Post by fanabbaPost by and/or www.mantra.com/jai (Dr. Jai Maharaj)Alert Hindus foil ploy of conversion by Christians on the day of
Ashadhi Ekadashi
Ashadh Krushna Ashtami, Kaliyug Varsh 5113
July 23, 2011
Nashik (Maharashtra, India) - On the day of Ashadhi Ekadashi which is
an auspicious day for Hindus for worshipping, few Chritsians from
Manmad hatched a ploy to attack religious sentiments of Hindus by
organizing 'Dharmaprasar' (propagation of Christianity) activities.
Few of the local alert Hindus came together and foiled this plan.
Hindus observe fast on the day of Ashadhi Ekadashi and spend the day
in remembering God; thousands of Warakaris take part in 'bhajans,
keertans' and go to temples. On this day, a group of Christians
started distributing, for free, books on Chistianity at market
places, shops, clinics etc. and were even going door to door thus
attacking Hindu Dharma. 8-10 Christians were going around in two
vehicles with the books and explaining importance of Jesus. It was
written on the last page of these books that 'I read this book; I
liked and accept it; therefore, I am ready to convert to
Christianity.' There was place reserved for writing name of the
reader, his address and for signature. As the alert Hindus came to
know of this ploy, they alerted other Hindus and took the Christians
into custody raising their voice. Hindus burnt 1000 -- 1500 books
carried by them and handed over the Christians to police. Police
later released them after giving a warning.
Source: HJS
More at:http://forumforhinduawakening.org/dharma/news/2011/07/25/alert-hi=ndus...
Jai Shri Ram !
Hinduism is endangered in Indian and must be protected.
Jai Shree Ram!
http://www.hindubooks.org
"DHARMO RAKSHATI RAKSHITAH"
(ADDRESS BY DR. SHANKAR DAYAL SHARMA, PRESIDENT OF INDIA,
AT THE FIRST CONVOCATION OF THE NATIONAL LAW SCHOOL OF
INDIA UNIVERSITY,
BANGALORE, 25TH SEPTEMBER 1993.)
It gives me great pleasure to associate myself with the
First Convocation of the National Law School of India
University. I thank the authorities in the University for
their kind invitation to me to be with you on this
important occasion.
The National Law School of India University represents a
very carefully considered initiative on the part of
eminent members of our judiciary and the Bar as well as
various State Governments, towards the organization of
this new institution designed to impart meaningful legal
education and enhance standards of legal research and
professional training.
I am glad to see the systematic manner in which the
National Law School of India University (NLSIU) has been
developed in terms of the various branches of its
curriculum, building of faculty strengths, the innovative
approaches towards effective teaching with its emphasis
on maximum teacher-student interaction, practical
exposure to legal mechanisms, and the value-based
interdisciplinary approach towards learning,
understanding and application of law. I would like to
congratulate the authorities of the University and all
others for their effort in putting this unique
institution on a sound footing in such a short period of
time.
This Convocation marks the entrance of the first batch of
graduates from the National Law School of India
University into the legal fraternity in our country. I
have pleasure in extending to them my greetings and
felicitations. The students of the first generation in
this institution have special importance. The progress
and performance of each student will, in a way, reflect
the efficacy and social value of the instruction imparted
in the NLSIU.
Friends, is the motto of this University and this brings
to mind the immensely profound heritage of thought
concerning Law that belongs to us. Philosophies,
doctrines, concepts and perceptions of great refinement
enrich the corpus of legal thinking in our country. Ideas
bearing a perennial relevance have been expressed with
remarkable precision from the earliest times. (Dharm is a
word that has entered the lexicon of the English
language. Webster's New Collegiate Dictionary gives the
following meaning: 'dharm' : n. [Skt. fr. dharayati: he
holds] akin to L firmus firm, Custom or law regarded as
duty: the basic principles of cosmic or individual
existence :Nature; conformity to one's duty and nature.
The Concise Oxford Dictionary has it as: Right behaviour:
virtue: the Law [Skt a decree, custom]). The Rg. Ved
refers to the existence of 'Sanatan Dharmani' or ancient
ordinances. Considering the antiquity of the Rg. Ved
itself as humankind's earliest literature, one may only
conjecture as to the even greater antiquity of these
ordinances which even the thinkers in the period of the
Rg. Ved considered ancient. The concept of 'Dharm' has
therefore been with us for time immemorial. What does
Dharm mean? The word is clearly derived from the root
'Dhr'-which denotes : 'upholding', 'supporting',
'nourishing' and 'sustaining'. -that which upholds is
Dharm. In the Karna Parva of the Mahabharat. Verse-58 in
Chapter 69 says:
(Dharm is for the stability of society, the maintenance
of social order and the general well-being and progress
of humankind. Whatever conduces to the fulfilment of
these objects is Dharm, that is definite.)
