1. Long time ago I wrote a blog on 'Dharma During Colonial Period' with some 35 chapters. The history and the ethics contained in that blog is so relevant for some more time to come that I have decided to put them on tweetstream that is available to you in the morning in India.
2. The greatest exponents of Dharma Sri Veda Vyasa concluded his Mahabharata with words known as श्री भारत सावित्री:

मातापितृसहस्राणि पुत्रदारशतानि च |
संसारेष्वनुभूतानि यान्ति यास्यन्ति चापरे ||

हर्षस्थान सहस्राणि भयस्थान शतानि च |
दिवसे दिवसे मूढं आविशन्ति न पण्डितम् ||
3. Thousands of mothers and fathers, and hundreds of sons and wives arise in the world and depart from it. Others will (also arise and) similarly depart. There are thousands of occasions for joy and hundreds of occasions for fear.
4. These affect only him that is ignorant (mUDha) but never him that is wise (paNDita).
5. ऊर्ध्व बाहुर्विरौम्येष न च कश्चिच्छृ णोति मे |
धर्मादर्थश्च कामश्च स किमर्थं न सेव्यते ||

With uplifted arms I am crying aloud but nobody hears me. From Dharma comes Wealth (artha) as also Pleasure (kAma). Why should not Dharma therefore, be courted?
4. न जातु कामान्न भयान्न लोभाद्
धर्मे त्यजेज्जीवितस्यापि हेतो: |
नित्यो धर्म: सुखदु:खे त्वनित्ये
जीवो नित्यो हेतुरस्य त्वनित्य: ||

For the sake neither of pleasure (kAma), nor of fear, nor of (greed, cupidity) lobha should any one cast off Dharma.
5. Indeed, for the sake of even life one should not cast off Dharma. Righteousness is eternal. Pleasure and Pain are not eternal. JIva is eternal. The cause, however, of Jivas being invested with a body is not so.
6. इमां भारत सावित्रीं प्रातरुत्थाय य: पठेत् |
स भारत फलं प्राप्य परं ब्रह्माधिगच्छति ||
7. That man who, waking up at dawn, reads this Savittri of the Bharata, acquires all the rewards attached to a recitation of this history (itihAsa – mahAbharata) and ultimately attains to the highest Brahma (param-brahma).
8. Dharma itself is a scholarly subject and so my writings have corresponded in that fashion. I am sure all our patriotic friends are quite knowledgeable and will rise to this level and stick to it.

9. Dharma is the most misunderstood word in a world of secular education.
10. The word Dharma has also been most misused to confuse the people of India who have the history of following it for millenniums.

11. Mr. Vajpayee invented the words ‘coalition dharma’ to give his opportunistic alliance an aura of sacredness.
12. So let us make an effort to understand what is Dharma in a more clear and cogent fashion in a political context.

13. Basically Dharma comes to be relevant in knowing ‘who am I’ in a society.
14. I had tweeted “Who am I?” – A perspective from the Abrahamic religions janamejayaneconomics.wordpress.com/2015/03/17/who… and I urge you read it.

15. In that I have highlighted that the Westerners whose beliefs are ingrained in the biblical concept of man as follows:
16.
(a) that man is a fanciful creation of their God and there is no rhyme or reason in his idea of who and how one fits in the lopsided creation of inequality;
17.
(b) that this man deemed to be wicked by nature and is sternly warned in the first three commandments not to disobey him;

(c) in the seven commandments that follow man was warned against transgression with fellow humans which of course he often flouted!
18.
(d) that in the end man’s destiny is invariably the hell with very little hope of redemption;

(e) that the covenants between man and his god that were often resorted have never worked.
19. So between the 4th millennium before Christ when the creation was asserted to have taken place and the 17th century after Christ -that is for a period of 5700 years – the fiction of their god dominating the men’s mind continued and was given up in a vexed fashion by
20. their modern philosopher Thomas Hobbes (1588-1679) in his celebrated book “Leviathan‘.

21. Hobbes did not deviate the basic tenant of Abrahamic religions that man is wicked but made it bold to say that the new covenant is between man and man, not man and god!
22. The new covenant of Thomas Hobbs is for self-preservation of man that he enters into a social contract with his fellowmen.

