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What is Hindutva, the ideology of India’s ruling party? – The Economist

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IN INDIA NATIONAL elections are looming. Voters are expected to go to the polls in April and May. Narendra Modi, the prime minister, hopes to win a third term in office. To that end he has been playing up his religious devotion. On January 22nd Mr Modi inaugurated a new temple to Ram, in Ayodhya, a northern city believed by devotees to be that Hindu gods birthplace. The temple was built on land previously occupied by a centuries-old mosque, which was torn down by a Hindu-nationalist mob in 1992. Addressing a crowd of supporters after the ceremony, which marked the unofficial start of his campaign for re-election, Mr Modi claimed the new construction was not just a divine temple but a temple of Indias vision, philosophy and direction. What did he mean?

Equating Hinduism and India in this way is one of the main tenets of Mr Modis ideology: Hindutva, or Hinduness. Adherents of Hindutva, including many members of Mr Modis Bharatiya Janata Party (BJP), believe in the hegemony of Hinduism in Indiato the extent that they consider Hindu and Indian culture synonymous. Critics fear the BJP aims to to turn the country of 1.4bn people, 80% of whom are Hindus, from a secular state into a Hindu one. BJP officials deny this. They say they are trying to establish a Hindu national identity suppressed for centuries by Muslim and British invaders.

Hindutva originated in the anti-colonial movements of the early 20th century. In 1922, while in jail for anti-British activities, Vinayak Damodar Savarkar wrote The Essentials of Hindutva, a pamphlet offering an ethno-nationalist definition of Indian civilisation. A Hindu, he argued, was anyone for whom India was both a fatherland and a holy land.

Savarkar, an atheist, took a flexible view of whom could be considered a Hindu. Jains and Buddhists could be. But Muslims and Christians, as adherents of non-Indic religions, could not be part of the Hindu nation unless they renounced their faith. Contemporary Hindu ideologues tend to say that India embraces citizens of all faithsbut requires them to be loyal to an Indian nation defined by Hinduism. In support of this demand, they often cite an imagined golden age of Hindu kingsand decry the centuries-long period of colonial rule, under Muslim then Christian invaders, that followed. Millions of Hindus, they say, were forcibly converted to Islam or Christianity during that dark period. They often argue that their critics suffer from a colonial mindset.

After India gained independence in 1947, Savarkars vision lost out to the more secular, inclusive one preferred by Jawaharlal Nehru, Indias first prime minister, and other framers of the new Indian constitution. Yet groups such as the Rashtriya Swayamsevak Sangh, a paramilitary volunteer outfit that Mr Modi joined as a child, continued to promote Hindutva and Hindu nationalism.

Their efforts have been hugely boosted, since the 1980s, by the rise of the BJP from the margins of national politics to centre stage. In power since 2014, Mr Modi has modernised Hindutva, making it symbolic of Indias national greatness. Alongside this, his party has also pushed many Hindu-nationalist priorities. In 2019 his government revoked the special status of Jammu and Kashmir, hitherto the countrys only Muslim-majority state, and split it into two territories that are governed from Delhi. Multiple states ruled by the BJP have tightened laws against cow slaughter and religious conversion, ostensibly to protect Hindus from nefarious attempts to convince them to abandon their religion. The government promotes vegetarianism, which is mostly practised by high-caste Hindus. A currently-suspended plan to establish a national registry of citizens and amend the citizenship law could put the rights of millions of Muslim Indians at risk.

The BJPs opponents say the main effect of these policies has been to relegate non-Hindu Indians, particularly Muslims, to the status of second-class citizens. It has also empowered Hindu-nationalist vigilante groups. Such groups roam neighbourhoods for signs of illegal cow slaughter or attempts by Muslim men to seduce Hindu girls and convert them (a conspiracy theory known as love jihad). They frequently operate with impunity, often alongside the police. When Mr Modi inaugurated the Ram temple the government encouraged citizens to celebrate the event as a moment of national pride. Many were eager to do so. But the celebrations carried a warning to those who demurred. Some neighbourhood associations sent notices to refuseniks encouraging them to pack up and move elsewhere.

