Category Archives: Hindu Dharma

How Ayodhya Ram Mandir was demolished and how RJB movement evolved: A Timeline of events

Here is a s a brief timeline: 

1528 AD – Mir Baki, the Commander-in-Chief of Babur destroys the Shri Rama Janmabhoomi Temple at Ayodhya

76 –the number of battles that have been fought from 1528 till 1934

Anatomy of these 76 battles fought by several generations of Hindus to reclaim the Shri Ram Janambhoomi temple

During Babur’s rein
1528 –1530 AD
4 battles were fought

During Humayun’s rein
1530 – 1556 AD
10 battles were fought

During Akbar’s rein
1556 –1606 AD
20 battles were fought

During Aurangzeb’s rein
1658—1707 AD
30 battles were fought

During Nawab SaadatAli’s rein
1770—1814 AD
5 battles were fought

During Naseeruddin Haider’s rein
1814 —1836 AD
3 battles were fought

During Wajid Ali Shah’s rein
1847 –1857 AD
2 battles were fought

During British regime
1912 till 1934 AD
2 battles were fought

So the Hindu Society fought a total of 76 battles till the year 1934.

Ram Janmabhoomi has been a people’s movement right since 1528 when Babur’s commander Mir Baki destroyed the temple.Every generation since 1528 has been fighting to claim the Shri Ram Janmabhoomi temple…and each generation did whatever they could to take the movement forward.

Right since 1528 Hindus have constantly surged ahead in their fight to secure the Shri Ram Janmabhoomi site.

The year 1934
After a few Muslims slaughtered a cow in Ayodhya, a pitched battle ensued between the Hindus and Muslims…the butchers who had slaughtered the cow were decimated…..and subsequently the Hindu society attacked the Babari structure thereby damaging all its three domes and took possession of the Babari structure.

However, Britishers forcibly took back the Babari Structure from Hindu Society and imposed a penalty on Hindus to carry out repair work of the damaged domes.Since 1934 no Muslim has ever dared to enter the premises of Babari structure.

Is the Shri Ram Janmabhoomi a political movement?
No certainly not. For Hindus, a temple at the Shri Ram Janmabhoomi is not an issue of mere bricks and mortar.It is an issue of our cultural resurgence and identity, where Shri Rama, as maryada purushottam, has a prime place of importance. The movement is an expression of the collective consciousness of the Hindu ethos.

In destroying the Babari structure, does it not mean that the present day Muslims are being asked to pay a price for the mistakes of those who indulged in vandalism and destruction?

The real issue is how the present day Muslims view the Babari structure. Do they consider it as their holy place? If the answer is yes, then they end up owning the barbarism of Babur and others like him. The right way for Muslims is to distance themselves away from such vandalism and barbarism of the past. When the Germans are asked to apologise for the crimes of Hitler, they do not hesitate to do so, clearly indicating that they do not own Nazism.

Hindus have asked for a peaceful return, through judiciary and negotiations, of only three of their holy sites (Ayodhya, Mathura and Kashi) that were vandalised. Hindus are not asking for thousands of other temples that were plundered, looted, destroyed and mosques were built thereupon.

What has been the case with similar historically vandalised sites?
In 1918 in Warsaw, at the end of first Russian occupation of Poland (1614-1915), one of the first things that Polish people did was to bring down the Russian Orthodox Christian Cathedral that was built by Russians in the centre of the town. This was done despite the fact Poles are Christians by faith and Jesus Christ was worshipped in that Cathedral. The Poles demolished the Cathedral built by Russians because they viewed the Cathedral not as a place of worship rather a structure that reminded them of their slavery.

Around the 12th century, Spain was conquered by Moors and the people were forcibly converted from Christianity to Islam. In the 16th century, when Christians recovered the whole of Spain from Moors they gave Muslims in their country only three choices—reconvert to Christianity,leave the country along with the Moors, or be killed. All the Muslim places of worship were converted back to Christian churches. This re-Christianisation was also done with force.

Why do we need to have a grand temple at the Shri Ram Janmabhoomi, in place of the existing functional temple?
The Shri Ram Janmabhoomi movement is not only about bricks and mortar, but as the one that will restore honour of the nation and its culture. People take great pride inand receive inspiration from temples which signify their glorious past. This can be done only when we have a proper and full-fledged temple at the site.

Is it true that the foundation stone for temple was laid by a person who belonged to the Vanchit Varg?
Yes, Shri Kameshwar Chaupal of Bihar had the honour of laying the foundation stone of Shri Ram Janmabhoomi temple on November 10, 1989. It is a clear sign of the immense unifying power of the Shri Ram Janmabhoomi movement.

Archaeological evidence
The Archaeological Survey of India (ASI) after extensive excavations has established it beyond doubt that there did exist a grand temple at the Shri Ram Janmabhoomi site that was razed down to build Babari structure. The excavations done by ASI establish that the Janmabhoomi site was occupied prior to 7th century BC.

Literary Evidence
(a) Sanskrit Literature
(b) Books by Muslim writers, and
(c) Works and reports by foreign writers.

Sanskrit Literature
Several Sanskrit epics, Purans, Upanishads, poetries and religious scriptures from the timeof Maharishi Valmiki till modern days have numerous instances that Ayodhya is the birth place of Shri Ram. There is also a detailed description about several holy places pertaining to Shri Ram in the AyodhyaMahatmya wherein the significance of Shri Ram Janmabhumi Mandir is narrated after mentioning the location of this Mandir.

Epics— Valmiki Ramayana, Ram Upakhyan of Mahabharat (Van Parva), Yog Vasisth, Adhyatma Ramayan, Raghuvamsh etc.

Poetries:- Ramgeet-Govind, Geet Raghav, Ram Vilas, Ram Ashtak etc.

Dramas:- Pratima, Abhishek, Uttar Ramcharit, Hanumannatak, Prasanna Raghav, Ramabhyudaya etc.

Akhyan:- Bruhat Kathamanjari, Champu Ramayan, Katha Saritsar etc.

Purans:- Vishnu, Brahmand, Vayu, Koorma, Padma, Skanda, Narad etc.

Upanishads:- Ramottar Tapaniya, Ram Rahasya etc.

Other Religious Scriptures:- Jaiminiya Ashwamedh, Hanumat Vijaya, Hanumat Sanhita, Bruhat Koushal Khand etc.

