A DISCUSSION: Swami Vivekananda.
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1.# (This discussion followed the lecture on the Vedanta Philosophy delivered by the Swami at the Graduate Philosophical Society of Harvard University, U. S. A., on March 25, 1896. (Vol. I.)
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A DISCUSSION:
Q. — I should like to know something about the present activity of philosophic thought in India. To what extent are these questions discussed?
A. — As I have said, the majority of the Indian people are practically dualists, and the minority are monists. The main subject of discussion is Mâyâ and Jiva. When I came to this country, I found that the labourers were informed of the present condition of politics; but when I asked them, "What is religion, and what are the doctrines of this and that particular sect?" they said, "We do not know; we go to church." In India if I go to a peasant and ask him, "Who governs you?" he says, "I do not know; I pay my taxes." But if I ask him what is his religion, he says, "I am a dualist", and is ready to give you the details about Maya and Jiva. He cannot read or write, but he has learned all this from the monks and is very fond of discussing it. After the day's work, the peasants sit under a tree and discuss these questions.
Q. — What does orthodoxy mean with the Hindus?
A. — In modern times it simply means obeying certain caste laws as to eating, drinking, and marriage. After that the Hindu can believe in any system he likes. There was never an organised church in India; so there was never a body of men to formulate doctrines of orthodoxy. In a general way, we say that those who believe in the Vedas are orthodox; but in reality we find that many of the dualistic sects believe more in the Purânas than in the Vedas alone.
Q. — What influence had your Hindu philosophy on the Stoic philosophy of the Greeks?
A. — It is very probable that it had some influence on it through the Alexandrians. There is some suspicion of Pythagoras' being influenced by the Sânkhya thought. Anyway, we think the Sankhya philosophy is the first attempt to harmonise the philosophy of the Vedas through reason. We find Kapila mentioned even in the Vedas: "ऋषिं प्रसूतं कपिलं यस्तमग्रे — He who (supports through knowledge) the first-born sage Kapila."
Q. — What is the antagonism of this thought with Western science?
A. — No antagonism at all. We are in harmony with it. Our theory of evolution and of Âkâsha and Prâna is exactly what your modern philosophies have. Your belief in evolution is among our Yogis and in the Sankhya philosophy. For instance, Patanjali speaks of one species being changed into another by the infilling of nature — "जात्यन्तरपरिणामः प्रकृत्यापूरात्"; only he differs from you in the explanation. His explanation of this evolution is spiritual. He says that just as when a farmer wants to water his field from the canals that pass near, he has only to lift up gate — "निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्" — so each man is the Infinite already, only these bars and bolts and different circumstances shut him in; but as soon as they are removed, he rushes out and expresses himself. In the animal, the man was held in abeyance; but as soon as good circumstances came, he was manifested as man. And again, as soon as fitting circumstances came, the God in man manifested itself. So we have very little to quarrel with in the new theories. For instance, the theory of the Sankhya as to perception is very little different from modern physiology.
Q. — But your method is different?
A. — Yes. We claim that concentrating the powers of the mind is the only way to knowledge. In external science, concentration of mind is — putting it on something external; and in internal science, it is — drawing towards one's Self. We call this concentration of mind Yoga.
Q. — In the state of concentration does the truth of these principles become evident?
A.— The Yogis claim a good deal. They claim that by concentration of the mind every truth in the universe becomes evident to the mind, both external and internal truth.
Q. — What does the Advaitist think of cosmology?
A. — The Advaitist would say that all this cosmology and everything else are only in Maya, in the phenomenal world. In truth they do not exist. But as long as we are bound, we have to see these visions. Within these visions things come in a certain regular order. Beyond them there is no law and order, but freedom.
Q. — Is the Advaita antagonistic to dualism?
A. — The Upanishads not being in a systematised form, it was easy for philosophers to take up texts when they liked to form a system. The Upanishads had always to be taken, else there would be no basis. Yet we find all the different schools of thought in the Upanishads. Our solution is that the Advaita is not antagonistic to the Dvaita (dualism). We say the latter is only one of three steps. Religion always takes three steps. The first is dualism. Then man gets to a higher state, partial non-dualism. And at last he finds he is one with the universe. Therefore the three do not contradict but fulfil.
Q. — Why does Maya or ignorance exist?
A. — "Why" cannot be asked beyond the limit of causation. It can only be asked within Maya. We say we will answer the question when it is logically formulated. Before that we have no right to answer.
Q. — Does the Personal God belong to Maya?
A. — Yes; but the Personal God is the same Absolute seen through Maya. That Absolute under the control of nature is what is called the human soul; and that which is controlling nature is Ishvara, or the Personal God. If a man starts from here to see the sun, he will see at first a little sun; but as he proceeds he will see it bigger and bigger, until he reaches the real one. At each stage of his progress he was seeing apparently a different sun; yet we are sure it was the same sun he was seeing. So all these things are but visions of the Absolute, and as such they are true. Not one is a false vision, but we can only say they were lower stages.
Q. — What is the special process by which one will come to know the Absolute?
A. — We say there are two processes. One is the positive, and the other, the negative. The positive is that through which the whole universe is going — that of love. If this circle of love is increased indefinitely, we reach the one universal love. The other is the "Neti", "Neti" — "not this", "not this" — stopping every wave in the mind which tries to draw it out; and at last the mind dies, as it were, and the Real discloses Itself. We call that Samâdhi, or superconsciousness.
Q. — That would be, then, merging the subject in the object!
A. — Merging the object in the subject, not merging the subject in the object. Really this world dies, and I remain. I am the only one that remains.
Q. — Some of our philosophers in Germany have thought that the whole doctrine of Bhakti (Love for the Divine) in India was very likely the result of occidental influence.
A. — I do not take any stock in that — the assumption was ephemeral. The Bhakti of India is not like the Western Bhakti. The central idea of ours is that there is no thought of fear. It is always, love God. There is no worship through fear, but always through love, from beginning to end. In the second place, the assumption is quite unnecessary. Bhakti is spoken of in the oldest of the Upanishads, which is much older than the Christian Bible. The germs of Bhakti are even in the Samhitâ (the Vedic hymns). The word Bhakti is not a Western word. It was suggested by the word Shraddhâ.
Q. — What is the Indian idea of the Christian faith?
A. — That it is very good. The Vedanta will take in every one. We have a peculiar idea in India. Suppose I had a child. I should not teach him any religion; I should teach him breathings — the practice of concentrating the mind, and just one line of prayer — not prayer in your sense, but simply something like this, "I meditate on Him who is the Creator of this universe: may He enlighten my mind I " That way he would be educated, and then go about hearing different philosophers and teachers. He would select one who, he thought, would suit him best; and this man would become his Guru or teacher, and he would become a Shishya or disciple. He would say to that man, "This form of philosophy which you preach is the best; so teach me." Our fundamental idea is that your doctrine cannot be mine, or mine yours. Each one must have his own way. My daughter may have one method, and my son another, and I again another. So each one has an Ishta or chosen way, and we keep it to ourselves. It is between me and my teacher, because we do not want to create a fight. It will not help any one to tell it to others, because each one will have to find his own way. So only general philosophy and general methods can be taught universally. For instance, giving a ludicrous example, it may help me to stand on one leg. It would be ludicrous to you if I said every one must do that, but it may suit me. It is quite possible for me to be a dualist and for my wife to be a monist, and so on. One of my sons may worship Christ or Buddha or Mohammed, so long as he obeys the caste laws. That is his own Ishta.