Supporters and critics of Mr Modi differ on whether the consecration of the temple at Ayodhya was indeed a moment of national pride. Either way, the states unambiguous promotion of the event appeared to mark a significant break with the secular principles enshrined in Indias constitution.

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Hindu Group Seeks Resignation Of General Mills CEO For Non-Disclosure Of Beef In Yoplait Yogurts – Eurasia Review

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Appalled Hindus are asking for resignation of General Mills CEO Jeffrey L.Harmening with an official apology from the company for non-disclosure of beef in its Yoplait yogurts, and their immediate recall from the market.

Hindu statesman Rajan Zed, in a statement in Nevada, said that it was shocking for Hindus to learn that popular Yoplait yogurts, which they had been eating for years, contained beef; while beef was not explicitly mentioned under the ingredients listed on the Yoplait packages/boxes.

Zed, who is President of Universal Society of Hinduism, stated that Yoplait yogurts contained gelatin, but the source of gelatin was not mentioned under the Ingredients on packages/boxes. When Zed contacted General Mills, its Consumer Care department responded: The source of Gelatin in all Yoplait Yogurt Products is beef.

Consumption of beef is highly conflicting to Hindu beliefs. Cow, the seat of many deities, is sacred and has long been venerated in Hinduism, Rajan Zed points out.

It was a very serious issue for the devotees and would severely hurt their feelings if they would come to know that they were unknowingly eating beef-laced Yoplait yogurts, Zed said. General Mills, which claims to be an innovative company that stands for good, should not be in the business of hurting the sentiments of trusting consumers and communities and contradicting its own statement of Do the Right Thing, All the Time, Zed added.

Rajan Zed further said that it was hard to comprehend why General Mills Inc., which claims We make foodthe world loves: 100 brands. In 100 countries. Across six continents., did not mention explicitly under the ingredients on the package/box the source of gelatin used in its products. It was highly insensitive on its part, according to Zed.

Now is the time for General Mills to admit their serious error of not being transparent enough to mention in clear and simple terms what was inside the package/box so that an ordinary consumer could make right and appropriate choices, Zed said. Moreover, in the future, General Mills should explicitly list beef in the ingredients on the package/box when beef was present in the product; Zed added.

Besides the CEO resignation and official apology, Zed urged General Mills to recall all Yoplait packages/boxes containing gelatin where source of gelatin was not clearly mentioned, and later replace these with packages/boxes which markedly declared source of gelatin under the ingredients label.

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Swayam Bagaria Named Assistant Professor of Hindu Studies at Harvard Divinity School – India New England

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CAMBRIDGE, MAScholar Swayam Bagariahas been named Assistant Professor of Hindu Studies at Harvard Divinity School. His appointment took effect January 1, 2024.

Bagaria was most recently a Postdoctoral Fellow in Hindu Studies at HDS and was named to that position in 2022. Prior to his time at HDS, Bagaria was a Postdoctoral Fellow at the University of Virginia in the College Fellows Program. He received his PhD in anthropology from Johns Hopkins University in 2020.

I am thrilled to welcome Swayam Bagaria to the HDS faculty, said HDS DeanMarla F. Frederick. Professor Bagaria is not only an emerging scholar, but also a proven and appreciated teacher. His ethnographic perspective on lived religion today and his research on the relationship between classical Hinduism and popular Hinduism in contemporary India will allow Hindu Studies to better flourish at HDS and Harvard. His appointment pushes forward our effort to continue to develop Hindu Studies and a Hindu Ministry Program at the Divinity School.

An anthropologist interested in the psychosocial aspect of religion, particularly Hinduism, Bagarias work combines computational, cognitive, and socio-cultural methods to understand the formation and persistence of religious and religion-like beliefs and commitments in contemporary India.

I am excited to join HDS at what seems like an inflection point in the history of the School. Religion, even if just as a cluster of biases or as a set of ethical constraints, has always been important for most of our endeavors in the world but it was rarely acknowledged as such, said Bagaria. My strength has always been my curiosity and receptivity to different disciplinary frameworks and methods. I find that reframing a problem from multiple perspectives and understanding the tradeoffs between them can break the rut of being trapped in scholarly echo chambers. Practically, I try and achieve this in my research collaborations but even more so in my teaching.