23. Yet the fact remains that this new social contract that became the basis of a society is wrought with endless wars for the survival of the fittest.
24. Unfortunately since the English colonialists in the last 300 years replaced our Gurukula system with their own rotten idea of the survival of the fittest has gotten into our senses.
25. That is why I have to put forth first the Abrahamic-secular view of social relationship between man and man as a preamble to explaining our Dharma which is timelessly ancient but forgotten or misunderstood these days.
26. So let us start knowing what we the Sanathanis know of this mutual relationship between you and the rest.

27. The very first inescapable idea that you and those with whom you live with in a society are the two entities who are inseparable.
28. But unlike Abrahamic/secular ideas of western societies, our ancient Dharma does no violence to oneself or to the other.

29. Dharma leads to political perspectives that are altogether free from presuppositions of one kind or another as regards the human condition.
30. This is totally and completely unacceptable idea for the Abrahamic/secular western world that believes in class-struggle of mutual annihilation which they flaunt as the basis of human progress!
31. The truth is that Dharma provides conditions of human freedom which are not a political and economic counterfeit.

32. The reason is that Dharma leads to a view of human life and relationships where nothing that is human is denied.
33. Yet everything that is human is transcended through Dharma.

34. The transcending of one’s condition is something neither esoteric nor mysterious. It actually takes place in real and existing fact all the time.
35. That explains how, beyond one’s own history, and beyond the history of one’s society, one reaches out to others in a movement of true universal responsibility.
36. Tomorrow I will tweet on what our Dharma says on our identity.
1. Today I am tweeting on Chapter 2. Dharma - Our Identity. It is long but worth your life to read!

2. The true identity of Indian civilisation has been dharmic and not ‘Hindu’. Let me explain in detail.
3. Since we are going to talk in a language which is alien to our Dharma I need to explain some important words we would come across. The very first one is the word ‘religion’.
4. There is no exact translation to the word religion in any of our native languages beginning from Sanskrit and Tamil.

5. The word ‘matham’ is a loose translation for what we know by matham is not exactly what is known to the westerners as religion.
6. . So what is this religion?

7. In religion there is a god and his abode is heaven; there is a hell where the rebel angel called devil resides.

8. God is postulated as the creator. He is the repository of all that is good. Devil is the repository of all that is bad.
9. All human beings are created by god which means they did not exist before they were born.

10. Also all human beings are born sinners. And sinners are destined to go to hell which is the most evil ridden place.
11. As everyone by the very scheme of being sinner at birth is destined to go to hell, a panacea had to be invented to save the religion from being draconian.

12. Thus the birth of Jesus was to save the sinners.
13. The awful death of the savior at the cross needed a redemption to make him the conqueror and not a victim and therefore a second coming was postulated.
14. Mohammed seized this as his opportunity and declared himself as the messiah and the last prophet. The second coming is fulfilled!

15. Both Christianity and Islam are same religion except for the last prophet claim by Mohammed.
16. In essence a religion haunts a person with his impending sojourn to hell. Believing in a savior and living by its tenets is the surest method of avoiding hell.

17. This in a nutshell is what is known as ‘religion’!
18. We on the other hand hold that everything is subject to cause and effect. This is the kaarmic theory.

19. So much so we cannot be created arbitrarily. I am the product of what I have done before.

20. This essentially means that I had a prior birth ad infinitum.
21. This also points out to the fact that I am beginningless and endless and all I do is to appear and disappear in endless forms in which I enjoy and suffer the fruits of my karma.
22. Since I am beginningless there is no question of a creator for me and the world also remains as my abode from beginningless time.
23. Since I am karma bound and each fruit of karma that I earn will diminish and finally cease over time any attempt to confine me in an everlasting hell is simply out of question.
24. In other words there is no such thing as hell as is peddled by the western religionists. If there is no hell why need a savior?
25. Even though who we are is not in conformity with the definition of a religion we are branded as the followers of a religion which got a naamadheyam called Hindu by the westerners beginning with Greeks and then Arabs and later by those who follow religion ie.
25.1. the biblical religion.

