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Long Shadow of Religious Persecution: Hindus, Jews, and the Global Struggle for Cultural Survival

May 27, 2025, 12:54 am

The history of human civilisation is marred by episodes of conquest, cultural erasure, and religious persecution. Among the groups that have faced centuries of oppression are Hindus and Jews, whose resilience in the face of systemic violence and marginalisation speaks to both their endurance and the persistent challenges they face. Recent events, such as the tragic terrorist attack in Pahalgam, Kashmir, on April 22, 2025, where 26 people, predominantly Hindu tourists, were killed, have reignited discussions about targeted violence against religious communities. Jewish people were abducted and many of them are feared to be killed by the Islamist hard liners in Gaza & killings of two Jewish people in New York on 22nd May-2025 , the broader narrative of persecution against these groups, alongside others like the Maya, Inca, Egyptians, Romans, Greeks, Africans, Native Americans and Asian, underscores a troubling pattern of cultural destruction driven by religious ambitions. Here is my attempt to explores these historical and contemporary dynamics, examining the impact of Christian and Islamic imposition on native cultures and the ongoing struggles for identity and survival of the same.

Historical Context: A Legacy of Cultural Erasure

The histories of Hindus and Jews are intertwined with cycles of oppression that stretch back centuries. Hindus, whose civilisation in the Indian subcontinent dates back over thousands of years (5000 years of documented), faced waves of invasions that reshaped their cultural and religious landscape. From the 8th century onward, Islamic invasions into India, beginning with the conquest of Sindh in 712 CE, brought destruction to Mandirs, libraries, and entire cities. Some estimates, though suggest millions of Hindus were killed or displaced over centuries of Islamic rule, with iconic centers like the Somnath Temple and Nalanda & Takshashila University razed by invaders such as Mahmud of Ghazni and Alauddin Khilji. These acts were not military but aimed at imposing Islamic governance and erasing Hindu cultural markers, from temples to traditional practices and that’s evident from memoirs from their times or their Arab counterparts.

Similarly, Jews have endured millennia of persecution, from the Babylonian Exile to the Roman destruction of the Second Temple in 70 CE, followed by centuries of Christian and Islamic persecution. In medieval Europe, Jews faced pogroms, forced conversions, and expulsions under Christian rulers, while in the Islamic world, they often lived as Dhimmis(second-class citizens subject to special taxes and restrictions). The Holocaust, orchestrated by Nazi Germany, remains the most horrific example, with six million Jews systematically murdered(though the number is contested by many). Yet, as some social media voices note, the genocide of Jews prompted apologies and reparations from Germany, while the historical massacres of Hindus have rarely been acknowledged by contemporary Islamic, Christian Clerics, Ideologues, or Community as a whole or part thereof, successor states or global institutions and intellectual and scholarly fraternity for that matter.

Beyond Hindus and Jews, other cultures have suffered similar fates. The Maya and Inca civilisations(those with similar ethos and cultural practices as Hindus) of Latin America were decimated by Spanish conquistadors in the 16th century, who imposed Christianity and did ethnic cleansing of priest class, destroyed indigenous temples, codices, and traditions. The transatlantic slave trade and colonial exploitation erased countless African cultural practices, while Native American tribes in North America faced near annihilation through disease, warfare, and forced assimilation under European settlers( the famous African say- They gave us Bible in one hand and took everything from us). Ancient Egyptian, Greek, and Roman pagan traditions were similarly suppressed by the spread of Christianity, which often reframed indigenous deities as demonic or heretical. These patterns reflect a broader trend: dominant religious powers, particularly Christian and Islamic empires, have historically sought to homogenise diverse cultures under a singular religious framework, at the cost of native identities, ethos, cultures, food, beliefs etc.

The Pahalgam Attack: A Modern Echo of Historical Violence

The April 22, 2025, terrorist attack in Pahalgam, Jammu and Kashmir, is a stark reminder of the vulnerabilities religious communities face today. Gunmen, identified by Indian authorities as members of The Resistance Front (TRF), an offshoot of the Pakistan-based Islamic terrorist group Lashkar-e-Taiba, opened fire in Baisaran meadow, killing 25 Indian hindu tourists and one Hindu Nepali citizen. Survivors reported that the attackers specifically targeted Hindu men, asking victims their religion before shooting. This deliberate targeting has fuelled outrage across India, with Prime Minister Narendra Modi vowing to pursue the perpetrators “to the ends of the Earth.” The attack, the deadliest in the Kashmir Valley since the 2019 Pulwama bombing, prompted India’s “Operation Sindoor” on May 7, 2025, a series of missile strikes on terror camps in Pakistan and Pakistan-occupied Kashmir.

The Pahalgam massacre is not an isolated incident but part of a longer history of violence in Kashmir, where tensions over the region’s status have fuelled conflict since India’s partition in 1947. The revocation of Jammu and Kashmir’s semi-autonomous status in 2019 heightened these tensions, with groups like TRF opposing India’s control and targeting Hindu civilians and security forces. Kashmir has earlier seen Hindu genocide and exodus in early ninties when the Islamist has declared Hindus to leave their wives and daughters behind and leave the valley, thousands of Hindus killed and remaining fled Kashmir to take refuge in other parts of the country. Similar conditions prevailing in Bangladesh where Hindus are oppressed and killed. Hindu women are raped, abused and killed each day by Muslims.

Jewish Killings in Washington DC: Clarifying the Narrative

Two Israel embassy staffer soon to-be married were shot dead by Gunman shouting free Palestine in Washington DC while they were leaving the Jewish museum on 22nd May. However, antisemitic violence remains a global concern. In recent years, Jewish communities in the United States have faced rising hate crimes, from synagogue shootings in Pittsburgh (2018) and Poway (2019) to street attacks in New York City. These incidents reflect a broader resurgence of antisemitism, often fuelled by extremist ideologies.