Books by Muslim Writers

1. Sahifa-e-Chahal Nasa-ih-Bahaddur Shahi : by the daughter of Alamgir, son of Bahadur Shah (End of 17th century and beginning of 18th century)
The Masjids, which have been built on the basis of orders of Badashah (Ba Farman-e-Badashahi) are not permitted to hold Namaz prayers, nor to read the Khutba therein. The Hindus (Kufr) have lot of faith in the Hindu temples situated in Mathura, Benaras, Avadh etc. Like the birth place of Kanhaya, Sita Rasoi (kitchen), Hanuman Sthan, where he had sat in the proximity of Shri. Ramachandra on return after the Lanka victory. All these places were destroyed and Mosques were built on those spots only with a view to display the Islamic power. These Masjids have not been given the permission to hold Juma and Jamiyat (Namaj offered on Juma). But it was made mandatory not to worship any idols in them nor should any sound of conch shells be allowed to fall on the Muslim ears…

2. Hadika-e-Shahda by Mirzha Jan – 1856
Mirza Jan, who claims that he has studied various ancient sources indepth, asserts in his statements that the earlier Sultans did encourage the propagation and glorification of Islam and trampled the non-believers (Kufr) i.e. Hindu forces. Thus they redeemed Faizabad and Avadh of this mean tradition (Kufr) …… This (Avadh) was a very big centre of worship and the capital city of the kingdom of Ram’s father. There was a majestic temple on the spot a huge Musjid was constructed there on and a small canopy Mosque (Kanati Masjid) on the spot, where there was a small Mandap. The Janmasthan temple was the original birth place (Maskat) of Ram. Adjacent to it, there is the Sita Rasoi. ……Sita is the name of Ram’s wife. Hence Badashah Babar got constructed a tall (Sarbuland) Masjid on that spot under the guidance of Moosa Ashikan. The same Mosque is known as Sita Rasoi till today.

3. Fasana-e-Ibrat: by Mirza Rajab Ali Baig Sarur
During the regime of Badashah Babur, a grand Mosque was constructed on the site pertaining to Sita Rasoi in Avadh. This was the Babari Masjid. Since the Hindus were not strong enough to oppose, the Masjid was constructed under the guidance of Sayyad Mir Ashikan…..

4. Gumgasht-e-Halat-e-Ayodhya Avadh : by Moulavi Abdul Karim (Imam of Babari Musjid) – 1885
While giving details of the Dargah of Hazarat Shah Jamal Gojjari, the author writes that there is Mahalla Akbarpur on the east of this Dargah, whose other name is Kot Raja Ramachandra also. There were some Burz (Large cells with domes) in this Kot. There were the house of birth (Makan Paidaish) of the above mentioned Raja (King) and the Rasoi (Kitchen); besides, the western Burz and this premise is presently known as Janmasthan and Rasoi Sita. After demolishing and wiping out these houses (i.e. Janmasthan and Sita Rasoi), Badashah Babar got constructed a grand (Ajim) Masjid on that spot.

5. Tarikh-e-Avadh : by Allama Mohammed Nazamul Ghani Khan Rampuri – 1909
Babar constructed a grand Mosque under the protection of Sayyad Ashikan on the very same spot where once stood the temple of Janmasthan of Ramachandra in Ayodhya. Just adjacent to it stood the Sita Rasoi the date of Mosque construction is Khair Banki (Al Hizri 923). Till today this is known as Sita Rasoi. That temple stands just beside this…..

The names of the books written by some other Muslim authors which have the quotations confirming the construction of Masjid after destroying the temple are as follows:-
* Zia-e-Akhtar : by Haji Mohammed Hassan – 1878
* Kesar-ul-Tawarikh or Tawarikh-e-Avadh Vol.II : by Kamaluddin Hyder Hussain Al Hussain Al Mashahadi.
* Asrar-e-Haqiqat : by Lachhami Narayan Sadr Kanongo Assistant of munshi Moulavi Hashami
* Hindostan Islami Ahad : by Moulana Hakim Sayid Abdul Hai – 1972

Works and Reports by foreign authors
1. History and Geography of India : by Joseph Typhentheller – 1785
Babur constructed a Masjid after demolishing the Ram Janmsthan temple…and using its pillars. Hindus refused to give up the place and they continueto come to that place in spite of the efforts by Mughals to prevent them from coming there. That they constructed a platform called Ram Chabutara in the compound of the Masjid. They circumambulate it for three times and prostrate flat on the ground before it. They were following this devotional conduct at Ram Chabutara and inside the Masjid also.
2. Gazeteers of the Province of Oundh – 1877
This confirms that the Mughals had destroyed three important Hindu temples and constructed Masjids on those places. Babar built Babari Masjid on Ramajanmbhumi in 1528
3. Faizabad Settlement Report – 1880
This report confirms the fact that Babar got constructed the Babari Masjid in 1528 on the place of Janmasthan temple that marks the birth-place of Ram.
4. The Court Decision: by Judge Colonel F. E. A. Chaimier While reading out his decision on the Civil Appeal No. 27 of 1885 after personally inspecting the site of the Babari Masjid, the district judge had said, “It is most unfortunate to have built a Mosque on the land, which has been considered as holy, especially by the Hindus. But the time of finding a solution for this complaint has lapsed. Because this event has taken place 356 years ago.”
5. Indian Archaeological Survey Report: by A. Fuhrer – 1891 Fuhrer accepts that Mir Khan had built the Babari Mosque on the same place of Ram Janmabhumi by using several of its pillars. He has further confirmed that Aurangzeb had similarly constructed two other Mosques at Swarg Dwar and Treta Thakur Mandir in Ayodhya.

6. Barabanki District Gazeteers : by H.R. Nevil – 1902— Nevil states that a number of conflicts arose between Hindu priests of Ayodhya and the Muslims from time to time about the piece of land, where upon once stood the Junmasthan temple, which was destroyed by Babar and a Mosque was constructed on that place.

7. Encyclopaedia Britannica, 15th edition Vol. I – 1978 :- There is a mention of constructing a Mosque by Babar in place of a temple that existed on the birth place of Ram prior to 1528 AD. A photograph of the existing structure is also given in this Encyclopaedia, which has been referred to as a Mosque constructed on the birth place of Ram in Ayodhya of Uttar Pradesh state in India. Similar information were furnished in its earlier editions as well.

Other books
8. Travel Report : by William Finch – 1608-11
9. Historical Sketch of Faizabad ; by P. Carnegy – 1870
10. Imperial Gazeteer of Faizabad – 1881
11. Babar Nama (English) : by Enete Beberis – 1920
12. Archeological Survey of India – 1934
13. Ayodhya ; by Hans Becker – 1984
14. Ram Janmbhumi V/s Babary Musjid : by Coenrad Elst – 1990

Examination of the evidence submitted by the All India Babari Masjid Action Committee
None of the documents submitted by them have any evidentiary value and are merely opinions of people with political inclinations.There is no testimony that could show that Babur or any other Muslim Chieftain saw a vacant plot of land in Ayodhya and thereupon ordered the construction of a Masjid there.

Efforts to posit Buddhism against Shri Ram does not hold ground. The fable of Shri Ram finds a place in Buddhist Akhyanas. It has been very proudly said in the Buddhist sources that Buddha belonged to the Ikshwaku clan as Shri Ram did.They have tried to question the historicity of Ramayana by asserting that there are many versions of Ramanayana. Yet again this does not hold ground. There are two different stories about the creation in Bible. Two different genealogies are given about Jesus. In fact, every story of Jesus’s life is given by authors differently in various Gospels. But no serious intellectual conclude from this that Jesus was never born.

