Category: Hinduism

Sanjay Dixit

Sanjay Dixit

About the Author

Sanjay Dixit, Additional Chief Secretary to the Government of Rajasthan, has many feathers in his cap. He graduated as a marine engineer, and sailed the high seas for a few years before changing course to civil services. He is also well-recognised as a cricket administrator who once defeated Lalit Modi in a famous election for the post of the president of the Rajasthan Cricket Association. He considers Rajasthan's first Ranji Trophy title triumph as his crowning achievement. He is also credited with bringing a revolutionary new technology for production of date palms on a large scale in western Rajasthan, transforming livelihoods.

Dixit is a prolific columnist on contemporary topics. He has a deep interest in Indian languages, culture, economics, history, philosophy and spirituality. His six-part series - 'All Religions Are Not the Same' - has won critical acclaim. He also heads The Jaipur Dialogues as its Chairman, creating an India-centric think tank in the process, and hosts the YouTube series 'Weekly Dialogues'.

Francois Gautier

Francois Gautier

About the Author

François Gautier was born in Paris, France. He was South Asia correspondent for Le Figaro, one of France’s leading newspapers. He also wrote columns for Indian newspapers: the ‘Ferengi’s column’ in the Indian Express, then the “French Connection” column in the Pioneer, as well as regular contributions for Rediff., New Indian Express, Times of India blogs, etc.

François has written several books – amongst the latest : A New History of India (Har Anand, 2008), The Art of Healing (Harper Collins, 2011), Quand l’Inde s’éveille, la France est endormie (Editions du Rocher, 2013), « Apprendre à Souffler (Hachette Marabout, 2016) & « Nouvelle Histoire de l’Inde » (Editions de l’Archipel, 2017), « Les Mots du Dernier Dalaï-lama » (Flammarion, 2018), « In Defense of a Billion Hindus » (Har Anand, 2018) & « Hindu Power in the 21st Century » (Har Anand, 2019)

Francois, who is married for 30 years to Namrita, shuttles between Pune and Delhi. He is building a Museum of (real) Indian History in Pune (factmuseum.com).

Makarand Pranjape

Makarand Pranjape

About the Author

Author, poet, and humanities professor. He has been the Director of the Indian Institute of Advanced Study, Shimla since August 2018. Prior to that he was a professor at the Jawaharlal Nehru University in New Delhi, India for 19 years.

Maria Wirth

Maria Wirth

About the Author

Maria Wirth, a German, came to India on a stopover on her way to Australia after finishing her psychology studies at Hamburg University and an internship with Lufthansa. By chance she landed up in spiritual India, realised the great value of Vedic wisdom, and never went to Australia.

She shared her insights with German readers through numerous articles and two books, as she felt this wisdom is lacking in the West. Only some 15 years ago, she became aware that even many Indians don’t know about their amazing heritage and worse, they look down on it and often consider Christianity and Islam as preferable. This shocked her and she started to compare on her blog the three main religions and also wrote her first book in English, titled “Thank you India”. For her it is clear that Hindu Dharma is the best option for humanity and she keeps explaining why.

Dr. Omendra Ratnu

Dr. Omendra Ratnu

About the Author

Dr Omendra Ratnu from Jaipur is an ENT surgeon who runs a hospital.

He runs an NGO, Nimittekam, with the purpose of helping displaced Hindu refugees from Pakistan and integrating Dalit Sahodaras into Hindu mainstream.

Issues of Hindu survival and conflict with violent faiths are his core concerns for which he roams around the world to raise funds and awareness.

He is also a singer, composer, writer, Geeta communicator and a ground activist for Hindu causes.

He has released a bhajan Album and a Ghazal album composed and sung by him.

