Hindu. After all, God
never describes Himself as belonging to any such category, saying that He is
only a Christian God, or a Muslim God, or a Hindu God. That is why some of the
greatest spiritual masters from India have avoided identifying themselves only
as Hindus. The Vedic path is eternal, and therefore beyond all such temporary
designations. So am I calling the name âHinduâ a temporary designation?
We must remember that the term âhinduâ is not even Sanskrit. Numerous scholars
say it is not found in any of the Vedic literature. So how can such a name truly
represent the Vedic path or culture? And without the Vedic literature, there is
no basis for âHinduism.â
Most scholars feel that the name âHinduâ was developed by outsiders, invaders
who could not pronounce the name of the Sindhu River properly. Some sources
report that it was Alexander the Great who first renamed the River Sindhu as the
Indu, dropping the beginning âSâ, thus making it easier for the Greeks to
pronounce. This became known as the Indus. This was when Alexander invaded India
around 325 B.C. His Macedonian forces thereafter called the land east of the
Indus as India, a name used especially during the British regime.
Later, when the Muslim invaders arrived from such places as Afghanistan and
Persia, they called the Sindhu River the Hindu River. Thereafter, the name
âHinduâ was used to describe the inhabitants from that tract of land in the
northwestern provinces of India where the Sindhu River is located, and the
region itself was called âHindustan.â Because the Sanskrit sound of âSâ converts
to âHâ in the Parsee language, the Muslims pronounced the Sindhu as âhindu,â
even though at the time the people of the area did not use the name âhinduâ
themselves. This word was used by the Muslim foreigners to identify the people
and the religion of those who lived in that area. Thereafter, even the Indians
conformed to these standards as set by those in power and used the names Hindu
and Hindustan. Otherwise, the word has no meaning except for those who place
value on it or now use it out of convenience.
Another view of the name âHinduâ shows the confusing nature it causes for
understanding the true essence of the spiritual paths of India. As written be R.
N. Suryanarayan in his book Universal Religion (p.1-2, published in Mysore in
1952), âThe political situation of our country from centuries past, say 20-25
centuries, has made it very difficult to understand the nature of this nation
and its religion. The western scholars, and historians, too, have failed to
trace the true name of this Brahmanland, a vast continent-like country, and
therefore, they have contented themselves by calling it by that meaningless term
âHinduâ. This word, which is a foreign innovation, is not made use by any of our
Sanskrit writers and revered Acharyas in their works. It seems that political
power was responsible for insisting upon continuous use of the word Hindu. The
word Hindu is found, of course, in Persian literature. Hindu-e-falak means âthe
black of the skyâ and âSaturnâ. In the Arabic lan
guage Hind not Hindu means nation. It is shameful and ridiculous to have read
all along in history that the name Hindu was given by the Persians to the people
of our country when they landed on the sacred soil of Sindhu.â
Another view of the source of the name Hindu is based on a
derogatory meaning. It is said that, âMoreover, it is correct that this name
[Hindu] has been given to the original Aryan race of the region by Muslim
invaders to humiliate them. In Persian, says our author, the word means slave,
and according to Islam, all those who did not embrace Islam were termed as
slaves.â (Maharishi Shri Dayanand Saraswati Aur Unka Kaam, edited by Lala Lajpat
Rai, published in Lahore, 1898, in the Introduction)
Furthermore, a Persian dictionary titled Lughet-e-Kishwari,
published in Lucknow in 1964, gives the meaning of the word Hindu as âchore
[thief], dakoo [dacoit], raahzan [waylayer], and ghulam [slave].â In another
dictionary, Urdu-Feroze-ul-Laghat (Part One, p. 615) the Persian meaning of the
word Hindu is further described as barda (obedient servant), siafaam (balck
color) and kaalaa (black). So these are all derogatory
expressions for the translation of the term hindu in the Persian label of the
people of India.
So, basically, Hindu is merely a continuation of a Muslim term that
became popular only within the last 1300 years. In this way, we can understand
that it is not a valid Sanskrit term, nor does it have anything to do with the
true Vedic culture or the Vedic spiritual path. No religion ever existed that
was called âHinduismâ until the Indian
people in general placed value on that name and accepted its use.
The real confusion started when the name âHinduismâ was used to
indicate the religion of the Indian people. The use of the words âHinduâ and
âHinduismâ was used frequently by the British with the effect of focusing on the
religious differences between the Muslims and the people who became known as
âHindusâ. This was done with the rather successful intention of creating
friction among the people of India. This was in accord with the British policy
of divide and rule to make it easier for their continued dominion over the
country.