Cultural Destruction and the Role of Religious Expansion

The historical oppression of Hindus, Jews, and other groups is often tied to the missionary zeal of Christianity and the jihadist campaigns of Islam, which sought to replace indigenous practices with their own systems of belief and governance. In India, Christian missionaries, particularly during British colonial rule, targeted marginalised communities for conversion, often portraying Hindu traditions as backward. While less violent than Islamic conquests, these efforts disrupted traditional social structures and contributed to cultural alienation. Similarly, Islamic rule in India and beyond enforced practices like jizya (a tax on non-Muslims) and destroyed cultural artifacts, from Hindu temples to Buddhist stupas and it being done to date in Buddha statues of Bamiyan in Afghanistan by Islamist hardliners.

Globally, the imposition of Abrahamic faiths often erased indigenous cuisines, clothing, and ways of life. In Latin America, the Maya and Inca lost much of their culinary heritage as European crops and diets were introduced. In Africa, colonial powers disrupted tribal systems, replacing them with Christian missions that altered family structures and spiritual practices. Native American boarding schools in the U.S. and Canada forcibly separated children from their cultures, banning traditional languages and dress. These efforts were not merely religious but part of a broader colonial project to erase native identities in favour of a homogenised, Western-centric worldview.

Contemporary Challenges and the Path Forward

The Pahalgam attack and the broader history of religious persecution raise critical questions about how societies can address historical grievances while preventing future violence. In India, the government’s response to Pahalgam, including Operation Sindoor, has been praised by some for its decisiveness but criticised by others for risking escalation with Pakistan. Civil society groups have called for a judicial inquiry into the attack, emphasising the need for justice without communal retribution.

For Jewish communities, the global rise in antisemitism demands vigilance and international cooperation. Organisations like the Anti-Defamation League have advocated for stronger hate crime laws and community protections. Meanwhile, the struggles of other groups—such as the Yazidis in Iraq or the Hindus in Bangladesh-highlight the ongoing nature of religious and cultural persecution, often tied to state or extremist agendas.

Reclaiming and preserving cultural heritage is a vital step toward healing. In India, efforts to rebuild Mandirs and revive traditional practices reflect a broader Hindu cultural renaissance. Similarly, Jewish communities worldwide continue to strengthen their cultural identity through education and advocacy. For indigenous groups like the Maya and Native Americans, revitalisation movements are reclaiming languages and traditions, often in defiance of centuries of marginalisation.

Conclusion: A Call for Solidarity and Reflection

The histories of Hindus, Jews, and countless other groups reveal a shared struggle against forces that sought to erase their identities. The Pahalgam attack is a tragic reminder that such violence persists, driven by ideological extremism. Be it the Jews couple killed at Washington DC on 22nd May, or the abduction of Israel nationals by Islamists from Gaza, the broader threat of antisemitism remains real. As the world grapples with these challenges, solidarity among persecuted communities— whether Hindu, Jewish, Maya, or Native American—offers a path toward mutual support and resilience.

Global leaders must prioritise de-escalation, justice, and cultural preservation over divisive rhetoric. The pain of historical genocides and modern atrocities demands not just remembrance but action: protecting vulnerable communities, fostering interfaith dialogue, and confronting extremism in all its forms. It’s time to revise the religious texts responsible for hatred towards other human being or practising other faiths. Texts irrelevant with regards to civil society must be erased and banned from preaching and practice. This need a collective consciousness and efforts from the Muslim society itself, the Arab Muslim world can hugely contribute to this, the reforms seen of late from Saudi Arabia are welcoming, small but beginning of a new chapter to Islamic history. Only through collective effort can we honor the past and safeguard the future for all cultures under threat

Selective Secularism: Hindus Sidelined, Iftar Prioritized – Vote Bank Politics at Play | TDG Explainer

March 21, 2025, 5:41 am

A heated debate has erupted after Mohtarma Maino, Maulana Akhilesh, and Jaya Begum attended the Indian Union Muslim League (IUML) Iftar but skipped the Ram Mandir Pran Pratishtha in Ayodhya and the Maha Kumbh Mela in Prayagraj (Iftar Over Faith). Their absence at two of the most significant Hindu religious events is raising serious questions:

Is this genuine secularism or a deliberate strategy to sideline Hindu sentiments?
Are Hindu traditions being ignored to safeguard vote banks?

Double Standards: Selective Respect for Religious Sentiments?

Political hypocrisy is on full display as these leaders happily attend Iftar parties with elaborate media coverage but choose silence and absence when it comes to Hindu religious milestones.

“If secularism is about respecting all religions equally, why are Hindu events being treated as second-class occasions?” asked a senior political commentator.

Are they afraid of alienating their core minority voter base by participating in Hindu events?
Why is embracing Hindu culture considered politically risky, but showcasing Iftar attendance seen as a badge of secularism?

Vote Bank Politics: Pandering to One, Ignoring Another?

It is no secret that Iftar diplomacy has become a symbolic political ritual to maintain a strong connection with minority communities. But critics argue that avoiding Hindu events is not a matter of personal faith but a calculated political maneuver.

“They want the votes of all communities but respect only one,” remarked a right-wing activist on social media.
“Why attend Iftar if you can’t honor the sentiments of Ram Mandir devotees?” questioned a prominent political analyst.

This pattern of selective outreach raises an uncomfortable but necessary question:

Are these leaders deliberately avoiding Hindu religious events to project a “secular” image while securing minority votes?

Hindu Sentiments: Ignored for Political Gains?

The Ram Mandir Pran Pratistha in Ayodhya was not just a religious event but a historic moment for millions of Hindus. Similarly, the Maha Kumbh Mela is one of the largest spiritual gatherings in the world.

“When millions gathered to witness India’s cultural resurgence, where were these so-called champions of secularism?” asked a prominent Hindu leader.

Why does attending Hindu events become a “political liability” for these leaders?
Is ignoring Hindu sentiments a price they are willing to pay for maintaining their secular façade?