In his first book, Bagaria provides a new framework to understand the bespoke internal plurality of Hinduism and its capacity to allow a diverse set of regional sects with their own set of beliefs and practices and with differing states of cultural and social organization to subsist.

Bagarias second book is on the relation between spirituality and mental health in India in the last century.

He has also written on the impact that an acknowledgement of the salience of religious identity and belief in India has had on thedesign of constitutional orders,the framing of foreign policy, and on understandingthe economics of dead assets. Other interests include using computational social science to study belief formation, comparative constitutional law, contemporary psychedelic sciences, and the cultural economics of religion.

At Harvard Divinity School, he teaches a year long course on history of psychotherapy and psychiatry in India and its engagement with the spiritual and cultural aspects of religious belief, as well as elective courses on comparative constitutional law, the ethics and economics of caste, and an introductory class on social science research methods.

Swayam Bagaria is already a much-appreciated member of our faculty, bringing to campus fresh expertise regarding Hindu temples, Hindu and civil law codes, methods in ethnographic study, and insights into the varieties of living Hinduism, saidFrancis X. Clooney, S.J., Parkman Professor of Divinity and Professor of Comparative Theology and search committee chair for the tenure-track position in Hindu Studies. As HDS expands Hindu studies and strengthens the place of Hindu perspectives in ministry studies, Swayam will be an essential person, much appreciated in both the academic and ministerial dimensions of HDS.

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Swayam Bagaria Named Assistant Professor of Hindu Studies at Harvard Divinity School - India New England

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Hindu Nationalism Spreading in Nepal – Voice of America – VOA News

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In Nepal, a growing Hindu nationalist movement is calling for the country to adopt Hinduism as its state religion and reinstate the countrys Hindu monarchy. Now there is concern over recent clashes between Hindu nationalists and police. Analysts say the movement stems from a combination of disillusionment with the government, inspiration from neighboring India, and social media influencers. Henry Wilkins reports from Kathmandu.

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Pastor apologises for hurting religious sentiments of Hindus – The Witness

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The Cultural, Religious, and Linguistic (CRL) Commission has suggested resolutions for Pastor Bobby Perumal, who was caught on video calling Lord Shiva, a Hindu deity, a demon and casting various aspersions about Hinduism practices, during a sermon at the Queensburgh Congregational Church, Durban in December last year.

The video of his rhetoric was shared widely and spurred many Hindu organisations to submit complaints to both the South African Human Rights Commission and CRL Commission.

It has since been reported that the CRL Commission recently responded by proposing that Perumal acknowledge the pain he has caused in a written and video statement; attend educational and awareness programmes conducted by Hindu organisations to establish an understanding of the religions beliefs and practices; receive cultural sensitivity training to become more respectful and appreciative of different religions and cultures in society; participate in inter-faith discourses to nurture an understanding and harmony among various religious communities; and collaborate with religious leaders from a myriad of faiths to advance mutual respect and co-operation.

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Perumal made the suggested apology this week, acknowledging that his utterances caused religious outrage.

I sincerely apologise to the Indian community for referring to Lord Shiva as a demon, Perumal said.

I also sincerely apologise to the Indian community for labelling Hinduism practices as devil worship.

He also apologised for insulting yoga and wrongly associating it with Hinduism. He said he is very sorry and greatly remorseful and promised to never repeat such remarks.

Ashwin Trikamjee, president of the South African Hindu Maha Sabha, said he was satisfied with the apology and remained hopeful that Perumal will comply with all the other resolutions too.

Trikamjee said he is more concerned about how Perumals comments speak to a greater issue of increased hate speech directed toward Hindus and Hinduism.

He said, This particular case is evidence that the Hindu community has had enough when it comes to comments that are tantamount to hate speech.