Q. — Do all Hindus believe in caste?
A. — They are forced to. They may not believe, but they have to obey.
Q. — Are these exercises in breathing and concentration universally practiced?
A. — Yes; only some practice only a little, just to satisfy the requirements of their religion. The temples in India are not like the churches here. They may all vanish tomorrow, and will not be missed. A temple is built by a man who wants to go to heaven, or to get a son, or something of that sort. So he builds a large temple and employs a few priests to hold services there. I need not go there at all, because all my worship is in the home. In every house is a special room set apart, which is called the chapel. The first duty of the child, after his initiation, is to take a bath, and then to worship; and his worship consists of this breathing and meditating and repeating of a certain name. And another thing is to hold the body straight. We believe that the mind has every power over the body to keep it healthy. After one has done this, then another comes and takes his seat, and each one does it in silence. Sometimes there are three or four in the same room, but each one may have a different method. This worship is repeated at least twice a day.
Q. — This state of oneness that you speak of, is it an ideal or something actually attained?
A. — We say it is within actuality; we say we realise that state. If it were only in talk, it would be nothing. The Vedas teach three things: this Self is first to be heard, then to be reasoned, and then to be meditated upon. When a man first hears it, he must reason on it, so that he does not believe it ignorantly, but knowingly; and after reasoning what it is, he must meditate upon it, and then realise it. And that is religion. Belief is no part of religion. We say religion is a superconscious state.
Q. — If you ever reach that state of superconsciousness, can you ever tell about it?
A. — No; but we know it by its fruits. An idiot, when he goes to sleep, comes out of sleep an idiot or even worse. But another man goes into the state of meditation, and when he comes out he is a philosopher, a sage, a great man. That shows the difference between these two states.
Q. — I should like to ask, in continuation of Professor —'s question, whether you know of any people who have made any study of the principles of self-hypnotism, which they undoubtedly practiced to a great extent in ancient India, and what has been recently stated and practiced in that thing. Of course you do not have it so much in modern India.
A. — What you call hypnotism in the West is only a part of the real thing. The Hindus call it self-hypnotisation. They say you are hypnotised already, and that you should get out of it and de-hypnotise yourself. "There the sun cannot illume, nor the moon, nor the stars; the flash of lightning cannot illume that; what to speak of this mortal fire! That shining, everything else shines" (Katha Upanishad, II ii. 15). That is not hypnotisation, but de-hypnotisation. We say that every other religion that preaches these things as real is practicing a form of hypnotism. It is the Advaitist alone that does not care to be hypnotised. His is the only system that more or less understands that hypnotism comes with every form of dualism. But the Advaitist says, throw away even the Vedas, throw away even the Personal God, throw away even the universe, throw away even your own body and mind, and let nothing remain, in order to get rid of hypnotism perfectly. "From where the mind comes back with speech, being unable to reach, knowing the Bliss of Brahman, no more is fear." That is de-hypnotisation. "I have neither vice nor virtue, nor misery nor happiness; I care neither for the Vedas nor sacrifices nor ceremonies; I am neither food nor eating nor eater, for I am Existence Absolute, Knowledge Absolute, Bliss Absolute; I am He, I am He." We know all about hypnotism. We have a psychology which the West is just beginning to know, but not yet adequately, I am sorry to say.
Q. — What do you call the astral body?
A. — The astral body is what we call the Linga Sharira. When this body dies, how can it come to take another body? Force cannot remain without matter. So a little part of the fine matter remains, through which the internal organs make another body — for each one is making his own body; it is the mind that makes the body. If I become a sage, my brain gets changed into a sage's brain; and the Yogis say that even in this life a Yogi can change his body into a god-body.
The Yogis show many wonderful things. One ounce of practice is worth a thousand pounds of theory. So I have no right to say that because I have not seen this or that thing done, it is false. Their books say that with practice you can get all sorts of results that are most wonderful. Small results can be obtained in a short time by regular practice, so that one may know that there is no humbug about it, no charlatanism. And these Yogis explain the very wonderful things mentioned in all scriptures in a scientific way. The question is, how these records of miracles entered into every nation. The man, who says that they are all false and need no explanation, is not rational. You have no right to deny them until you can prove them false. You must prove that they are without any foundation, and only then have you the right to stand up and deny them. But you have not done that. On the other hand, the Yogis say they are not miracles, and they claim that they can do them even today. Many wonderful things are done in India today. But none of them are done by miracles. There are many books on the subject. Again, if nothing else has been done in that line except a scientific approach towards psychology, that credit must be given to the Yogis.
Q. — Can you say in the concrete what the manifestations are which the Yogi can show?
A. — The Yogi wants no faith or belief in his science but that which is given to any other science, just enough gentlemanly faith to come and make the experiment. The ideal of the Yogi is tremendous. I have seen the lower things that can be done by the power of the mind, and therefore, I have no right to disbelieve that the highest things can be done. The ideal of the Yogi is eternal peace and love through omniscience and omnipotence. I know a Yogi who was bitten by a cobra, and who fell down on the ground. In the evening he revived again, and when asked what happened, he said: "A messenger came from my Beloved." All hatred and anger and jealousy have been burnt out of this man. Nothing can make him react; he is infinite love all the time, and he is omnipotent in his power of love. That is the real Yogi. And this manifesting different things is accidental on the way. That is not what he wants to attain. The Yogi says, every man is a slave except the Yogi. He is a slave of food, to air, to his wife, to his children, to a dollar, slave to a nation, slave to name and fame, and to a thousand things in this world. The man who is not controlled by any one of these bondages is alone a real man, a real Yogi. "They have conquered relative existence in this life who are firm-fixed in sameness. God is pure and the same to all. Therefore such are said to be living in God" (Gita, V. 19).
Q. — Do the Yogis attach any importance to caste?
A. — No; caste is only the training school for undeveloped minds.
Q. — Is there no connection between this idea of super-consciousness and the heat of India?
A. — I do not think so; because all this philosophy was thought out fifteen thousand feet above the level of the sea, among the Himalayas, in an almost Arctic temperature.
Q. — Is it practicable to attain success in a cold climate?
A. — It is practicable, and the only thing that is practicable in this world. We say you are a born Vedantist, each one of you. You are declaring your oneness with everything each moment you live. Every time that your heart goes out towards the world, you are a true Vedantist, only you do not know it. You are moral without knowing why; and the Vedanta is the philosophy which analysed and taught man to be moral consciously. It is the essence of all religions.
Q. — Should you say that there is an unsocial principle in our Western people, which makes us so pluralistic, and that Eastern people are more sympathetic than we are?
A. — I think the Western people are more cruel, and the Eastern people have more mercy towards all beings. But that is simply because your civilisation is very much more recent. It takes time to make a thing come under the influence of mercy. You have a great deal of power, and the power of control of the mind has especially been very little practiced. It will take time to make you gentle and good. This feeling tingles in every drop of blood in India. If I go to the villages to teach the people politics, they will not understand; but if I go to teach them Vedanta, they will say, "Now, Swami, you are all right". That Vairâgya, non-attachment, is everywhere in India, even today. We are very much degenerated now; but kings will give up their thrones and go about the country without anything.
