Latest Hinduism News | Top Hinduism News Headlines Today | Today India news | Breaking Hinduism News Today | English Hinduism News Headlines - TheDailyGuardian

A Journey of Eternal Hindu Roots Through Time

June 6, 2025, 12:37 am

Kashmir, often called paradise on earth, has a history as profound and complex as its breathtaking landscapes. Its origins are deeply intertwined with Sanatan Hindu traditions, its identity shaped by the revered Bhagwan Shiv & Maharshi Kashyap, its trajectory altered by invasions, forced conversions, and political upheavals. From its ancient Hindu roots to the abrogation of Article 370 and the recent Supreme Court mandate for elections, Kashmir’s story is one of resilience, tragedy, and hope for a renewed future. Kashmir’s name is derived from the Sanskrit term Kashyapa-Mira, meaning “the sea lake or mountain of Kashyap,” a reference to the sage Rishi Kashyap who, according to the Nilamata Purana, drained a vast lake called Satisara to create the land of Kashmir.

This ancient text establishes Kashmir as a sacred Hindu land, a place of pilgrimage dotted with holy sites dedicated to Lord Shiva, often referred to as Bhagwan Shiv’s playground. The region was a flourishing centre of Shaivism, a major Hindu tradition revering Shiv, with scholars like Utpaladeva, author of the Shiv-Stotravali, contributing to its spiritual richness.

The Rajatarangini, a 12thcentury historical chronicle by Kashmiri Brahman historian Kalhan, describes Kashmir as a divine abode, stating, “Kailash is the best place in the Tri-loka, Himalayas the best place in Kailash, and Kashmir the best place in Himalayas.” Kashmir was a hub of Sanatan Hindu Dharm and later Buddhist culture for centuries, ruled by 136 Hindu and Buddhist kings, starting with Gonanda I (3238–3188 BCE). Emperor Ashok propagated Buddhism in the 3rd century BCE, but Shaivism continued to thrive, with the Karkota Dynasty in the 9th century marking a golden era of Hindu culture. like the Martand Sun Mandir stood as architectural marvels, testifying to Kashmir’s deep Hindu roots. The region’s tutelary Devi, Sharada (a manifestation of Saraswati), further cements its Hindu identity, with prayers referring to her as Kashmirapur-vasini (she who resides in Kashmir). Adi Shankaracharya played a pivotal role in re-establishing Hindu dharma in Kashmir through his philosophical debates, particularly at the Sharada Peeth. He propagated Advaita Vedanta, unifying various Hindu sects by emphasizing the oneness of Brahman and contributing to the spiritual and intellectual resurgence of the region. He also composed hymns and devotional works, strengthening the Bhakti tradition.

The Hindu-Buddhist fabric of Kashmir began to unravel with the advent of Islamic rule in the 14th century. The transition was not merely a change of rulers but a systematic cultural and religious transformation. In 1320, Rinchan Shah, a Buddhist refugee-turnedking, converted to Islam, becoming the first Muslim ruler of Kashmir as Malik Sadr Ad-Din. However, the most devastating period came under Sultan Sikandar Shah Miri (1389–1413), known as Butshikan (idol breaker). His reign saw the destruction of countless Hindu temples, including the Martand Sun Temple, and forced conversions on a massive scale. Historian Ajit Bhattacharjee notes that Sikandar’s zeal to Islamize society led to thousands of Hindus fleeing or being massacred, with temples “felled to the ground” and defaced using fire when masonry proved too resilient. Subsequent rulers, including the Mughals (1586–1751) and the Afghan Durrani Empire (1751–1819), continued this repression.

The Mughals, followed by Afghan governors under Ahmed Shah Abdali, plundered temples, imposed heavy taxes, and committed atrocities against Hindus and even local Muslims. Victoria Schofield highlights that Afghan rule was particularly brutal, with Hindus sold into slavery and subjected to forced conversions. By the time the Sikh Empire under Ranjit Singh annexed Kashmir in 1819, ending four centuries of Muslim rule, the region’s demographic and cultural landscape had drastically shifted, with Hindus reduced to a minority. The 19th century saw Kashmir come under the Dogra dynasty, established by Raja Gulab Singh in 1846 through the Treaty of Amritsar with the British. Gulab Singh’s descendant, Maharaja Hari Singh, ascended the throne in 1925 and became the last ruling monarch of the princely state of Jammu and Kashmir. At the time of India’s independence in 1947, Hari Singh faced a critical decision: to join India, Pakistan, or remain independent. Initially, he opted for independence, signing a standstill agreement with Pakistan to maintain trade and communication.

However, this decision was short-lived. In October 1947, Pakistani tribal militias, supported by the Pakistani army, invaded Kashmir, committing widespread atrocities, including massacres of Hindus and Sikhs. Faced with this aggression, Hari Singh sought India’s military assistance, signing the Instrument of Accession on October 26, 1947, thereby integrating Jammu and Kashmir into the Dominion of India. Indian troops were deployed, leading to the first IndoPakistan war, which ended with ceasefire in 1948, dividing the region along the Line of Control. Article 370 was introduced in 1949 as a temporary provision, granting Jammu and Kashmir special status, including autonomy in internal affairs and restricting non-residents from owning property. While intended to facilitate integration, this provision later became a tool for separatist narratives, alienating the region from the rest of India and complicating the return of displaced Kashmiri Hindus. The late 1980s saw a rise in Islamist militancy in Kashmir, fuelled by Pakistan-backed groups like the Jammu Kashmir Liberation Front (JKLF). The insurgency, initially framed as a separatist movement for independence, soon took on a starkly religious tone, targeting the Kashmiri Hindu Pandit community, the region’s indigenous Hindus.

On January 19, 1990, a dark chapter unfolded: all mosques across the valley blared messages declaring Pandits as kafirs (infidels), demanding they convert to Islam, leave, or be killed. Slogans like Ralive, Tsaliv ya Galive (convert, leave, or die) echoed through the Valley. They also stick bills saying leave your daughters and women here for us and leave. Targeted killings, such as the murder of Tika Lal Taploo, a prominent Hindu leader, in 1989, and the Gawkadal massacre in 1990, where security forces killed protesters, escalated tensions. By mid-1990, an estimated 90,000–100,000 Pandits—out of a population of 120,000–140,000— fled the Valley (Kashmiri Hindu organisations claim it of 400000), leaving behind homes, businesses, and a millennia-old heritage. The exodus was marked by horrific violence, with some accounts, like those in The Kashmir Files film, depicting the brutality faced by Hindus, including forced conversions and massacres.