Ranjiv Nirghin, president of the Midlands Hindu Society, said that the society and its affiliates appreciated the steps taken by the South African Hindu Maha Sabha to ensure that Perumal was held accountable for his insensitive and offensive remarks.

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We have noticed that such uninformed remarks are usually made from a position of ignorance about other faiths, Nirghin said.

As Hindus we believe in Vasudeva Kutumbakam, which means that the entire world is one family, and we always end our prayers with Aum Shanti, which means let there be peace.

Prega Padayachee, president of the Sri Soobramoniar and Marriamen Temples, however, said he was not satisfied with the public apology issued by Perumal as it did not feel genuine.

However, I do think the other resolutions that involve him gaining an education in our religion and religious practices would be productive, as Hinduism is a complex religion that requires enlightenment to appreciate, Padayachee said.

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Pastor apologises for hurting religious sentiments of Hindus - The Witness

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Did Aurangzeb destroy Hindu temples primarily for political reasons? What his choices reveal – ThePrint

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Upon the recent consecration of the Ram Mandir in Ayodhya, built atop the ruins of a Mughal mosque, Hindu activists are now seeking to restore the site of the Gyanvapi mosque to Hindu worship. A court has recently granted Hindu petitioners the right to worship in the sealed basement of the mosque, which could be a precursor to the conversion of the entire site into a temple.

One of the most important questions surrounding the Gyanvapi mosques origin is whether Aurangzeb was motivated by religious bigotry, oras is now fashionable to argueby political reasons. Because of the high stakes involved, this is not merely an academic question. For if the emperors actions were guided by politics rather than religious fervour, then any attempt to build a Hindu temple on its site seems unfair because a political reason could be justified in a way that a religious one could not.

Did Aurangzeb destroy Hindu temples primarily for political reasons?

A classical example of this argument can be found in Truschkes book, Aurangzeb: The Life and Legacy of Indias Most Controversial King. In it, she writes: of the tens of thousands of Hindu and Jain temples located within Mughal domains, most, although not all, still stood at the end of Aurangzebs reign, adding that political events incited Aurangzeb. Historians Catherine B Asher and Cynthia Talbot write in India Before Europe that, for example, thetemple in Mathurawas destroyed in reaction to some serious riots in Mathura.

There are several problems with this argument, however. One issue is that it ascribes to Aurangzeb motives that are not even his own,self-professed ones. While there may well have been a political subtext intended to demonstrate the dominance of the Mughal polity and the politys religion, Aurangzeb himself is reported in a contemporary text, the Maasir-i-Alamgiri, to have ordered the demolition of the temple in Varanasi due to his eagerness to establish Islam and because the misbelievers used to teach their false books there. This conforms to the well-known image of Aurangzeb as overly pious to the point of bigotry, a person who did not share the high regard of his ancestor, the Emperor Akbar, for Hinduism and other religions of India.

Therefore, it is quite possible that Aurangzeb used local rebellions and disturbances as a justification to not only make a political point, but a religious one, by tearing down and appropriating some of the holiest sites in Hinduism. After all, the message that was sent by doing so was much stronger than demolishing thousands of small, rural shrines that were not in any way prominent.

Aurganzebs actions would have been legitimate within the context of the Hanafi madhhab or tradition of Islamic law, dominant in both the Mughal and Ottoman empires. As the Ottoman Empire expanded into the Christian Balkans, many large churches were converted into mosques. The Ottoman Sultan, Mehmed II, converted the premier Byzantine Church, the Hagia Sophia, into a mosque in 1453 CE, an action which Hanafi doctrine permitted after a conquest. However, the Hanafi doctrine also protects property rights after a peaceful surrender.

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Regardless of whether the conquest in Varanasi occurred during the Mughal Empires initial expansion or Aurganzebs suppression of various local rebellions, the demolition of the Vishwanath temple was intended as both an act of religious triumphalism and a demonstration of political supremacy in an era where these were not different things. In both the Mughal and Ottoman empires, conquered Hindus and Christians continued to practise their religions and maintain their temples and churches. But the appropriation of important sacred spots was a symbol of the new dominant religious and political order of the conquerors and a message to the conquered about their subordinate place in the public sphere.