Three Judges of the Lucknow Bench of Allahabad High Court
1. Justice Dharam Veer Sharma
2. Justice Sudhir Agrawal
3. Justice Sibghat Ullah Khan
Date of Judgement: September 30, 2010
* The total area is approximately 1,480 square yards or 13,320 square feet.
* Two of the three judges have ordered for allotment of 1/3rd area to each of the three main Plaintiffs (complainants) respectively—Nirmohi Akhara, Muslims and Ramlala Virajman. The court has dismissed the suitof Sunni Waqf Board.
* The Government of India had acquired about 70 acres of land surrounding the disputed premises. This land is other than the disputed area and is in the possession of government of India.
* Although the suits were heard by a three-judge special bench of the Lucknow Bench of

Allahabad High Court, yet the three judges wrote and delivered their judgments separately since this court was functioning like a trial court.
1. Excerpts from Verbatim Gist of the findings by Justice Dharam Veer Sharma
2. The disputed site is the birth place of Lord Ram. Place of birth is a juristic person and is a deity. It is personified as the spirit of divine worshipped as birth place of Lord Rama as a child. Spirit of divine ever remains present everywhere at all times for anyone to invoke at any shape or form in accordance with his own aspirations and it can be shapeless and formless also.
3. The disputed building was constructed by Babar, the year is not certain but it was built against the tenets of Islam. Thus, it cannot have the character of a mosque.
4. The disputed structure was constructed on the site of old structure after demolition of the same. The Archaeological Survey of India has proved that the structure was a massive Hindu religious structure.
5. It is established that the property in suit is the site of Janm Bhumi of Ram Chandra Ji and Hindus in general had the right to worship Charan, Sita Rasoi, other idols and other object of worship existed upon the property in suit.
It is also established that Hindus have been worshipping the place in dispute as Janm Sthan i.e. a birth place as deity and visiting it as a sacred place of pilgrimage as of right since time immemorial. After the construction of the disputed structure it is proved the deities were installed inside the disputed structure on 22/23-12-1949 (December 22/23, 1949). It is also proved that the outer courtyard was in exclusive possession of Hindus and they were worshipping throughout and in the inner courtyard (in the disputed structure) they were also worshipping. It is also established that the disputed structure cannot be treated as a mosque as it came into existence against the tenets of Islam.

Excerpts from the Verbatim Gist of the findings by Justice Sibghat Ullah Khan
1. It is not proved by direct evidence that premises in dispute including constructed portion belonged to Babar or the person who constructed the mosque or under whose orders it was constructed.
Excerpts from the Verbatim Gist of the findings by Justice Sudhir Agarwal
1. The area covered under the central dome of the disputed structure is the birthplace of Lord Rama as per faith and belief of Hindus.

What kind of evidence did the three Judge Bench go through before they gave out their verdict?
The Judges took into account evidence from Muslim scriptures, Muslim Waqf Act, Hindu scriptures, Skanda Puran, Historical accounts written by Muslim historians, the Diary of a French Jesuit Priest Joseph Tieffenthaler, Gazetteers and books written by British officials and historians, Encyclopaedia Britannica, Carved stone blocks and inscription found from the debris of the structure, report of the Ground Penetrating Radar Survey (GPRS), report of the GPRS-inspired excavations conducted by the Archaeological Survey of India (ASI), and oral cross-examinations and statements of approximately 85 witnesses.

Why did Ramlala win?
A Praan-Pratishthit Vigraha (deity) is a living entity that can fight its own case, and is a juridical person. But being a perpetual minor the Praan-Pratishthit Vigrahathereforeneeds a guardian to fight its legal battles. Late Shri Deoki Nandan Agrawal, a retired judge of Allahabad High Courthad filed Sri Ramlala’s case as the deity’s Next Friend. According to Hindu scriptures and the Present Law the deity can hold the propertyand nobody can have adverse possession over it.
Further, the place being Janmasthan of Bhagwan Shri Ram is not merely a property but being sacred the place itself is a deity and is worshipped. It can also fight its own case as Plaintiff (complainant). This provision in the Hindu scriptures has been there since time immemorial and the Courts of Law always accepted these accreditations.

Why was the case of Sunni Waqf Board Dismissed?
The Muslim Scriptures and Law lay down that no Wakf can be created on another’s property (the Deity’s seat, the Deity’s Home or the Temple) and Namaz offered in a Mosque thus erected is not accepted by Allah. In the eyes of law, therefore, the three-domed structure did not exist.
Neither Babur nor his commander-in-chief Mir Baki were the owners of the disputed site and so it could not be offered to Allah. Further, even if it is accepted for the sake of argument that Muslims were in occupation of this site since 1528, then also it was never continuous, uninterrupted and peaceful. Long occupation does not endow ownership rights. Moreover, the Waqf Board had to divulge as to whose property did Babur occupy and whether he did it with the knowledge of true owner. Also, it is the view of the Supreme Court that ‘Mosque’ is not an essential part of Islam, Namaz can be offered anywhere, even in an open ground. The Waqf Board was neither considered by the Court of Law to be the owner of the disputed land nor was the structure in question accepted to be a valid mosque according to Islam. So the Suit No. 4 filed by Sunni Waqf Board was dismissed by the Court declaring it time barred.

Justice Sudhir Agrawal on some of the issues framed in the Suit of Sunni Waqf Board as Plaintiff (Complainant)

1. Whether the building (the three-domed Babari structure) had been constructed on the site of an alleged Hindu temple after demolishing the same?
Justice Sudhir Agarwal’s Answer:– Affirmative, Yes.

2. Whether the building (the three-domed Babari structure) had been used by the members of the Muslim community for offering prayers from time immemorial?
Justice Sudhir Agarwal’s Answer:–The building in question (the three-domed Babari structure) was not exclusively used by the members of Muslim community. After 1856-57, outer courtyard was exclusively used by Hindu and inner courtyard had been visited for the purpose of worship by the members of both the communities (Hindus and Muslims both).

3. Whether the plaintiff (Sunni Waqf Board) were in possession of the property in suit up to 1949 and were dispossessed from the same in 1949?
Justice Sudhir Agarwal’s Answer:— Negative – Against the Sunni Waqf Board.

4. Whether the plaintiffs (Sunni Waqf Board) have perfected their rights by adverse possession as alleged in the plaint (complaint)?
Justice Sudhir Agarwal’s Answer:– Negative, against the plaintiffs (Sunni Waqf Board) and Muslims in general.