This ethnic cleansing reduced the Hindu Pandit population in the Valley to a mere 3,445 people by 2010, as per the Jammu and Kashmir government. On August 5, 2019, the Indian government, under Prime Minister Narendra Modi, abrogated Article 370 and 35A, fully integrating Jammu and Kashmir into the Indian Union by reorganizing it into two Union Territories: Jammu and Kashmir, and Ladakh.

This historic move aimed to ensure equal rights for all citizens, including minorities and women, and to create conditions for the return of Kashmiri Hindu Pandits. The abrogation was widely supported by the Pandit diaspora, who saw it as a step toward reclaiming their homeland. Post-abrogation, the Valley has seen a significant decline in militancy, with tourist numbers soaring—7,00,000 visitors in the first five months of 2022 alone, signalling a return of prosperity. Infrastructure development, economic opportunities, and improved security have transformed the region, allowing residents to live without the constant fear of violence.

However, the Hindu Pandits who returned under rehabilitation plans continue to face challenges, living in guarded camps and unable to practice their religion freely due to lingering threats from Islamic extremists. When I visited Kashmir in May 2023, have spoken to several locals and sensed that they were happy with the LG rule, not willing to have an elected government. They are believing that only three political families—the Abdullahs, Muftis, and Gandhis—have benefited from the region’s governance, perpetuating corruption and dynastic rule. The elections, the first since the abrogation of Article 370, saw a shift as voters sought to move beyond the shadows of violence and dynastic politics, yet scepticism about electoral processes persists. On December 11, 2023, the Supreme Court of India upheld the abrogation of Article 370 and directed the Election Commission to conduct Assembly elections in Jammu and Kashmir by September 30, 2024.

The court’s ruling aimed to restore democratic processes, but its repercussions are complex. The terror activities are on the rise post elections in the valley. The otherwise calm valley post abrogation of article 370, have seen rise in violence post Omar Abdulla government sworn in. The killing of migrant workers, attack on local police, security forces and recent massacre of 26 Hindu tourists in Pahalgam are evident of the rightness of the fear shown by the locals and the rest of the country that elections will bring the militancy again to the valley has proven right.

The courts in India are to balance the Executives and Legislature but overstepping the government actions are resulting in harmful results like doing elections in Kashmir, the centre’s rule in Kashmir have proven good for the people of the union territory for now. Kashmir’s journey from Rishi Kashyap’s sacred land to a modern Union Territory is a testament to its enduring spirit. Its Hindu origins, marked by Shaivism and the legacy of sages, were nearly erased by centuries of invasions and forced conversions, yet the region’s cultural heritage persists in its ancient place names and sacred sites.

Maharaja Hari Singh’s decision to accede to India ensured Kashmir’s place in Bharat, but Article 370 and the rise of Islamism led to decades of strife, culminating in the tragic exodus of Kashmiri Hindus. The abrogation of Article 370 has ushered in a new era of prosperity, but challenges remain, from local disillusionment with elections to the Hindu Pandits’ struggle for justice. As democracy finds its voice in the Valley, Kashmir stands at a crossroads, with the potential to reclaim its ancient glory as a land of harmony and spiritual richness.

Gopal Goswami Ph. D is a Researcher, Columnist and Social Worker

Watch| Ramaswamy Response To Anti-Hindu Remarks Sparks Debate: Are Hindus Easy Targets?

October 22, 2024, 3:53 pm

The recent exchange between Republican candidate Vivek Ramaswamy and an American citizen, who labeled Hinduism as a “wicked, pagan religion,” underscores the varying reactions to religious intolerance across cultures, particularly in comparison to India.

Ramaswamy’s composed response to the inflammatory comment exemplifies Hinduism’s inherent tolerance and resilience. However, the incident raises critical questions about how reactions might differ if similar remarks were made against other religions, especially within the current context.

Some on the left reject Thomas Jefferson because he was a “slaveholder.” Some on the right reject him because he was a “deist” & “an enemy of Christianity.” Both are foolish. A fun teaching moment tonight. ?? pic.twitter.com/kpuXMJhz95

— Vivek Ramaswamy (@VivekGRamaswamy) October 16, 2024

In the United States, there is a persistent trend among certain evangelical groups to undermine non-Abrahamic faiths, particularly Hinduism, often dismissing them as “pagan” or at odds with American values. Yet, Hinduism, both in India and abroad, typically responds with less offense than would be expected if Christianity or Islam were similarly criticized. This situation highlights the profound tolerance ingrained in Hindu philosophy. Rather than escalating the situation or pursuing legal action, Ramaswamy defended his faith calmly, using the moment as a “teaching opportunity.”

Critics note that if such a public insult had been aimed at Christianity in India, the backlash would likely have been much stronger. The narrative could have shifted to claims of “Hindutva” fostering religious intolerance, drawing widespread condemnation from Indian media and international outlets eager to portray India as increasingly intolerant. Legal actions, such as public interest litigations for hate speech, might have been initiated, showcasing how swiftly Christian groups could mobilize against such offenses.

If there had been such a publicised exchange in India where a Hindu in a debate with an Indian Christian leader lashed out at Christianity and called it an evil and devilish religion there would an uproar in Christian circles, it would be said how Hindutva had poisoned our… https://t.co/F4pvZQDOri

— Kanwal Sibal (@KanwalSibal) October 20, 2024

This scenario reveals a significant disparity in the perception and practice of religious tolerance across different societies. Hinduism, with its pluralistic ethos and the deep-seated belief in “Sarva Dharma Sambhava” (equal respect for all religions), generally absorbs criticism and embraces a diverse array of spiritual beliefs. In contrast, criticism or mockery of Christianity often prompts defensive actions or public outrage, particularly in the West.

Hinduism Spreads Beyond Borders: Pakistan Allocates PKR 1 Crore For Hindu Temple

October 21, 2024, 9:29 pm

Pakistan has allocated PKR 1 crore to restore the Baoli Sahib Hindu temple in Zafarwal, Punjab, a significant step towards supporting the country’s Hindu community. This long-awaited project marks the first phase of restoration, 64 years after the temple became non-functional.

A Historic Step for the Hindu Community

The Evacuee Trust Property Board (ETPB), which oversees minority religious sites in Pakistan, has initiated the restoration of the temple. The Baoli Sahib temple, dormant since 1960, will soon be returned to its former glory. This project will benefit the Hindu population in Narowal, which numbers over 1,453 people, by finally providing them with a local place of worship.

Decades-Long Advocacy Pays Off

The Pak Dharamsthan Committee, which has been advocating for the temple’s restoration for 20 years, will take over the management of the site once the construction is completed. The restoration includes building a boundary wall on the four-kanal plot, making the temple secure and functional for worshippers.