26. If you are the only one then do you need a name? Yes, Bharathavarsha for thousands and thousands of years had only the Dharma as it guiding light.

27. Jains and Buddhists also swore by the Dharma. So they were non-different.
28. 28. Following them did not amount to betrayal of belief for there is no such thing as belief in our concept. Being who we are need no belief!

29. So the name given to us called Hindu was in reference to those who lived beyond the Sindhu river.
30. There is no such thing as Hindu in the Sanskrit or any other indigenous language.

31. So at first Hindu represented those who live around the river Sindhu and the east beyond.

32. The word Hind is perhaps Persian which is now the land called Iran.
33. The Islamist invaders called us Hind merely to name us as inhabitants but in contrast to their ‘religion’ we are kafirs the infidels, non-believers.

34. It is the later arrivals viz. the European colonialists who stuck us with the name ‘Hindu’.
35. We are Hindus even though that is not our name and we belong to Hindu religion even though ours is not a religion at all.

36. And we have accepted this branding and foisted religion. Very very sad indeed.
37. In the concept of the believers of biblical religions, the non-believers are the atheists and infidels or kafirs.
38. But Christo-secularists (about whom more later) contended (a) that we have gods and therefore belong to a religion and (b) our Dharma is all inclusive and so they could find similarity to their religion so it became convenient to declare that we are a religion.
39. Making our Dharma into a religion serves a definite purpose for the secularists so they can rein us in the name of being a threat to minorities.
40. On the question of our gods about whom these biblical religionists berate as being polytheist because they refuse to accept that god can be all yet in many forms.

41. On that account they contend that we are infidels and we have to be converted.
42. In the 250 years since the battle of Plaissey the colonial rogues and their secular home-grown appendages for 65 years since partition have destroyed our identity and named us as something we are not and subjected us to a tortuous secular ethics.
43. In India, the invading foreigners created for their own understanding, (which turned out to be wrong), a set of words to describe us.

44. The foreigners were describing a people and a world view (Dharma) that was alien and incomprehensible to them.
44.1 .We the natives adopted carelessly, in course of time, thatallowed those words to give us an identity that was the very opposite of the identity that our own traditions had given us.

45. The following are the assumptions in our modern times:
45.1
(a) that there is something called Hinduism,

(b) that Hinduism is the national form of Indian religion,

(c) that Indian civilisation is Hindu civilisation,

(d) that in all its movements it is primarily religious and,
45.2
(e) its chief direction being other wordly, that it is radically world denying.

46. Each one of them is a huge misconception. For example the prayer in Mantra Pushpam is that this world be saved so I can come back!
47. The notion that Indian civilisation is Hindu civilisation carried within itself already a reversal of the main direction of Indian thought.

48. Because the main direction of Indian thought flowed from one centre the concept of dharma.
49. Of all the consequences that gradually followed, three merit mention here.

50. First, whereas in all its movements the evident concern of Indian civilisation was with the human condition,
50.1 it now came to be portrayed as a ‘religion’ of the people called Hindus and, therefore, something limited one religion among others.
51. Secondly, essentially secular in their nature, and demonstrably universal, the ancient Indian perceptions of the human condition now came to be seen as a particular form of theodicy (meaning vindication of divine providence in view of existence of evil).
52. Finally, since that theodicy was seen as ‘Hindu’, and ‘Hindus’ as a majority, it followed that any group that did not accept the elements of Hindu theodicy was then a minority, and a religious minority at that.
52.1 (This refers to us the Sanathanis who refuse to accept Hindu branding).

53. Starting with a wrong premise that Hinduism is the religion of the majority of India, which was not resisted, the British soon worked out.
54. Its political implications which were uncritically accepted by persons like Gopalakrishna Gokhale, a known agent of British Imperialism who paraded as a nationalist.
55. The notion of ‘minority’ was thus firmly established in a society where, the concern always being with the universal order enfolding human destiny, the question of ‘majority’ and ‘minority’ quite simply did not exist until then.
56. Once established, an altogether new kind of conflict was brought into being, between ‘majority’ and ‘minority’, and for numerical reasons alone.