5. Is the property in suit the site of Janma Bhumi of Shri Ramchandraji?
Justice Sudhir Agarwal’s Answer:– It is held that the place of birth as believed and worshipped by Hindus is the area covered under the central dome of the three-domed structure, i.e., the disputed structure in the inner courtyard in the premises of dispute.

6. Whether the Hindus in general and defendants in particular had the right to worship the Charans and Sita Rasoi and other idols and other objects of worship, if any, existing in or upon the property in suit?
Justice Sudhir Agarwal’s Answer:– Affirmative, Yes.

7. Have the Hindus been worshipping the place in dispute as Sri Ram Janam Bhumi or Janmasthan and have been visiting it as a sacred place of pilgrimage as of right since times immemorial?
Justice Sudhir Agarwal’s Answer:–Affirmative, Yes.

8. Have the Muslims been in possession of the property in suit from 1528 A.D. continuously, openly and to the knowledge of the Defendants and Hindus in general?
Justice Sudhir Agarwal’s Answer:–Answered in Negative, against the plaintiff (Sunni Waqf Board) and Muslims in general.

9. Whether the building (the three-domed Babari structure) was landlocked and cannot be reached except by passing through places of Hindu worship?
Justice Sudhir Agarwal’s Answer:–Yes, to the extent that building was landlocked and could not be reached except of passing through the passage of Hindu worship.

Justice Dharam Veer Sharma on some of the issues framed in suit of Sunni Waqf Board (Plaintiff or complainant)

1. Whether the building in question described as mosque in the attached map was a mosque as claimed by the plaintiff (Sunni Waqf Board)
Justice Dharam Veer Sharma’s Answer:– Decided against the Plaintiff (Sunni Waqf Board)

2. Whether the building had been constructed on the site of an alleged Hindu temple after demolishing the same?
Justice Dharam Veer Sharma’s Answer:–Decided in favour of defendants (the Hindu society in general) and against the plaintiff (Sunni Waqf Board) on the basis of ASI report.

3. Whether the building had been used by the members of the Muslim community for offering prayers from time immemorial?
Justice Dharam Veer Sharma’s Answer:–Decided against the Plaintiff (Sunni Waqf Board)

4. Whether the plaintiff (Sunni Waqf Board) were in possession of the property in suit up to 1949 and were dispossessed from the same in 1949?
Justice Dharam Veer Sharma’s Answer:– Decided against the Plaintiff (Sunni Waqf Board)

5. Whether the plaintiffs (Sunni Waqf Board) have perfected their rights by adverse possession as alleged in the plaint (complaint)?
Justice Dharam Veer Sharma’s Answer:– Decided against the Plaintiff (Sunni Waqf Board)

6. Is the property in suit the site of Janm Bhumi of Sri Ramchandraji?
Justice Dharam Veer Sharma’s Answer:– Decided against the Plaintiff (Sunni Waqf Board) (and in favour of Hindu society in general)

7. Have the Hindus been worshipping the place in dispute as Sri Ram Janm Bhumi or Janmasthan and have been visiting it as a sacred place of pilgrimage as of right since times immemorial?
Justice Dharam Veer Sharma’s Answer:– Decided against the Plaintiffs (Sunni Waqf Board) (and in favour of Hindu society in general)

8. Have the Muslims been in possession of the property in suit from 1528 A.D. continuously, openly and to the knowledge of the Defendants and Hindus in general?
Justice Dharam Veer Sharma’s Answer:– Decided against the Plaintiff (Sunni Waqf Board).

9. To what relief, if any, are the plaintiffs or any of them, entitled?
Justice Dharam Veer Sharma’s Answer:– Plaintiffs (Sunni Waqf Board) are not entitled for any relief. The suit is dismissed with easy costs.

10. Whether the building was landlocked and cannot be reached except by passing through places of Hindu worship?
Justice Dharam Veer Sharma’s Answer:– Decided against the Plaintiffs (Sunni Waqf Board) and in favour of defendants (the Hindu society in general).

Justice Sudhir Agarwal on some of the issues framed in Suit of Ramlala Virajman (Plaintiff no. 1) and Asthan Ram Janm Bhumi (Plaintiff No. 2) and Next Friend (Plaintiff no. 3)

1. Whether the plaintiffs 1 & 2 (Ramlala Virajman & Asthan Ram Janm Bhumi) are juridical persons?
Justice Sudhir Agarwal’s Answer:–Plaintiffs 1 & 2 both are juridical persons.

2. Whether the idol in question was installed under the central dome of the disputed building in the early hours of December 23rd, 1949 as alleged by the plaintiff:
Justice Sudhir Agarwal’s Answer:–Affirmative. The idols were installed under the central dome of the disputed building in the early hours of 23rd December, 1949.

3. Whether the disputed structure claimed to be Babri Masjid was erected after demolishing Janmasthan Temple at its site?
Justice Sudhir Agarwal’s Answer:– Affirmative (Yes).

Justice Dharam Veer Sharma on some of the issues framed in suit of Ramlala Virajman (Plaintiff no. 1), Asthan Ram Janm Bhumi (Plaintiff no. 2) and Next Friend (Plaintiff no. 3)

1. Whether the disputed structure claimed to be Babari Masjid was erected after demolishing Janmasthan Temple at its site?
Justice Dharam Veer Sharma’s Answer:–Decided against Sunni Waqf Board and in favour of the plaintiffs. (So in general, Justice Sharma decreed that the disputed Babari structure was indeed built after demolishing the Shri Ram Janmasthan temple).

Courtesy: K Bharat on Wednesday, April 19th, 2017 at TheIndianVoice (

A number of articles are blogged at AriseBharat:

  1. Ramjanmabhumi-Babri Masjid dispute – Views and Warnings
  2. The gist of judgements (PDF) are available at
  3. RSS Sarsanghachalak Video statement on Ayodhya
  4. An Insight into the Ayodhya Dispute – S.Gurumurthy & VigilOnline

The Qualities of Shri Rama

Valmiki enquires about a man – a man with 16 virtuous qualities in the below 4 slokas
कः नु अस्मिन् सांप्रतम् लोके गुणवान् कः च वीर्यवान् |
धर्मज्ञः च कृतज्ञः च सत्य वाक्यो धृढ व्रतः || १-१-२
चारित्रेण च को युक्तः सर्व भूतेषु को हितः |
विद्वान् कः कः समर्थः च कः च एक प्रिय दर्शनः ||
आत्मवान् को जित क्रोधो द्युतिमान् कः अनसूयकः |
कस्य बिभ्यति देवाः च जात रोषस्य संयुगे || १-१-४
Narada Maharshi answers him as below starting with below sloka – that such virtuous qualities are found rarely in single person
बहवो दुर्लभाः च एव ये त्वया कीर्तिता गुणाः |
मुने वक्ष्ष्यामि अहम् बुद्ध्वा तैः उक्तः श्रूयताम् नरः || १-१-७
And explains Rama’s 64 qualities
इक्ष्वाकु वंश प्रभवो रामो नाम जनैः श्रुतः |