In some places the common village-girl with her spinning-wheel says, "Do not talk to me of dualism; my spinning-wheel says 'Soham, Soham' — 'I am He, I am He.'" Go and talk to these people, and ask them why it is that they speak so and yet kneel before that stone. They will say that with you religion means dogma, but with them realisation. "I will be a Vedantist", one of them will say, "only when all this has vanished, and I have seen the reality. Until then there is no difference between me and the ignorant. So I am using these stones and am going to temples, and so on, to come to realisation. I have heard, but I want to see and realise." "Different methods of speech, different manners of explaining the meaning of the scriptures — these are only for the enjoyment of the learned, not for freedom" (Shankara). It is realisation which leads us to that freedom.
Q. — Is this spiritual freedom among the people consistent with attention to caste?
A. — Certainly not. They say there should be no caste. Even those who are in caste say it is not a very perfect institution. But they say, when you find us another and a better one, we will give it up. They say, what will you give us instead? Where is there no caste? In your nation you are struggling all the time to make a caste. As soon as a man gets a bag of dollars, he says, "I am one of the Four Hundred." We alone have succeeded in making a permanent caste. Other nations are struggling and do not succeed. We have superstitions and evils enough. Would taking the superstitions and evils from your country mend matters? It is owing to caste that three hundred millions of people can find a piece of bread to eat yet. It is an imperfect institution, no doubt. But if it had not been for caste, you would have had no Sanskrit books to study. This caste made walls, around which all sorts of invasions rolled and surged, but found it impossible to break through. That necessity has not gone yet; so caste remains. The caste we have now is not that of seven hundred years ago. Every blow has riveted it. Do you realise that India is the only country that never went outside of itself to conquer? The great emperor Asoka insisted that none of his descendants should go to conquer. If people want to send us teachers, let them help, but not injure. Why should all these people come to conquer the Hindus? Did they do any injury to any nation? What little good they could do, they did for the world. They taught it science, philosophy, religion, and civilised the savage hordes of the earth. And this is the return — only murder and tyranny, and calling them heathen rascals. Look at the books written on India by Western people and at the stories of many travellers who go there; in retaliation for what injuries are these hurled at them?
Q. — What is the Vedantic idea of civilisation?
A. — You are philosophers, and you do not think that a bag of gold makes the difference between man and man. What is the value of all these machines and sciences? They have only one result: they spread knowledge. You have not solved the problem of want, but only made it keener. Machines do not solve the poverty question; they simply make men struggle the more. Competition gets keener. What value has nature in itself? Why do you go and build a monument to a man who sends electricity through a wire? Does not nature do that millions of times over? Is not everything already existing in nature? What is the value of your getting it? It is already there. The only value is that it makes this development. This universe is simply a gymnasium in which the soul is taking exercise; and after these exercises we become gods. So the value of everything is to be decided by how far it is a manifestation of God. Civilisation is the manifestation of that divinity in man.
Q. — Have the Buddhists any caste laws?
A. — The Buddhists never had much caste, and there are very few Buddhists in India. Buddha was a social reformer. Yet in Buddhistic countries I find that there have been strong attempts to manufacture caste, only they have failed. The Buddhists' caste is practically nothing, but they take pride in it in their own minds.
Buddha was one of the Sannyâsins of the Vedanta. He started a new sect, just as others are started even today. The ideas which now are called Buddhism were not his. They were much more ancient. He was a great man who gave the ideas power. The unique element in Buddhism was its social element. Brahmins and Kshatriyas have always been our teachers, and most of the Upanishads were written by Kshatriyas, while the ritualistic portions of the Vedas came from the Brahmins. Most of our great teachers throughout India have been Kshatriyas, and were always universal in their teachings; whilst the Brahmana prophets with two exceptions were very exclusive. Râma, Krishna, and Buddha — worshipped as Incarnations of God — were Kshatriyas.
Q. — Are sects, ceremonies, and scriptures helps to realisation?
A. — When a man realises, he gives up everything. The various sects and ceremonies and books, so far as they are the means of arriving at that point, are all right. But when they fail in that, we must change them. "The knowing one must not despise the condition of those who are ignorant, nor should the knowing one destroy the faith; of the ignorant in their own particular method, but by proper action lead them and show them the path to comes to where he stands" (Gita, III. 26).
Q. — How does the Vedanta explain individuality and ethics?
A. — The real individual is the Absolute; this personalisation is through Maya. It is only apparent; in reality it is always the Absolute. In reality there is one, but ins Maya it is appearing as many. In Maya there is this varia tion. Yet even in this Maya there is always the tendency to, get back to the One, as expressed in all ethics and all morality of every nation, because it is the constitutional necessity of the soul. It is finding its oneness; and this struggle to find this oneness is what we call ethics and morality. Therefore we must always practice them.
Q. — Is not the greater part of ethics taken up with the relation between individuals?
A. — That is all it is. The Absolute does not come within Maya.
Q. — You say the individual is the Absolute, and I was going to ask you whether the individual has knowledge.
A. — The state of manifestation is individuality, and the light in that state is what we call knowledge. To use, therefore, this term knowledge for the light of the Absolute is not precise, as the absolute state transcends relative knowledge.
Q. — Does it include it?
A. — Yes, in this sense. Just as a piece of gold can be changed into all sorts of coins, so with this. The state can be broken up into all sorts of knowledge. It is the state of superconsciousness, and includes both consciousness and unconsciousness. The man who attains that state has all that we call knowledge. When he wants to realise that consciousness of knowledge, he has to go a step lower. Knowledge is a lower state; it is only in Maya that we can have knowledge.
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Next
CHAPTER I
KARMA IN ITS EFFECT ON CHARACTER
Continued
==========================================================================================2.##Dharma and Sampradaaya: - Hindu Culture Dharma and Sampradaaya : 30th December 2013: Chinmaya Mission :
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Let us try to understand the words ‘Dharma’ and ‘Sampradaayaa’ in their true meaning. These are words of the Sanskrit language and so their true meaning too should be understood as meant in that language.
“Dharyate anena iti dharmah”. That which supports is dharma. That which supports, maintains, nourishes, harmonises, brings together, and unites the inert and the sentient, the individual and the society, nation and the world is dharma. The very substratum of the entire creations is called dharma. The common factor, the essence of countless imaginable creation is dharma. The other names synonymous in meaning in the Vedas are Brahman, Atman, Paramatman etc. Therefore one of the names of Maha Vishnu in the Vishnusahasranaam (thousand names of Vishnu) is Dharma. The word Dharma has a wide range of meanings and hence called Parma (Supreme) Dharma. Let us now delve further into this word.
There are three aspects to life:
l)The experiencer of the world called the ‘jeeva’ or the individual,
2) the experienced world or jagat. The individual could not have created himself or another individual or the world. Neither did the world create itself or the individual. The finite cannot create the infinite, nor the inert the sentient.