However, we should mention that others who try to justify the word
âHinduâ present the idea that rishis of old, several thousand years ago, also
called central India Hindustan, and the people who lived there Hindus. The
following verse, said to be from the Vishnu Purana, Padma Purana and the
Bruhaspati Samhita, is provided as proof, yet I am still waiting to learn the
exact location where we can find this verse:
Aaasindo Sindhu Paryantham Yasyabharatha Bhoomikah
MathruBhuh Pithrubhoochaiva sah Vai Hindurithismrithaah
Another verse reads as: Sapta sindhu muthal Sindhu maha samudhram
vareyulla Bharatha bhoomi aarkkellamaano Mathru bhoomiyum Pithru
bhoomiyumayittullathu, avaraanu hindukkalaayi ariyappedunnathu.
Both of these verses more or less indicate that whoever considers the land of
Bharatha Bhoomi between Sapta Sindu and the Indian Ocean as his or her
motherland and fatherland is known as Hindu. However, here we also have the real
and ancient name of India mentioned, which is Bharata Bhoomi. âBhoomiâ (or
Bhumi) means Mother Earth, but Bharata is the land of Bharata or Bharata-varsha,
which is the land of India. In numerous Vedic references in the Puranas,
Mahabharata and other Vedic texts, the area of India is referred to as
Bharata-varsha or the land of Bharata and not as Hindustan.
Another couple of references that are used, though the exact
location of which I am not sure, includes the following:
Himalayam Samaarafya Yaavat Hindu Sarovaram
Tham Devanirmmitham desham Hindustanam Prachakshathe
Himalyam muthal Indian maha samudhram vareyulla
devanirmmithamaya deshaththe Hindustanam ennu parayunnu
These again indicate that the region between the Himalayas and the
Indian Ocean is called Hindustan. Thus, the conclusion of this is that all
Indians are Hindus regardless of their caste and religion. Of course, not
everyone is going to agree with that.
Others say that in the Rig Veda, Bharat is referred to as the
country of âSapta Sindhuâ, i.e. the country of seven great rivers. This is, of
course, acceptable. However, exactly which book and chapter this verse comes
from needs to be clarified. Nonetheless, some say that the word âSindhuâ refers
to rivers and sea, and not merely to the specific river called âSindhuâ.
Furthermore, it is said that in Vedic Sanskrit, according to ancient
dictionaries, âsaâ was pronounced as âhaâ. Thus âSapta Sindhuâ was pronounced as
âHapta Hinduâ. So this is how the word âHinduâ is supposed to have come into
being. It is also said that the ancient Persians referred to Bharat as âHapta
Hindâ, as recorded in their ancient classic âBem Riyadhâ. So this is another
reason why some scholars came to believe that the word âHinduâ had its origin in
Persia.
Another theory is that the name âHinduâ does not even come from the
name Sindhu. Mr. A. Krishna Kumar of Hyderabad, India explains. âThis
[Sindhu/Hindu] view is untenable since Indians at that time enviably ranked
highest in the world in terms of civilization and wealth would not have been
without a name. They were not the unknown aborigines waiting to be discovered,
identified and Christened by foreigners.â He cites an argument from the book
Self-Government in India by N. B. Pavgee, published in 1912. The author tells of
an old Swami and Sanskrit scholar Mangal Nathji, who found an ancient Purana
known as Brihannaradi in the Sham village, Hoshiarpur, Punjab. It contained this
verse:
himalayam samarabhya yavat bindusarovaram
hindusthanamiti qyatam hi antaraksharayogatah
Again the exact location of this verse in the Purana is missing, but
Kumar translates it as: âThe country lying between the Himalayan mountains and
Bindu Sarovara (Cape Comorin sea) is known as Hindusthan by combination of the
first letter âhiâ of âHimalayaâ and the last compound letter ânduâ of the word
âBindu.ââ
This, of course, is supposed to have given rise to the name âHinduâ,
indicating an indigenous origin. So people living in this area are thus known as
âHindusâ.