नियत आत्मा महावीर्यो द्युतिमान् धृतिमान् वशी || १-१-८

बुद्धिमान् नीतिमान् वाङ्ग्मी श्रीमान् शत्रु निबर्हणः |

विपुलांसो महाबाहुः कंबु ग्रीवो महाहनुः || १-१-९

महोरस्को महेष्वासो गूढ जत्रुः अरिन्दमः |

आजानु बाहुः सुशिराः सुललाटः सुविक्रमः || १-१-१०

समः सम विभक्त अंगः स्निग्ध वर्णः प्रतापवान् |

पीन वक्षा विशालाक्षो लक्ष्मीवान् शुभ लक्षणः || १-१-११

र्मज्ञः सत्य सन्धः च प्रजानाम् च हिते रतः |

यशस्वी ज्ञान संपन्नः शुचिः वश्यः समाधिमान् || १-१-१२

प्रजापति समः श्रीमान् धता रिपु निषूदनः |

रक्षिता जीवलोकस्य धर्मस्य परि रक्षिता|| १-१-१३

रक्षिता स्वस्य धर्मस्य स्व जनस्य च रक्षिता |

वेद वेदाङ्ग तत्त्वज्ञो धनुर् वेदे च निष्ठितः || १-१-१४

सर्व शास्त्र अर्थ तत्त्वज्ञो स्मृतिमान् प्रतिभानवान् |

सर्वलोक प्रियः साधुः अदीनाअत्मा विचक्षणः || १-१-१५

सर्वदा अभिगतः सद्भिः समुद्र इव सिन्धुभिः |

अर्यः सर्वसमः च एव सदैव प्रिय दर्शनः || १-१-१६

स च सर्व गुणोपेतः कौसल्य आनंद वर्धनः |

समुद्र इव गाम्भीर्ये धैर्येण हिमवान् इव || १-१-१७

विष्णुना सदृशो वीर्ये सोमवत् प्रिय दर्शनः |

काल अग्नि सदृशः क्रोधे क्षमया पृथ्वी समः || १-१-१८

धनदेन समः त्यागे सत्ये धर्म इव अपरः |

Pujya Ramanujacharya – Personification of Compassion

In the year 1017 A.D., Ramanuja was born in the village of Perumbudur, about twenty-five miles west of Madras. His father was Kesava Somayaji and his mother was Kantimathi, a very pious and virtuous lady. Ramanuja’s Tamil name was Ilaya Perumal. Quite early in life, Ramanuja lost his father. Then he came to Kancheepuram to prosecute his study of the Vedas under one Yadavaprakasha, a teacher of Advaita philosophy.
Ramanuja was a very brilliant student. Yadavaprakasha’s interpretations of Vedic texts were not quite up to his satisfaction. Ramanuja pointed out many mistakes in the exposition of his master. Sometimes he gave his own interpretations which were much liked by all the co-students. This made Yadavaprakasha very jealous of Ramanuja.
Yadavaprakasha made a plan to take away the life of Ramanuja. He arranged for Ramanuja and his cousin Govinda Bhatta–a fellow student–a pilgrimage to Varanasi. Govinda Bhatta, being a favourite student of Yadavaprakasha, came to know of the latter’s plan while they were travelling. He at once apprised Ramanuja of the danger and helped him to escape. By the grace of God, Ramanuja escaped with the help of a hunter and his wife whom he accidentally met on the way.
About the end of the tenth century, the Visishtadvaita system of philosophy was well established in Southern India and the followers of this creed were in charge of important Vaishnavite temples at Kancheepuram, Srirangam, Tirupathi and other important places. The head of the important Vaishnavite institution was Yamunacharya, a great sage and profound scholar; and he was also the head of the Mutt at Srirangam. One of his disciples, by name Kanchipurna, was serving in the temple at Kancheepuram. Although a Sudra, Kanchipurna was so very pious and good that the people of the place had great respect and reverence for him. At present, there is a temple at Kancheepuram where Kanchipurna’s image has been installed and where he is worshipped as a saint.
Young Ramanuja came under Kanchipurna’s influence and had such reverence for him that he invited him to dinner in his house. Ramanuja’s intention was to attend on Kanchipurna and personally serve him at dinner and himself take meals afterwards. Unfortunately, Kanchipurna came to dinner when Ramanuja was not at home, and took his meals being served by Ramanuja’s wife. When Ramanuja returned home, he found the house washed and his wife bathing for having served meals to a Sudra. This irritated Ramanuja very much and turned him against his wife who was an orthodox lady of a different social ideal. After a few incidents of this nature, Ramanuja abandoned the life of a householder and became a Sannyasin.
About this time, Yamunacharya being very old was on the look-out for a young person of good ability and character to take his place as head of the Mutt at Srirangam. He had already heard of Ramanuja through his disciples and made up his mind to instal Ramanuja in his place. He now sent for Ramanuja. By the time Ramanuja reached Srirangam, Yamunacharya was dead; and Ramanuja saw his body being taken by his followers to the cremation ground outside the village. Ramanuja followed them to the cremation ground. There he was informed that Yamunacharya, before his death, had left instructions that he had three wishes which Ramanuja was to be requested to fulfil, viz., that a Visishtadvaita Bhashya should be written for the Brahma Sutras of Vyasa which hitherto had been taught orally to the disciples of the Visishtadvaita philosophy and that the names of Parasara, the author of Vishnu Purana, and saint Sadagopa should be perpetuated. Ramanuja was deeply touched, and in the cremation ground itself, before the dead body of Yamunacharya, he made a solemn promise that, God willing, he would fulfil all the three wishes of Yamunacharya. Ramanuja lived for 120 years, and in the course of his long life, fully redeemed his promise by fulfilling all the three wishes of Yamunacharya.
After the death of Yamuna, his disciples at Srirangam and other places wanted Ramanuja to take Yamuna’s place as the head of the Mutt at Srirangam. This was also the expressed wish of Yamuna. Accordingly, Ramanuja took his place and was duly installed with all the attendant ceremonies and celebrations as the head of the Visishtadvaita Mutt at Srirangam.
Ramanuja then proceeded to Thirukottiyur to take initiation from Nambi for Japa of the sacred Mantra of eight letters Om Namo Narayanaya. Somehow, Nambi was not willing to initiate Ramanuja easily. He made Ramanuja travel all the way from Srirangam to Madurai nearly eighteen times before he made up his mind to initiate him, and that too, only after exacting solemn promises of secrecy. Then Nambi duly initiated Ramanuja and said: “Ramanuja! Keep this Mantra a secret. This Mantra is a powerful one. Those who repeat this Mantra will attain salvation. Give it only to a worthy disciple previously tried”. But Ramanuja had a very large heart. He was extremely compassionate and his love for humanity was unbounded. He wanted that every man should enjoy the eternal bliss of Lord Narayana. He realised that the Mantra was very powerful. He immediately called all people, irrespective of caste and creed, to assemble before the temple. He stood on top of the tower above the front gate of the temple, and shouted out the sacred Mantra to all of them at the top of his voice. Nambi, his Guru, came to know of this. He became furious. Ramanuja said: “O my beloved Guru! Please prescribe a suitable punishment for my wrong action”. Ramanuja said: “I will gladly suffer the tortures of hell myself if millions of people could get salvation by hearing the Mantra through me”. Nambi was very much pleased with Ramanuja and found out that he had a very large heart full of compassion. He embraced Ramanuja and blessed him. Having thus equipped himself with the necessary qualifications, Ramanuja succeeded Yamuna.
