Collated by Tusar Nath Mohapatra
Is India really a Hindu nation living under a Constitution that was never truly Indian?
That’s the explosive question at the heart of Dr MR Venkatesh’s book, ‘Discovery’ and Bharat: Christian Constitution in a Hindu Nation.
In this episode of Upclose, @infinitchy gets into it with @MRVChennai: How much of our Constitution is actually rooted in Bharat? Did the British leave India or did their ideas simply stay behind?
And then there’s Sabarimala. When courts step into centuries-old Hindu traditions, whose idea of rights should prevail? Can a Constitution built around Western notions of individual rights really understand Dharma and Hindu religious practices?
Watch the full conversation: youtu.be/EHAwB2a8AXU?si…
https://x.com/upword_/status/2090115291099631934
The Constitution of India contains no inherently Christian elements. Instead, it possesses a blatantly anti-Hindu character, exemplified by the following:
1. Denial of Equal Rights: Articles 25 to 30 deny #EqualRightsForHindus on par with Muslims and Christians.
2. Civilisational Vandalisation: Schedules 5 and 6 vandalise Hindu civilisation.
3. Societal Vivisection: Caste-based reservations vivisect Hindu society.
4. Knowledge Disruption: Article 28 disrupts Hindu civilisation by banning the teaching of its civilisational knowledge and texts in public education.
5. Civilisational Inversion: Individual rights are given primacy over duties, putting the cart before the horse and inverting Hindu civilisational values.
6. Social Atomisation: The state directly enforces individual allegiance, de-legitimising non-state institutions like family and community. This constitutional intolerance destroys the family and social fabric, leading to the atomisation of Hindu society.
Therefore, saying that the Constitution of India is Christian is a serious category error.
https://x.com/MNageswarRaoIPS/status/2090153457818964472
The Moral Vacuum and Literature’s Abdication
In Chapter 3 (Ethical Neutrality &The Fall from Human Graces), Dr. Anand identifies a second catastrophic fall of man. While the first fall in Eden yielded the pursuit of knowledge, our contemporary fall is a fall from human graces—an emotional disintegration masked by physical comfort and technological luxury. Crucially, Dr. Anand critiques the contemporary literary landscape. Unlike the morally intense masterpieces of Shakespeare, Milton, or Wordsworth, modern literature has embraced “ethical neutrality” and aesthetic ambiguity. Fearing accusations of preaching or pontificating, modern authors refrain from taking clear moral stances. Dr. Anand passionately argues for etiquettes—demanding that creative and critical works explicitly embody a cosmic responsibility to promote ethical living, lest our moral ambiguity accelerate civilizational anarchy.
The Architecture of the Self
Chapter 5 (The Digestive Tract) probes the layered nature of human consciousness. Blood, Dr. Anand reminds us, is not merely a biological liquid; it is a repository of ancestral memories, reflexes, and cosmic continuity. Within our minds, a destructive division exists between the upper, formal layer (the social self that play-acts, fakes emotions, and satisfies societal norms) and the underpass (the real self that inwardly protests against these fabrications). The “Digestive Tract” is that deep, internal sanctuary where formal pretense and personal truth meet in raw nakedness. Here, before leaving the world, man sits in judgment of his own lifework, incinerating hypocrisy in ordealic fires and passing the ashes into the Ganges of consciousness. Unlike nature, which possesses serene, unpartitioned wisdom, man’s divided self generates internal turmoil and external destruction.
https://sindhcourier.com/conversing-across-the-threshold-of-eternity/
An article on how the symbol of Sri Aurobindo took shape has been published on the website of Overman Foundation. To read the article, kindly click on the following link: With warm regards, Anurag Banerjee Founder, Overman Foundation, Kolkata.