So again, in any way these theories may present their information,
and in any way you look at it, the name âHinduâ started simply as a bodily and
regional designation. The name âHinduâ refers to a location and its people and
originally had nothing to do with the philosophies or religion of the people,
which could certainly change from one thing to another. It is like saying that
all people from India are Indians. Sure, that is acceptable as a name referring
to a location, but what about their religion, faith and philosophy? These are
known by numerous names according to the various outlooks and beliefs. Thus,
they are not all Hindus, as many people who do not follow the Vedic system
already object to calling themselves by that name. So âHinduâ is not the most
appropriate name of a spiritual path, but the Sanskrit term of sanatana-dharma
is much more accurate. The culture of the ancient Indians and their early
history is Vedic culture. So it is more appropriate to
use a name that is based on that culture for those who follow it, rather than a
name that merely addresses the location of a people.
Unfortunately, the word âHinduâ has gradually been adopted by most
everyone, even the Indians, and is presently applied in a very general way, so
much so, in fact, that now âHinduismâ is often used to describe anything from
religious activities to even Indian social or nationalistic events. Some of
these so-called âHinduâ events are not endorsed in the Vedic literature, and,
therefore, must be considered non-Vedic. Thus, not just anyone can call
themselves a âHinduâ and still be considered a follower of the Vedic path. Nor
can any activity casually be dubbed as a part of Hinduism and thoughtlessly be
considered a part of the true Vedic culture.
Therefore, the Vedic spiritual path is more accurately called
sanatana-dharma, which means the eternal, unchanging occupation of the soul in
its relation to the Supreme Being. Just as the dharma of sugar is to be sweet,
this does not change. And if it is not sweet, then it is not sugar. Or the
dharma of fire is to give warmth and light. If it does
not do that, then it is not fire. In the same way, there is a particular dharma
or nature of the soul, which is sanatana, or eternal. It does not change. So
there is the state of dharma and the path of dharma. Following the principles of
sanatana-dharma can bring us to the pure state of regaining our forgotten
relationship with God. This is the goal of Vedic knowledge. Thus, the knowledge
of the Vedas and all Vedic literature, such as Lord Krishnaâs message in
Bhagavad-gita, as well as the teachings of the Upanishads and Puranas, are not
limited to only âHindusâ who are restricted to a certain region of the planet or
family of birth. Such knowledge is actually meant for the whole world. As
everyone is a spiritual being and has the same spiritual essence as described
according to the principles of sanatana-dharma, then everyone should be given
the right and privilege to understand this knowledge. It cannot be held for an
exclusive group of people.
Sanatana-dharma is also the fully developed spiritual philosophy
that fills whatever gaps may be left by the teachings of other less
philosophically developed religions. Direct knowledge of the soul is a
âuniversal spiritual truthâ which can be applied by all people, in any part of
the world, in any time in history, and in any religion. It is eternal.
Therefore, being an eternal spiritual truth, it is beyond all time and worldly
designations. Knowledge of the soul is the essence of Vedic wisdom and is more
than what the name âHinduâ implies, especially after understanding from where
the name comes.
Even if the time arrives in this deteriorating age of Kali-yuga
after many millennia when Christianity, Islam, Buddhism, and even Hinduism (as
we call it today) may disappear from the face of the earth, there will still be
the Vedic teachings that remain as a spiritual and universal truth, even if such
truths may be forgotten and must be re-established again in this world by Lord
Krishna Himself. I doubt then that He will use the name âHindu.â He certainly
said nothing of the sort when He last spoke Bhagavad-gita.
Thus, although I do not feel that âHinduâ is a proper term to
represent the Vedic Aryan culture or spiritual path, I do use the word from time
to time in this book to mean the same thing since it is already so much a part
of everyoneâs vocabulary. Otherwise, since I follow the Vedic path of
sanatana-dharma, I call myself a sanatana-dharmist. That reduces the need to use
the label of âHinduâ and also helps focus on the universal nature of the Vedic
path. Therefore, I propose that all Hindus begin to use this term
sanatana-dharmist, which not only refers to the correct Sanskrit terminology,
but also more accurately depicts the true character and spiritual intention of
the Vedic path. Others have also used the terms sanatanis or even dharmists,
both of which are closer to the real meaning within Vedic culture.
Hindutva - Guest - 08-27-2004
Title : Talbott liked Jaswant, but not his Hindutva!