Controversial Statements: What the Public is Saying

The absence of these leaders has triggered strong reactions from across the political spectrum:

“They’ll go to Iftar but avoid Kumbh. This is not secularism, this is appeasement.” – A senior BJP leader
“It’s unfortunate that leaders who claim to be secular cannot participate in Hindu cultural milestones.” – Prominent Hindu scholar
“This selective respect for religious traditions is dividing India, not uniting it.” – Social media user

Even neutral voices are asking:

“Why is it that political correctness allows Iftar visits but frowns upon Ram Mandir participation?”
“Is appeasement politics slowly eroding India’s cultural balance?”

Point of View: Is This Fair to Hindus?

As an observer, it’s hard not to see the double standards at play. While political leaders preach “inclusivity and secularism,” their actions paint a different picture. Attending Iftar for political optics while ignoring Hindu events is not a mark of secularism—it is political convenience disguised as inclusivity.

“Hindus have always been tolerant and inclusive, but their patience is being tested. Will they continue to be ignored for political gains?”

This pattern is not just unfair but also potentially dangerous for national unity. When one community’s sentiments are prioritized over another, it breeds resentment and distrust.

Final Verdict: Time for Hindus to Question Selective Secularism?

As India moves forward, it’s time to ask:

Shouldn’t true secularism mean equal respect for all religions?
Will this pattern of selective respect for religious sentiments continue unchecked?

SC on Air Pollution: No Religion Encourages Activities That Create Pollution

November 11, 2024, 5:14 pm

The Supreme Court of India on Monday emphasized that the right to live in a pollution-free environment is a fundamental right of every citizen, protected under Article 21 of the Constitution. A bench of Justices Abhay S Oka and Augustine George Masih remarked that no religion endorses activities that contribute to pollution, particularly criticizing the widespread use of firecrackers during Diwali celebrations in Delhi.

The bench stated, “The right to live in a pollution-free atmosphere is a fundamental right of every citizen which is protected by Article 21 of the Constitution of India. Prima facie, we are of the view that no religion encourages any activity which creates pollution or compromises the health of people. If firecrackers are burnt in this fashion, it also affects the fundamental right to health of the citizens.”

Delhi Police Criticized for Failing to Implement Firecracker Ban

The apex court expressed dissatisfaction with the enforcement of the firecracker ban imposed by the Delhi government on October 14, noting that the Delhi Police did not take the directive seriously. The bench directed the Delhi Police Commissioner to take immediate steps to inform all licensed firecracker vendors to cease sales.

The bench further ordered, “Delhi Police must immediately inform those entities that sell firecrackers online on marketing platforms to stop the sale and delivery of firecrackers within the limits of the National Capital Territory of Delhi.”

To ensure strict implementation of the firecracker ban, the Supreme Court instructed the Delhi Police Commissioner to establish a special cell and hold the Station House Officers (SHOs) of all local police stations accountable for compliance. The Commissioner has been asked to file a personal affidavit by November 25 detailing the measures taken to enforce the ban.

“The Delhi Police Commissioner must form a special cell to ensure the effective implementation of the ban on firecrackers and hold SHOs responsible for enforcing the ban throughout the year,” the bench directed.

The Supreme Court also called upon all states within the National Capital Region (NCR) to present reports on the steps taken to mitigate air pollution. It directed these states to provide updates on actions implemented to ensure minimal pollution levels, particularly during festive periods.

The counsel for the Delhi government indicated that the administration is evaluating whether to extend the firecracker ban throughout the year, pending consultation with relevant stakeholders. The Supreme Court has directed the state government to reach a decision on the matter by November 25.

The bench remarked, “The state government must make an appropriate decision on or before November 25, considering a potential extension of the firecracker ban throughout the year.”

Stubble Burning in Focus: Punjab, Haryana Under Scrutiny

During the hearing, the Supreme Court also addressed the issue of stubble burning in Punjab, Haryana, and Uttar Pradesh, which significantly contributes to air pollution in Delhi. The bench noted the reluctance of Punjab and Haryana authorities to take legal action against farmers involved in stubble burning.

“States must explain the non-prosecution of farmers accused of stubble burning,” the court ordered, emphasizing the need for strict compliance with anti-pollution rules.

The Centre informed the court that it had rejected the Punjab government’s request for funds to procure tractors and other equipment for farmers to manage stubble burning. This denial has added to the ongoing tensions between state and central authorities over handling pollution issues effectively.

The Supreme Court’s directives and observations reflect its growing concern over the rising pollution levels in Delhi and the surrounding regions, urging both state and central authorities to take decisive actions to safeguard public health.

FROM RELIGION TO VISION – EMBRACING HUMANITY THROUGH SERVICE

October 26, 2024, 4:33 am

Religion has a different meaning and interpretations for every person. Some people make it a way of life, some make it a tool for self-realization. But some are of the opinion that to understand God, and religion one should understand the value of humanity and the people around. ARUNA DIDI IS one such person who decided to take her idea of religion and worship for betterment of society.
An ardent follower and worshipper of goddess MAA RANI SATI, Aruna Didi has made it her purpose of life to work a direction of truthfulness, devotion, service to the society and helping anyone who comes to her door.
Aruna Didi comes from Assam and was brought up in an atmosphere where she saw charity and empathy for the poor and the deprived section of the society. Therefore, since childhood she had this deep down feeling for the people who were struggling and wanted to have a happy and peaceful life.

DEVOTION WITH DETERMIATION
Aruna Didi happens to be an ardent follower of MAA RANI SATI. When she was going through a challenging phase of her life she had a dream where Goddess told her to visit Rani Sati Temple is a temple located in Jhunjhunu. It is the largest temple in India devoted to Rani Sati, a Rajasthani lady who lived sometime between the 13th and the 17th century and committed sati (self-immolation) on her husband’s death.
After her visit her long awaited dream came true and she felt immensely blessed. Following that she started having regular visions of Maa sati.
At first she was not able to understand what was happening but then she had a moment of epiphany. So she realized that she would make religion and her devotion a path and inspire others also to do all that is needed to help others to understand the difference between right and wrong. It was then that she started an organization in the name of NARAYANI DADI SEVA SANGH.
The organization works for a lot of social causes and for revival of the Hindu religion and promote, Santana Dharma. Aruna Didi feels that it is important to guide our children to understand the difference between good and bad; and right and wrong. She aslo believes that we should learn from everywhere bit the negative influence of western culture has somehow digressed our young generation.
So she decided to take up counselling to help families, youngsters and the people from different walks of life to understand and move in the right direction.

