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Nithin Sridhar

@nkgrock

Dec 20

The statement of Sri Mohan Bhagawat ji, (if true) is problematic, self-defeating, and an attempt to sideline rising of Hindu aspirations. 1/6

One, intent expressed that harmony should be built by ignoring unsavory aspects of past was precisely arguments that post Independent India's governments had adopted when they decided to whitewash history and feed young generation a distorted narrative of our history. 2/6

Two, there is a growing Hindu awakening about true Hindu history and the injustices that have been committed upon Hindu civilization and our devatas. This has resulted in Hindu attempts at reclamation of some of our sacred tirthas and restore worship of our Devatas. 3/6

Read 6 tweets

Nithin Sridhar

@nkgrock

Sep 21

1. People often ask me, how are Smritis relevant today. Who reads them, why are they needed. The current apacharam that has happened in Tirupati with Laddus being made with cow-fat is a good example where the utility of the Dharmashastras can be illustrated. #TirupatiPrasadam

2. Millions of devout Hindus have consumed these laddus made of cow-fat and are rightly worried about Papam incurred by such an action.

This is not the first time that Hindus have been placed in such dharma-sankata.

3. In one of his videos, Puri Shankaracharya narrates an incident where where Bengali Brahmins had been forced to eat beef and were in great misery. Link to the video-

Read 15 tweets

Nithin Sridhar

@nkgrock

Sep 3

1. The two fold goal of Veda is teaching about Dharma and Brahman. And when it says Dharma, it is primarily concerned with ritual practice of Yajna.

2. Physical performance of Yajna, therefore is at the very heart of Veda. And hence, the Mimamsakas have held that Adi-Yajnika as the primary framework for Vedic interpretation. Sayanacharya also adopted this for this very reason.

3. This does not mean there are no Adhyatmika interpretations of Yajna and other teachings of Veda. However, the Adhyatmika understanding is itself anchored in and sustained by Adi-Yajnika level.

Read 10 tweets

Nithin Sridhar

@nkgrock

May 16

1. Pursuit of Artha causes one to acquire wealth, resources, and prosperity.

Pursuit of Kama causes one to acquire pleasure derived from enjoyment of worldly objects.

2. Pursuit of Moksha causes one to acquire Knowledge of reality leading to freedom from all limitations, suffering, and cluthches of Samsara.

What does pursuit of Dharma lead to? What does an individual acquire by pursuing Dharma?

One word answer: Punya.

3. Punya means 'Karmic merit'. It is a special for it is what determines your future-your journey post death & your future lives. More the Punya, better the future, happier the future. The opposite Papa-Karmic demerit leads to opposite result of Punya, namely sorrow & suffering.

Read 15 tweets

Nithin Sridhar

@nkgrock

Jan 1

1. In Manusmriti chapter 9, there is discussion about what the texts call Mahapatakas- great crimes that brings upon great Paapam (karmic demerit) to the performer and causes injury to society. These include murder, stealing, adultery, etc.

2. In this context Manu says that the perpetrators if they refuse to perform expiation, they must be banished after confiscating all their property.

In this context, the text adds following verses:

3. King shall not appropriate property of man guilty of heinous crime; if, through greed he takes it, he becomes tainted with that guilt—9.243
He shall deposit such property in water & offer it to Varuṇa or bestow it on a Brāhmaṇa endowed with Vedic learning and character—9.244

Read 18 tweets

Nithin Sridhar

@nkgrock

Nov 14, 2023

1. Here is a thought:

Equality & Egalitarianism in all dimensions of socio-cultural life as ultimate ideal to strive for is particularly an idea of modernity that has its origins in the West. You don't find such ideas in ancient civilizations, especially in Hindu civilization .

2. This egalitarianism is different from Vedantic notion of oneness/nonduality which is a recognition of oneness (& not equality) of every jivatma as the ultimate reality all the while also accepting diversity and differences at worldly (Vyavahara) level.

3. In the Vedantic vision of Brahman, there is no effort to erase diversity here at Vyavahara level, only working through them.

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