3) Hence one has to postulate the creator of the two – the Iswara. The Jeeva Jagat Ishwara are in essence one.
Their essential relation or substratum or the Truth behind them is called Param Dharma. These three, Jeeva- Jagat-Ishwara, also have a transactional relationship
The Ishwara is the creator, the world and thejeevas, the created. The jeeva is the enjoyer, the world the enjoyed. The individual is the part and finite, the Ishwara, the whole and the infinite. Knowledge of this transactional relationship is also called ‘Dharma’.
The individal performs actions in the world and reaps results thereof. So the Law of Action- Karma Siddhanta and it’s discussions is also ‘dharma’. By actions one gains various fields of experiences, material objects (job relations etc), or other world (heaven, hell etc) or various other bodies (plant, animal etc.). Hence this knowledge is also called Dharma.
An action is measured not only by the outer performance, but also by the intention behind it. If one serves a rich man with an intention of gaining wealth, it is not called selfless service. These intentions depend on the values of life that we possess. Hence discussion on values is also dharma. The universal values are also samanya or maanav dharma as they are common to humanity under all circumstances, in all places and at all times. It is what makes us humane. They are truth(satya), non-injury(ahimsa), self-control(brahmacharya), etc. The application of these may differaccording to circumstances but that does not detract their value or change them. For example, when, in order to save a man, his cancerous hand may have to be amputatted, it does not mean that the doctor has no value for non-injury.
For the harmonious life of the individual and society certain laws are made which are given out as do’d and dont’s. The knowledge of these laws, as the do’s and dont’s is also dharma. It is called Vidhi-nishedhatmak dharma.
Depending on the age, place, position, sex etc of the person, he has certain duties toperform. Non-performance of the same would cause harm to himself and others. For eg. the King’s duty is to rule with justice, protect his subjects etc. The students duty is to study, teh teachers’s to teach whole heartedly etc. The knowledge of these duties is also dharma (Vishesha dharma).
Furthermore, for gaining spiritual unfoldment, special actions are prescribed called sadhanas or upaasanaa. They are also dharma. For gaining special worldly or divine powere (siddhis), certain actions are indicated. They too are dharma. Rites and rituals too are dharma.
Hence we see the wide range of meaning encompassed by the word Dharma. The scriptures that talk of one or more aspects of dharma are called Dharma Shastras. The Vedas are the oldest dharma shastras and give knowledge of the entire dharma. The smritis ( Manu Smriti, (Geeta), Itihaas (Mahabharat, Ramamyana), Puranas (Bhagwat etc) also talk about the entire dharma.
Performance of one aspect of dharma cannot make us totally dharmic, for example daily visit to a temple is only one aspect of dharma as are values etc. Only a self realised man can be totally dharmic as all his actions spring from the realisation of Supreme Dharma, the Paramatman.
Supreme Dharma as already discussed, is the knowledge of the Truth or Substratum of the Jeeva – Jagat – Ishwara. One may call the truth by any name which indicates its true meaning. The Truth by its very nature is one. It must logically be free from time, space and causation, therefore birthless, deathless and eternal. Hence the Supreme Dharma is called Sanatana. It manifests with creation and gets absorbed at the time of dissolution eg the law of gravity manifests with the matter governed by the law and would go into unmanifest condition along with the said matter. Hence Sanatana Dharma is the only dharma of creation and all beings in it. This may sound fanatic but one should try and look on it with an unprejudiced mind. Sanatana Dharma is now callled Hindu Dharma. The word Hindu was given by the persians to the people who lived on the banks of the river Sindhu.
Now let us understand the word Sampradaaya. Sam + pra +daaya =Sampradaaya.
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That which is well and clearly given is sampradaaya. A sampradaaya must mainly have the following characteristics:- a) It comes into being at a particular period of time due to various reasons., b) it is inspired or founded by an individual or a set of individuals, c)it follows certain scriptures inspired by or propounded by the individual, d) it follows a particular code of conduct.
A sampradaaya deals with one or many aspects of dharma. The one who establishes it may or may not belong to a sampradaaya eg. Jesus was a Jew. A sampradaaya is established due to a) the need of the time; eg Mohammed established Islam to bring a semblance of decency into the warring nomadic tribes, b) due to decadence of the moral values in the society eg. Christianity emerged when Roman society was steeped in indulgence and pleasures, c) as a reaction against another sampradaaya eg. the protestants were against the traditional Roman Catholic Church, d) so as to make the knowledge of dharma easily understandable and followable to even the common man eg. Swami Sahajananda started the Swaminarayana Sampradaaya which is easy to follow even by the illiterate.
Now we shall try to think about the two words – Dharma and Sampradaaya together.
Dharma is one, Sampradaayas can be and are many.
Dharma is not founded by an individual – it is beginningless.
A sapradaaya is founded by an individual. It is born and therefore shall perish. (“jaatasya hi dhruvo mrtyuh”). That which is born shall perish- Geeta.
Dharma is eternal – Sanatana.
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From the above discussions it can be clearly realised that all of us have one common Eternal Dharma.
Muslm, Sikh, Parsi, Christianity, Swaminarayana, Pushti Marg etc, are all sampradaayas and not dharma. They have one inspirer or founder eg Jesus, Mohammed etc. They follow a particular text eg the Bible, Koran etc. They follow a particular code of conduct eg Sunday Mass, Baptism, etc.
Dharma by its very nature is “bin sampradaayaik’ ( secular). Dharma however has the capacity to accomodate countless sampradaayas. It is the very base of all of them. No sampradaaya has the capacity to encompass the entire dharma in all its aspects.
When we call a sampradaaya Dharma a lot of misunderstandings and conflicts arise. We call Sikhism, Islam, Christianity, Swaminarayan etc. Dharmas when they are in fact sampradaayas. Moreover when we call dharma as a sampradaaya we do great injustice to it. Sampradaayas arise from Dharma, exist in it and will get dissolved in it. So to say that the majority in India are Hindus is a wrong statement. All humanity shares this Dharma. To club various sampradaayas together and call them a majority is also unfair since the various followers maintain their separate identity eg, staunch Shaivites would not generally like to be identified with Vaishnavites. To give minority status to one sampradaaya eg Muslims and deny the same to another eg. Pushti Margis is an injustice to the other. In fact in Bharat (India), Muslims as a sampradaaya enjoy an overwhelming majority compared to most other sampradaayas except Christianity which is the second largest sampradaaya.
When a country’s laws are based on the tenets of Dharma it is called a Dharmik Raaj eg Ram Rajya. When a country’s laws are based on a sampradaaya or favour a sampradaaya, then it is called a Sampradaayaik Raja eg Saudi Arabia is a Muslim State. In a sampradaayaik raaj there is either intolerance and injustice shown towards another sampradaaya eg Serbs and Muslims or there is a total annihilation of another sampradaaya eg the Shaivites were either killed or driven out by the Muslims from Kashmir. A sampradaayaik raaj gives no scope for another sampradaaya to flourish under it’s wings. On the other hand in a Dharma Raaj all sampradaayas flourish and prosper e.g. Bharat has been the birth place of so many sampradaayas (Jainism, Buddhism etc), many have come from outside and flourished (Islam, Parsis, Christianity etc). Bharat has the maximum number of Muslims in any country. Only those which are anti-dharmic i.e those which preach anti-social, anti-national views cannot be tolerated in a truly dharmic raaj. For example at this time in our country over population is our problem and Pakistan stands threateningly on our head. Any sampradaaya that preaches to its followers to produce greater numbers just to gain majority or shows kinship towards Pakistan should be called anti – dharmic and all other sampradaayas must unite to change or eliminate such anti- national views.