Dharma, Hinduism, India

A Hindu Upsurge

Part One There is undoubtedly a Hindu upsurge in the country today. But whether we seize the tide at its flood and use it to bring about a spiritual renaissance or let it peter out into a mere religious revival – this will decide the future of this country. There are many who see this upsurge as a strong mandate for a religious revival which, they hope, will lift the country from its present languid and self-destructive ways and put it on the path to fulfillment and glory. Ranged against them are those who decry the whole phenomenon as a regressive and unhealthy development. Many in this latter group are also convinced that all spirituality is obscurantism and they are therefore hostile to any attempt to see this as a call for the spiritual renaissance of the country. My aim here is not so much to take sides with the critics of this upsurge or with its champions as to see the whole phenomenon in a different light — the light of Sri Aurobindo. A spiritual civilization like India’s does not endure and progress by sticking to or reviving its old forms whether in religion, arts or socio-economic institutions but by breaking their mould and creating new ones which are appropriate to the changing times and true to its innate trend and genius. What is popularly known as Hinduism today is the religious manifestation of a spiritual civilization during the last 1100 years or so, generally recognized as the period of decline of this spiritual culture. Whether as a religion this manifestation is better or worse than other religions is a matter in which I am not interested at the moment. But why anybody who understands the genius of this culture would want to revive such an obsolete manifestation is beyond my comprehension. Therefore a Hindu religious revival is to my thinking an absurdity, and the sad thing is that many of us believe that we are fighting for this absurdity. Those who want to resurrect a particular manifestation of Hinduism, in this case a Medieval one, lose sight entirely of the predominantly spiritual nature of this culture. Some of their critics who cry foul at the phenomenon of this upsurge are those who mistrust spirituality and are convinced that India’s destiny is to be a faithful camp-follower of the grossly commercial, materialistic and insufficient Western civilization either of the currently buoyant American variety or of the obsolete and moribund communist variety. There were two important spiritual figures in the Indian renaissance movement – Swami Vivekananda and Sri Aurobindo. They recognized the spirit as the truth of the Indian civilization and hoped for a renaissance of Indian spirituality. They worked for it not only because it is the soul of Indian culture and no true development in India can be based on any other foundation but also because they were convinced that it is the supreme gift India can make to the world to save it from chaos and destruction. One of the famous utterances of Sri Aurobindo, most relevant for our times, is: When therefore it is said that India shall rise, it is the Sanatana Dharma that shall rise, it is the Sanatana Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatana Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. But there seems to be among some of us a strange reluctance, if not a feeling of embarrassment, in drawing attention to this statement. This is harmful because if those who understand what Sri Aurobindo meant by it do not speak up, those who do not fully understand it will exploit it to strengthen their agenda. In fact, Sri Aurobindo himself has explained what he meant by the terms “Hindu”, “Sanatana” and “Dharma”. About Mangesh Nadkarni Sri Nadkarni (1933-2007) was a professor of Linguistics, a thinker and scholar par excellence, a student and disciple of Sri Aurobindo and the Mother, and a great exponent of Sri Aurobindo’s writings, especially Savitri.  It is our great privilege to publish Sri Nadkarni in our inaugural issue. Part 2
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Dharma, Hinduism, India

Hinduism and Sanatan Dharma

Part Two That which we call the Hindu religion is really the eternal religion, it is the universal religion which embraces all religions. … This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations in philosophy. It is easy to twist a statement like this and jump to the conclusion that since Sri Aurobindo wanted Sanatana Dharma to be the one religion for the whole of mankind, he was a champion of the Hindu religion, even a Hindu revivalist. This is absolute nonsense since Sri Aurobindo condemned the very idea of one institutional religion for the whole world as “a grotesque creation of human unreason, the parent of so much intolerance, cruelty, obscurantism and aggressive fanaticism” and said that such an obsession had never been able to take hold of the free and supple mind of India. Sri Aurobindo regarded Hinduism primarily as the name of a civilization, of a set of values and not as a credal religion. As he once put it, “How can Hinduism be called a religion when it admits all beliefs, allowing even a kind of high-reaching atheism and agnosticism and permits all possible spiritual experiences, all kinds of religious adventures?” In his Foundations of Indian Culture, and also in The Human Cycle, he makes a clear distinction between two aspects of religion – religion as spirituality, the seeking for oneness with the Supreme Reality and with all one’s fellowmen, and religion as creed, dogmas and moral codes, which is formal religion. He never states that things which constitute formal religion are unnecessary. According to him they too are needed by man because the lower members of his being have to be exalted before they can be spiritualized. Thus an intellectual formula is needed by the thinking and reasoning mind, a ceremony is needed by the aesthetic part of our being, a set of moral codes is needed by man’s vital nature to purify and chasten it. But these things are aids and supports of religion, not its essence. Hinduism knew the purpose of these aids and never mistook them for the essence of religion. Thus it was less a creed or cult than a continuously enlarging tradition of the Godward endeavour of the human spirit. It is this spiritual aspect of this religious culture that Sri Aurobindo refers to as the Sanatana Dharma. But at the same time Sri Aurobindo never assumed, even for a moment, as some of us tend to do, that true spirituality is the exclusive turf of the Hindus. As the Mother, Sri Aurobindo’s collaborator, once pointed out “Genuine spirituality is found in all religions. In every religion there are some who have evolved a high spiritual life.” It is ironical that the Hindu religionist and most of his critics both share in part the same misconception about the Hindu religious culture and fight over it. The Hindu religionist respects the great Rishis and founders of the spiritual culture of India out of deference for his ancestors and not because he understands and appreciates this heritage; he looks upon himself not so much as the inheritor of his great spiritual legacy but as the defender of credal Hinduism, its forms, ceremonies and temples, and of the socio-political institutions connected with this identity. This is the same part of the Hindu culture which his critics also see as the essential Hindu religion. In fact, this is the only aspect of Hinduism these critics understand because they are of the progressive rationalist persuasion. For them Hindu spirituality is some kind of folk belief, an irrational fantasy about soul-states and visions – in brief, gobbledygook of some kind. They are convinced that Hindu spirituality has been the bane of this country. Some of these progressive critics have no high opinion of the ancient culture of this country which has been nothing, as they see it, but a product of a series of invasions beginning with the Aryan and ending with the British and between these two the series of Islamic invasions about which they feel rather embarrassed. The secularist credo is that India had no civilization of its own; what she has is a gift of the Aryans who came from southern Europe, and then of the Mongol, Turkish and Afghan invaders and the final finishing touches were given, of course, by the British. Part 1Part 3
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