COUNSELLING AND COMMUNICATION
Aruna Didi says that most of the problems of life are caused because of lack of communication. She feels that today the families are breaking, children are getting into bad company. She believes that today society needs to be on the path of devotion and make their life worthwhile. They should worship with family and stay together and make sure that all the members of the family come together and learn to talk.
Aruna Didi, has the gift of gab and she talks to people, tries to understand their problem and also give a solution.

VRIKSHA YATRA IN PLACE OF KALASH YATRA
Aruna Didi, has taken the initiative of planting trees. She planted 13000 Peepal trees and tried to bring about awareness for saving environment and talking about the scientific significance of planting Peepel trees. She is firm believer of the fact that whatever steps we take we should first understand the reason behind the actions, understand the logic and with discretion move ahead. She is totally against the superstitions nd and the people who want to influence others in name of religion.

MAGIC OF MANTRA AND MEDITATION
Aruna Didi who is a firm believer of MAA RANI SATI, feels that when a person starts mediation and chants mantra he becomes aligned to his purpose of life.
Chants can do magic in any case. Reiterating her personal experiences, she said that mantras can help people heal from any kind of crisis.
Talking of her own life she said that when she was feeling lost in her life mantra of the goddess helped her through. She feels that, “whenever you get stuck, you should just surrender before the Divine healing energy and chant her mantra. She is complete and the one who can guide you, protect you and bless you.”

EDUCATE GIRLS TO EDUCATE SOCIETY
In order to bring about positive change in the society, Aruna Didi says it is must to educate girls. To connect young girls to spirituality and help those who want to study but live with limited means, Aruna Didi runs campaigns through NARAYANI DADI SEVA SANGH. She makes sure that all the girls who have dreams and aspirations should be given a chance and freedom to pursue their dreams and move ahead. She feels that in today’s fast moving world it has become important for both husband and wife to work. But the children somehow are deprived of the value addition. In such cases it is important that the children are brought up by the elders of the family. The children should receive the blessings of their grandparents and learn about their culture, tradition and turn out to be happy and respectful human beings.

VISION AND HOPE
Aruna Didi hopes that with the blessings of the Goddess she wants every home to flourish, the society to be happy and live according to the ethos laid down by our holy scriptures. She wishes that all of us in the coubtry shod work to revive Sanatana, embrace values and live a life that can help others, motivate the people around and contribute for oneself and others.
So it can be said that with vision, religion and hope we all can be good human beings and do our bit for the world. But we must not forget that it is that Mother of the universe who does all wonders and miracles.

Ganga Mandir: the amalgamation of devotion and religion

October 25, 2024, 3:25 am

Ganga Mandir is a 19th century temple, initiated by Maharaja Balwant Singh. It represents a unique story of collective contribution and architectural perseverance. In the mid-1800s, when Bharatpur was at its cultural zenith, Maharaja Balwant Singh envisioned a temple that would bring the sacred essence of the Ganges to his desert state. His ambitious vision wasn’t merely architectural; it was a spiritual endeavor to create a sanctuary where devotees could connect with the divine presence of Ganga Maharaj without undertaking the arduous journey to the holy river.

The People’s Temple, A Funding Approach

Perhaps the most fascinating aspect of the Ganga Mandir’s creation lies in its revolutionary funding method. Maharaja Balwant Singh instituted an unprecedented mandate, every wealthy citizen would contribute one month’s earnings toward the temple’s construction. This novel approach transformed the temple from a royal project into a true community endeavor, where every stone laid carried the collective aspirations of Bharatpur’s people.

Architectural Mastery in White

The temple’s architecture is a great representation of the skilled craftsmanship of its era. The pristine white marble deity of Ganga Maharaj serves as the spiritual focal point, its immaculate surface capturing and reflecting light in ways that create an almost ethereal atmosphere. The temple’s design seamlessly blends traditional Rajasthani architectural elements with unique features that set it apart from contemporary structures.

The Interior Brilliance

Stepping inside the Ganga Mandir reveals a carefully planned interior that guides devotees through a spiritual journey. The sanctum sanctorum, housing the marble deity, represents the culmination of this sacred passage. Intricate carvings adorn the walls, each telling stories from Hindu mythology while demonstrating the exceptional skill of local artisans who worked on the project.

The engineering aspect of it

The temple’s construction showcases remarkable engineering achievements for its period. The structure’s stability, despite the region’s harsh climate, speaks to the builders’ profound understanding of architectural principles. The use of local materials, combined with innovative construction techniques, ensured the temple would stand the test of time while maintaining its aesthetic appeal.

Temple’s cultural significance

Beyond its religious significance, the Ganga Mandir has evolved into Bharatpur’s cultural nucleus. The temple complex hosts various religious festivals throughout the year, bringing the community together in celebration. These gatherings maintain the spiritual traditions while strengthening social bonds among local residents, much as they did during the temple’s construction.
Maintaining such a magnificent structure presents unique challenges. The temple has weathered numerous seasons and changes in administration, yet continues to stand proud. Modern conservation efforts focus on preserving its architectural integrity while adapting to contemporary needs, ensuring future generations can experience its grandeur.

A Canvas of Devotional Art

The temple’s artistic elements deserve special mention. From the intricately carved pillars to the delicate frescos, every artistic detail was carefully planned and executed. These artistic features not only enhance the temple’s beauty but also serve as historical documents, preserving the artistic styles and techniques of 19th-century Rajasthan.

Symbol of Community Unity

The Ganga Mandir represents more than religious architecture; it stands as a symbol of community cooperation and shared purpose. The unique funding model established by Maharaja Balwant Singh created a sense of ownership among the city’s residents that persists today. This collective investment in the temple’s creation fostered a deep connection between the structure and the community it serves.