Key Figures Supporting the Initiative

Important figures like Shoaib Siddal, chairman of the Supreme Court’s One Man Commission, and Manzoor Masih, a member of the National Commission of Human Rights, have been instrumental in making this restoration project a reality.

A Cultural and Religious Revival

Sawan Chand, president of the Pak Dharamsthan Committee, expressed his satisfaction with the restoration efforts, stating that the revival of the Baoli Sahib temple fulfills a long-standing demand. Hindus in the Narowal district currently travel to Sialkot and Lahore for religious rituals, but this restoration will provide a local option.

Pakistan’s Hindu Community: Largest Minority

Hindus form the largest minority group in Pakistan, with an estimated 7.5 million people, though the community claims the number exceeds 9 million. Most Hindus reside in the Sindh province, where they share cultural and social ties with the Muslim population.

The restoration of Baoli Sahib temple is a hopeful sign of religious inclusion and will provide Narowal’s Hindu community a long-awaited place to practice their faith.

Spiritual merit and self-purification – The sacred practice of Dãna in Hinduism

October 14, 2024, 3:45 am

In Hinduism, the act of donation, or dãna holds a sacred and central place. It is considered a noble deed that brings spiritual merit and contributes to the well-being of society. The practice of giving is deeply ingrained in Hindu philosophy, emphasizing generosity, compassion, and the interconnectedness of all beings. Donation in Hinduism is not just an act of charity; it is a means of self-purification, a way to cultivate virtues, and a path to moksha (liberation). Through dãna, one learns to renounce attachment, embody selflessness, and contribute to the balance of the universe.

Scriptural Foundations of Dãna

The concept of dãna is mentioned extensively in Hindu scriptures, from the Vedas and Upanishads to the Bhagavad Gita and the Dharma Shastras. In the Rig Veda, one of the oldest Hindu texts, there is a famous verse that emphasizes generosity: “May the giver never feel hungry” (Rig Veda 10.117.6). The idea is that those who give selflessly are blessed with abundance and prosperity, both materially and spiritually.
The Bhagavad Gita which is a cornerstone of Hindu philosophy, also speaks about the significance of dãna. Lord Krishna advises Arjuna that offering, charity, and austerity should not be abandoned, as these acts purify even the wise (Bhagavad Gita 18.5). Krishna highlights that the best form of giving is when it is done with no expectation of reward or recognition. This form of selfless giving, or nishkama karma, is aligned with the broader teachings of Hinduism about detachment and performing actions for the welfare of others.
The Upanishads further elaborate on the spiritual benefits of giving. In the Taittiriya Upanishad, there is an instruction that says, “Give with faith. Do not give without faith. Give with modesty, give with awe, and give with sympathy” (Taittiriya Upanishad 1.11). This passage highlights that the attitude with which one gives is as important as the act of giving itself. Donations must come from the heart and with sincerity, ensuring that the act is spiritually uplifting for both the giver and the receiver.

Types of Dãna

Hinduism categorizes donations into different types based on the intention behind the giving, the recipient, and the manner in which the donation is made. These types are often classified as Satvic, Rajasic and Tamasic, following the three gunas or qualities of nature.
1. Satvic Dãna: This is the highest and purest form of giving. It is characterized by giving without any expectation of return, recognition, or reward. Satvic dãna is done with the intention of benefiting the recipient and fostering their well-being. The Bhagavad Gita (17.20) describes satvic dãna as a gift given at the right time, in the right place, to the deserving, and without any ulterior motives. This type of donation is rooted in selflessness, humility, and a desire to fulfill one’s duty.
2. Rajasic Dãna :This form of giving is motivated by a desire for recognition, fame, or future benefits. While the act of giving may benefit others, the intention behind it is ego-driven. Rajasic dãna often involves donations made in public settings, where the giver seeks to enhance their reputation or social status. It is giving with strings attached, expecting something in return—be it praise, favors, or rewards.
Tamasic Dãna: This is the lowest form of giving, characterized by negligence, lack of respect, or inappropriate timing. Tamasic dãna is often given without considering the needs or worthiness of the recipient. It can involve giving out of compulsion, fear, or guilt, and is marked by indifference or even contempt toward the recipient. In the Bhagavad Gita (17.22), tamasic dãna is described as a gift given in an improper manner, to an undeserving person, and with disdain.

Dãna in Daily Life and Festivals

The practice of giving is an integral part of everyday life in Hinduism. Many Hindus incorporate acts of charity into their daily routines, often beginning the day with offerings to deities, ancestors, and guests (Atithi Devo Bhava—“The guest is equivalent to God”). Charity is also a major component of Hindu festivals and rituals. During festivals like Diwali, Pongal, and Makar Sankranti donations of food, clothes, and money are common. These acts of generosity not only foster community spirit but also symbolize the sharing of one’s blessings with others.
Another important occasion for giving in Hinduism is during Pitru Paksha a period dedicated to honoring ancestors. During this time, Hindus offer food, water, and other donations in memory of their departed loved ones, believing that these offerings will help nourish and elevate their ancestors’ souls.
In addition, Annadãnam, the practice of donating food, is highly revered in Hinduism. Feeding the hungry is seen as one of the most meritorious acts one can perform. Temples across India engage in mass food distribution, especially during festivals, and it is believed that providing food to the needy brings great spiritual merit.

Dãna as a Path to salvation

In Hinduism, the ultimate goal of life is to achieve moksha, or liberation from the cycle of birth and death (samsara). Dãna is seen as one of the key practices that lead to moksha by helping individuals cultivate detachment from material possessions and desires. By giving away one’s wealth or possessions, a person practices renunciation and selflessness, which are essential virtues in the spiritual journey.
Moreover, dãna is linked to the concept of karma. Hinduism teaches that every action, whether good or bad, generates karma that affects one’s future lives. Acts of generosity, when performed with pure intentions, generate good karma, which helps in the purification of the soul and progress toward moksha. On the other hand, greed, attachment, and selfishness bind the soul to the material world and prolong the cycle of samsara.