By this time, Ramanuja’s fame had spread far and wide. He became a good controversialist. Then he wrote his commentary on the Brahma Sutras known as the Sri Bhashya. The Visishtadvaita system is an ancient one. It was expounded by Bodhayana in his Vritti, written about 400 B.C. It is the same as that expounded by Ramanuja; and Ramanuja followed Bodhayana in his interpretations of the Brahma Sutras. Ramanuja’s sect of Vaishnavas is called by the name Sri Sampradaya. Ramanuja wrote also three other books–Vedanta Sara (essence of Vedanta), Vedanta Sangraha (a resume of Vedanta) and Vedanta Deepa (the light of Vedanta).
Ramanuja travelled throughout the length and breadth of India to disseminate the path of devotion. He visited all the sacred places throughout India including Kashi, Kashmir and Badrinath. On his way back he visited the Tirupathi hills. There he found the Saivites and the Vaishnavites quarrelling with one another, one party contending that the image of the Lord in the Tirupathi hills was a Saivite one and the other party saying that it was a Vaishnavite one. Ramanuja proposed that they should leave it to the Lord Himself to decide the dispute. So they left the emblems of both Siva and Vishnu at the feet of the Lord, and after locking the door of the temple, both parties stayed outside on guard. In the morning, when they opened the doors, it was found that the image of the Lord was wearing the emblems of Vishnu, while the emblems of Siva were lying at its feet as left there the evening before. This decided that the temple was a Vaishnavite one and it has remained so ever since.
Ramanuja then visited all the Vaishnavite shrines in South India and finally reached Srirangam. Here he settled himself permanently and continued his labours of preaching the Visishtadvaita philosophy and writing books. Thousands of people flocked to him everyday to hear his lectures. He cleansed the temples, settled the rituals to be observed in them, and rectified many social evils which had crept into the community. He had a congregation of 700 Sannyasins, 74 dignitaries who held special offices of ministry, and thousands of holy men and women, who revered him as God. He converted lakhs of people to the path of Bhakti. He gave initiation even to washermen. He was now seventy years old, but was destined to live many more years, establish more Mutts, construct more temples and convert many more thousands of people.
The Chola king about this time was Kulothunga I and he was a staunch Saivite. He ordered Ramanuja to subscribe to his faith in Siva and acknowledge Siva as the Supreme Lord.
Two of the disciples of Ramanuja, Kuresa and Mahapurna, donned the orange robes of Sannyasins and visited the court of Kulothunga I in place of Ramanuja. They argued there for the superiority of Vishnu. The monarch refused to hear them and had their eyes put out.
The two unfortunate people started for Srirangam–their native place. Mahapurna was a very old man, and unable to bear the pain, died on the way. Kuresa alone returned to Srirangam.
Meanwhile, Ramanuja, with a few followers, by rapid marches through day and night, reached the foot-hills of the Western Ghats, about forty miles west of Mysore. There, after great difficulties, he established himself and spent some years in preaching and converting people to the Visishtadvaita philosophy.
The king of the place was Bhatti Deva of the Hoysala dynasty. The Raja’s daughter was possessed of some devil and nobody was able to cure her. Ramanuja succeeded in exorcizing the devil and the princess was restored to her former health. The king was very much pleased with Ramanuja and readily became his disciple and he was converted by Ramanuja into a Vaishnavite. Thereafter Ramanuja firmly established himself in the Mysore king’s dominions, constructed a temple at Melkote, and created a strong Vaishnavite community there. The Pariahs or depressed classes (now called Harijans) of the place were of great service to Ramanuja; and Ramanuja gave them the right of entry inside the temple which he constructed at Melkote–on some fixed days and with some limited privileges–which they enjoy to this day.
Ramanuja constructed a few more Vishnu temples in and about Mysore, set up a strong Vaishnavite community and put them in charge of his disciples to continue his work and spread the Visishtadvaita philosophy and Vishnu worship throughout the king’s dominions. Thus he continued his labours here for nearly twenty years and his followers numbered several thousands.
Meanwhile, Kulothunga Chola 1, who persecuted Ramanuja, died. The followers of Ramanuja immediately communicated the news to Ramanuja and requested him to come back to Srirangam. Ramanuja himself longed to go back to his followers in Srirangam and worship in the temple there. But his new disciples and followers at Melkote and other places in Mysore would not let him go. So he constructed a temple for himself, installed therein his own image for worship by his disciples and followers, and left the place for Srirangam. He was welcomed by his friends and disciples at Srirangam. The successor to Kulothunga Chola I was a pro-Vaishnavite and Ramanuja was left undisturbed. Ramanuja continued his labours for thirty years more and closed his long active career after attaining the remarkable age of 120 years.
Ramanuja was the exponent of the Visishtadvaita philosophy or qualified non-dualism. Ramanuja’s Brahman is Sa-visesha Brahman, i.e., Brahman with attributes. According to Ramanuja’s teachings, Lord Narayana or Bhagavan is the Supreme Being; the individual soul is Chit; matter is Achit. Ramanuja regards the attributes as real and permanent, but subject to the control of Brahman. The attributes are called Prakaras or modes. Lord Narayana is the Ruler and Lord of the universe. The Jiva is His servant and worshipper. The Jiva should completely surrender himself to the Lord. The oneness of God is quite consistent with the existence of attributes, as the attributes or Shaktis depend upon God for their existence.
Source: Sivananda Online

AriseBharat Digest – Pushya- Yugabdi 5118


The Supreme Court’s directive to the Government to audit nearly 30 lakh non-governmental organisations (NGOs) is a welcome move and comes in the backdrop of not only misuse of public funds by many NGO’s but also in their involvement in secessionist activities. Read More

Rising Bharat – Initiatives

Muslim Rashtriya Manch to hoist tricolour at 10,000 places on Republic Day


With a view to increasing participation of Muslim community in celebrating the Republic Day, the Muslim Rashtriya Manch (MRM) has embarked upon a massive campaign.