Modern Significance and Tourism

Today, the Ganga Mandir attracts visitors from across the globe, contributing significantly to Bharatpur’s tourism sector. While maintaining its primary function as a place of worship, the temple has adapted to welcome tourists interested in its architectural and historical significance, creating a delicate balance between preserving its sanctity and sharing its heritage.

Educational Value and Heritage

The temple serves as an important educational resource, offering insights into historical construction techniques, artistic styles, and social organization. Architecture students and historians frequently visit to study its unique features, while cultural programs help younger generations understand and appreciate their heritage.

Looking to the Future

As Bharatpur continues to evolve, the Ganga Mandir remains a constant reminder of the city’s rich cultural heritage. Plans for its preservation and promotion ensure that this architectural marvel will continue to inspire and amaze future generations while maintaining its crucial role in the community’s spiritual life.
The enduring legacy of the Ganga Mandir lies not just in its impressive architecture or religious significance but in the story of unity and shared purpose it represents. In an era of rapid change, this temple stands as a reminder of what communities can achieve when they work together toward a common goal, making it not just a religious monument but a symbol of collective achievement and cultural pride.

Seasonal Celebrations

The Ganga Mandir transforms through the seasons, each bringing its own unique celebrations that paint the temple in different hues of devotion. During Ganga Dussehra, the temple comes alive with special ceremonies that mirror the celebrations along the actual Ganges. The marble deity receives elaborate decorations, and the temple resonates with sacred chants and traditional music. These seasonal festivities not only maintain religious traditions but also provide a structured calendar that brings the community together throughout the year.

Architectural Mysteries and Sacred Geometry

Hidden within the temple’s design are fascinating elements of sacred geometry and astronomical alignments. The placement of various shrines and the main sanctum follows precise mathematical principles that ancient Indian architects often employed. During specific times of the year, sunlight falls on the deity in particular patterns, creating stunning visual effects that demonstrate the builders’ deep understanding of astronomical movements and architectural science.

The Temple’s Role in Social Reform

Beyond its spiritual significance, the Ganga Mandir played a crucial role in social reform during its construction period. The mandatory contribution system instituted by Maharaja Balwant Singh wasn’t just about funding; it was a subtle yet powerful way of promoting social equality. By making wealthy citizens contribute to a public religious institution, the project helped bridge social divides and established a precedent for community participation in public works.

Artistic Evolution

The temple’s artistic elements have evolved over time, with each generation adding subtle touches while maintaining the original essence. The wall paintings, regularly restored by skilled artisans, showcase various artistic styles from different periods. This evolutionary aspect makes the temple not just a static monument but a living canvas that reflects changing artistic sensibilities while preserving traditional techniques.

Women’s Space, A Sacred Sanctuary

Historically, the temple has served as an important space for women’s spiritual and social gatherings. Special areas within the complex were designed specifically for women’s religious activities, providing them with a sacred space for community building and spiritual practice. This tradition continues today, with women’s groups regularly organizing religious and cultural activities within the temple premises.

The Economic Impact

The Ganga Mandir has significantly influenced Bharatpur’s economic landscape. Beyond religious tourism, the temple supports various local industries, from flower vendors to artisans who maintain its intricate artwork. The temple’s presence has spawned a micro-economy of religious goods and services, providing livelihoods to numerous families in the surrounding areas.

Technological Integration and Documentation

In recent years, the temple administration has embraced modern technology for better preservation and documentation. 3D scanning and digital archiving of the temple’s architectural features help in maintenance planning and historical research. Virtual tours allow devotees from around the world to experience the temple’s grandeur, while detailed digital documentation ensures that restoration work remains faithful to the original design.

The temple complex has adapted to modern environmental challenges while maintaining its traditional character. Recent initiatives include rainwater harvesting systems and energy-efficient lighting. The temple gardens are maintained using organic methods, and there’s a growing emphasis on waste management and sustainable practices in temple operations.
Perhaps most importantly, the Ganga Mandir serves as a crucial bridge between generations. Young people involved in temple activities learn traditional arts, music, and rituals from elder community members. Regular cultural programs help transmit religious and cultural knowledge to newer generations, ensuring the continuity of traditions while adapting to contemporary needs.

The relationship between spirituality and religion: Examining how these two concepts intersect and diverge

October 7, 2024, 9:05 pm

Do we confuse kindergarten with university? Of course not. But we often mix up religion and spirituality.

That’s why we see people who are 60, 70, even 80 years old, still in the Kindergarten of Religion. They don’t graduate to the University of Spirituality. Just as a child goes to school and then grows up, evolves and goes to graduate in a university, so must we evolve from religion to spirituality.

Many of us say that we are spiritual when in reality, we are religious. So, what is the difference between the two and what are the similarities between the two?

Religion and spirituality are similar in the sense that they are related to belief, to faith, to our relationship with God. They both strive to connect us to God, take us towards God. They advocate and foster love, kindness, virtuous living, acceptance and surrender. But there is a fundamental difference between the two that people seem oblivious to.

Religion is the kindergarten to spirituality. Spirituality is the university.

What religion does is that it introduces God to us. When we are born, we often take on the religion of our parents or family. Through religion we learn to believe in God — the God of our religion. Mostly, this God has a form, a name. It could be Krishna, Rama, Ganesha, Shiva. It could be Jesus. It could even be a saint. We pray to the deity of our religion, we seek the fulfilment of our dreams and wishes. Just as there are thousands of Gods, there are several religions. Each religion advocates and propagates its own God, its own beliefs and rituals.