Should Dharma enter politics? There is a trend amongst the so-called intellectuals that it should not. Dharma is that which integrates an individual, community or nation and provides a basis for harmonious living. Where there is no dharma, adharma (corruption, injustice crime etc) prevails. This is what we see in every field of activity( education, politics …) in our country and around the world. Yes, saampradaayik views should not enter into the politics of dharmik raaj. This would pollute the very concept of dharmik raaj eg. in India people of a particular sampradaaya get money from the government to go on pilgrimage and time off to conduct prayers, whilst the same is not given to another sampradaaya. No Pushti Margi gets money from the government to visit Shrinathji or holiday on ekadashi! This is pseudo – secularism which amounts to adharma.
Now let us think on the words ‘Philosophy’ and ‘Religion’ in the context of the word dharma. What is their relationship ? Is dharma the same as philosophy or religion? Is philosophy the same as religion? Or do they enjoy a part – whole relationship? Dharma has both philosophy and religion, and religion and philosophy do not have a part – whole relationship. Philosophy basically is the knowledge of the essential relation of the Jeeva – Jagat – Ishwara. It also encompasses the transactional relation, the Law of Karma, Theory of creation and Universal values. In our culture Philosophy is called ‘darshan’. Religion is the knowledge of the application of values, duties, code of conduct, do’s and don’ts, sadhanas, rites and rituals etc. These may or should change according to the time place and circumstances. Eg the concept of brahma muhurat (4a.m.) cannot be valid at the North Pole. One cannot afford or help society by having 4 wives and ten children in a country like Bharat. Each sampradaaya too has a philosophy and a religion. Some are predominantly philosophical, others predominantly religious. Some others lay equal emphasis on both in their basic teachings. Philosophy provides the vision to view the Jeeva – Jagat – Ishwara and religion teaches us the way to live life. When philosophy alone is given predominance by its propounders the samnpraaday becomes impractical. The followers merely talk big but their behaviour leaves much to be desired. If religion alone is given dominance then such a sampradaaya produces religious fanatics, narrow minded and blind believers. If however with a philosophic view one lives a religious life one can become truly dharmic.
Now we enquire – if dharma includes philosophy and religion, do we really need sampradaaya? Why create differences to know the one? This has already been touched upon. In the vast scope of dharma the common man gets confused and is unable to make the right choices for his individual progress nor does he have the vision of his role in the complex world around him. The masses need to be guided with simple, healthy views and rules to help their progress. Eg. since the Hindu was given a choice of going to the temple, yogasanas, puja, dhyana, japa, etc as their daily early morning routine , in sheer indifference or confusion they chose none , or sometimes not according to their temperament. They deprived themselves of the great spiritual benefit of these sadhanas and in the process almost lost their rich heritage. Hence a sampradaaya does guide an individual or society towards progress and unity.
But as Vivekananda said – ‘It is good to be born in a sampradaaya but not to die in one”.
One must finally uplift oneself towards that Truth beyond sampradaaya which is called Param Dharma.
*****
==========================================================================================3.###Opinion :
All political parties of Bharatham try to pull down the present best performing BJP government for no reason. All politicians do not bother of this Holy Nation, play dynasty politics, all corrupted, do not allow the parliament to function by slogans shouting without any reason. But People are watching the events and ready to punish the oppostion demons. Congress frustrated abuse the Nation in outside India, allow foriegn countries interfere in our internal matters, Total indisciplin seen in politics
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SECULAR /SECULARISM: BOTH WESTERN, NOTHING TO DO TO US. THIS TERMS MISUSED WIDLY BY POLTICIANS WHO USE THIS TOOL TO SILENT SANATANA DHARMA FOLLOWERS, AND QUE BEFORE MUSLIM AND CHRISTIAN VOTE BANKS.
CONGRESS & COMMUNISTS DESTROYED THIS ANCIENT NATION CULTURE,
THEREFORE:
CHILDREN IN BHARATHAM, ARE MISGUIDED BY INDISCIPLINE AND RUBBISH STUDENT UNIONS (STUDENT POLITICAL WINGS) of Political parties CPM, CPI, CONGRESS etc ENDING IN LOSS OF CHARACTER! Elections in Bhartiya states are near, here is chance to eliminate such demonic political parties from this Holy Earth!!: MEMBERS READ CAREFULLY, HERE THE TATTVAM/ESSENCE IS VERY STRONG, KEEP THIS TATTVAM IN YOUR MIND, IN THE NEXT EDITION YOU WILL FIND MORE OF THIS KIND"
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All Members.
Respected family members of this great holy Nation.
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REQUEST ALL STUDENTS, PARENTS AND TEACHERS MUST READ THIS TOPIC.IT IS URGENT IMPORTANCE IN THE PRESENT SITUATION OF THE NATION
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#NOTE: DIVINE NATIONAL CULTURE BHARATHAM:
##BEWARE: OF ASURAS (DEMONS) NATION ENEMIES WHO DESTABILISE BHARATHAM.
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(Present CASTE SYSTEM SUCH AS SC, ST, OBC, ADIVASI, TRIBALS AND COUNTLESS NUMBERS IN VARIOUS NAMES ARE POLITICAL PARTIES CREATION FOR VOTE BANK POLITICS) NOTHING TODO WITH VARNASHRAMAM EXPLAINED BY OUR ANCIENT TEXTS.
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1. You are following a wrong path even in your studies and educational career; and neither your parents, your government, your society nor your friends are good enough or intelligent enough to tell you what your problems are going to be when you become an adult
2. "Here comes the need for a new type of education. You may call it Sanatana Dharma.
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3.THIS IS NOT HAPPENING IN THE MUSLIM WORLD
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THEIR POISONOUS MADRASA EDUCATION, IS FUNDING HATRED, VIOLENCE, MENTAL DISTURBANCE, CONVERSIONS, CREATING TROUBLES AMONG THEMSELVES AND OTHER COUNTRIES!!
THEY NEVER JOIN THE MAINSTREAM CITIZENS, THEY NEVER LOVE THE NATION WHERE THEY LIVE, RECEIVE MAINSTREAM BENEFITS, LIVE AS SEPARATISTS, AND CROOKED THOUGHTS A HINDRECE TO THE NATION THEY LIVE.
''They never say Motherland where they live and sustained."
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HERE IN BHARATHAM THE MAJORITY OF MUSLIMS EXCEPT VERY FEW GOOD NATION LOVERS, ARE NARROW MINDED POISONOUS UNCULTURED BRUTES, NO GRATITUDE TO THIS HOLY NATION, BECOME ASURAS AND FOLLOW DEMONIC ACTIVITIES TO DAMAGE THE UPNISHADIC CULTURE OF BHARATHAM
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3.1 Christianity violates all disciplines, by religious conversions and Church, cum evangelists, using the money, spreading lies, cheat the public all over the world.
