Hindus

"But In your Majesty's reign. many of the forts and provinces have gone out of your possession, and the rest will soon do so too because there will be no slackness on my part in ruining and devastating them. Your peasants are down-trodden ; the yield of every village has declined, in the place of one lakh (of Rupees) only one thousand, and in the place of n thousand only ten are collected, and that too with difficulty. When Poverty and Beggary have made their homes in the palaces of the Emperor and the Princes, the condition of the grandees and officers can be easily imagined. It is a reign in which the army is in a ferment, the merchants complain ; the Muslims cry, the Hindus are grilled ; most men lack bread at night, and in the day-time inflame their own cheeks by slagping them [in anguish]. How can the royal spirit []you to add the hardship of the jaziya to this grievous state of things ? The x .ipfamy will quickly spread from west to east and become recorded in books of history that the Emperor of Hindustan, coveting the beggars’ bowls, takes jaziya from Brahmans and Jain monks, yogis , sannyasis, bairagis, paupers^mendicants, ruined wretches, and the famine-stricken,—-that his valour is shown by attacks on the wallets of beggars,—that he dashes down [to the ground] the name and honour of the Timurids !"

"Next, the Emperor Nuruddin Jahangir for 22 years spread his gracious shade on the head of the world and its dwellers, gave his heart to his friends and his hand to his work, and gained his desires. The Emperor Shah Jahan for 32 years cast his blessed shade on the head of the world and gathered the fruit of eternal life,—... [....]"

"This firm and constant well-wisher Shivnji, after rendering thanks for the grace of God and the favours of the Emperor,—which are clearer than the Sun,—begs to inform your Majesty that, although this well-wisher was led by his adverse Fate to come nwny from your august presence without taking leave, yet he is ever ready to perform, to the fullest extent possible and proper, everything that duty as a servant and gratitude demand of him.[...]"

"It has recently come to my ears that, on the ground of the war with me having exhausted your wealth and -emptied the imperial treasury, your Majesty has ordered that money under the name of jaziya should be collected from the Hindus and the imperial needs supplied with it. .May it please your Majesty 1 That architect of the fabric of empire, [Jalaluddin] Akbar Padishah, reigned with full power for 52 [lunar] years. He adopted the admirable policy of universal harmony ( sulh-i-hul ) in relation to all the various sects, such as Christians, Jews, Muslims, Dadu’s followers, sky-worshippers { falafya ), malarias, materialists (ansaria), atheists ( daharia ), Brahman and Jain priests. The aim of his liberal heart was to cherish and protect all the people. . So, he became famous under the title of ‘the World’s spiritual guide’ ( Jagat Guru)."

"In 1659 CE, while on way to meet Shivaji in the Western Ghats, the Bijapur general, Afzal Khan indulged in “wanton destruction and desecration” of Hindu temples. The indirect route he took from Bijapur to the Western Ghats indicated his resolve to desecrate temples of great sanctity to Hindus of Maharashtra. He thus reached Tuljapur determined to vandalise the sacred site. Sabhasad Bakhar, a Marathi chronicle of the life and times of Shivaji, written in the last quarter of the seventeenth century, stated that Afzal Khan’s army arrived at Tuljapur, Shri Bhavani, the patron deity of the Maharaja’s family, was broken (into pieces), thrown into a hand-mill and powdered into dust. The chronicle added that a heavenly voice immediately pierced the atmosphere and told Afzal Khan that he would be dead within three weeks."

"‘The Muslims have destroyed all our temples; they are hoisting ‘Ali’s (Allah's?) flag everywhere; rajas have fled; everywhere one sees (Muslim) pirs (saints), and payghambars (prophets), nowhere Hindu sants and sddhis; Kashi has lost its splendor and there are mosques in Mathura. If there were no Shivaji everyone would have been circumcised.’"

"But he (Shivaji) made it a rule that whenever his followers were plundering, they should not do harm to the mosques, the Book of God (Quran), or the women of anyone."

"[Aurangzeb, still a prince, wrote to his general Nasiri Khan and other officers to enter Shivaji’s territory from all sides for] ‘wasting the villages, slaying the people without pity and plundering them to the extreme.‘"

"“Sivaji had always striven to maintain the honour of the people in his territories. He persevered in a course of rebellion, in plundering caravans, and troubling mankind; but he entirely abstained from other disgraceful acts, and was careful to maintain the honour of the women and children of Muhammadans when they fell into his hands. His injunctions upon this point were very strict, and anyone who disobeyed received punishment.”"