57. Psychologically, it tended to degrade both alike.
58. It is to these reversals, which took some time to manifest themselves, that most of the social violence and disorder in modem India can directly be traced.
59. If it were true that Indian civilisation was Hindu civilisation, would it not be a legitimate question for Indian Muslims to ask: ‘Have we made no contributions to the making of civilisation in India?’
60. The Indian Christians of Mar Thoma can legitimately ask a similar question.

61. Muslims have been an integral part of India for eight centuries, and the Syrian Christians, who are also the most ancient Christians of the world, for nearly nineteen centuries.
62. How will such a question be answered?

63. Moreover, the Buddhists and the Jains are not Hindus, and the Sikhs now assert that they are not Hindus.

64. The excruciating irony of it all is that those who are called ‘Hindus’ are not Hindus either.
65. The true identity of Indian civilisation has been dharmic and not ‘Hindu’.

66. The word ‘Hindu’ itself is not to be found in any of the ancient or even medieval Indian texts.
67. That word ‘Hindu’ was coined perhaps for the first time by the invading Arabs in circa eighth century A.D., and then it was clearly a geographical description of those who lived beyond the river Sindhu or Indus, and carried with it no religious connotation.
68. Nor was there ever any such thing as ‘Hinduism’ then.

69. Conditioned by the concept of ‘religion’, and in search of a unified system of religious beliefs amongst the people they called ‘Hindus’, which they would now endeavour to replace with Catholicism,
69.1 the Catholic missionaries of the th century manufactured the word ‘Hinduism’.

70. If Western scholars and missionaries found it painfully difficult to define ‘Hinduism’, it was because a common name was sought for the maddening diversity of faiths and living in India.
72. 71. There has thus been a double error of identity, first in gathering the diverse faiths, beliefs and practices under a fictitious ‘Hinduism’, then in taking that to be a ‘religion’.

72. This error still persists.
73. When Sri Chaturvedi Bhadrinath raised this issue with Kanchi Sankaracharya Sri Jayendra Saraswati, our AachaaryaaL said: “I agree that the words ‘Hindu’ and ‘Hinduism’ are not our words.
74. But they have been in usage now for a very long time and cannot be abandoned overnight, without inviting confusion.
75. The concept of dharma is undoubtedly central, and I have been emphasising that myself, but the common people, the masses, now call their religion as Hindu dharma”.
76. The question is whether the use of the words ‘Hindu’ and ‘Hinduism’ has also altered our self-perceptions today, to a degree that our organised political life is artificially fragmented, breaking away from the wholeness of life, and
76.1 has therefore led to the mindless violence witnessed today.

77. The question does not pertain to semantics; it is related to the abiding substance of Indian civilisation, dharma, from which we have moved away just at a time when we need it the most.
78. The word ‘secular’ itself has been misunderstood and much abused in India, conveying either an attitude of anti-religion or nothing deeper than equal respect for all religions.

79. The first attitude has been as mindless as the second has been somewhat insincere.
80. Indian culture was essentially secular in the sense that its views of the world were derived not from anything outside the world but from the inherent nature of man, which carried within itself both immortality and death, and
81.1 the human privilege to choose the one or the other. Thus the concept of dharma was indisputably a secular view of life, not a ‘religious’ one.
82. Dharma in fact cuts across the very polarity, religious secular, which had affected the history of the modem West so deeply, and affects it even today.
83. That Dharma was a secular order, and not any order derived from the revelation or commandment of God, or from any theological doctrine, can be further seen by the numerous references to what its embodiments are.
84. The Mahabharata speaks of ten embodiments of dharma: good name, truth, self -control, cleanness of mind and body, simplicity, endurance, resoluteness of character, giving and sharing, austerities and continence.
85. And there are five ways to the order in which our being is firmly grounded: non-violence, an attitude of equality, peace and tranquillity, lack of aggression and cruelty, and absence of envy.
86. 6While each individual has a relation to himself, he has relationships with others.