On this Republic Day, the MRM would take initiative to unfurl the National Tricolour at least 10,000 locations on January 26. Efforts are on to involve the maximum number of madrasas, mosques and schools in Muslim areas said Mohd Azal, MRM National Convener and Girish Juyal, National Organising Convener. Read More


Collective efforts of local villagers give fresh life to closed govt schools in Telangana

Colorful campaign flyers, multi-storeyed buildings, children in uniform attires of tie, belt, shoes, school buses – this is the general picture of corporate private schools. On the other hand, we find morose government schools – schools with no teachers; if there are teachers, no proper building; when school has both building and teachers, parents not willing to send their children to these schools, due to poor standards. If someone comes forward and admits their children in these schools, they are struck with a doubt whether their children would finally get some decent education or not. Parents were full of anxiety that their children might fall behind in the race with the English medium students. Bearing this financial burden, many parents ending up sending their children to private schools, thus resulting perilous for government schools.

In these kind of depressed situations, some schools are generating hopes. With the cooperation of peoples’ representatives and active participation of local villagers, few government schools are heading towards their old grandeur. Closed schools are being reopened. With little support, government schools are proving themselves to stand up against the campaign of private, corporate schools. Eenadu correspondent witnessed this change of environment in several districts of Telengana during his tour across the state.

Read More

Setting the Record Straight 

Makara Sankranti

All Hindu festivals have a close connection to nature and the changes that occur in it. There is invariably a scientific connotation to it as well. Across all sections of our society, we notice a cultural continuum while observing the festivals. For example, Jyotish Shastra is a Vedanga which is primarily a study of astronomical movements of planets and the astronomical world. The application of this knowledge is extended among various vocations. For example, the farmers plan their farming based on “ Karthis”. Celebrations of Samuhik utsavs like Kumbh / Pushkars show that cutting across sections, the knowledge of basics of Jyotish shastra is present even in remote villages from where people come for these festivals. Makara Sankranti has a message of Social Harmony for all of us. Read More


Smt. Vimala is the latest victim of this organized savagery. In the absence of any decisive action by the state government and law enforcement agencies, the political violence has intensified and been emboldened, by the dual strategies of strategic silence and open encouragement (reported in media reports) by party leaders. Today, this strategy has cost a young, vibrant woman her life under the most barbaric circumstances, where her existence was reduced to a mound of burnt flesh. She died not wishing to live anymore. Read More

NIA arrests one more Hyderabadi for links with Islamic State

भारतीय आर्थिक चिंतन (Philosophy of Hindu Economics)

(The article is a Reader’s Contribution on Philosophy of Hindu Economics)

– By Suhas Vaidya

भारतीय अर्थव्यवस्था करवट बदल रही है| हम भारतीय  “मेड इन इंडिया” (Made in India ) से गर्व का भाव महसूस कर रहे है | हर घर में स्वदेशी प्रोडक्ट्स को पसदं किया जा रहा है और प्राथमिकता भी मिल रही है|कई  भारतीय ब्रांड्स तथा कंपनी मल्टीनेशनल है …ऐसे में  कुछ साल पहले जो चर्चा होती थी की क्या स्वदेशी प्रासंगिक (Relevant)  है ? यह सवाल ही अब irrelevant  हो गया है  ! जो थोडासा द्वंद्व मन में है वो शायद ये की  पहुंच (approach)  क्या हो ? पूर्ण ग्लोबल (Global) ? पूर्ण लोकल ? या Global + Local ?  यानि  ‘Glocal’ ?

1.हमारा हिन्दू वैश्विक दर्शन क्या है ?

विश्व की व्यवस्था को  समझ ने की सोच, व्यक्ति और समाज का नाता (संबंध या connection), व्यक्ति के सुख की कल्पना  और  सुख प्राप्ति का साधन कैसा हो, क्या हो, इसकी मान्यता क्या हो? हमारा हिन्दू वैश्विक दर्शन कैसा भिन्न है?स्वाभविक रूप से अर्थ शास्त्र के सिद्धांत (Economics Philosophy), दृध्टिकोन (Perspective) और  मार्ग (means) कैसे भिन्न है |

हिन्दू वैश्विक दर्शन कहता है की “संपूर्ण विश्व एक तत्त्व है” | सर्व खल्विदं ब्रह्मअर्थात “ALL IS ONE” and Not ‘ALL ARE ONE’. पाश्चिमात्य  विचार अनेकत्व के आधार पर है | इसलिए समग्रता का अभाव दिखता है |

2. व्यक्ति और समाज

व्यक्ति समाज का अंगीभूत घटक |  भारतीय (वैज्ञानिक) ऋषियो ने  व्यक्ति और समाज के बारें में गहरा चिंतन किया|  उनके चिंतन के अनुसार मानवता  या समाज एक शरीर रूप है तथा व्यक्ति उसका एक अंग है |

अर्थात इस अंगांगी भाव के कारण व्यक्ति और समाज में कोई द्वंद्व नहीं (no dichotomy or duality), व्यक्ति समाज का अविभाज्य (inseparable) घटक है (component) |

पाश्चिमात्य चिंतको की सोच में व्यक्ति केंद्र है| व्यक्ति और समाज का रिश्ता  क्लब (Club) और क्लब मेंबर की तरह है | समाज एक क्लब है और व्यक्ति एक मेंबर इसलिए “Social Contract Theory” के अनुसार व्यक्ति के अधिकार है (समाज के खिलाफ?), व्यक्ति को प्राथमिकता है |

3.समाज के सुख में व्यक्ति का सुख है

भारतीय चिंतको ने इस बात पर जोर दिया की समाज के सुख में व्यक्ति का सुख निहित (vested) है | सभी   मिलके  एक   दूसरे  के सुख का विचार करें | ” सब ” की परिभाषा में समस्त प्राणी और  पर्यावरण  (environment) भी शामिल है | इसी कारण “दोहन” (milking) को अनुमति है परन्तु “शोषण” (exploitation) मंजूर नहीं |  Nature should be milked and not exploited.