Spirituality is beyond religion. Spirituality is the science of the Spirit, the Soul, the Atman. There are no ‘different kinds of spirituality’, unlike religions. There are not many Gods in spirituality. Spirituality is just one — it advocates the ultimate truth. It is about the realization of the truth — the truth of who we are, who God is. We realize we are not the body, mind and ego, but the Soul and the Soul is a part of God. While religions have created thousands of Gods, spirituality believes in one ‘God’— a God that is formless and nameless, endless and beginningless, birthless and deathless. God is not a person or a saint but a power—a power that is omnipresent, omniscient, and omnipotent. A power that is beyond human definition and comprehension. God is a Supreme Immortal Power. Everything is a manifestation of the Divine. Only God is, there is nothing else. The Supreme Immortal Power is in every molecule of matter and in every being. Whether animate or inanimate — everything is God. Therefore, spirituality changes the way we see God, this world and ourselves.

The intent of all religions is good. Religion introduces God to us. It creates a moral framework for us to live by. It encourages us to have faith, to believe in the Divine, to pray. Thus, as children, religion begins our journey to God. We pray to a God in a temple. But it is spirituality that concludes our journey to God. While in religion, we pray ‘to’ an idol or deity, in spirituality, we pray ‘through’ the deity to the Supreme Immortal Power. Religion is like the pole in the game of pole-vault. We need religion to jump across the bar, but ultimately we have to let go of the pole to land on the other side. While religion does connect us with God, unfortunately, it also confuses us with rituals and dogmas. It makes us go round and round in circles as we try to look for God, find God. The truth is that God cannot be found. God has to be realized. This is where spirituality takes over.

Religion creates a sense of duality — it makes us see God as someone different from us, as someone who lives in a temple or in a heaven. Spirituality, on the other hand, helps us realize that God is everywhere and in everything. God is in the mountains and the seas, in the butterflies and the bees, in you and in me. God lives in the temple of our heart. The Four Mahavakyas from the Upanishads enunciate this truth: Tat Twam Asi; Ayam Atma Brahma; Prajnanam Brahma; Aham Brahmasmi. But we don’t interpret scriptures correctly.

Religion, unfortunately, has divided people. It has created differences amongst people because every religion insists that its God is the only true God. There is conflict in the world, there are wars in the world in the name of religion. Religion also often resorts to making us fearful of God. It at times inculcates in us the fear of displeasing God and being punished. Spirituality is built on love – true love for the Divine.

If we embrace spirituality, there will be peace and love in this world because we will realize that we are all one, we are not different from each other. We are all a part of the Supreme Immortal Power. Just like a wave comes from the ocean and returns to it, so do we come from the Divine and return to the Divine.

It is spirituality that takes us to the ultimate goal of life — of Enlightenment, self-realization, God-realization, Moksha, Nirvana. We must remember that without religion we can’t attain God and with religion, we can’t attain God. We need spirituality.

MORAL DECAY IN MODERN SOCIETY: LESSONS FROM RELIGION AND REALITY

September 11, 2024, 4:14 am

It is not just about Ujjain case; many incidents happen in broad daylight – , minors driving two-wheelers, triple riding, acid attacks, molestation etc.

By now, we are all aware of the Ujjain rape case, where a woman was brutally assaulted in broad daylight, and no one dared to intervene. Instead, people were recording this heinous crime on their phones. One of them even uploaded the video on social media. Fortunately, the police have since identified and arrested the individual responsible for recording and sharing the video under various legal provisions.

Today, however, I won’t be discussing the legal aspects of the case, as we’ve been doing that for the past month, especially after the RG Kar Medical College rape case. But that’s not what I am concerned about, instead of that I want to talk a little bit more morality- our moral obligation. In the age of high-tech civilization, somewhere we lost our morality.
Even though we have grown up learning about moral duties in schools, colleges and through religious texts; mostly our actions represent a complete absence of any morbid conscience. We expect others to behave morally toward us, yet we fail to follow those principles ourselves because we don’t want to be held accountable. For some, morality is seen as a weakness; for others, it’s viewed as foolishness.

Why am I raising these questions today?
The Ujjain rape case could have been prevented if passers-by had reacted quickly and stopped the culprit. One intervention could save the victim and restore hope that humanity still exists. It could also act as a strong deterrent against future offenders.
We’ve often seen that in the case of major accidents, whether rail or bus, it is the public who are the first to respond in rescue operations, often before the police or medical teams arrive. Their quick actions have saved countless lives. However, when it comes to accidents involving private vehicles, many of us are hesitant to step in. While some may call the police or an ambulance, they avoid directly helping the victims. Disturbingly, some people even start filming the incident for social media.

What many forget is that such accidents could happen to any of us. In that moment, when we need help, others could just be standing by, recording our suffering. Reports show that many victims die due to blood loss simply because they don’t receive timely medical intervention. This hesitation often stems from the fear of police harassment for getting involved. But believe me, no one will harass you for helping someone in desperate need. The sense of deep and lasting satisfaction you will experience from such an act is far greater than anything a pilgrimage could offer.

So, reflect on your moral obligations. Indeed, we cannot be everywhere to help everyone in need, but we should act promptly when we can. Our quick actions can save lives. In today’s busy world, we often ignore what is happening around us and move ahead. Blaming the government or judiciary is easy, but how many of us truly follow the path of a good Samaritan?

It is not just about the Ujjain case; many incidents happen in broad daylight – collision cases, minors driving two wheelers, triple riding, acid attacks, molestation etc. These are just a few examples of situations that could be controlled and prevented if the public intervened. But we often choose not to. Our fear prevents us from helping others and is what allows others to do more harm to society. We have all forgotten our moral responsibility.

According to Gita, कर्मण्येवािधका रस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मिण॥ This verse I referenced from the Bhagavad Gita (Chapter 2, Verse 47) which emphasizes performing one›s duty without attachment to the results. Similar concepts appear in both the Quran and the Bible, though expressed differently. In the Quran, the idea of action and its consequences is reflected in Surah Al-Baqarah (2:286), where it is mentioned that each soul will be judged based on its actions, with an emphasis on personal responsibility and trust in Allah›s wisdom. Likewise, Surah Al-Imran (3:139) encourages believers to remain steadfast without losing heart if immediate results are not visible. In the Bible, Colossians 3:23 advises believers to work diligently, not for earthly rewards but to honor God, while Proverbs 16:3 urges individuals to commit their work to the Lord, trusting that their plans will be guided accordingly. While these scriptures differ in their language and religious context, they share the common theme of focusing on righteous action and leaving the outcomes to a higher power, aligning with the principle of detachment from the fruits of one’s labor.