Author :
Publication : webindia123.com
Date : August 25, 2004
URL : http://www.webindia123.com/news/showdetail...46382&cat=World
Former US Deputy Secretary of State Strobe Talbot says in his latest book
Engaging India: Diplomacy, Democracy and the Bomb, that he liked <b>India's
former External Affairs Minister Jaswant Singh, but could not accept his
view of "Hindutva".</b>
Washington, he adds, was clearly of the view that Jaswant Singh was Indian
Prime Minister Atal Bihari Vajpayee's point man as far as strategic
dialogue between the two countries was concerned.
Singh's efforts, Talbott claims resulted in Prime Minister Vajpayee
developing enough trust in Clinton to let him play a decisive role in
defusing the Kargil conflict of 1999 that could have escalated into a
nuclear war.
<b>Talbot says he was troubled by Singh's defence of Hindutva that had been
expounded in the latter's book - Defending India. He also writes that
Jaswant Singh and former Secretary of State Madeleine Albright never got
along and often had sharp exchanges. </b>(ANI)
Hindutva - Guest - 08-27-2004
<!--QuoteBegin-acharya+Aug 27 2004, 01:56 AM-->QUOTE(acharya @ Aug 27 2004, 01:56 AM)<!--QuoteEBegin-->
Thus, although I do not feel that âHinduâ is a proper term to
represent the Vedic Aryan culture or spiritual path, I do use the word from time
to time in this book to mean the same thing since it is already so much a part
of everyoneâs vocabulary. Otherwise, since I follow the Vedic path of
sanatana-dharma, I call myself a sanatana-dharmist. That reduces the need to use
the label of âHinduâ and also helps focus on the universal nature of the Vedic
path. Therefore, I propose that all Hindus begin to use this term
sanatana-dharmist, which not only refers to the correct Sanskrit terminology,
but also more accurately depicts the true character and spiritual intention of
the Vedic path. Others have also used the terms sanatanis or even dharmists,
both of which are closer to the real meaning within Vedic culture. <!--QuoteEnd--><!--QuoteEEnd-->
The argument is just fine, but I have a bone to pick here.
How many Hindus themselves know this, let alone non-hindus?
Further such things have further weakened "hindu" unity. For example: ISKCON folks are <b>vaishnavas and not hindus</b>, some are <b>dharmists and not hindus</b>, there are <b>Kashmiri Pandits and they too are not hindus</b>, some Iyers still think they are <b>Aryans and not hindus</b>, some westerners go as <b>hip new agers and not hindus</b>, BAPS followers take similar lines, but you get the drift.
Now getting to "political, civil and religios" rights of all these people, whose voice will anyone listen to, should this framented society to speak? In other words, the description of the Knapp problem is fine, but the prescription is not well timed nor advised at this point, IMHO. What do others think?
Hindutva - muddur - 08-28-2004
I think GOI should define 'Hindutva' as equivalent to 'Indianness'
'Any one living in India' is a Hindustani, as it literally means... One who follows India is an Indian or in our own language 'Hindustani' and the principle is called 'Hindutva' ... POliticians should delink religion with Hindutva and make it appear nationalistic..
Until GOI or Indian politicians do this, our own anti Indian media and the west and Indian enemies will keep coloring 'Hindutva' as religious movement and try to cut it short... New era needs new definition.
Counter 'Hindustani' as equivalent to 'American' or so
And
'Hindutva' as being 'Americanness'.
But all in our ancient language ... Make them accept it or tell them to 'lay-off' Hindutva bashing... and Hindustan or India ...
Hindutva - acharya - 08-31-2004
<b>Equation, a blunder: Congress </b>
By Our Special Correspondent
CHENNAI, AUG. 30. The Savarkar controversy has evoked more reactions from political personalities of in the State.
A Congressman of four decades' standing, Muktha V. Srinivasan, in a statement, said it was a "historical blunder" to equate Mohammed Ali Jinnah with Vinayak Damodar Savarkar. "<b>I do not agree with Savarkar's ideology. But, his patriotism cannot be devalued," he said</b>.
Jinnah, an eminent advocate, was firm in his demand for Pakistan and realised his goal through oratorical skills, whereas <b>Savarkar was a "very great tyagi" and incarcerated in the Cellular Jail in the Andamans for over a decade for his participation in the freedom struggle. </b>`Separatist record'
In another statement, C.P. Radhakrishnan, <b>BJP State president, criticised the Dravida Munnetra Kazhagam leader, M. Karunanidhi, for defending Jinnah. "He has only betrayed his separatist track record," Mr. Radhakrishnan said. </b>
"The end is nearing for Mr. Karunanidhi's politics of arrogance. He is desperately seeking to come back to power by hook or crook," the BJP leader said.