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4. "Nature can suddenly burst a bomb on the head of all humanity, which she has been keeping secretly tucked under the arm to burst any time. The whole Earth can shake, and the matter ends there in one second!!" - Swami Vivekananda
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4.1 "ONE NATION AND ONE PEOPLE IS THE MANTRAM TO MODERN VIKSIT BHARAT. JUST LIKE COLOURFUL FLOWERS IN A STRING
##MINORITIES AND MAJORITY DIVTION TO DIVIDE PEOPLE FOR VOTBANK POLITICS FOR CONGRESS: NEHRU CREATED THIS NONSENSE TO SUPPRESS HINDUS!!!
5. THE BREAKING INDIA FORCES CONGRESS AND COMMUNISTS ALONG WITH ALL REGIONAL POLITICAL PARTIES USE DEMONIC POLITICS; VOTE BANK POLITICS WITH MUSLIMS AND CHRISTIANS ASSOCIATED WITH ABOVE SAID POLITICAL COMBINATIONS TO DESTROY THIS HOLY NATION.
6.TO STOP THESE EVIL MOB IN THE PRESENT DAY, ONLY WAY TO IT BE RIGHTEOUS, TRUE TO ONE NATION AND ONE PEOPLE PRINCIPLE.
7. TODAY IN KERALA AS WELL AS OTHER PARTS OF THIS HOLY NATION, WHERE GREAT BRAHMA RISHIS, MAHARISHIS TOOK BIRTH AND GAVE US GREAT TEXTS, FOLLOWED BY GREAT ACHARYA SRI SWAMI ADI SANKARACHARYA AND MANY MORE BORN AND SUCCEEDED IN ESTABLISHING A STRONG SANATANA DHARMAM THROUGH OUT BHARATHAM; BUT THE PRESENT POLITICAL SYSTEM NOT PREPARED TO FOLLOW THEIR TEXTS AND SERVE THIS NATION, NEED TO CHANGE THIS TENDENCY BY RENAISSANCE.
8.POLITICS IS SCIENCE:
BUT THE SO-CALLED POLITICIANS IN DEMOCRACY ARE IDIOTS, UNFIT, AND DEMONIC. USE POLITCS TO PERSONAL GAINS AT THE COST OF NATION AND HER PEOPLE
WATCH OUR LOK SABHA AND RAJYA SABHA PROCEEDURES: THE OPPOSITION LEAD BY CONGRESS HOOLIGANISM AND INTERETIONS ANDTHIS INDISCIPLINE BY MEMBERS UNDESIRABLE. FROM2014 TO THE PRESENT, DAY PM AND HIS TEAM BHARAT MANAGEMENT REMARKABLE.
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### Role of Parents and Teachers in a Child's life:
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1.School, teachers and parents play vital role in holistic, and the teacher is the second. Both have an immense contribution and responsibility in shaping child’s personality.
2.Role of parents: Parents are the child’s first role model. Children behave, react and imitate same as their parents. Parents play important role in encouraging and motivating their kids to learn. Good parental support helps child to be positive, healthy and good life long learner. Children acquire skills at the parent and teacher is a real secret of child’s happy learn very early stage of their life if the parents are responsive and development of the child. Parents are the first mentor of the child understanding.
3.Teacher-Parent Relationship: Trust and mutual understanding between. Support and Cooperativeness from parents towards teacher helps a lot to connect, understand and work towards child. Remarkable positive change is seen in a child if the parents and teacher understand and work hand in hand. A good parent teacher relationship leads child to be positive towards attending school.
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##### National Code of Conduct for The Citizens of Holy Bharatham : Swami Sivananda.
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1. Patriotism: Our Motherland should be our first and highest consideration. Welfare of the nation is our own welfare. Therefore, let us willingly be ready to offer up even our own life for our country. Let us inculcate in our children and members of our family love for our country, the spirit of patriotism and service to our country and our fellow citizens.
2. Duty: Our first and foremost duty is to God and to Righteousness. Leading a righteous life is the best and most valuable service of our Nation.
3. Character: Character is the greatest wealth. A pure, incorruptible citizen is the greatest asset of our Nation. This is vital and indispensable. Therefore, good character is to be given top priority value; upon this depends on our nation’s welfare and its future stability.
4. Health: Health is the basis of success. Health is wealth. Next to character, it is the greatest national asset. As citizens, building up character and safeguarding health, should be our primary duty to the Nation.
5. Virtue: Let us join hand and eradicate the evils of gambling, liquor-drinking, drug-taking, tobacco-smoking and betel-chewing. Let us eradicate the evils of bribery, corruption, selfishness, immorality, dishonesty and misconduct. Disloyalty to our Nation is crime and unpardonable sin.
6. Public Property: O Citizen! We are custodian of public property. Let us not spoil, misuse, steal or destroy National property. Let us preserve it with love and care. Let us keep our country neat and clean. This is your sacred duty.
7. One Family: All our citizen are brethren. Let us feel this fraternity. Let us all love each other and one another and be united because, we are one family.
8. Religion: We must have equal reverence for all religions, creeds and faiths. Let us love as our own brother the followers of our faiths. Let us treat others as we wish to be treated by them.
9.Non-violence: At all costs avoid every type of violence and hatred for, this is a blot on the fair name of the Nation. It is soul-killing and cause great harm to our country’s welfare and development. It is totally opposed to our Nation’s ideal.
10. Economy: Let us adopt simple living and high thinking. Let us not be extravagant. Let us avoid waste. Let us practice frugality. Let us share what we have with our less fortunate fellow citizens. This is National virtue that our India needs today.
11. Law: Let us respect the rule of law and uphold social justice. In this lies the guarantee of our welfare and orderly progress towards better India.
12. Ahimsa: Non-injury is our highest virtue (Ahimsa Paramo Dharmah). Compassion is a divine quality. Protection of animals is our sacred duty. This is India’s special teaching. Let us be compassionate towards all creatures. Thus, be a true Indian. Try to become an embodiment of kindness compassion and goodness in your everyday life.
13. Ecology: Man, and Nature is inseparable. Man, and his natural environment are inter-related and mutually interdependent. Everything in Nature contributes to our protection and nourishment. Let us, therefore, protect our natural environment. Helping in maintaining the ecological balance is our duty. It is indispensable for our safe living and highest welfare. Polluting of public places and polluting of air and water of the country is a national crime. We must make amends of our past lapses.
14. Unity: The more united the people of a country, the greater is their ability to withstand all obstacles and dangers. United we stand, divided we fall. This is particularly true about today’s India. Therefore, let us live in close harmony and loving goodwill with all our countrymen. Love of our country means love of our countrymen. This is the most invaluable service a Citizen of India, can offer to our Motherland.
15. Education: The process of education should incorporate within it the imparting of the basic knowledge of India’s great culture, its lofty ideals and noble values and principles of living. Our education has to be oriented for enriching and enhancing the quality of life of our youth and students.
##THUS, SHINE AS A TRUE CITIZEN AND SERVE YOUR COUNTRY BEST, BY THE VERY MANNER OF YOUR LIFE AND CONDUCT.