The Brihadaranyakopanishad identified Dharm with Truth,
and declared its supreme status,.
[There is nothing higher than Dharm. Even a very weak man
hopes to prevail over a very strong man on the strength
of dharm, just as (he prevails over a wrongdoer) with the
help of the King. So what is called Dharm is really
Truth. Therefore people say about a man who declares the
truth that he is declaring dharm and about one who
declares dharm they say he speaks the truth. These two
(dharm and truth) are this.]
A similar thought is expressed in the Ayodhya-kanda of
the Valmiki Ramayan, in Verse- 10, Sarga- 109:
(From the ancient times the constitutional system depends
on the foundation of Truth and social sympathy. Truth is
the fundamental basis of the State; indeed the whole
universe rests on Truth.)
The Rg Ved states that the Law and Truth are eternal born
of sacrifice and sublimation :
-Rg Ved X- 190-1
The Niti Vakyamrit begins with the statement:
The Yajnavalkya Smriti states:
(The Shruti, the Smriti, the approved usages, that which
is agreeable to one's inmost self or good conscience, and
has sprung from due deliberation, are ordained as the
foundation of Dharm.)
Chanakya had stated (Chanakya Sutram 234) "Law and
Morality sustain the world."
The Vaisheshika Sootr defines Dharm as: "that from which
results true happiness":
The Bhagwad Gita refers to
Focussing on aspects of Dharm in the Arthashastr,
Kautilya has indicated it as "the basis for securing and
preserving power over the earth."
The essential aspect of our ancient thought concerning
Law was the clear recognition of the supremacy of Dharm
and the clear articulation of the status of 'Dharm',
somewhat in terms of the modern concept of the Rule of
Law. i.e. of all being sustained and regulated by it.
The Mahabharat has expressed this with great clarity. In
the Shanti Parv Verse-3 (1), Chapter-90 says
(that is. "the proper function of the King is the
maintenance of the law, not enjoying the luxuries of
life",)
It then reiterates:
-Shanti Parva, Verse-20, Ch. 90
(Law only is supreme. so the king who regulates society
in fulfilment of the law discharges his functions
appropriately.)
In Verse-9 of Chapter-5 in the Ashrama Vasika Parva of
the Mahabharat, Dhritarashtr states to Yudhisthir:
(the State can only be preserved by Dharm - under the
Rule of Law.)
These perceptions of the Rule of Law were echoed by
ancient thinkers in the West. Aristotle stated that "the
true relation between Law and government is secured by
making the law sovereign and the government its servant."
Plato reiterated this. in "The Laws" and Cicero said:
"There exists a supreme and permanent law, to which all
human order, if it is to have any truth or validity, must
conform."
The comment of Sir Edward Coke on the House of Lords'
Amendment to the Petition of Rights in 1628 comes to
mind: "Magna Carta is such a fellow that he will have no
sovereign!"
Later, many thinkers including Augustine, Austin,
Fortesque and others further developed this view-point.
The Rule of Law in our ancient thought was strictly
correlated with the purpose of securing social well
being. Kautilya in his Arthashastr has said:
(Kautiliya Arthashastr, 1-9-39)
(In the happiness of his populace is the king's
happiness, in their welfare, his own. His good is not
that which pleases him, but that which pleases his
people.)
The Markandeya Puraan expresses the purpose of Dharm as:
(Ch. 188, Verse 12-17)
(That all persons may be happy, may express each other's
happiness, that there may be welfare of all, all being
free from fear and disease: cherish good feelings and
sense of brotherhood, unity and friendship.)
It is this stress on the identification of Dharm with
Truth and Social well-being, Duty and Service that
impelled in Yudhisthira to express his own ambition, as
Dharmaraja, the words:
(I seek no kingdom nor heavenly pleasures nor personal
salvation, since to relieve humanity from its manifold
pains and distresses is the supreme objective of
Mankind.)
It is in this context that the phrase 'Victory of Dharm'
could be understood, as employed by the Mauryan Emperor,
Ashok, in his rock edict at Kalsi which proclaimed his
achievement in terms of the moral and ethical imperatives
of Dharm, and exemplified the ancient dictum:
(Where there is Law, there is Victory).