87. In the dharmic view the two are not separate.

88. It is only when our relationship with ourselves is right, that our relationship with the other can be right:
89. And it is not until we achieve a right relation with the other, that our relation with ourselves can be right.
90. Thus the one concern from which everything in Indian thought flowed, and on which every movement of life ultimately depended, was the idea of dharma, order, which was not any positive order but the order that was inherent in all life.
91. Derived from the Sanskrit root word धृ, ‘to support’, ‘to sustain’, dharma means that whereby whatever lives, is sustained, upheld, supported.
92. The least that is involved in any realistic conception of order is the condition that there be room in it for every expression of individual development, provided the general flow of social life was not disrupted either by the anarchy of ideas or
92.1 by the anarchy of individual desires.

93. The immense importance attached to non-violence, ahimsa, as the essential condition of order, weaving it into the daily acts of the individual, only reflected the dharmic principle that every being has a right to live, and
93.1 every individual the right to order his life according to his given temperament, capacity and circumstances.

94. When either of these two basic conditions is disregarded, in the name of religious faith r political ideology, there will only be adharma, disorder & violence.
1. Today I am tweeting the 3rd chapter of my work written to educate people on our recent history in the context of our Dharma naturally titled as 'dharma during colonial period'. It's captioned '3. DHARMA – AN OUTLINE'. I dedicate this chapter to my friend @JLPisJLPisJLP .
2. The true identity of Indian civilization has been dharmic and not ‘Hindu’.

3. The word ‘Hindu’ itself is not to be found in any of the ancient or medieval Indian texts. Nor was there ever any such thing as ‘Hinduism’.
4. The one concern from which everything in Indian thought flowed, and on which every movement of life ultimately depended, is dharma, the order.

5. Not any positivistic order but the order that is inherent in all.
6. In Western concept of secular order, the fundamental is that each one has a right to struggle to survive.

7. But the ‘means’ by which the right to struggle can be found not outside in the society founded by man or god but in the person of Man himself howsoever he is weak.
8. So much so it is a pious declaration rather than any meaningful guarantee.

9. On the other hand Dharma means that whereby whatever lives, is sustained, upheld, and supported.
10. It is a secular view of life, not a ‘religious’ one; but it is not to be confused with modern concept of secularism either.

11. It cuts across the religious-secular polarity of Western thought.
12. One dhaarmic principle is that every being has a right to live, and every individual the right to order his or her life according to his or her given temperament, capacity and circumstance.
13. I challenge all secularists including those who call themselves BJP to guarantee such a thing as our Dharma does.
14. There is increasing violence to the individual everywhere in the secularist dominated world, greater intolerance and a shrinking capacity to listen to the voices of others.
15. In the West, there is almost a total collapse of all certainties, when certainties had been a characteristic feature of the European mind.
16. Take for instance Greece which is part of EU but it cannot stay in it because the EU’s dictates are unbearable neither can it quit because it has borrowed from EU to the hilt that the EU will make a mince-meat out of Greece if it asserts its sovereignty.
17. Greece is not the only country that finds itself in dire straits.

18. Or consider what happened to Iraq, Libya or Syria. They are victims of super-power politics.
19. What is being questioned, most of all, is whether there can ever exist any one world view, or faith, or rationality, from which all individuals can derive a shared meaning.
20. What is played out is that this method of looking at man and the world which, by its very logic, fragments which in actual reality is unified.

21. The Western reflections on life are firmly rooted in the method of either or, or. This is the law of the excluded middle.
22. Dharmic thought saw this method as too narrow a logical framework to account for the manysidedness of life and its diversity.
23. Dharma acknowledges human life as being composed of opposites, neither of which can be denied, or suppressed, without inviting untruth and disorder.
24. The world is searching, for a new understanding of human freedom. That search is actually a search of dharma. This is precisely this aim of dharma.