Even though our religions teach us to be good Samaritans, we often fail to follow this guidance. We tend to criticize others when they don›t fulfil their duties, but we rarely ask ourselves why we haven›t done the same. We are all responsible for what’s happening around us. Those who pollute the environment forget that the same pollution will affect their own families, as they share the same world with everyone else. Those who sell adulterated food and medicine forget that their loved ones might consume the very same products. We indeed reap what we sow, and this holds for society as well. These basic principles are what we seem to overlook.

We need to overcome our fears and prioritize our religious and social responsibilities. If we want good for ourselves, we must first do good for others. Most wrongful acts can be prevented. Instead of filming someone’s pain and suffering, film acts of kindness—this will inspire others and spread positivity. Before taking any action, think twice or even thrice about the potential consequences.

Dr. Pyali Chatterjee, HOD, Assistant Professor, Faculty of Law, ICFAI University, Raipur, Chhattisgarh

Why Did Chandra S. Pemmasani Omit The Word ‘God’ In His Oath Taking?

June 11, 2024, 4:14 pm

During the recent swearing-in ceremony for India’s government officials, Chandra Sekhar Pemmasani, the newly appointed Minister of State for Rural Development and Communications and the wealthiest Lok Sabha MP, stood out. While the majority of leaders followed the customary oath, swearing in the name of God to uphold the Constitution of India, Pemmasani opted for a different path. As President Droupadi Murmu administered the oath of office and secrecy to Prime Minister Narendra Modi and 71 other ministers on June 9, Pemmasani’s oath captured notice for its distinct formulation.

Instead of invoking a higher power, he solemnly affirmed his commitment in English, stating, “I Dr Pemmasani Chandrashekhar do Solemnly affirm that….” This deviation from the usual oath, where ministers commonly invoke the name of God, underscores Pemmasani’s unique approach and potentially mirrors his personal beliefs or principles. Transitioning from a medical profession to governance, his decision to affirm instead of swear might signify a secular standpoint or a preference for a more inclusive oath-taking procedure.

Why Did Chandra Sekhar Pemmasani Omit the Word ‘God’ in His Oath Taking?

In the intricate fabric of India’s constitutional framework lie two distinguished paths for oath-taking, each endowed with profound significance. The first, a sacred invocation in the name of the Divine, resonates deeply with our cultural tapestry. Conversely, the second, an earnest affirmation of one’s integrity, holds relevance for those whose beliefs transcend the boundaries of traditional religious adherence, such as atheists. In this nuanced choice lies a reflection of India’s commitment to uphold the values of inclusivity and secularism, weaving together the diverse threads of our nation’s ethos into a unified tapestry of unity and diversity.

Unlike the traditional oath, Pemmasani chose to affirm his oath, stating, “I Dr Pemmasani Chandrashekhar do Solemnly affirm that…”

Pemmasani’s conscious choice to depart from the conventional invocation of divine presence during his oath-taking ceremony unveils the ongoing discourse enveloping the configuration of oaths within our nation. Embedded within Article 75(1) of our Constitution lies the freedom for individuals to either invoke the divine or solemnly affirm their allegiance to the constitution of India. Pemmasani’s resolute decision to opt for affirmation over the customary oath reflects a departure from the customary religious undertones often entwined with such ceremonial moments, offering a glimpse into his ethos and beliefs.

Moreover, in consonance with the provisions enshrined within the Oath Act of 1969, individuals are given the liberty to choose between pledging in the name of God or solemnly affirming their commitment to truth in various spheres, encompassing courtroom testimonies and the submission of affidavits alike. In this fluidity of choice lies a testament to India’s commitment to fostering an environment where diversity thrives, and individual convictions find respectful acknowledgment within the tapestry of our legal and societal fabric.

Congress distances itself from Asaduddin Owaisi’s ‘Masjid’ remark

January 3, 2024, 3:32 pm

Congress clarified that they have no connection with reference to the remarks of AIMIM Chief Asaduddin Owaisi’s ‘Masjid’ remarks. The party distanced itself from any possible false claims of it having sort of involvement with the same. West Bengal MP Adhir Ranjan confirmed in a media statement that the Congress party is in no way linked to any statement made by the leader of AIMIM. “We have no connection with what he (Asaduddin Owaisi) says. We believe that there is unity in diversity and this is our culture,” said Congress leader Adhir Ranjan.

AIMIM Chief Asaduddin Owaisi recently made a controversial statement. He appealed the youth of the Muslim community to be very careful during the BJP led governance. He also asked them to be watchful of the Centre’s activities and said that masjids in the country should remain inhabited.

Speaking about the Babri Masjid, Asaduddin Owaisi expressed that the location where the holy Quran had been recited for the past five centuries is no longer under their control. Addressing the younger generation, Owaisi emphasized the significance of acknowledging the loss of the mosque and questioned if they felt the sorrow in their hearts. This statement was made during a program in Bhavnagar.

As an immediate response, BJP spokesperson Shahnawaz Hussain hit the AIMIM chief saying that he is provoking people and trying to create tension and arguments between the Hindu and Muslim communities. BJP spokesperson Shahnawaz Hussain also said, “His party only believes in provocative statements. Where has the mosque been snatched? Why is he making the wrong statement?”

Stating that Ram Mandir in Ayodhya is being constructed on the Supreme Court’s order, Hussain said, “Muslim side also gave a written statement over accepting the decision. Owaisi is trying to create tension between Hindu and Muslim communities. He is trying to provoke people by using such remarks.”

Surendra Jain, the International Joint General Secretary of the Vishwa Hindu Parishad (VHP), issued a caution to AIMIM chief Asaduddin Owaisi, suggesting potential legal consequences for allegedly “provoking the Muslim community.” Jain contended that Owaisi’s consistent criticism of the Supreme Court’s verdict on Shri Ram Janmabhoomi could be construed as contempt of the court.