The ancient juristic thinkers who laid down the detailed
laws of procedure in judicial matters : Brihaspati,
Yajnavalkya, Narada and a galaxy of other brilliant minds
made contributions in this connexion. Narada declared the
four stages in relation to a case in terms of the
connexion of the case to the whole system of the law, the
bearing of the specific law onto facts of the case, the
identification of specific remedies and the essence of
adjudication. He speaks of different kinds of proof, of
the laws of evidence, examination of witnesses,
restraints that may be placed on defendants (These
correspond with such modern processes as attachment or
arrest before judgment and temporary injunction). Narada
also classified the decrees a court may make, the make-up
of a judicial mind, the psychology of a plaintiff, et al.
Narada refers to the four types of answers that a
defendant may put after a plaintiff has submitted his
claim or charge. These included a denial, a confession, a
special plea or a plea of previous judgment ( the last
corresponding to the concept of Precedent in modern
jurisprudence).
The Katyayan Smriti represents a high point of ancient
Indian jurisprudence. Among other matters it refers to
the four stages of legal proceedings: The plaint, the
reply the stage of deliberation as to burden of proof and
of adducing of proof. He refers to the method of
consideration of the evidence by the court and the
declaration of the judgment and order. The Law of
Evidence similarly was developed, attention being paid to
the quality and character of documents and witnesses for
determining the evidentiary value. The specialized nature
of the work involved in making a cogent presentation of
case. including assemblage of precedents, interpretation
of law and rules, and utilization of various available
devices to secure justice, makes it clear that such
matters were handled by experts who had made the study of
law their special profession.
I have recalled aspects of this great heritage that
belongs to all of us, not with a view to our looking back
for the sake of glory, but towards drawing lessons and
guidance with a view to the future. It is noteworthy that
the wisdom of the ancients, the doctrines and concepts of
jurisprudence, the system of laws, the rules and
procedural features, could succeed only so long as the
essential purpose of Dharm and the determination to
uphold Dharm was maintained in the country. Not just law
or doctrine devices to secure justice. makes it clear
that such matters were handled by experts who had made
the study of law their special profession.
I have recalled aspects of this great heritage that
belongs to all of us, not with a view to our looking back
for the sake of glory, but towards drawing lessons and
guidance with a view to the future. It is noteworthy that
the wisdom of the ancients, the doctrines and concepts Of
jurisprudence, the system of laws, the rules and
procedural features, could succeed only so long as the
essential Purpose of Dharm and the determination to
uphold Dharm was maintained in the country. Not just law
or doctrine or philosophy but a climate of public opinion
and resolution to uphold law, is necessary if the
benefits of the Rule of Law are to accrue to Society.
That is why the statement "Dharmo Rakshati Rakshitah"
which occurs in the fifteenth verse of the eighth chapter
of the Manu Smriti, and which is the motto of your
University, is so meaningful and relevant: "Dharmo
Rakshati Rakshitah": who shelters and defends the law,
the law defends and shelters.
Distortions and deficiencies in public outlook, beliefs,
and way of life accounted for the decay and demolition of
our ancient systems of jurisprudence.
A pragmatic political thinker such as Kautilya, with his
accent on expediency and material advantage had declared
in his Chanakya Shastra:
("He who sees all beings as one may be deemed learned") A
cardinal principle. regarding the strength of the State
being derived from a sense of oneness amongst its people,
was thus recognized and stated by that expert
practitioner in the art of governance. But what happened
in our country? The sense of oneness had been ruined and,
contrary to Dharm and the laws, its place was taken by
all manner of differentiation of the people in moribund,
weakening divisions of castes and sub-castes, complicated
social prejudices, unjust subordination, greedy
exploitation, inhuman regimens. The sum of all these was
the obscuring of the pristine purity and strength of
basic dictates of our ancient culture, and our eventual
reduction into bondage.
Let me conclude with some words from the "Shikshawalli"
in the Tattiriya Upanishad, which has for ages
strengthened our centres of education and contains
invaluable advice to students passing out from an
institute of learning:
"SATYAM VADA; DHARMAM CHARA,
SWADHYAYANMAA PRAMADAH;
SATYAANNA PRAMADITAVYAM;
DHARMAANNA PRAMADITAVYAM;
KUSHALAANNA PRAMADITAVYAM;
BHUTYAI NA PRAMADITAVYAM;
SWADHYAYA PRAVACHANAABHYAAM NA PRAMADITAVYAM;
EVAMUPASITAVYAM EVAMUCIIAITADUPAASYAM"
(Forever speak the truth: follow the Dharm;
Strive constantly towards true learning and progress
Forever on the righteous way to welfare,:
Teach the world as diligently as you learn;
Behave this way every day, Life-long;
Conducting yourself thus be creating and ascendant.)
The Hindu Universe
More at:
http://www.hindubooks.org/scj/ch4.htm
Jai Maharaj, Jyotishi
Om Shanti
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