### Do not follow, do not MAKE ROLE MODEL politicians (DEMONS IN I.N.D.I.A ALLIANCE ANT KERALA DIRTY POLITICIANS - ALL ARE DECOITS OF PEOPLE MONEY AND DANGEROUS TO SOCITEY)
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###OPINION: PEOPLE OF BHARATHAM POSITIVE:
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1. SANATANA DHARMA, OTHERWISE KNOWN AS HINDUISM IS ETERNAL, WHOLE UNIVERSE IS EXISTING IN THIS TRUTH
2. EVER EXISTING
3. THERE IS NO SPACE FOR ADHARMA
4. ALL DEMONIC ELEMENTS DEMOLISHED BY DHARMA
5. SO, NO QUESTION EVIL ASURIC DEMONIC FRAGMENT'S BARKING, THEY WILL BE ULTIMATELY BURNED AND DESTROYED BY NATURE.
6. PURE CONSCIOUSNESS IS DIVINE AND SUPREME, ALL OTHERS MEANINGLESS
7. NATURE IS ABOVE ALL, EVER EXISTING, ALL OTHERS MEANINGLESS.
8. THE CONTENT OF SO-CALLED HOLY BOOK IS NO HOLY AT ALL, AS IT PREACHES HATRED AND DESTRUCTION OF OTHER MANKIND, RELIGIOUS CONVERSIONS AND LIES OF UNCIVILIZED MATERIALS
9. CHRISTIANITY IS EQUALLY DEMONSTRATED CRUELTY, THE SO-CALLED HOLY BOOK FULL OF LIES
10. BOTH ARE NOT RELIGIONS BUT SAMPRADAYA (ILLITERATE MAN MADE, NOT BASED ON DHARMA
11. THE CULTURE OF BHARATHAM BASED ON UPANISHADS AND FULL OF REALISATION TEXTS ARE PRODUCED BY GREAT RISHIS OF BHARATHAM
12. IN THIS MATERIALISTIC DESTRUCTIVE MINDED UNIVERSE, NO RELIGIONS COMPARABLE OR ABOVE SANATANA DHARMA OF BHARATHAM.
OPINION:
1. Congress, a donkey party, it's so called daydreaming stupid leader Rahul Vinci, Rahul Gandi, frequent visit to foreign countries, to abuse PM of this Nation, and Sanatana Dharma -exceeded all limits this time, his party and his family to be condemned, and kicked away from politics, people should awake and realise the danger.
2. All highly corrupted political parties are fall in in a funny heading (I.N.D.I.A.), PREPARED TO DEFEAT SRI MODIJI AND BJP IN 2024 ELECTION!!!???
3.These so-called leaders are failed in their own states and could not provide good governance, followed by unrest in their states.
4. The communists next donkey group, latest stunt of America visits and the comedy programmed namely Kerala Sabha!? these buggers destroyed Kerala in all and joining with radical Islam soon they will be eliminated, people of Kerala get up from donkey thoughts, otherwise Kerala shrink to extinct in all way.
5. The speaker of Kerala assembly unnecessarily abuses Hinduism and supported by cpm party head, wonder these demons do not realise their faults, need a lesson to know the strength of DHARMA.
6. "UDF & LDF BOTH DEPEND ON MUSLIMS & CHRISTIANS VOTE BANKS BETRYED THE AGE-OLD VALUES OF HOLY LAND.
"BOTH ALLIANCE PARTIES NEGLECTED THE GREATNESS OF SRI ADI SANKARACHARYA, AND UNIVERSITY ON SWAMIJI'S NAME HYJACKED BY COMMUNISTS AND DEFAME THE KERALA AGE OLD TRADTIONS."
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NOTE:
1. POLITICIANS (THOSE IGNORANT AND DEMONIC NATURED) ARE NOT THE AUTHORITY TO OPEN THEIR UGLY FOUL MOUTH AND UTTER NONSENSE UPON SANATHANA DHARMAM.
2. THE NONSENSE COMMENDY ALLIANCE ARE NOT THE AUTHORITY ON SANATHA DHARAMAM.
3. DK, DMK. AIADMKA AND ALL NONSENSE POLITICIANS BEWARE YOU WILL BE AUTOMATICALLY WASHED OUT SOON.
4. COMMUNISTS AND CONGRESS ARE THE ENEMY TO MANKIND DESTROY THEM.
5.ALL SANATHANA DHARAMAM FOLLOWERS (WHICH EVER YOUR POLITICAL INTEREST BE: YOUR POLITICAL MINDSET) TAKE An OATH THAT YOU STAND AGAINST ALL EVIL MINDSET AGAINST SANATHANA DHARMAM!!!
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######6. CRUSH THE ANTI NATIONAL ELEMENTS SUCH AS CONGRESS, COMMUNISTS, LEFT LIBERALS, URBAN NAXALS, TAMILNADU REGIONAL ANTI NATIONAL CUM ANTI SOCIAL POLITICAL PARTIES (DK, DMK, AIADMK, ALL SILLY SELF-APPOINTED CASTE GROUPS), NEVER ALLOW THESE BUGGERS RAISE THER VOICE/HEADS. CRUSH THEM UNDER YOUR FEET.
#######7. THE PRESENT CASTE SYSTEM IS MAN MADE ( NEHRUVIAN ERA IDEA OF DIVIDING HINDUS INTO COUNTLESS MANY HEADDINGS AND HOLD THEM FOR FREE BENEFITS SO THAT COLONIAL DIVIDE AND RULE POLICY SINCE INDEPENDENCE, TILL NOW ) WONDER STILL THEY ARE KEPT AWAY FROM HINDUISM ) THIS IS NOT RELATED TO DHARMA" POLITICIANS ARE IDIOTS WHO TALK NONSENSE WITHOUT KNOWING THE SUBSTANCE, REGARDING VARNA: IT IS ABOUT GUNA AND PROFESSION RELATED, DIRTY POLITICANS TWISTS KNOWINGLY, BURN THESE WEEDS FROM THE SOCIETY URGENT NEED OF THE PRESENT.
########8. VOTE BANK POLITICS OF THE POLITICAL PARTIES OF BHARATHAM, MADE THEM ABUSE SANATANA DHARMA FOLLOWERS (HINDUS) AND APPEASE MUSLIMS AND CHRISTIANS, SOTHE FAMILY POLITICS FLOURISHING, AT WILL AND WISH, HENCE HINDUS WAKEUP AND FIGHT AGAINST THIS TREACHERY AND DEFEAT ALL THESE DEMONS OF POLITICS.
#########9 "Udhayanidhi’s rant comparing Hindus with malarial mosquitoes and Covid virus could have easily gone without the kind of outrage we are seeing today. Such Hindu-hate has been normalised in Tamil Nadu, a state which has seen some of the greatest Hindu kingdoms like the Cholas, Pallavas and Parantakas."
{PSE WATCH PARLIAMENT PROCEEDINGS: THE DISCUSSIONS OF OPPOSITION RUBBISH, NONSENSE ELEMENTS SHOUT AND IRRESPONSIBLE SPEECHES, NONE SEEMED GOOD, OR NATION LOVERS IN OPPOSTION BENCHES}
##########10 "But the massive outpouring of public anger on media and social media perhaps points to a silent change afoot in Tamil Nadu. A revival of Sanatan Dharma and politics around it is slowly taking shape under BJP’s young leader K Annamalai. Santana Dharma has been in Tamil Nadu for as long as it existed in the rest of India, tracing back to the Vedic times. It is not possible to keep that fountainhead of Sanatan Dharma muted forever with the rock of Dravidianism….”