25. Tomorrow I will tweet on the next chapter '4. SEARCH FOR DHARMA'.

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More from @Janamejayan

29 Mar
1. Let me quote a sloka from Sundara Kaanda of Srimad Ramayana and try to explain it. I am dedicating this to my friend @JLPisJLPisJLP

अकामां कामयानस्य शरीरमुपतप्यते।।5.22.42।।
इच्छन्तीं कामयानस्य प्रीतिर्भवति शोभना।
2. akaamaaM kaamayaanasya shariiramupatapyate || 5-22-42
ichchhantiiM kaamayaanasya priitirbhavati shobhanaa |

The literal meaning is: "The body of one who desires a woman without desire suffers pain. Good happiness will occur to one who loves a woman who desires him."
3. Ravana the deamon says this to Sita the princess whom he has taken captive that he is not violating her by force for the above reason.

Interesting entreaty!
Read 4 tweets
28 Mar
2. Extract
The plot is a socio-political satire, which narrates the scheme and success of a small band of idealists who take over the Government of India as the resurrected Muhammad bin Thuglak.
3. The founder directed and plays the lead — in the movie and the play. It was conducted under the banner of Viveka Fine Arts Club.[2]

After Cho Ramaswamy's death Swaminathan Gurumurthy took over the editorial post.
4. Gurumurthy took over Thuglak on Cho's demise.
Gurumurthy is RSS. He wears the mask of Kanchi Periva- like the Prof. He derives his power through RSS who gives instructions to Modi.
Read 12 tweets
28 Mar
1. Let me give some daily dose from Maha-subhashita-samgraha. It starts off with explaining नरक or hell. In our concept it is total ignorance and be aware of it and ruminate over it. The suffering is so worst that the jeeva forgets it altogether once he escapes from it.
2. अकल्पः स्वाङ्गचेष्टायां शकुन्त इव पञ्जरे ।
अनुच्छ्वसन्स्मरन् पूर्वं गर्भे किं नाम विन्दते ॥

“What does one get when in the womb (of one’s mother), unable to breathe, remembering previous experiences, and unable to move about—like a bird in cage?.”
3. Now a different topic.
अकस्मात् प्रक्रिया नॄणां अकस्माच्चापकर्षणम् ।
शुभाशुभे महत्त्वं च प्रकर्तुं बुद्धिलाघवात् ॥
“The prosperity of men, as also their downfall, comeoriginates of itself. Prosperity and adversity, and greatness, all originate from weakness of understanding.”
Read 7 tweets
14 Mar
I came back to India 2 years later to attend my cousin's wedding. In those days girls would have been married by 16 and boys by 18. There were no unmarried girls My cousins and her hubby wanted to come to the U.S. I was spending time arranging visa for them. Then I went back.
I came back many years later for my father's 1st anniversary. I was almost 35 still a bachelor. My mother said my father's last wish was that I should get married and then only I can go back. I then started looking for a job in Chennai.
I called my boss in America and told him I won't be able to come back after the vacation and need leave of absence for a year. He called me the next day and said ok, and that I can come back earlier if I wanted to.
Read 11 tweets
13 Mar
1. Let us consider Russia. It was severely depopulated during the last 150 years. It has very large territory but not enough people to defend and keep the land. Who wants their land? Not India, nor Afghans or Europeans. Then who? The Chinese of course! It is Russia's #1 enemy!
2. Russians are not a strong economy. Its revenues come from export of petroleum, gas and other raw materials mostly to the Europeans. Actually Russians are EU's true economic ally now. Trump is right NATO is dead!
3. Even though Soviet Union has died it has left large amount of arsenals and military scientists. Who can they use them against? China, of course!
Read 11 tweets
13 Mar
1. The European colonialists pitteded Negros against each other, disarmed and enslaved them and took them to the carribean islands as slave labor. The colonialists gave the Negros liquor & guns with which they killed each other. Most cruel way weakening a people.
2. Britain was a competitor colonialsist. It devised a new way to fight its competitor which looked 'humane'. They proclaimed abolition of slavery and the British waylaid those (Portugese and Spanish) ships that carried slaves to the new world.
3. To save their ships the Portugese and spaniards threw the black people into the sea and drowned them. Then British owned most of the Carribean Islands where they grew sugarcane and in order to do the same Indians were seen more competant than the Negros.
Read 9 tweets

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