Accusing Mr. Karunanidhi of having no moral right to blame the BJP, Mr. Radhakrishnan said the party's State unit was ready to face any agitation to be launched by the DMK president against it.
Hindutva - Guest - 09-17-2004
Not sure where to post this. So here it goes...
FWIW..
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->www.intelligenceonline.net
RSS chief may be shackled
6 July 2004:RSS elders have informally decided to shackle sarsanghachalak Sudarshan so that he no more snubs former prime minister, A.B.Vajpayee, as he did when Vajpayee blamed the electoral setback on the Gujarat riots from his Manali holiday.
Sangha sources said that while there was no move to replace Sudarshan, someone else could be appointed in his place in an executive position if he persisted in barracking Vajpayee, because the RSS elders feel that the former PM occupies a unique position and is currently irreplaceable.
âThe BJP may go down, and we can always create another one, but if the RSS is destroyed, it is over for Hindutva,â said a senior RSS functionary.
âWe cannot allow Sudarshan to stoop to the level of Praveen Togadia to abuse Vajpayee.â
Sangh elders believe that it is good that the BJP lost the elections, because it has brought it back to the Hindutva core, and the elders flayed slogans like âfeel goodâ and the privatisation policy of the NDA government. <!--QuoteEnd--><!--QuoteEEnd-->
Hindutva - Guest - 09-18-2004
Great article - deserves to be posted in full..
Imprisoned by Left intellectual terrorism
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--> It hurts. When you write a positive article on a decent person and get into a diary item or a sarcastic news item, just because of the so-called colour you wear. Apparently, someone like me can only be accepted as a venom spewing hate-monger, incapable of civil dialogue.
I was recently in London to attend the world Hindi conference as a Hindi author and mediaperson. The BBC invited me for an interview, with some others. The first question the BBC correspondent asked was about the Babri demolition! I was perplexed. I said, ââbut this was supposed to be on Hindi conference?ââ He replied, ââYes, but you come from a RSS background.ââ This implies that I canât be anything else but a rioter. This hate from the Leftists kills and imprisons. It affects our family, our writings and us.
Such hatred has never been a part of my life. I had Muslim friends in my school days, we played in the local masjid, no one in the RSS ever opposed such friendships. In Lucknow, our immediate neighbour, famous Congress leader Ali Zaheerâs bungalow on Shahnajaf Road was almost my second home, where I played with his sons Salim and Rehman.
As a young journalist in the early â80s, I once went to see Russi Karanjia in his Fort office in Mumbai. I had no reference, but after just fifteen minutes he called me in and gave me an important assignment in tribal areas. People may have different ideas about him, but I have always held him in the highest esteem.
So was the doyen of Indian journalism, Chalapathi Rau. I was a regular visitor in his Shah Jahan Road apartment. He knew I worked for Panchjanya, yet his love and affection knew no ideological colours. He was a reservoir of wisdom.
In Silvassa, where I worked, a great deal of patronage came from Dr Gopal Singh, the then Lt Governor of Goa, who nominated me on the Union Home Ministerâs Advisory Council during Indira Gandhiâs Prime Ministership. I was the youngest ever member on it and he knew my views.
Things changed when I arrived in Delhi. The city is so politicised, so full of the prickly, rather snobbish, hatred from so-called âliberalsâ that you feel you are living in a cactus farm. If you are a saffronite, you must be the devil himself. A dowry-seeker, or perhaps a wife-beater, someone who is anti-woman, anti-minorities, anti-Pakistan, anti-civil dialogue, an obscurantist who does not think of the next century but revels in the mythical past. All we ever read are rabid texts written by Godse or Adolf Hitler or at the most we try some V S Naipaul.
So it becomes the bounden duty of every pro-free dialogue, pro-peace, pro-women freedom and supporter of everything that defines an objective civilised progressive society to make sure we are pushed to their perceptional Gulags and Siberias forever and not allowed to enter the domains they have so painstakingly preserved for nice people like themselves. Their so-called ideological battle is simply a fierce desire to preserve their monopolies on civil society forums or perhaps their seminaring careers in the West. They need us to be their ââenemyââ so they can write their passionate tracts for the benefit of appreciative audiences overseas.