"Before marching to confront Shivaji himself, however, the Bijapur general [Afzal Khan] first proceeded to Tuljapur and desecrated a temple dedicated to the goddess Bhavani, to which Shivaji and his family had been personally devoted."

"Charity is helping others to overcome their needs."

"As we disassociate ourselves more and more from result and expectations from our work and other selfish attitudes, we identify with our creative nature, with peace within and we attain serenity."

"In a thoughtful series of reflections on the future of Hindu-Christian Dialogue, Klaus Klostermaier observes that there are "few Hindus who are interested in (contemporary) Christian theology, and there are fewer still who have a desire to enter into dialogue with their Christian counterparts". Others have noted that, with few notable exceptions, the initiatives for dialogue in recent times have been from the Christian side. In an earlier study, I suggested, briefly, a few possible reasons for this lack of interest on the Hindu side. The memories of colonialism and its association with aggressive Christian missionary activity, misrepresentation of other religions, and the lack of genuine interest in the study and understanding of these traditions are not easily erased. There are still barriers of mistrust to overcome."

"Hindus have a deep religious responsibility to be politically engaged. At the heart of this engagement must be a concern for the well-being of all. We ought to ensure that Hindus are known, in whatever part of the world we reside, Asia, Europe, Africa, North America and the Caribbean, for our commitment to overcoming suffering rooted in poverty, illiteracy, disease and violence. This commitment must become synonymous with what it means to be Hindu in our self-understanding and in the eyes of others. Politics, according to Mahatma Gandhi, is concerned with the well-being of human communities and anything concerned with human well-being must concern the person of religious commitment. Gandhi was deeply inspired by the life of Rama and especially by the nature of the community established after Rama's return from exile. He understood his life's purpose as working with others to make this community a reality. Unfortunately, our religious traditions are known more for what we stand against than what we stand for. Religious identity has become negative rather than positive. We need to ensure that the positive dimension of our commitment is more prominent than the negative. Let us celebrate Diwali, the festival of lights, with joy. Let each celebration, however be a reminder and renewal of our profound obligations to help bring the lights of prosperity, knowledge, health and peace to our communities, nations and our world."

"For the Jains, Diwali is celebrated as the joyous day on which Mahavir, the great Jain teacher, attained the eternal joy of liberation or nirvana. It is an occasion for rejoicing and gratitude for a life spent in rigorous religious search, realization and teaching centered on non-violence. For the Sikhs, Diwali is a "day of freedom," when the Mughal Emperor, Jehangir, freed the sixth Sikh Guru (teacher), Hargobind, from prison. Guru Hargobind refused to accept his freedom unless the emperor released detained Hindu leaders. Guru Hargobind is celebrated as seeing his own religious freedom as inseparable from the freedom of others. Even for the Hindu community, there is a confluence of many traditions connected with Diwali. Some celebrate Diwali as ushering the New Year and others as the triumph of Krishna over the evil, Narakasura."

"The word "Diwali" means an arrangement or a row of lights. Traditionally, Diwali is celebrated on the darkest night of the year when the necessity and the beauty of lights can be truly appreciated. Light is a symbol in the world's religions for God, truth and wisdom. Given the antiquity of India, the diversity of its religious traditions and the interaction among these, it should not surprise us to know that many religious communities celebrate Diwali. Each one offers a distinctive reason for the celebration that enriches its meaning. For every community, however, Diwali celebrates and affirms hope, and the triumph of goodness and justice over evil and injustice. These values define the meaning of Diwali."

"Paradoxically, it would seem that where the Vedas are upheld as a valid means of knowledge, reason has a more positive role to play in clarifying, explaining and defending its propositions. Where the attempt is made, on the other hand, to supersede the necessity for faith in the scripture in the interest of being more rational, reason becomes almost insignificant."

"Vivekananda often asserted that only in becoming a ṛṣi does one understand the scripture properly. His argument appears to be that as products and records of direct perception, these texts were not written for the intellect, or for understanding through a process of rational inquiry and analysis. They become meaningful only when one has lifted oneself to the same heights of perception."

"Vivekananda followed his teacher, Ramakrishna, in attributing a low value to scriptures and in upholding the supremacy of personal experience. The adequacy of scriptures is compared to the utility of a map to a traveller, before visiting a country. The map, according to Vivekananda, can create only curiosity for first-hand knowledge of the place and can communicate only a vague conception of its reality. Maps are in no way equivalent to the direct knowledge of the country, gathered by actually being there."