Jain conveyed a warning to leaders like Owaisi, urging them to refrain from repeatedly inciting the Muslim community. He expressed concern that such actions could lead the Muslim society down a path devoid of development, stating, “I want to warn leaders like Owaisi not to provoke the people of the Muslim community again and again; they are pushing the Muslim society towards such a dark alley whose end does not lead to development.”

Sawan 2023: Rituals to follow in ‘Shravan’

July 10, 2023, 3:25 pm

In the Hindu calendar, ‘Sawan’ also known as ‘Shravan’ is the fifth month of the Hindu lunar calendar, is one of the holiest months of the year.

Every Monday during this period is regarded as a highly auspicious time to fast and seek the blessings of Lord Shiva. Here are some do’s and don’ts that one should keep in mind while fasting.
Here are some of the Do’s for the period
After rising early in the morning, devotees should bathe and clean their Puja rooms. After sprinkling some Ganga Jal. After that they should gather the items for puja such as water, milk, sugar, ghee, curd, honey, janeu (sacred thread), sandalwood, flowers, bel leaves, clove, cardamom, sweets, etc and chant Shiv mantras.
Devotees who undertake fast can break their fasts and have the ‘vrat meal’ in the evening
Now let’s have a look at what should not be done during the fasts.
Devotees who keep the fast must abstain from eating garlic and onions.
It is considered sinful to consume alcohol during the Sawan period.
It is also not advisable to consume non-vegetarian items including dairy fish and eggs during this period as they represent the death of living things. Using turmeric and tulsi leaves during Lord Shiva worship is also not recommended.
To obtain the blessings of Lord Shiva and Parvati, people keep ‘Sawan Somwar’ fasts.
Additionally, Kanwar Yatra is a significant ritual during this period. People gather water from sacred rivers for this rite and place it in little mud pots known as Kanwars. Devotees don saffron-coloured clothes while carrying the holy water and walk on foot to visit temples dedicated to Lord Shiva. Devotees who are termed Kanwariyas visit places like Haridwar, Gaumukh and Gangotri in Uttarakhand, and Sultanganj in Bihar to fetch the holy water of River Ganga and then worship the God with that water.
Sawan is the fifth month of the Hindu lunar calendar. This auspicious month is dedicated to the worship of Lord Shiva.
This year the Shravan period stretches for two months instead of the usual one-month long period. Previously, an almost two-month-long Shravan period was observed approximately 19 years ago.
July 10 marks the first fasting Monday of the period this year while August 28 marks the last Monday fast of the period.
According to the Hindu Calendar, an extra month is added every three years when the Sun changes its zodiac sign, or transits from one zodiac to another. This transit is also known as Sankranti.
As a result, there are 12 Sankranti in a solar year, and the month with no Sankranti is termed as Malmas or Adhikmas. Typically, no auspicious or new tasks or rituals are performed during this month. Malmas will begin on July 18, 2023 and end on August 16, 2023 this year.
This year Sawan will last for 58 days, from July 4 to August 31.

Second Hindu temple in Australia vandalised with anti-Hindu graffiti

January 17, 2023, 4:36 pm

The Shri Shiva Vishnu temple in Australia’s Carrum Downs has been vandalized with anti-Hindu graffiti. This has left Australia’s Indian-Australian people group in shock

This comes seven days after the BAPS Swaminarayan Mandir in Australia’s Mill Park was spread with enemies of India and anti-Hindu graffiti. . The demonstration came to be seen on Monday, 16 January after sanctuary devotees came for ‘darshan’ during the three-day long “Thai Pongal” celebration which is being celebrated by Australia’s Tamil Hindu people group.

Usha Senthilnathan an enthusiast of Shri Shiva Vishnu Sanctuary told: “We are a Tamil minority group in Australia, a lot of us came as refugees to escape the religious persecution.”

She asked head Dan Andrews and Victoria Police to make a severe move against the hooligans who are attempting to startle the Victorian Hindu people group.

On the night of January 15, 2023, Khalistan allies attempted to draw support for their mandate through a vehicle rally in Melbourne.

Nonetheless, they flopped wretchedly as under 200 individuals accumulated out of a right around areas of strength for 60,000 local area, as indicated by The Australia Today.

Talking to the media Hindu Council of Australia’s Victoria chapter President Makrand Bhagwat, said: “I can’t tell you how upset I am for witnessing a second Hindu Temple vandalized for Khalistan propaganda.”

Melbourne Hindu community member Sachin Mahate said: “If these Khalistan supporters have the courage they should go and draw graffiti on the Victorian Parliament building rather than target peaceful Hindu community’s religious places.”

As of late, the BAPS Swaminarayan Temple in the Mill park area of Melbourne was supposedly vandalized by enemies of India, and enemies of India composed anti-Hindu trademarks on the walls of the sanctuary.

Patel, an onlooker who did not want to reveal his first name, shared how he witnessed the vandalized walls of the temple when he visited the site.

“When I reached the temple today morning all walls were colored with graffiti of Khalistani hatred towards Hindus,” Patel stated.

“I am angry, scared, and dismayed by the blatant display of religious hatred towards the peaceful Hindu community by Khalistan supporters.” He added, “I’m furious, terrified, and frightened by the unmitigated showcase of strict disdain towards the quiet Hindu people group by Khalistan allies,” Patel said.

Explaining the Australian agency, BAPS Swaminarayan Mandir expressed that they are “deeply saddened and shocked by these acts of vandalism and hate.” It said that they have remained committed to “peaceful coexistence and dialogue to all faiths.” BAPS Swaminarayan Mandir further said that they have informed the authorities regarding the occurrence.

Meanwhile, Australian Prime Minister Anthony Albanese in a video message has extended “warmest wishes” to Pramukh Swami Maharaj ji and the BAPS organization upon his 100th birth anniversary. The video message of Albanese has been shared by Australia’s High Commissioner to India, Barry O’Farrell.