Aurangzeb ruled the Mughal Empire for almost 50 years. One cannot remain in power that long without having an understanding of realpolitik and a survival instinct. In an empire so large, much of it loosely held by local subordinates and Hindu Rajputs, Aurangzeb could hardly have destroyed every temple, or prevented the construction of new ones, nor could have tried to when he needed the Rajputs for his administration and campaigns in the Deccan.

Hindu scriptures have different lists about which sites are particularly holy to Hindus, but there is general agreement that these include the sapta puri, or seven cities of Mathura, Ayodhya, Dwarka, Haridwar, Kanchipuram, Ujjain, and Varanasi. Other sources also speak of twelve jyotirlingas, or sites holy to Shiva, including Varanasi. Aurangzeb built mosques on top of temples at many of these sites, including Somnath, Mathura, and Varanasi. If his motives were purely political, it hardly seems reasonable to destroy some of the most sacred Hindu sitesinstead of less important local sitesover riots or rural rebellions. That these sites were very important to Hindus is evidenced by the fact that newer Hindu temples have since been constructed adjacent to the now-appropriated sites in Mathura and Varanasi.

The very fact that the temples that were targeted included the ones at places like Mathura and Varanasi point to a motive that transcends mere politics and suggests an element of religious fervour. Of course, Aurangzebs bigotry was tempered by realpolitik, but that does not negate the bigotry behind his actions. As a powerful ruler, he was able to both temper and express this in different circumstances.

Akhilesh Pillalamarri is an international affairs analyst, journalist, and lawyer. He tweets at @AkhiPill. Views are personal.

(Edited by Prashant)

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Lunar eclipse to coincide with Holi this year. Will it affect auspicious festivities? All you need to know – WION

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Lunar Eclipse 2024: This months first major astronomical event, the lunar eclipse will take place around March 25. The day coincides with Holi, also known as the festival of colours. It is also one of the biggest Hindu festivals which celebrates the eternal love of deities Radha and Krishna and signifies the triumph of good over evil.

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The eclipse or 'grahana' as called in Sanskrit texts, is considered an important celestial phenomenon in Hinduism. The day is closely associated with Vedic texts in Hinduism, with significance in both astrology and astronomy.

In Hinduism, it is generally believed thatgrahana (or eclipse) is a bad omen. Many Hindus undertake certain activities like fasting before, during and after the onset of an eclipse.

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Here is everything you need to know about the upcoming lunar eclipse and whether it will affect the Holi celebrations in India:

First things first, the lunar eclipse expected to occur on March 25 will be a Penumbral lunar eclipse. A penumbral lunar eclipse occurs when Earth passes between the Sun and the Moon, but the three celestial bodies do not align perfectly. Instead, the Moon moves through the outer part of Earth's shadow, known as the penumbra.

During a penumbral lunar eclipse, the Moon dims slightly as it enters the Earth's penumbral shadow, but the effect is often subtle and can be difficult to observe with the naked eye.

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Unlike partial or total lunar eclipses where the Moon passes through the Earth's umbral shadow, penumbral eclipses typically result in only a faint shading or darkening of the Moon's surface.

Because the penumbral shadow is less dense than the umbral shadow, penumbral lunar eclipses are considered less dramatic and noticeable compared to partial or total lunar eclipses.

As per Hindu tradition, the sutak period is observed as the time when the lunar eclipse happens and all kinds of auspicious activities are prohibited during this period.

The eclipse will be on the same day as Holi, but the penumbral lunar eclipse will not be visible in India.

Therefore, there will be no sutak period during that time. This means there will be no hindrance in the celebrations of the Holi festival in India.

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However, before a solar eclipse, it is common for individuals of the Hindu faith to fast for up to six hours. Meals are often prepared only after the eclipse has passed, following guidelines outlined in the Kurma Purana regarding meal consumption during the event.

Pregnant women are believed to be particularly vulnerable to the effects of an eclipse and are expected to observe stricter religious prohibitions to prevent birth defects in their children.