The Social Impact of Dãna

While dãna has deep spiritual significance, it also plays a vital role in the social fabric of Hindu society. Donations contribute to the welfare of the poor, the elderly, and the sick, and they support the functioning of religious institutions like temples and ashrams. In ancient India, kings and wealthy patrons would donate land, food, and money to support education, healthcare, and the arts, fostering a culture of generosity and social responsibility.
Even today, many Hindu organizations and individuals engage in philanthropy, supporting schools, hospitals, orphanages, and disaster relief efforts. The concept of seva (selfless service) is closely linked to dãna, emphasizing the importance of contributing to society without expecting anything in return.
This tradition of giving helps promote social justice, reduce inequality, and uplift marginalized communities.
In Hinduism, donation is much more than an act of charity; it is a spiritual practice that fosters selflessness, compassion, and detachment. Rooted in the ancient scriptures and traditions, dãna is seen as a way to purify the soul, generate good karma, and progress toward moksha.
Whether performed through daily acts of generosity or during special festivals and rituals, the practice of giving serves both the spiritual and social well-being of individuals and communities.
In essence, dãna is a powerful reminder of the interconnectedness of all beings and the transformative power of selfless action.Daan, when practiced according to one’s zodiac sign, becomes a powerful tool for spiritual growth, karma purification, and planetary alignment. By understanding the astrological influences of the zodiac and the planets, individuals can give more meaningfully and enhance the flow of positive energy in their lives. Ultimately, daan is not just an act of charity but a practice that connects individuals to the cosmic energies, promoting a harmonious life filled with peace, prosperity, and spiritual fulfillment. The author is Founder Editor, Churu Lokdoot

ART OF GIVING: A PATH TO SELF-FULFILMENT

August 21, 2024, 3:55 am

Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway,
Riches come now to one, now to another, and like the wheels of cars are ever rolling,
The foolish man wins food with fruitless labour: that food – I speak the truth – shall be his ruin,
He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker.
— Rigveda, X.117

We are human beings. We are social animals. We live in a society driven by consumerism, where taking is the norm. Every second, we take. We take from nature- air, water, wood, fruits, vegetables, shade, beauty, liveliness, and many more, yet we deplete its resources. What are we giving it back? That we all know. On the other hand, we take from human relationships- love, respect, happiness, motivation, purpose of life, and much more, we keep on expecting more and more than we give. We take from our own selves, constantly seeking fulfillment outside of ourselves with no contentment and limitations. But what if we shift our focus to the art of giving? Giving without any expectations to nature, human, ourselves..

The act of giving is often misinterpreted, as it is more than simply offering a material gift such as a costly smart watch or a diamond necklace. And if we offer such things to someone, surely we seek something in return. The interest is vested. But art of giving is all about a mindset, a way of life, and a philosophy that nurtures generosity and responsiveness either it is towards human or nature. When we engage in the art of giving, we begin to understand the immense joy and fulfillment that can be found in contributing to the world around us.

In Hinduism, the practice of ‘dana’ (selfless giving) is deeply rooted in one’s ‘dharma’ (spiritual responsibility). Dharma encompasses a broad spectrum of principles, including universal harmony, moral obligations, righteous conduct, and ethical behavior. Every individual has a unique dharma that extends beyond personal boundaries, accepting responsibilities towards family (loved ones), society (community), the world (environment), and all living beings (compassion).

In the past, various forms of generosity, giving wholeheartedly or ‘dana’, existed, including ‘Bhudaana’ (gifting land for the greater good), ‘Vidyadaana’ (sharing knowledge and skills through teaching), ‘Aushadhadana’ (providing healthcare and support to the sick and afflicted), ‘Abhayadana’ (offering protection and freedom from fear), and ‘Anna dana’ (nourishing the hungry and welcoming all visitors with food) etc. These timeless acts of kindness continue to inspire selfless giving and compassion in modern ways now.
In the ancient Hindu epic, ‘Mahabharata’, a profound wisdom is shared in the ‘Vana Parva’, Chapter 194 that advocates for the transformative power of generosity, urging us to conquer the mean by giving.

In Chapter 17 of the ‘Bhagavad Gita’, Krishna also emphasizes the importance of consistent and selfless giving, advocating for steadfastness in ‘sattvikam dana’, the purest form of charity. He teaches that cultivating this noble practice brings greater benefits, while cautioning against ‘tamas’, the destructive force of selfishness and ignorance. Krishna guides us to embrace the elevated path of giving with generosity, letting go of egoistic tendencies, and embracing the transformative power of selfless giving.

Many theories have explored the concept of giving and its impact on our lives. One such theory is the Universal Law of Reciprocity, which suggests that we receive what we give. It says that all that is sent is need to be reciprocated. It is one kind of ethics called ‘ethics of reciprocity’ that can be comprehended in this way that one should reciprocate to others how one would like them to treat him or her. In essence, the more we give, the more we receive, not just in material possessions but also in emotional fulfillment and personal growth. This theory aligns with the idea that giving nurtures our souls and allows us to connect with others on a deeper level and promotes kindness and fairness.

In the words of renowned philosopher and writer Ralph Waldo Emerson, ‘The purpose of life is not to be happy. It is to be useful, to be honorable, to be compassionate, to have it make some difference that you have lived and lived well.’ He emphasizes the significance of giving and the impact it has on our sense of purpose and overall fulfillment. By dedicating ourselves to the art of giving, we realize that true happiness lies in selflessness and making a positive difference in the lives of others.

Similarly, Mother Teresa, a symbol of selflessness and compassion, legendarily believed, ‘It’s not how much we give, but how much love we put into giving.’ This sentimentality strengthens the idea that quality outdoes quantity when it comes to giving. It is not the monetary value of a gift that matters; rather, it is the intention and love behind it.
This philosophy of Mother Teresa encourages us to give with an open heart and genuine care for others. For example- a gentle offering of bananas, ‘Daal-Roti’, and ‘Lassi’, filled with love or affection, surpasses the grand opus of exotic and expensive cookeries such as the rarefied allure of Chinese Shark Fin Soup, the indulgent luxury of Australian Sevruga with traditional garnishes and Blini, and the refined elegance of branded wine Jeroboam of Chateau Mouton-Rothschild 1945. For in the act of giving, it is not the extravagance of ingredients or the prestige of presentation that truly sustains, but the tender touch of compassion, the warmth of generosity, and the sincerity of the heart.

In his book ‘The Art of Giving,’ philanthropist Charles Bronfman explores ‘the Power of Giving’ as a means of self-fulfillment. Bronfman argues that true fulfillment comes from recognizing the needs of others and actively working to meet them. He emphasizes that giving has the ability to transform individuals and communities alike, fostering a sense of unity and interconnectedness.

When we embrace the art of giving, we begin to realize that our happiness and fulfillment are not solely dependent on what we receive, but rather on the positive impact we have on others. By shifting our focus from taking to giving, we break free from the cycle of dissatisfaction and constantly seeking more.

The art of giving opens our eyes to the beauty of human connection and the profound joy that comes from making a difference, no matter how small. Through acts of kindness, generosity, and compassion, we can create a ripple effect, inspiring others to do the same.
Amid the pursuits of materialistic gains, as individuals and community, we need to learn and embrace the art of giving to achieve the goal of collective happiness, transforming lives and sustaining a culture that celebrates selflessness and empathy.