"Ramakrishna possessed a deep aversion to formal learning and education. Learned persons were likened by him to kites and vultures, which soar to great heights in the sky but whose eyes are forever focused on the decaying carcasses below. They were also described as similar to foolish people in an orchard who count the leaves and fruit and argue to estimate their value instead of plucking and relishing the juicy fruit. Reason and the intellectual life received little attention or recognition in his teachings."

"The famous Rgveda text, "One is the Truth, the sages speak of it differently" (1.64.46), is often employed to explain away doctrinal differences as merely semantic ones. The point of this text, as its context makes quite clear, is not really to dismiss the significance of the different ways in which we speak of the One or to see these ways as equally valid. The text is really a comment on the limited nature of human language. Such language must by nature be diverse in its attempts to describe that which is One and finally indescribable. The text, however, is widely cited in ways that seem to make interreligious dialogue redundant."

"Theo-Monistic Mysticism is a thoughtful and challenging study which seeks a middle path between two influential interpretations of mystical experiences. The constructivist interpreters, represented here by John Hick, admit that mystical experiences are different but argue that the differences are explicable by reference to the socio-religious framework which the particular mystic brings to her experience. Stoeber is critical of this school for its inability to account for the transmission of new religious knowledge and insight through mystical experience, since the information which the mystic receives is entirely dependent on the prior conceptual framework. In addition, the constructivist thesis cannot adequately account for mystic heresy or for the similarities in mystical experiences where there are no shared socio-religious factors. The essentialist school, represented by interpreters like Evelyn Underhill, W. T. Stace and Ninian Smart, see mystical experience as the same everywhere, but subject to a variety of socio-religious interpretations. Stoeber is critical o f the essentialist position for its disregard of vital differences between monistic experiences, which involve a loss of duality and exclude personal experience, and theistic experiences, which encounter the Real as dynamic and where "some sense of differentiating self-identity is maintained by the participants" (p.24). These important differences are illustrated by analysis of the writings of Meister Eckhart and Jan Van Ruusbroec. The study of these two mystics leads Stoeber to propose a third experiential possibility which he calls theo-monistic mysticism. He calls it a theo-monistic experience "because although it involves an impersonal monistic realization, it issues in a perspective that also reflects an active, creative, and personal Real" (p.35). Theo-monistic mysticism avoids the extremes of the constructivist and essentialist schools by positing that mystical experiences differ and that these differences cannot be explained only by socio-religious factors. The theo-monistic experiences of mystics like Eckhart, Ruusbroec, Ramanuja, Aurobindo, and others can be explained only by positing a divine which is "both passive and active, non-dualistic and distinctive, impersonal and personal". In this work, however, Stoeber does not argue only for the reality of the theo-monistic type experiences. Even more importantly, he proposes, in chapters 3 and 5, a theistic mystic typology which culminates in theo-monistic experiences but which authenticates the monistic experience and can account meaningfully for experiences of the paranormal, of nature and of the numinous. Monistic hierarchies, on the other hand, fail to fully authenticate theistic experiences and relegate them finally to the realm of the illusory."

"He was always remembered as one of the greatest labour Leaders which India ever had...he started his life as a Student associating himself with the Irish Freedom Movement."

"He must always be remembered for a significant event in Indian History viz., when he appeared in Court as President of India when his election was in dispute."

"He was never sophisticated. His loyalty to the causes he felt near to his heart, his disarming sincerity, his straight dealing, and above all humanism made him a lovable and unforgettable personality. **In: P.85"

"Starting his career as a Trade Unionist when Trade Unionism was not prominent of public life, he came to occupy the highest office of this country, with dignity and charm. It was a day of Victory for the labour and Weaker Sections of the Society, when he became the President of India winning a political battle with popular support. He was a fearless champion of the cause of the poor and the working classes. He was always insisting upon cleaner methods in public life. As a labour leader he did not allow Trade Unions to be involved in political activities. He was a stalwart of Indian Nationalism."

"India has been more than fortunate in her sons and daughters. You will always be associated with your great warmth and humanity, your heartiness and winning informality, and your habit of zestful dedication –qualities which have endured you to one and all and won for you universal regard and goodwill. You will be remembered always as People’s President. So, indeed were you hailed, signifying thereby your life-long closeness to the common man and particularly your association with the working class in our country, when in an unprecedented and mist keenly-fought election you romped home to victory. And, in the midst of all the pomp and regalia associated with your office, you have remained a great comer at heart."

"He no doubt had a versatile personality, a trade unionist, a freedom fighter, a Minister, a Governor, the Vice-President and above all the President Rashtrapathiji"

"He wrote an open letter to the Prime Minister urging her to convene a second Constituent Assembly to have a fresh look at the constitution in view of the changed situation and also suggested her the formation of a national government under her leadership to overcome the immediate problems."