The penumbral eclipse will begin at 12:53 am EDT (0453 GMT), the maximum stage of the eclipse will occur a couple of hours later at 3:12 am EDT (0712 GMT) and the penumbral eclipse will end at 5:32 am EDT (0932 GMT). However, it will not be visible in India.

The lunar eclipse will only be visible in parts of Ireland, Belgium, Spain, England, South Norway, Italy, Portugal, Russia, Germany, the United States, Japan, Switzerland, Netherlands and France.

(With inputs from agencies)

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Lunar eclipse to coincide with Holi this year. Will it affect auspicious festivities? All you need to know - WION

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Astrological Significance of Mahashivratri – The Times of India

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Mahashivratri is a significant festival in Hinduism, celebrated all over India in honor of Lord Shiva and Goddess Parvati's divine... Read More Mahashivratri is a significant festival in Hinduism, celebrated all over India in honor of Lord Shiva and Goddess Parvati's divine wedding. It symbolizes the union of masculine and feminine energies, victory of light over darkness, and activates the chakras for spiritual growth. It is celebrated in honour of Lord Shiva, one of the trimurti, who is regarded as lord of transformation and destruction. Read Less Mahashivratri, often referred as Great Night of Shiva, is a significant festival in Hinduism, celebrated all over India, especially by Bhakts of Shaivism, usually falls on the fourteenth night of the dark fortnight in the Hindu lunar month of Phalguna, which in March 8 in 2024. It is celebrated in honour of Lord Shiva, one of the trimurti, who is regarded as lord of transformation and destruction. Why is it celebrated?

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Bharat and Armenia: A tale of resilience and diplomatic imperatives – Firstpost

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Armenian Genocide Memorial at Yerevan. Image courtesy 23artashes/Wikimedia Commons

In the words of British writer Annie Besant, Hinduism is the soil into which Indias roots are stuck, and torn out of that, she will inevitably wither as a tree torn out from its place. And if Hindus do not maintain Hinduism, who shall save it? If Indias own children do not cling to her faith, who shall guard it? India alone can save India, and India and Hinduism are one.

Hindus and Armenians share several striking similarities. Both cultures bear the weight of ancient civilizations, enduring centuries of history on their resilient shoulders. Each has confronted existential threats from expansionist empires harbouring genocidal intentions yet has managed to persevere against the odds. Both boast revolutionary heroes, such as the Chapekar brothers and Soghomon Tehlirian, who bravely sought retribution against the oppressors of their people.

Moreover, both communities have suffered territorial losses, witnessing the creation of new nations on lands once integral to their civilisations. They have also experienced the unsettling reality of historical enemies aligning against them. In addition, both Hindus and Armenians have found themselves confronting Western indifference and ignorance, bordering on Hinduphobia and Armeniophobia, respectively, in the contemporary world.

Those who harbour animosity towards our existence exhibit striking parallels amongst themselves. Their intolerance is palpable, mirroring a worldview wherein the dominance of their community is deemed inevitable. They display a resolute unresponsiveness to peace proposals, often resorting to warmongering tactics. Furthermore, they demonstrate a preposterous tendency to distort history, selectively discarding facts that do not align with their narratives.

Strength of acceptance: Hinduisms legacy of tolerance

In ancient times, long before Christianity had made its way to Europe, the apostles of Jesus Christ journeyed to distant lands, including Armenia and India, to preach the gospel. Among them, Bartholomew and Thaddeus introduced Christianity to Armenia, while the Apostle Thomas brought the teachings of Christ to India. Notably, within the global spiritual movement of Ananda, founded on the principles of Swami Paramhansa Yogananda, a revered Hindu Yogi, Jesus Christ holds a central place of honour. His portrait adorns the Altar of Ananda, and devotees pay daily homage through prayers. In his renowned work, Autobiography of a Yogi, Swami Yogananda writes in Chapter 33 about the Mahavatar, a prominent Hindu Yogi also known as Babaji, affirming, The Mahavatar is in constant communion with Christ. According to Ananda, Christ appeared to the revered yoga master, Babaji, entreating him to dispatch a messenger to the Western world to disseminate the teachings of original Christianity.