Dr. Shalini Yadav is a Professor, Writer and Columnist hailing from Jaipur, Rajasthan.

What Will Netanyahu say If He ever Faced The Judgement Day?

July 28, 2024, 9:44 pm

I guess, in Judaism, unlike Hinduism and some other religions, for afterlife, the concept of heaven and hell doesn’t exist though the orthodox Judaism stresses that one must do good deeds as it is right thing to do but without expectation of any hypothetical future reward.
So, obviously, Netanyahu won’t have to answer on the Judgement Day for what he has done in Gaza and the West bank since Oct 2023. Still, can his actions be termed as good deeds? And was it right thing do?

One imagines, a stage comes when even a pathological killer says: it’s enough; can’t continue it anymore! May be, his inner conscience, whatever is left of it, revolts against his crimes. There might even be certain degree of remorse. Netanyahu beats these murderers in his insatiable obsession to unleash dance of death in Gaza!

Adolf Hitler gassed more than 3 million jews committing the worst heinous crimes in human history. Killing of 38000 Palestinians, more than 18000 of them children may not match the enormity of the Holocaust but the heartlessness and utter callousness with which Netanyahu orders killing of Palestinians represents the same Hitler like devilishness. How can any human being be so insensitive and so remorseless in killing other human beings irrespective of anger and intense revengefulness that drives his or her actions?
In Delhi, at 6.00 hrs, scores of mothers are seen standing at the bus stands with their 4–5-year-old kids, with the school bags on their backs, and tiny lunch boxes in hands waiting for the school bus. Others could be seen putting their children in Special rickshaws with their water bottles hanging on the side. After seeing off their loved ones to schools, they prepare their lunch and wait for their return. There is no doubt in their minds that their kids will come back home safely. Contrast this scene with hundreds of Palestinian mothers standing amidst vast wasteland of rubbles and debris of the buildings hit by Israeli bombs and missiles, holding hands of their half-clad hungry children with no food or water in sight, utter helplessness and disbelief dripping from their faces, with tear filled eyes looking up towards the sky praying to Allah that Israeli bombs may not take away some more loved ones today. Their blank eyes remind one of the scenes of Sophie’s choice, award winning film of Alan Pakula in which a Jewish mother is asked to choose between her son and daughter to be gassed. But alas, Netanyahu’s bombs don’t give any choice to the Palestinian mothers; they kill their sons as well as daughters alike!

What could be a matter of greater shame than the fact that the entire world just watches helplessly, like a bystander, the unspeakable human tragedy in Gaza caused by Netanyahu?
Hamas’s attack on Israel on7th Oct 2023, killing over 1200 Israeli citizens, committing brutalities and taking over 200 hostages was an inexcusably heinous crime which can’t be defended Irrespective of the provocation. Israel’s anger and urge to punish HAMAS is understandable. But where is the logic & justification for killing 38000 Palestinians in the name of punishing Hamas reducing cities, towns, buildings, schools & hospitals to rubbles and ordering helpless Palestinians like cattle from one area of Gaza to another with no basic facilities, food or shelter? What moral ground, if any, can Netanyahu claim when he himself descends to much lower level than those whom wishes to punish?

Netanyahu, entrenched in numerous corruption charges, was on the verge of losing his job. Out of blue, came Hamas’s terrorist attacks in Oct last year which gave Netanyahu a lease of life; even his detractors in the Govt fell in line to support him. Ever since, he has been trying to obliterate Hamas from the face of earth but half his cabinet and several IDF generals don’t feel that Israel is winning the war in Gaza. Besides, Hezbollah’s and Houthi attacks on Israel are expanding the conflict to Lebanon and Yemen. Even if IDF is able to kill the last Hamas fighter, will that kill Hamas? It’s naïve to think so. Their violent means and methods are wrong and can’t be defended but very few Muslims question the legitimacy of Hamas’s broader objective: ending the Israeli occupation of the Palestinian territories. For millions of Arabs in the street, Hamas represent an idea: Resistance to Israel. So, long as Israeli occupation of Palestinian territories persists, organizations like Hamas with whatever name, will appeal to the youth of the Palestinians.
Netanyahu is no statesman. He is a ruthless, beleaguered politician for whom his political survival is most important. He has no long-term vision for Israel. In fact, by his relentless and indiscriminate Killing of the Palestinians he has not only inflicted incalculable sufferings on innocent Palestinians but also harmed long term interests of Israel. If he were a statesman like Yitzhak Rabin and Shimon Peres, he would have realised that notwithstanding the unquestionable military superiority of Israel, for the long-term security of the Israeli state and the peace of the Israeli people, there was is option but to make peace with the Palestinians through dialogue and diplomacy; it can’t be achieved through bombs and missiles!

Leaders have been buried under the dust of history, time keeps on ticking but the two states solution was, is and will be the only practical and viable means for bringing about an end to the Palestinian-Israeli conflict.

Regrettably, by his ten-month long operations in Gaza and the west Bank, Netanyahu has indirectly given birth to ten times more future Palestinian fighters than he has killed. A Palestinian boy who has seen with his own eyes his mother and father killed by Israeli bombs and buried under rubbles, if survives against all odds for the next ten years, will be ready to pick up a gun at 15 years and kill Israelis even if he is himself killed in the process.

The fire of revenge doesn’t burn on one side only. How long should this saga of revenge be allowed to continue?

The Many Faces of Lord Shiva: Names and Their Divine Significance

July 23, 2024, 4:37 am

Lord Shiva, one of the principal deities in Hinduism, is revered for his complex nature and multifaceted character. Known by many names, each reflecting different aspects of his divine persona, Shiva is both the destroyer and the transformer within the Hindu trinity (Trimurti), which also includes Brahma (the creator) and Vishnu (the preserver). Here are some of the significant names of Lord Shiva and their meanings:

1. Shiva
=Meaning: The Auspicious One
= Significance: Shiva signifies purity, auspiciousness, and the divine energy that removes ignorance and brings enlightenment.

2. Mahadeva
= Meaning: The Great God
= Significance: Emphasizes Shiva’s supreme status and his role as the highest deity who transcends all other gods.

3. Rudra
=Meaning: The Roarer or The Terrible
= Significance: Represents Shiva’s fierce and destructive aspect, necessary for the creation of new things and the destruction of evil.

4. Shankara
=Meaning: The Beneficent or The Auspicious
=Significance: Highlights Shiva’s benevolent and compassionate nature, bringing happiness and prosperity to his devotees.