Thus, news about us is either put in the dustbin or twisted to provide the sinister hidden ââmessageââ. If we say a nice person is a nice person, there must me some realpolitik behind it, so an ââexposeââ appears in place of a report. It is simply impossible for me to praise a CPM leader such as Somnath Chatterji in our editorial or publish Mani Shankar, D Raja or A B Bardhanâs views with due respect. There are always digs at my âârealââ agenda. If invited on a TV show, many times questions are framed in a manner to elicit the ââdesiredââ response, which can be used to embarrass us. As a response to this terrifying diatribe combined with utter social exclusiveness, we too try to hit back, calling the opposite side ââPakistanisââ, anti-Hindu, anti-India. Where do we go from here?
Disappointing? Sometimes yes, but pushed to the wall, it has also helped to reinforce our belief in what we believe. Because hate can never drive people so long, can never become an inspiration for a just cause. Care to see what do we do and where from we get our workers?
Shri Ram Joshi is a distinguished engineer, an M.Tech. from BHU. He has three sons, all post-graduates and all became RSS pracharaks. Why? How would a mother be ready to send all the three sons for work, which would never earn them a Padma award or wealth?
Dr Vishwamitra from Delhi completed his residentship and instead of opening a nursing home in Rajouri Garden, went to Meghalaya, married a Khasi girl and started a free village dispensary. Why? Another girl, an MBBS, chose to work in a remote Naga village, running a free clinic supported by her doctor friends and family. Are these examples of hate? Can hate ever drive a young person to do something positive?
There are hundreds of others. If we say, we are against dowry and the maximum numbers of inter-caste and dowry-less marriages are held in RSS inspired families, or we strongly oppose female foeticide, that we ridicule Hindus who worship Durga during Puja but ââkillââ her when she arrives in the womb, or feel equally happy to visit a nearby church during Christmas, there is simply no possibility of a patient audience. Unless there is a protest against Valentineâs Day. This gets wide media coverage, surely because at that moment we saffronites fit snugly in our perceptional cage.
Yet we have grown by leaps and bounds. We have found new friends and listeners in forbidden fortresses. Let there be a hundred ways towards truth, let a million flowers bloom, each with a different colour and smell. A good person, whether in the Congress or CPM or any other stream of faith, must be saluted, revered and recognised, until he proves us wrong. That is the spirit of pluralism we have imbibed.
The writer is the editor of Panchjanya<!--QuoteEnd--><!--QuoteEEnd-->
Hindutva - Guest - 09-22-2004
"Only Dr. Hedgewar is your equal" - By Jyotirmaya Sharma
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->In his deposition before the Court in the Gandhi murder trial, Nathuram Godse made attempts to distance himself from the Rashtriya Swayamsevak Sangh (RSS) as well as from Savarkar. Subsequent statements by the assassin's brother and co-conspirator, Gopal Godse, told a quite different story (Frontline, January 28, 1994).<!--QuoteEnd--><!--QuoteEEnd-->
Hindutva - acharya - 09-22-2004
http://www.hindu.com/2004/09/22/stories/2004092205650400.htm
With photo
Godse accompanied Savarkar to Shimoga in 1944
By Pramod Mellegatti
<img src='http://www.hindu.com/2004/09/22/images/2004092205650401.jpg' border='0' alt='user posted image' />
A group photo taken in Shimoga in 1944 when Vinayak Damodar Savarkar (seated fourth from right, second row) came to address the State-level Hindu Mahasabha conference. The late Bhoopalam Chandrashekariah, president of the Hindu Mahasabha State unit, is seated to Savarkar's left.
SHIMOGA, SEPT. 21. Vinayak Damodar Savarkar visited Shimoga in 1944 to address the first-ever State-level Hindu Mahasabha conference held to instil "love" and "pride" among Hindus towards Hindutva. Nathuram Godse accompanied Savarkar.
Savarkar visited Shimoga at the invitation of Bhoopalam Chandrashekariah, the Hindu Mahasabha's State unit president. Shimoga was selected as the venue of the conference because the city was considered to have a favourable disposition to the cause of Hindutva.
However, no details about Savarkar's visit to Shimoga are available except for sketchy information recalled by a few senior citizens associated with the conference.
`A big success'
<b>According to Saraf Srinivasrao, an octogenarian activist of the Hindu Mahasabha, the conference was a big success. He told The Hindu on Tuesday that the conference was attended by over 50,000 people at a time when Shimoga's population was hardly 25,000. "It was a hard task for volunteers to take care of the delegates who had come from all over the State," he said</b>.