By nature, Hindus have long exhibited a remarkable tolerance, if not outright acceptance, of diversity, owing to the inherent variety within their own faith. This inclusivity has made it relatively easy for them to embrace Armenians within their communities. Over time, Armenian settlements flourished in various Indian cities, such as Agra, Lahore, Gwalior, Delhi, Narwar, Surat, Calcutta, Bombay, Madras, and beyond. However, the Turkic rulers of India, like Jehangir, did not share the same tolerant outlook as the Hindu populace they governed. According to Mesrovb Jacob Seths account in his book History of Armenians in India, there is documentation of Jehangirs endeavour to coerce two Armenian Christian children into converting to Islam. Despite facing pressure, the two brothers, Zul-Qarnain and Iskanderus, remained steadfast in their resistance to conversion. Even after being forcibly circumcised in 1606 on Jehangirs orders, at ages fourteen and eleven, respectively, they adamantly refused all attempts to sway them from their Christian faith.

Struggle against prejudice: Targeting Hindus and Armenians

Across the annals of history, Hindus and Armenians have faced orchestrated hate campaigns by their adversaries. The dilapidated Armenian churches in Eastern Turkey and Azerbaijan, as well as the ruined Hindu temples in Pakistan, serve as stark reminders of the animosity directed towards us, now entrenched within their foreign policy agendas. Turkish, Azerbaijani, and Pakistani pseudo-intellectuals have perpetuated historical negationism, fabricating narratives devoid of credible evidence, to sever the ties between Armenians and Hindus with their ancestral lands.

The rebranding of well-documented Armenian churches as Caucasian Albanian and the appropriation of Udi Christian heritage in Azerbaijan are alarming developments. According to a report by the Cornell-led Caucasus Heritage Watch (CHW), decades of high-resolution satellite imagery document the systematic destruction of Armenian cultural heritage in the Nakhchivan Autonomous Republic of Azerbaijan since the late 1990s. Likewise, a report commissioned by Dr. Shoaib Suddle and presented to Pakistans Supreme Court underscores the deplorable condition of temples and Hindu places of worship in Pakistan, as detailed in a Dawn report.

Shedding light on dark pasts: Hindu and Armenian genocide

Despite the staggering loss of at least 664,000 and potentially up to 1.2 million Armenians during the genocide orchestrated by the Ottoman Turks, Turkish intellectuals faced vehement criticism when they issued an online apology for the Armenian Genocide in 2008. Their act was met with fierce opposition from Turkish President Recep Tayyip Erdogan, as reported by The Guardian newspaper.

In India, the genocide of Kashmiri Hindus took place and has been recognised by the US-based non-profit International Commission for Human Rights and Religious Freedom (ICHRRF). It has recognised the 19891991 atrocities against Kashmiri Hindus as an act of genocide. As per the United Nations Refugee Agency, approximately 300,000 Kashmiri Pandits (Hindus) are reported to have left the region due to constant persecution from the Jammu Kashmir Liberation Front (JKLF) and other militant groups, like Hizbul-Mujahideen (HM). Hizbul Mujahideen is designated as a terrorist organisation by multiple countries, including India, the United States, and the European Union.

Regional alliances and anti-India sentiments: Turkey, Azerbaijan and Pakistans unified stand

Turkey, Azerbaijan, and Pakistan have demonstrated a unified stance against Armenia while concurrently displaying anti-India sentiments on the global stage. Erdogan, who refuses to recognise the Armenian Genocide and aligns with the genocidal ambitions of Azerbaijani President Ilham Aliyev, underscored in the Pakistani parliament, as per reports from the Turkish news outlet Daily Sabah, that Today, the issue of Kashmir is as pertinent to us as it is to you (Pakistanis) and there is no disparity between Gallipoli and Kashmir. Erdogan has openly endorsed and actively supported Pakistan, which, reciprocally, lends support to Islamist terrorist factions in Kashmir. These groups perpetrate violence not only against Hindus but also Muslims, epitomizing the intolerant worldview espoused by Turkey, Azerbaijan, and Pakistan.