5. Nataraja
= Meaning: The Lord of Dance
=Significance: Symbolizes the cosmic dance of creation, preservation, and destruction, depicting the eternal rhythm and cycle of the universe.

6. Neelkanth
= Meaning: The Blue-Throated One
=Significance: Refers to the legend of Shiva drinking the poison (Halahala) during the churning of the ocean to save the universe, which turned his throat blue.

7. Ardhanarishvara
= Meaning: The Lord Who is Half-Woman
= Significance: Represents the synthesis of masculine and feminine energies, symbolizing that Shiva and his consort Parvati are inseparable and embody the unity of opposites.

8. Bhava
=Meaning: The Pure Existence
= Significance: Indicates Shiva as the essence of life and the embodiment of pure consciousness.

9. Hara
= Meaning: The Remover
= Significance: Denotes Shiva’s role as the remover of sin, ignorance, and evil from the world.

10. Tripurantaka
= Meaning: The Destroyer of the Three Cities
=Significance: Refers to Shiva’s destruction of the three mythical cities of the demons (Tripura), symbolizing the destruction of evil and ignorance.

11. Kailashapati
= Meaning: Lord of Mount Kailash
= Significance: Denotes Shiva’s abode in the Himalayas, symbolizing the ultimate spiritual height and tranquility.

12. Pashupati
= Meaning: Lord of Animals
= Significance: Reflects Shiva’s dominion over all living beings, signifying his role as protector and nurturer of life.

13. Maheshwara
= Meaning: The Great Lord
= Significance: Emphasizes Shiva’s supreme authority and his all-encompassing power in the universe.

14. Shambhu
= Meaning: The Abode of Joy
= Significance: Represents Shiva’s nature of bringing joy and bliss to his devotees.

15. Kapalbhati
= Meaning: The Lord with a Skull
= Significance: Depicts Shiva’s ascetic nature and his role as a destroyer of ego and attachment, symbolized by carrying a skull.
Each of these names of Lord Shiva encapsulates a different facet of his divine nature,
illustrating his multifarious roles in the cosmic order and his deep connection with the spiritual and material realms. Through these names, devotees are able to connect with the various aspects of Shiva, seeking his blessings for different needs and aspects of their lives.

Indians In Russia Make A Request To PM Modi Ahead Of July’s Visit

July 1, 2024, 11:44 am

The Indian community living in Russia made a request to Prime Minister Narendra Modi ahead of Russia’s visit this July.

The Hindus staying in Russia want to construct a first Hindu temple in Moscow. This request was kept by Indian Business Alliance and Indian cultural & National centre president Sita, Sammy Kotwani.

Kotwani asserted, the Hindu temple will not just serve as a centre of unity and attraction point for Indian culture, it will serve as evidence of connection between Indians.

In addition, the temple will boost the influx of Indian tourists to the country. Meanwhile, Russia has witnessed a gradual growth of Hindu religion, which appeared in the country around late 1900s.

Inspired by Indian culture, many Russian couples are increasingly getting married in India as per Hindu customs. Just previous year, a Russian couple got married in Haridwar.

PM Modi is set to visit Russia as a part of state visit from July 8 to 9 to meet President Vladimir Putin. In the course of the visit, they will focus on the enhancement of strategic, economic and military ties.

Social and Religious Reforms Journey of Transformed India

April 27, 2024, 11:39 am

Introduction : In the bustling streets of 19th-century India, a quiet revolution was taking shape. Amidst the rigid social structures and deeply rooted religious practices that had long defined the subcontinent, a new generation of reformers emerged, determined to challenge the status quo and usher in a new era of progress. These social and religious reform movements, spearheaded by visionary leaders, would go on to reshape the very fabric of Indian society, leaving an indelible mark on the country’s trajectory.

The Winds of Change

The backdrop for this transformative era was a nation in flux. The colonial presence had introduced a host of modern ideas, from democracy and liberty to social and economic equality. These foreign concepts collided with the long-standing traditions and beliefs that had shaped Indian society for centuries, creating a palpable tension that could no longer be ignored.

At the forefront of this transformation stood figures like Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and Dayanand Saraswati – pioneers who recognized the urgent need for change. Driven by a deep well of intellect and moral conviction, they embarked on a crusade to reform the ills that had long plagued the Indian landscape.

The Reformist Movements:

The Brahmo Samaj

One of the most influential reformist movements of the time was the Brahmo Samaj, founded by Raja Ram Mohan Roy in 1828. Rejecting the rigid dogma and ritualistic practices of traditional Hinduism, the Brahmo Samaj championed the worship of a single, eternal God, and advocated for a more rational and inclusive approach to spirituality. “Our aim is to free people from the shackles of superstition and bring them closer to the divine through meaningful contemplation and dialogue,” Roy proclaimed, rallying a growing following of educated elites and social progressives.

The Prarthana Samaj

Alongside the Brahmo Samaj, other reformist organizations, such as the Prarthana Samaj in Bombay, joined the chorus for change. Led by figures like R.C. Bhandarkar and Justice Mahadev Govind Ranade, these groups targeted deeply entrenched social ills, from the caste system and child marriage to the lack of education for women and the oppression of the underprivileged. “We cannot hope to move forward as a nation if we continue to ignore the suffering of our fellow citizens,” Ranade declared passionately. “It is our duty to challenge the injustices that have been normalized for far too long.”

The Revivalist Movements

The reformist movements’ impact was not limited to the social sphere alone. They also sought to revive and reinterpret India’s rich cultural and religious heritage, drawing inspiration from the country’s ancient texts and philosophies. The Arya Samaj, founded by Swami Dayanand Saraswati, championed a return to the “Vedic” roots of Hinduism, while the Deoband movement in northern India advocated for a more puritanical and socially conscious form of Islam.

These revivalist movements, while distinct in their approaches, shared a common goal: to reclaim the true essence of their respective faiths and use it as a force for positive change. “We must not be shackled by the weight of tradition,” Dayanand Saraswati argued. “Instead, we must embrace the timeless wisdom of our ancestors and apply it to the challenges of the modern world.”

From Social Reform to National Awakening

The impact of these social and religious reform movements was far-reaching, transcending the realms of spirituality and social welfare. They laid the groundwork for a new era of enlightenment and national consciousness, inspiring a generation of thinkers, writers, and activists to challenge the status quo and imagine a brighter future for India.

One such individual was Rabindranath Tagore, the renowned poet and philosopher who emerged from the Brahmo Samaj tradition. Tagore’s multifaceted contributions, from his literary masterpieces to his pioneering educational initiatives, reflected the reformist spirit that had taken hold of the nation. “We must not be content with merely fixing the symptoms of our societal ills,” Tagore asserted. “We must dig deeper, to the very roots of our collective consciousness, and cultivate a new vision for our shared destiny.”