"Soon after his unusual election as the fourth President of India, he addressed Srimathi Indira Gandhi as his daughter."

"The former President of India, has made outstanding contributions towards designing and evolving labor policy in India. He was a champion of labor movement and a person who was largely responsible for ensuring that labor and employment issues figured prominently in all policy discussions relating to growth and development."

"He was known for his honesty, straightforwardness and spirit of service. He was outspoken and greatly respected for his views, which were both independent and impartial. If a judge took a partisan or prejudiced view, he did not."

"When he was declared elected [As President of India], a full-dress rehearsal was held a day before. The entire route from Rashtrapathi Bhavan to Parliament House was lined by troops in battle array. The two buildings were also surrounded by troops. Armoured vehicle and light tanks came out and a battery of filed guns was also stationed. I received calls from newspapers and news agencies if there was a coup by me or someone else! I replied to an Editor (who was a friend and whom I asked not to quote me that it was his [Giri’s] coup against Sanjiva Reddy!"

"He became friends with some of the Irish nationalists….he established a Dublin Indian Society with the 100 Indian students who were there at the time. The emebers discarded the hat . They viewed the hat as a symbol of the Britisher. Instead they took to the Fez cap."

"Reading made him [during school days] ready to chose where to study law. His father spoke of Britain. But he set his heart on the National University of Ireland. He decided to enter King’s Inn, Dublin. The choice was deliberate. For Dublin was the center of Irish freedom struggle."

"Ruth Renkel once remarked: Never fear shadows. They simply mean there’s light shining somewhere near by. That summarises his [Giri’s] life. He was a young student at Ireland. He watched the freedom struggle by the Irish. That fanned the rebel in him. After independence, he became one of the chosen few who shared the burden of steering the nation through difficult times. Finally he became the nation’s First Citizen. The national conferred on him the highest civilian award, the Bharat Ratna."

"The destiny of India is the destiny of the masses of the vast population that inhabit this country, and every citizen has a meaningful role in shaping that destiny. There is a sacred duty cast on all of us – not written down in laws, but which is inherent – that we stand by this commitment."

"The youth of the country, who are the most potent force in building India to progress and in preserving its unity, have to be shown the right example and given the right lead. A spirit of self-introspection and dedication to national well-being will make us all go along the right path."

"The parliamentary system is the most responsive and responsible system of government. Let us not allow it to go into disuse."

"The problems of hunger and food, unemployment, a growing and crushing price rise in the commodities needed for one’s day-to-day subsistence have naturally found angry expressions, sometimes violent expression in many parts of the country. Corruption and falling standard in administration and public life have added to their dimension."

"A democratic government can gain strength and vitality only by constant scrutiny and the genuine fear that it may be thrown out of a vigilant public opinion."

"I have not permitted my constitutional niceties in the way of my free functioning in public…given frank expression to views concerning administration so often."

"I am more at home at an assembly like this than sitting inside the splendor of the Rashtrapathi Bhavan or Raj Bhavans."

"I am conscious of my shortcomings, but I have always tried as an honest worker to a do a job to the best of my ability and judgment."

"Strength is unity."

"It is the power to combine that labour has the most effective safeguard against exploitation and the only lasting security against inhuman conditions."

"Education is the principal tool of socio-economic development and unless all societies are provided with right type of education, adequate in quality and quantity, it will not be possible to tackle satisfactorily the problem of ignorance of health and poverty which afflicts the majority of human beings in the world."

"Unemployment is the problem of problems which has made our youths naxalites. Educated youth are deprived of all deserving comforts and their growing discontent has given scope for the sppedy growth of naxalism."

"It is essential condition to maintain mutual trust and confidence between the employer and the employee to obtain the goal of rapid economic development and social justice."

"Rajendra Prasad has frankly exposed the double standards adopted by the critics of Swami Shraddhananda : “‘The Shuddhi movement of Swami Shraddhananda has come in for a great deal of criticism both from the nationalists and Mussalmans. Whatever one may have to say about its opportuneness as that particular moment, it is difficult to understand how Christians and Mussalmans can object to it on merits. They are constantly engaged in proselytising mission and converting Hindus to their own faiths. If the Hindus on their side also start converting non-Hindus to their faith, it is no business of non-Hindus, specially if they are themselves engaged in the work of con- version, to object. The Hindus must have the same right of propagating their faith as others have.’’"