According to a report from the US Commission on International Religious Freedom, Pakistani education curricula propagate animosity towards Hindus, with a focus on historic revisionism aimed at exalting Islamic civilization and disparaging the contributions of religious minority communities. Similarly, Azerbaijan, like its ally Pakistan, fosters hostility towards its adversary, Armenia. As reported by Faustin Vincent in Le Monde, Azerbaijan recently reissued maps of Nagorno-Karabakh with streets named after Enver Pasha, a Turkish leader associated with the 1915 Armenian genocide. Despite Bakus assertions to the international community about respecting the rights of Armenians in the region, his actions speak otherwise. Azerbaijan has consistently sought to undermine Armenian heritage and exacerbate tensions through inflammatory rhetoric targeting Armenians.

Navigating the diplomatic landscape

In the complex arena of international relations, mastering the art of diplomacy is paramount for fostering successful diplomatic relations. Effective diplomatic engagement requires a delicate balance of strategy, communication, and negotiation. The art of international engagement requires finesse, foresight, and diplomacy. By adhering to these strategies, nations can cultivate robust diplomatic relations that contribute to global peace, stability, and prosperity. It is now imperative for both Hindus and Armenians to awaken the West from its state of indifference and compel it to acknowledge the genocides perpetrated against their respective communities. The governments of India and Armenia must take the lead in this endeavour by formally recognising the genocides committed against Armenians and Hindus, respectively. Subsequently, they should engage in diplomatic efforts to encourage other nations to follow suit.

Furthermore, there is a pressing need for India, Armenia, and Greece to explore the possibility of forming a security alliance to address the escalating threats in their respective regions. These nations possess significant geostrategic advantages: India holds a prominent position in the Indo-Pacific region; Armenia is strategically located in the South Caucasus, serving as a potential gateway to Europe via Georgia; and Greece occupies a key position in the Eastern Mediterranean. By collaborating closely, these countries can effectively counteract the destabilising actions of Turkey, Azerbaijan, and Pakistan. While advocating for peace in our regions and globally, we remain steadfast in safeguarding our national interests. Strengthening the bond between Hindus and Armenians is essential for promoting peace and stability in our regions and beyond. Hence, the importance of mastering the art of diplomacy in navigating the complexities of the global stage and fostering successful diplomatic relations is the need of the hour.

Arunansh B Goswami is Advocate, Supreme Court of India and Sumit Kaushik is a PhD candidate, OP Jindal Global University. Views expressed in the above piece are personal and solely that of the author. They do not necessarily reflect Firstposts views.

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Bharat and Armenia: A tale of resilience and diplomatic imperatives - Firstpost

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The spiritual significance of staying awake on Maha Shivratri – The Times of India

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Mahashivratri, the great night of Shiva, which is to be celebrated on March 8 this year holds deep value and significance in Hinduism. This auspicious night dedicated to Lord Shiva holds immense significance in the hearts of millions. While the world may slumber peacefully every day, it is believed that one must not sleep on the night of the great night. There are compelling reasons why one should not sleep on Maha Shivratri. Night of Divine Union The festival symbolizes the sacred union of Shiva and Shakti the male and female principles of the universe. This union is not just a symbolic marriage but also represents the merging of the soul with the divine. Devotees stay awake to meditate and immerse themselves in the thought of Shiva, seeking to experience this divine union. Tandava Maha Shivratri is believed to be the night when Lord Shiva performs Tandava, the divine dance of creation, preservation, and destruction. Devotees stay awake to witness this cosmic dance, symbolizing the cyclical nature of life and the universe. By staying awake, one aligns themselves with the celestial energies and partakes in this cosmic union. Scientific Perspective From a scientific viewpoint, staying awake and maintaining a vertical posture aligns with the body's energy flow. It is said that for the energy or 'Vata' to move freely, the main channels, or 'Nadis,' must be perpendicular to the ground. This is achievable only when one is sitting or standing, not while lying down. Hence, staying awake and vertical on Maha Shivratri is recommended.

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