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NOTE:
I.N.D.I.A. THE ALLIANCE OF MONKEY GROUP 26 POLITICAL PARTIES (MAJOR JUNK REGIONAL DYNASTY/FAMILY RULERS OF STATES) -"PUSHING CASTE CENSUS- TO SPLIT VOTES AND PLAY VOTE BANK POLITICS"
BEWARE OF THIS: DO NOT EVEN TO GIVE A CHANCE TO RULE: IT WILL BE HANDING OVER GARLAND (OUR DIVERSITY OUR PEPLE TO THESE MENTALLY UNBALACED IDIOTS)
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OPINION:
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NEEDS OF THE PRESENT:
1. #ABOLISH COUNTLESS NUMBER OF MAN-MADE CASTES AND THIS SYSTEM USED AS A TOOL FOR POLITICS BY I.N.D. I.A. ALLIANCE SHORT CUT TO THE DOOR OF POWER.
2.# FOLLOW THE SRIMAD BHAGAVAD GITA AND LORD KRISHNA BHAGWAN SAID VARNSRAMAM WHICH PROVIDE THE PERSON A CHANCE HIS/HER OWN MAKING!
3.#HERE SUDRA CAN UPLIFT HIM/HERSELF TO FIRST CATEGORY BRAHMANA.!!
4.#AND ANYONE WISH TO CHANGE HIS/HER PROFESSION CAN EITHER GO UP OR DOWN!!!
5.#THUS A FREEDOM AND MAKE THEIR INTERESTD CHOICE AND MAKING THEMSELVES!!!!
6#THIS WAY POLITICIANS MISUSE AND MISREPRESENTATION, VOTE BANK POLITICS, AND ANTI PEOPLE ANTI NATION MINDSET CAN BE PREVENTED!!!!!
7.DK, DMK, AIADMK AND NUMBER CASTE BASED POLITICAL PARTIES OF TAMILNADU, AND LIKE STATES POWER GREEDY CORRUPTED POLITICANS AND PARTIES, CAN BE ERADCATED AS WE ERADCATE DENGU, MALERIA ETC, SO THAT UDAYANIDHI LIKES WILL NOT UTTER FOOLISH STATEMENTS ON SANATANA DHARMAM.
8. PM MODI JI SAID THAT POVERTY LINE IS UPLIFTED TO MIDDLE CLASS LARGR NUMBER OF PEOPLE BENEFITTED, BUT NOW THOSE ENJOYING THE BENEFITS SHOULD BE OUT OF BENEFICIARY OF POOR CLASS THRMSELVES.
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NOTE:
LATEST ATTEMPT: NORTH-SOUTH
DK, DMK, AIADMK, ++++CASTE BASED FAMILY DYNASTY TAMIL NADU POLITICS WHEN THE CASTE ATTEMPT FAILED, NEW THEORY OF NORTH SOUTH DIVIDE POLITICS:
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WARNING: 1.
*NONSENSE: *SPEECH, *NONSENSE ACTION, *CORRUPTION, *DYNASTIC POLITICS:
#1. KICK THESE TYPES OF POLITICAL PARTIES OUT OF THE POLITICS
##2. DESTROY THE DK, DMK, AIADMK AND SILLY CASTE BASED OF POLITICAL PARTIES+AAP+TMC+SAMAJWADI+RJD+JDU+SIVASENA+ALL PETTI AND SILLY REGONAL PARTIES LEAD BY ARROGANT ROGUES
###3. THESE POWER HUNGRY, CORRUPTED PEOPLE NOT FIT IN THE SOCIETY, ERADICATE THEM AS WE DO WITH DENGU AND MALERIA.
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WARNING-2.
WATCH RAHUL GANDGHI: A DANGEROUS ENEMY OF THIS HOLY NATION
1. SPREADS NONSENSE, DIVIDE PEOPLE BY LANGUAGES, DIVIDE PEOPLE BY CASTES, DIVIDE BY PEOPLE RELIGIONS BASES, SPIT VENOM EVERYWHERE?
2. ABUSE OUR PM EVERYWHERE AND ALL OVER THE WORLD?
3. ABUSE BHARATHAM OUTSIDE WHEREVER THIS FOOL GOES?
4. PUT A CHECK ON HIM HERAFTER
5. HE CONTACTS WITH ANI-INDIA FORCES WHEN FREQUENTLY VISIT ENGLAND AND USA, PROOFS ARE AVAILABLE IN IMAGES AND VIDEOS, HE HAS STRONG CONNECTIN WITH GEORGE SOROS AND CHINESE PRESIDENT, GETS MONEY TO DESTABILISE BHARATHAM
6.SONIYA GANDI AND RAHUL GANDI, BOTH ASSOCIATED WITH US BASED ANTI INDIA FORCES, DESTABILISE OUR HOLY NATION, JOINED WITH THEM ENTIRE OPPOSITION FAN THE FIRE OF HATRED AGAIST RULING BJP AND PM MODIJI.
7.THIS THE TIME WE THE CITIZENS OF THIS HOLY NATIONRISE ABOVE TO SUPPORT PM MODIJI
8.. KEEP DISTANCE FROM HIM AND HIS CONGRESS.
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WARNING-3.
Swami Sri Adi Sankaracharya: Birthplace: KERALA
1.Kerala is a place of mentally disturbed (Mad) people: Said by Swami Vivekananda, TRUE EVEN NOW!!!
2. People here more conscious in UDF & LDF (THE TWO DESTOYING FORCES OF KERALA ANCIENT CULTURE) than our Nation Upanishadic Culture.
3. People identify themselves in political parties name than Kerala ancient culture.
4. Here Santana Dharma exists only in temple, people visit temples to fulfill personal demands
5. KERALA AS TAMIL NADU IS MOST CORRUPTED AND FOOLISH STATE, NEVER AWAKE AND RISE!!!
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WARNING: 4.
I.N.D.I.A.: DESHDROHI ALLIANCE:
WAQF NEW ASURA:
1.Explainer on Waqf Amendment Bill 2024"
Explainer on Waqf Amendment Bill 2024 - static.pib.gov.in
2.WHOLE OPPOSITION: I.N.D.I.A. CHORUS IN ASURIC WAY PROTEST AND FALL IN PROTEST AGAINST THE BILL.
3.THE NEW DEMON WAQF: CREATED BY NEHRU A TOOL TO SUPPRESS HINDUS, LATER AMANDED SEVARAL TIMES DURING CONGRESS RULE TILL 2013
4.MAIN VILLAIN: CONGRESS RESPOSIBLE TO TODAY'S SITUATION
5.WAQF: DANGEROUS: BHOOTHAM/RAKSHASAS/NEED RAGULATIONS FOR ITS DEMONIC AMBITIONS
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JAI HIND
JAI BHARATHAM
VANDHE MADHARAM
BHARAT MATHA KI JAI.
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