He said Savarkar, in his keynote address, stressed the need for Hindus to organise themselves as a formidable force. "But he never made any provocative remarks against any community," Mr. Srinivasrao added.
Srinivas, younger brother of the late Saraf Manjunath Rao who was instrumental in holding the conference, said that apart from the Hindu organisations, several Congress workers participated in the conference, which was held for three days. He said Savarkar stayed at a house that belonged to Bhoopalam's family located on the Shyama Prasad Mukherjee Road.
Mr. Srinivas said conferences of such magnitude were not held in Shimoga thereafter.
He said a procession in which Savarkar participated, and wrestling competitions, were held as a part of the conference. He added that Nathuram Godse accompanied Savarkar.
Other leaders
The other Hindu Sanghatan leaders to accompany Savarkar included Moonja of Nagpur and Varadaraj Naidu, the then president of the Hindu Mahasabha Madras unit.
"However, except being a bodyguard of Savarkar, Godse had no important role to play at the conference," Mr. Srinivas recalled. It was for this reason that Godse's presence at the conference went unnoticed, he said. The conference motivated the activists of the Hindu Mahasabha to keep their organisation alive by holding the Ganesha festival every year under the banner of the Veer Savarkar Hindu Sanghatan Mahamandali.
<b>The reference to Savarkar's visit to Shimoga assumes significance in the present context as it has come at a time when a book on Swatantrya Veer Savarkar â His Life and Message, written by Chakravarthi Soolibele, is scheduled to be released here on Wednesday</b>.
Hindutva - acharya - 09-29-2004
What a systematic campaign to vilify and demonify sarvarkar for the last 4 mths.
Now after his death 40 years ago there is a renewed campaign to indoctrinate the public as if the public is stupid to find out the real facts.
This news reports about the old history and during the charged days of partition are selectively used to give an impression that the days were peacful and there was no provokation for any violence.
``Requirement of corroborative evidence aided Savarkar's acquittal''
By Our Special Correspondent
A.G. Noorani at an interaction with journalists of The Hindu in Chennai on Tuesday.
CHENNAI, SEPT. 28. The requirement of corroborative evidence in Indian law, based on the British model, helped in the acquittal of Vinayak Damodar Savarkar in the Mahatma Gandhi assassination case, according to A.G. Noorani, constitutional expert and writer.
Delivering a lecture on Savarkar at the Asian College of Journalism here today, Mr. Noorani said three key factors contributed to the acquittal of Savarkar. There was no material that could, in legal terms, corroborate the evidence of the approver (Digambar Badge) in the case. None of the major witnesses was "forthcoming" (about the relationship between Savarkar and Gandhi's assassin Nathuram Godse).
Substantiating his statement that Savarkar organised the murder of Gandhi, the constitutional expert who authored "Savarkar and Hindutva: The Godse Connection," said even at the time of the trial, there was evidence about the political and ideological association of Savarkar and Godse. More material on this came to light a few years after Sarvarkar's deathin 1966 when his aides appeared before a Commission of Inquiry, headed by J.L. Kapur, former Supreme Court Judge. Also, the material accessed by Larry Collins and Dominique Lapierre, authors of ``Freedom at Midnight," could also have fulfilled the requirements of corroborative evidence.
Mr. Noorani said the Bharatiya Janata Party wanted to portray Sarvarkar as a national hero as "he represented ideas which are dear to it." It was Savarkar who propounded the theory of Hindutva in 1923 and clearly pointed out that Hindutva should not be identified with Hinduism. He advocated the expulsion of Muslims and Christians be "expelled" because not all born in India were Indians. The then chief of the Rashtriya Swayamsevak Sangh (RSS) M.S. Gowalkar, in his "Bunch of Thoughts" published in the 1960s, had acknowledged that he drew inspiration from Savarkar.
Describing "cultural nationalism" as the shorthand of `Hindutva,' Mr. Noorani pointed out that the BJP advocated this concept in its election manifestoes of 1996 and 1998. However, "this was not the ideology that Aurobindo and Swami Vivekananda stood for."
Comparing Savarkar and Bhagat Singh, Mr. Noorani said that while the former never wielded the gun but "committed murders by proxy," the latter shot a man who he thought was responsible for the death of his mentor, Lala Lajpat Rai. Savarkar submitted letters of apology to the British authorities in 1911, 1913, 1918 and 1925 and provided undertakings in 1948 and 1950 to refrain from political activity, but Bhagat Singh, even while facing the gallows, refused to apologise to the British and rebuked his father, who, out of paternal feelings, had submitted a clemency petition.