The reverberations of these reform movements were felt across the length and breadth of India, inspiring a wave of grassroots activism and political awakening. As the 19th century drew to a close, a new generation of nationalists, fueled by the embers of social and religious reform, began to coalesce, setting the stage for the country’s pivotal struggle for independence.

The Legacy of Reform

In the years that followed, the legacies of the Brahmo Samaj, Prarthana Samaj, Arya Samaj, and other reform movements would continue to shape the trajectory of Indian society, influencing the fields of education, women’s rights, and the fight against caste-based discrimination. Their impact, though often overlooked in the grand narratives of history, remains a testament to the power of ideas to transform a nation.

As we reflect on this transformative era, it becomes evident that the social and religious reform movements of 19th-century India were not mere historical footnotes, but rather the harbingers of a new dawn – a dawn that would usher in a more equitable, enlightened, and empowered India. Their legacy continues to inspire us, reminding us that progress is not merely a destination, but a constant journey of introspection, courage, and unwavering commitment to the ideals of justice, harmony, and human dignity.

The promoter of Social Justice

Mahadev Govind Ranade: A Holistic Approach to Reform

Among the prominent figures at the forefront of this social and religious transformation was Mahadev Govind Ranade. As the founder of the Widow Remarriage Association and the Deccan Education Society, Ranade dedicated his life to challenging the unjust practices that had long oppressed the most vulnerable members of Indian society.

Ranade’s core belief was that religious reform and social reform were inextricably linked. “If religious ideas remain rigid,” he argued, “there can be no true progress in the social, economic, and political spheres.” This conviction drove him to establish the Poona Sarvajanik Sabha, a platform for public discourse on a wide range of pressing issues.

Ranade’s tireless efforts to champion the rights of widows and promote women’s education were not merely driven by a sense of moral obligation, but by a deep-rooted conviction that the emancipation of India hinged on the empowerment of its people, regardless of caste or gender. Through his work, he laid the groundwork for a more equitable and inclusive society, paving the way for future generations of social reformers.

Jyotiba Phule: Challenging the Citadel of Brahminical Supremacy

While the reformist movements of the Brahmo Samaj and Prarthana Samaj sought to transform Indian society from within the existing religious framework, Jyotiba Phule took a more radical approach. In 1873, he founded the Satyashodhak Samaj (Truth Seekers’ Society), a powerful movement that directly challenged the dominance of the Brahmin caste and the oppressive social structures they upheld.

Phule’s seminal works, “Sarvajanik Satyadharma” and “Gulamgiri,” became rallying cries for the masses, inspiring a new sense of identity and self-worth among the marginalized communities. Rejecting the traditional symbols of Rama and the Brahminical order, Phule championed the figure of Rajah Bali as a counterpoint, representing the inherent dignity and autonomy of the oppressed.

Through the Satyashodhak Samaj, Phule relentlessly advocated for the abolition of the caste system and the expansion of educational opportunities for women and the lower castes. His unwavering commitment to social justice and his ability to galvanize the grassroots made him a formidable force, paving the way for a more egalitarian and inclusive vision of Indian society.

Reviving the Past, Shaping the Future

The Arya Samaj:

While the reformist movements sought to challenge the societal ills of the time, the Arya Samaj took a different approach – one that aimed to revive the ancient wisdom of the Vedas and reinterpret them for the modern era. Established by Swami Dayanand Saraswati in 1875, the Arya Samaj movement was a reaction to the growing Western influence in India, but its impact went far beyond a simple reaffirmation of tradition.

At the core of the Arya Samaj’s philosophy was the belief in one supreme God, the infallibility of the Vedas, and the importance of individual spiritual development. Swami Dayanand’s teachings emphasized the need for a return to the purity of the Vedic era, but he also recognized the value of Western education and technological advancement. This fusion of ancient wisdom and modern progress was embodied in the Dayanand Anglo-Vedic (DAV) schools, which sought to impart a holistic education that combined the best of both worlds.

The Arya Samaj’s influence extended well beyond the realm of religion. By instilling a sense of self-respect and confidence in the Hindu community, it helped to undermine the myth of Western superiority and paved the way for a renewed pride in India’s cultural heritage. The Shuddhi movement, aimed at reconverting people to Hinduism, further solidified the Arya Samaj’s position as a force to be reckoned with, though it also contributed to the increasing communalization of social life.

The Ramakrishna Movement

In contrast to the Arya Samaj’s focus on Vedic revivalism, the Ramakrishna Movement, inspired by the teachings of the mystic Ramakrishna Paramhansa, emphasized the universal message of Vedanta and the importance of service to humanity. Swami Vivekananda, the movement’s most prominent proponent, built upon Ramakrishna’s vision to establish the Ramakrishna Mission in 1897, dedicated to both spiritual and social transformation.

Vivekananda’s vision was one of a harmonious synthesis between the realms of the sacred and the secular. He believed that the “service of jiva (living beings) is the worship of Shiva,” and that true spirituality could only be manifested through a commitment to the betterment of all. The Ramakrishna Mission, under Vivekananda’s leadership, undertook extensive educational and philanthropic work, providing a model of how ancient wisdom and modern humanitarianism could be seamlessly woven together.

The Ramakrishna Movement’s impact transcended the borders of India, as Vivekananda’s charismatic presence and powerful message resonated globally. His representation of India at the 1893 Parliament of Religions in Chicago was a watershed moment, showcasing the richness and diversity of the country’s spiritual traditions to the world.

The Legacies that Endure

As we reflect on the tapestry of social and religious reform movements that transformed 19th-century India, it becomes clear that these visionary leaders, though often overlooked in the grand narratives of history, have left an indelible mark on the nation’s trajectory. From the rationalist ideals of the Brahmo Samaj to the revolutionary spirit of the Satyashodhak Samaj, each movement contributed to the awakening of India’s collective consciousness, paving the way for a more equitable, enlightened, and empowered future.

The legacies of these reform movements continue to reverberate through the pages of history, inspiring successive generations of thinkers, activists, and change-makers. Their unwavering commitment to social justice, women’s empowerment, and the preservation of cultural identity remains a testament to the power of ideas to shape the course of a nation. As we navigate the challenges of the modern era, the lessons and insights gleaned from these historical figures serve as a guiding light, reminding us that true progress is not merely a destination, but a constant journey of introspection, courage, and a relentless pursuit of a more just and harmonious world.