क्या शरीर का कोई अंग दूसरे अंग का शोषण कर सकता है? हाथ पैर का कभी शोषण नहीं  करता  बल्कि पैर  में  कांटा (thorn) घुसे तो हाथ  आगे बढ़ कर काटा निकलता  और आँखों  में  आँसू होते  है यह अंगांगी भाव है |

पाश्चिमात्य विचार मानव केंद्रित होने के कारण  सुख की परिभाषा  भिन्न है|  ये सृष्टि  मेरे लिए , मेरे आनंद के लिए  अर्थात  उपभोग (pleasure / desire) लिए है | उपभोग में ही सुख है और मैं अपने सुख के लिए औरों  का शोषण  (exploit) कर सकता हूँ |

4.साध्य और साधन शुचिता 

भारतीय अर्थ विचार के अनुसार साध्य और साधन शुचिता का महत्व है | अपने परिवार तथा समाज के भलाई के लिए अर्थार्जन आवश्यक है| लेकिन वह धन अच्छे कर्म से, मेहनत से कमाना अपेक्षित है | कर्म भगवान की  पूजा के समान है और पूजा की सामुग्री भी पवित्र हो | सेवा में सुख है  इसलिए  समाज की सेवा के लिए  अर्थार्जन  ये  प्रेरणा (motive) है |

पाश्चिमात्य आर्थिक  विचार में  अधिकाधिक लाभ (profit) ये प्रेरणा है| उपभोग में सुख है और ज्यादा उपभोग के लिए साधन (पैसा या दौलत) चाहिए| ज्यादा पैसा प्राप्त करने हेतू ज्यादा प्रॉफिट (profit) कमाना चाहिए (come what may meet your target margin!) मतलब ज्यादा प्रॉफिट के लिए कृत्रिम अभाव (contrived scarcity) हो तो भी ठीक है, सप्लाई (supply) कम है तो ही ज्यादा कीमत मिलेगी (Law of Demand Vs Supply) |

5.समृद्धि और विपुलता (Economy of abundance & Declining prices): समृद्धि और विपुलता के लिए, कीमत कम होती है तो सभी लोगों को वस्तू  प्राप्त होती है और हम आनंदित होते है | यह भारतीय विचार है |

पाश्चिमात्य विचार में कीमते कम हो तो इसका मतलब आर्थिक मंदी का दौर है |
ये विचार “Economy of rising prices” तत्त्व पर आधारित है |

6.संपत्ति की परिभाषा भी भिन्न है : हमारे विचार में संपत्ति सब वस्तू और सेवा  को जोड़कर  बनती है | पाश्चिमात्य विचार में बाजार मूल्य को अधिक महत्व है |उदाहरण (Illustrative Example on Wealth):

भारतीय विचार                                                                      पाश्चिमात्य विचार
Year 1   100 kg Sugar production                               100 kg x INR 5/Kg = 500 INR
Year 2   200 Kg Sugar Production                              200 kg x INR 2/Kg = 400 INR
(Wealth increased)                                                        (Wealth decreased)

Year 3   50 Kg Sugar Production                                  50 Kg X INR 12/Kg = 600 INR
(Wealth decreased)                                                         (Wealth Increased)


अर्थ एक पुरुषार्थ (wealth is one of the four human pursuits) – धर्म, अर्थ, काम तथा मोक्ष ये चार पुरुषार्थ है |

(The four purushārthas are Dharma (righteousness), Artha (prosperity with values), Kama (pleasure without violating dharma) and Moksha (self-realization / emancipation / spiritual liberation)).

हिन्दू विचार में अर्थ ये प्रमुख पुरुषार्थ है | किन्तु धर्म (कर्त्तव्य) के आधार पर अर्थ का पुरुषार्थ अपेक्षित है | व्यक्ति का अपने परिवार के प्रति समाज के प्रति क्या उत्तरदायित्व (accountable) है  इसका विचार हर व्यक्ति को करना है | समय पर और उचित कर देना, सही कर्म से अपना और परिवार का भाग्य बदलना अपेक्षित है| श्रम को प्रतिष्ठा प्राप्त हो, समाज  के हित का  कोई भी  काम  हल्क़े दर्जे का नहीं | वाइट कलर  जॉब (white collar job) और ब्लू कलर जॉब (blue collar job) नहीं … सभी श्रमिक है | धर्म आसरा लिए मोक्ष काम अर्थ हो |

7.उपभोक्तावाद अपने संस्कृति से मेल नहीं रखता

Socialism, Capitalism और Communism का गोत्र एक ही है और वो है उपभोक्तावाद (Materialism)|

हिन्दू संस्कृति में दूसरे का विचार (“मैं” नहीं “तू” ) प्रथम है, कर्त्तव्य प्रधान है  और  पर्यावरण के प्रति कृतज्ञता भाव रखती है |  भारतीय जीवन दृष्टि “अधिकाधिक” (greed) नहीं  आवश्यकता (need) के अनुसार (केवल उतनाही) संयमित उपभोग का दृषिटकोण रखती है |

ईशा वास्यमिदँ सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ।। – ईशोपनिषद् (From Isha Upanishad)

IsA vAsyam idam sarvam yat kincha jagatyAm jagat |
tena tyaktEna bhunjIthA mA grudhah kasya svid dhanam ||

(tena tyaktena = by renunciation; bhunjIthAh = support (yourself)

By the Lord Hari is enveloped all that moves in the moving world.
By renouncing this, find your fulfilments.
Do not covet the possessions of others.


8.स्वदेशी का युगानुकूल अविष्कार

लोकमान्य तिलक ने  राष्ट्रीय शिक्षण को प्राथमिकता  देकर  भारतीय शिक्षण पद्धति के विकास में योगदान दिया | (Nationalistic Education based on Bharatiya Values and Sanskar) उन्होंने विदेशी कपड़ों का बहिष्कार का आवाहन किया था | महात्मा गांधीजी ने  स्वदेशी को बढ़ावा देने हेतु  खादी का पर्याय दिया|

१९९० (1990) के दशक में “स्वदेशी जागरण मंच” ने  सिर्फ भारतीय  वस्तु (products) खरीदने का  आवाहन किया था |

  • C-DAC द्वारा परम कंप्यूटर की निर्मिति, ISRO द्वारा भारतीय बनावटी से उपग्रह का निर्माण और भारतीय क्रायोजेनिक इंजन  का निर्माण  इन उपलब्धियों से सभी भारतीय गौरवान्वित महसूस करने लगे |
  • बाबा रामदेव जी  और पतंजलि के माध्यम से  योग, आयुर्वेद और  उत्तम दर्जे के स्वदेशी वस्तु का अभूतपूर्व  मिलाप हुआ  है |
  • श्रीश्री  रविशंकर और बाबा रामदेवजी साथ जोड़कर हिन्दू  जीवन पद्धति को समस्त दुनिया के सामने एक पर्याय के रूप में प्रस्तुत किया है | हिन्दू जीवन पध्दति के बारें में पूरी दुनिया में आकर्षण है और लोग इसे अपना रहे है |

धर्में नैव प्रजा सर्वे रक्षन्ति स्म परस्परं | (धर्म के आधार पर लोग एक दूसरे के हितों की (आर्थिक हितों की भी ) रक्षा करें | रामराज्य की कल्पना यही थी | स्वदेशी यानि आर्थिक स्वावलंबन (Economic Sovereignty/ Self-reliance), स्वदेशी यानि परस्परावलंबन (Economic Interdependence)| स्वदेशी यानि व्यवस्था का, जीवन शैली का युगानुकूल अविष्कार …यही हमारा आर्थिक चिंतन है |

यतो धर्म ततो जय – जहाँ लोग धर्म के साथ है (धर्मानुकूल जीवन जीते है), वहॉं विजय निश्चित है |

सुहास वैद्य 

बंगळुरू , १३ November २०१६