N. Ram, Editor-in-Chief of The Hindu , who moderated the discussion, said those who sought to bring the issue of Savarkar on the public agenda were themselves making the complaint why should "old issues" be raised in a new way to divert attention from serious problems. In this context, he referred to the responses to thetwo recent articles published by the newspaper on the Savarkar-Godse connection.
Hindutva - Guest - 09-29-2004
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->What a systematic campaign to vilify and demonify sarvarkar for the last 4 mths
N. Ram, Editor-in-Chief of The Hindu <!--QuoteEnd--><!--QuoteEEnd-->
It is commie agenda to show Hindutva or Hindu as criminals. N.Ram is worst criminal born in India. He is trying everything to twist facts. Joker had nothing else to show.
Hindutva - acharya - 10-03-2004
Fight Hindutva forces, activists tell working women
By Our Special Correspondent
SALEM, OCT. 2. Women activists and trade union leaders have called upon working women to strengthen fora that are fighting the ``Hindutva'' forces, which attempt to stall women's emancipation. Education and employment alone could ensure their total emancipation.
Addressing a one-day South Zone Insurance Employees Federation's (SZIEF) 3rd LIC Working Women Tamil State Conference here today, they said <b>the country survived a close call from these forces of religious fundamentalism, which attempted to erase the secular validity of the Indian psyche. </b>
``Women in employment now enjoy the freedom of thought and deed. It should not be mortgaged to anti-women policies such as privatisation and voluntary retirement schemes,'' said Bala Bharathi, Dindigul CPI (M) MLA and assistant secretary of the Tamil Nadu unit of the All-India Democratic Women's Association.
<b>Hindutva proscribed women from stepping out of her house. It wanted them chained to slavery. Hence women should not permit Hindutva to rear its head again, she said. </b>
The reception committee chairman, Chitra Sampath, said women were being used as consumer commodities in advertisements in the print and electronic media. Even the serious issue of dowry harassment was used as an advertisement for cosmetics, she said. She asked working women to fight against harassment at working places.
The conference insisted that the Union Government give an assurance that no public sector firm would be privatised. The service tax on policy premiums should be withdrawn. The 33 per cent reservation for women should be made law.
Denial of rights, wage revision, filling up of vacancies, establishing crèches, women's hostels and preventing female foeticide were discussed.
C. Ravindranathan, SZIEF president; M. Girija and S. Sridevi, coordinators; and R. Govindarajan, AIIEA executive member, spoke. Members from all over the State and Kerala and Karnataka took part in the conference.
Hindutva - Guest - 10-03-2004
<i>South Zone Insurance Employees Federation's (SZIEF) 3rd LIC Working Women Tamil State Conference</i>
Is this some new kind of Hasya Kavi Sammelan ????
Hindutva - Guest - 10-03-2004
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->South Zone Insurance Employees Federation's (SZIEF) 3rd LIC Working Women Tamil State Conference
Is this some new kind of Hasya Kavi Sammelan ???? <!--QuoteEnd--><!--QuoteEEnd-->
Commie union.
Hindutva - Guest - 10-16-2004
(fwd)
Petition to H.E.Dr. APJ Abdul Kalam, President of India, to restore the Swatantryaveer Savarkar plaque with full honours
Dear friend,
I am sure the act of removing the Swatantryaveer Savarkar plaque at Andaman,must have given you enormous pain & anguish as it would give to any nationalist Indian and also to any one in the world who respects freedom fighters. I have filed a petition on www.petitiononline.com <http://www.petitiononline.com/> requesting H.E. Dr. APJ Abdul Kalam, President of India to ask the Petroleum Minister Mr. Mani Shankar Iyer to restore the plaque with full honours.
If you share my sentiments, which I am sure you do, I request you to kindlyelectronically sign the petition by following a simple process. Click thebelow link. Preview the petition & if you agree, fill up your name & e-mailaddress (e-mail will be kept private).
http://www.petitiononline.com/Abhijit/petition.html
Also, request you to forward the link to your friends, who share the same views.
Hindutva - G.Subramaniam - 10-16-2004
Hindutva proscribed women from stepping out of her house. It wanted them chained to slavery. Hence women should not permit Hindutva to rear its head again, she said.
Actually Islam does this
but we cant expect commies to speak the truth