Vijay Sharma condemns SP leader Swami Prasad Maurya’s remark on Hinduism

December 28, 2023, 3:43 am

Chhattisgarh Deputy Chief Minister Vijay Sharma condemned Samajwadi Party leader, Swami Prasad Maurya, for his ‘controversial’ remarks against Hinduism and Hindus.
Reacting to Swami Prasad’s comment that “Hinduism is a hoax,” Chhattisgarh Dy CM Sharma suggested that the SP leader should think before saying something about someone or a religion.

“What does your heart say? Try to understand it, and be careful about speaking about someone as it may lead to severe consequences,” he said while speaking to the media.
On Tuesday, Samajwadi Party leader Swami Prasad Maurya explained his “Hindu ek dhoka hai” remark, saying that Prime Minister Narendra Modi, Rashtriya Swayamsevak Sangh (RSS) chief Mohan Bhagwat, and Union Minister Nitin Gadkari had made similar statements.

“In 1955, the Supreme Court said in its order that Hindu is not a religion but a way of life. It is a conglomeration of more than 200 religions. Even Mohan Bhagwat had said, not once but twice, that Hindu is not a religion but a way of life. Prime Minister Narendra Modi has also said that Hindu is not a religion. Even Gadkari had said the same thing in a media conclave,” Maurya said while speaking at the National Buddhist and Bahujan Rights Conference in New Delhi on Monday.

Swami Prasad Maurya’s remark created a stir, with several political parties demanding an apology from the SP leader. His comment drew huge criticism from the ruling Bharatiya Janata Party.

Earlier, in a video posted on “X” in August this year, Maurya could be heard saying, “The roots of Brahminism are very deep, and the reason for all the disparity is also Brahminism. There is no religion called Hindu; Hinduism is just a hoax. There is a conspiracy to trap the Dalits, tribals, and backward people of this country by calling the same Brahmin religion as Hindu religion.”

Delhi advocate Vineet Jindal had filed a complaint against the SP leader after he justified his remarks.

RSS leader Mohan Bhagwat said ‘India will be future superpower’

April 19, 2023, 4:00 pm

Rashtriya Swayamsevak Sangh (RSS) chief Mohan Bhagwat has stressed that India will be a “future superpower” and that power is a necessity for the country to lead the world.

The RSS chief’s remarks came while addressing the harmony lecture series organized on the occasion of the completion of 723 years of Prakashotsav of Jagadguru Ramanandacharya Ji on Tuesday. He said that India’s power will not be to trouble others but to protect the weak.

“We will not conquer others, we will not convert anyone. India is going to become Vishwaguru and we have to achieve that goal”, he added.Earlier on April 16, Bhagwat said that India will become ‘vishwaguru’ only by following the path of religion and will show the path to the world.

Bhagwat was addressing the Dharma Sanskriti Sabha in Madhya Pradesh’s Burhanpur.
“India will become vishwaguru only by following the path of religion. If we all keep following the religion, then in the coming 20-30 years, India will become the vishwaguru who will show the world a new path,” Bhagwat said.

He said that religion means the feeling of the welfare of the whole world.
“We have to fulfil our duty by following the path of truth. India does not have to become a superpower but has to teach religion to the world. People of different languages, sects and religions live in India. Despite being different, we know that entire creation is one. That’s why we are Hindus. We have to take everyone along with mutual respect for each other,” he said.

Ex-Delhi minister interrogated in connection with mass conversion event

October 11, 2022, 3:01 pm

The Delhi Police on Monday interrogated Rajendra Pal Gautam, legislator of Aam Aadmi Party (AAP), at his residence in connection with a mass religious conversion event held in Delhi last week, the former Delhi minister said.

Arvind Kejrwal, the chief minister, accepted Gautam’s resignation as social welfare minister on Monday. According to the Delhi Police, Gautam has been given notice to reappear before its officials on Tuesday for questioning.

The event at Rani Jhansi Road, where thousands of Hindus converted to Buddhism on October 5, and where they swore an oath renouncing Hindu deities, has drawn a lot of political attention to the Seemapuri legislator.

Shweta Chauhan, the deputy commissioner of police for Central, announced on Monday that Gautam would be called in under section 91 of the Criminal Procedure Code on Tuesday. There has not yet been a first information report on the occurrence.

When a court or an official in charge of a police station determines that the production of a document or other relevant evidence is required or desirable for the purposes of an investigation, inquiry, trial, or other process, section 91 of the CrPC is invoked.

Gautham said he hadn’t yet gotten the summons when he was called on Monday night. “On Monday night, a number of Delhi Police officers questioned me at my home over the Ashok Vijay Dashmi event. I assured them that I hadn’t broken any laws. Just now, I recited Dr. BR Ambedkar’s 22 vows. I did not break any laws, and what I did was legal under the Constitution, he added.

At the Ashoka Vijaya Dashami celebrations held at Ambedkar Bhawan on Rani Jhansi Road on October 5, 10,000 Hindus converted to Buddhism. Gautam was there.

A video of the occasion that leaked on Friday showed a saffron-clad monk standing on the dais behind Gautam and giving the crowd an oath. “I won’t believe in Brahma, Vishnu, or Mahesh, and I won’t worship them as deities. I won’t believe in Rama or Krishna, and I won’t worship them. I won’t believe in Gauri, Ganapati, or any other Hindu deities, and I won’t worship them.

Last week, the BJP accused the AAP of encouraging conversions and chastised Gautam for disrespecting Hindu deities. Gautam, however, countered by charging the BJP of “propaganda”. The Delhi administration and the Aam Aadmi Party declined to comment on the situation, but a senior official stated on Friday that Kejriwal was “very angry” with the minister.

The AAP has formally declined to comment on rumours of a cabinet reshuffle. At least three Dalit MLAs are vying for a ministry position, according to a member of the AAP who asked to remain unnamed.

‘Hindus are Shudra’: DMK leader A Raja’s statement sparks controversy

September 13, 2022, 1:56 pm

A massive issue has been raised by DMK leader A Raja’s most recent remarks against Hinduism. According to him, a person is a Shudra as long as they are Hindus. He continued by saying that a Hindu will always be a prostitute’s son. Congress politician Americai Narayan has criticised the statement, calling it insulting to the Sanatan religion. Narayan said, “Raja has been a consistent abuser of Hinduism, but Congress is a secular party and respects all religions. The disrespectful remark by A Raja has erupted a war of words in the political corridors. He has been seen abusing and disrespecting Hindus earlier as well.”

State BJP chief Annamalai expressed his disapproval of A Raja’s remark. It is generating political conversation that will take place in the state of Tamil Nadu. A Raja stated that according to the supreme court, if you are Christian, Muslim, or Persian, you must be Hindu. “Will other legal systems have such harsh rules?”