https://overmanfoundation.org/
[PDF] COMPARATIVE ANALYSIS OF SRI AUROBINDOS EDUCATIONAL PHILOSOPHY AND CONTEMPORARY EDUCATIONAL PRACTICES
principles with contemporary methods can promote physical, intellectual, emotional
and ethical development among learners. 7. This research highlights that modern …
Diasporic Self, Memory, and the Reconstruction of History: A Study of “Odia Diasporic Imaginary” in Manoj Das's Travel Narrative Adoora Videsha
Ashram and later served as a professor at the Sri Aurobindo International Centre. He
held roles as editor and writer advisor to Singapore’s Ministry of Education and led a …
This chapter interrogates the notion of “diasporic identity” as a “stable” category and proposes that identities are not stable, but fluid: a diasporic identity is formed in the very act of “movement” of the “self”, and it is not final but always in the process of “becoming” (Hall 1990). And in travel narratives, a diasporic selfhood/identity is formed in the process of narrativization of the experiences of the “travelling self”. Through the textual analysis of Manoj Das’s Odia travel narrative Adoora Videsha (2004), this chapter underscores the notion of “moments of diasporic experiences” (experiences of alienation, loss of identity, denied opportunity, rootlessness, and homelessness in a foreign country) and “performativity” (enactment and reenactment of these acts in different countries and different situations) as constituents of a diasporic selfhood, and posits “travel narrative” in general, and Adoora Videsha in particular, as an alternative source of (Odia) diasporic history, as it is in the travel narrative that these moments of diasporic experiences are apprehended.
Nondualism as Methodology: From Global IR to Post-Binary International Relations
reconstruction of IR. It uses Global IR as an entry point to address the persistence of
binary thinking that structures both mainstream and critical approaches within the …
[HTML] From everyday encounters to geopolitical relations: the Tibetan diaspora in India
spiritual inheritance, post-2014 Hindutva has found the same … an Indian claim to
dharmic hospitality, and that claim in turn lends Hindutva a benign, cosmopolitan …
MHealth/Health Influencer Solutionisms in India
Influencers in India. Beginning with the reality of uneven health outcomes in India,
this chapter explores MHealth within a largely unregulated context that is also the …
[PDF] Chicken Nation: Permissibility, Power, and the Social Life of Meat in India
contemporary India, situating its circulation within histories of caste hierarchy,
religious distinction, and majoritarian politics. While scholarship has foregrounded …
[PDF] Race‐Centred Me‐Searching for Racialised Asian Researchers in Aotearoa New Zealand
increasingly recognised as foundational to decolonising and anti‐racist research.
Yet in Aotearoa New Zealand, racialised Asian researchers have few praxis‐oriented …
[PDF] Civic Space for Countering the Anti-gender Backlash: A Literature Review
authoritarian terrains. This repression extended and deepened following the Covid-19
pandemic, which was used as an excuse by many states to roll back democratic …
[PDF] Networked afterlives: Necropolitical algorithms and rumours as acts of resurrection
presence of the dead in Delhi after the 2020 pogrom. It introduces the concept of the
networked afterlife to describe how bodies and images circulate through social …
[PDF] The Quiet Mainstreaming of Transnational Hindutva: Long Distance Nationalism and the Australian State
of Hindutva by organisations linked to the Hindu … vignettes, this article offers a
portrait of the Australian Sangh, which has been relatively obscured in the …
Hindutva in the Indian Freedom Struggle
Dayananda called for a return to Vedic wisdom and self-renewal. … Leaders like
Aurobindo, Lala Lajpat Rai, Swami Dayananda Saraswati, … Sri Aurobindo
interpreted nationalism itself as a spiritual mission. Swami Dayananda called for a …
[PDF] Savarkar's Impact on Postcolonial India
Hindutva was distinct from Hinduism and sought to incorporate all indigenous
religions of India—such as Buddhism, Jainism, and Sikhism—into a broader Hindu …
Before he was 'MN Roy'
he went by his original name, Narendranath Bhattacharya. In this chapter,
Bhattacharya's location within the Bengali anti-colonial political milieu is closely …
Eclipsed comrades: Evelyn Trent (Roy) and Ellen Gottschalk (Roy), from communism to humanism
Sephardic background, Mirra Alfassa (The Mother), spiritual partner of Bengali ex-revolutionary
turned supra-mental yogic metaphysician, Sri Aurobindo. From the 1920s onwards …
