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February 04, 2006
Who Opposes Textbook Edits?
I am an atheist, a Hindu. I am not a Marxist, do not think that Marxism or Communism is the alternative to the crisis our world faces. I oppose the textbook edits being presented for the 6th grade in California as Hindu or South Asian history. It has become important to state my background since those demanding a very narrow rendition of Hinduism be presented as Hindu history in California textbooks have taken a rather unfortunate trajectory. On one hand they have started imposter Dalit sites misrepresenting Dalit interests. In addition, they are also arguing that those Indians opposing this version of edits are anti-Hindus, Marxists, who are interested in the downfall of Hinduism. But I, a Hindu, oppose these edits. I am proud of the depth of Hindu philosophies. I have learnt much from the extensive philosophies developed by thinkers over centuries – proud without having to argue that Hinduism existed a million years ago or that Hindu texts describe how to make a nuclear bomb. It is significant to me that there have been a wide variety of philosophies presented and debated within the Hindu traditions – all of which help define Hindu worldviews. The plurality is not only important, it is critical. It is significant that one of earliest philosophies – Charvaka – was based on a materialist worldview. It is significant that one of the schools of Mimamsa, another very early philosophy within Hinduism, argued that the concept of God was redundant since the Vedas were eternal. It is significant that other philosophies such as Nyaya, Vaisesika, as well as the Advaita included schools that were atheistic. I am amazed that atheistic schools abound within Hinduism, and humbly respect these schools as well as other schools who continued to debate with atheism and yet in these debates saw it as an important worldview. It is also significant that Advaita, Visistadvaita and Dvaita were philosophies that evolved within three centuries based on assumptions that countered one another. Their belief systems and worldviews were completely different – and yet they coexisted and grew because of each other. There is much for me to learn from these. While my own leanings are towards the advaits, the plurality of these philosophies and their social manifestation offer much to learn and be proud of. Thus, a rendition of history that says that the Hindu worldview is based on a belief of one Bhagwan or that it is monotheistic is not only incorrect, it is insulting to the breadth of philosophies and worldview that existed within Hinduism. I oppose it. The concept of nirguna Brahman – described most closely as a universal consciousness that cannot be defined – repeats itself in various Upanishads. Numerous Hindu philosophers have argued that it directly counters a single godhead of any sort and in fact questions the entity called god as well. And yet, there is much in the social and religious derivation of Hinduism that leaves us ashamed – and we cannot forget it. The caste system is one. Dalits – treated as untouchables in Hindu past, even before the coming of the British – and continued to be ill treated in various parts of India today, remind us of this shame. While legally untouchability may be abolished in India, socially, it still exists. It exists in rapes of Dalit women, lynching of men for touching someone, beating children for drinking water – they all exist today. It would be inappropriate to forget that and we should not, if truly, we want to change these aspects of our society. For these reasons, I support Dalit claims that the edits in the textbooks misrepresent their condition. Hinduism is a complex and extensive entity including a variety of worldviews, traditions, and histories. As a religion it is beyond one definition. It is important to recognize and include this aspect at least in spirit, as we suggest these edits, for in practice we will never be completely inclusive. One definition based on one tradition and one worldview is not only incorrect, it is also arrogant. I cannot but oppose it as a Hindu. In opposing these edits, however, I do not for a moment believe that Hinduism will die out, that it will fail. For I think it is too rich to die out. In fact, in opposing them, I clearly see that the richness of Hinduism, despite our failings as Hindus, will present it self.
Comments
Nice article sanat. But how do we get a consensus on how hinduism is defined? The flexibility to the definition of what is one's dharma that hinduism accepts is also the reason that makes it undefinable. Sanat's response: The point is not whether we get a consensus. The point is to ensure that the plurality, and the seemingly conflicting philosophies are presented. As the article says, I dont think we can ever include every philosophy. Also, it is important we recognize where we have gone wrong. Posted by: badri narayanan on February 6, 2006 08:57 PMExcellent article! Very insightful even if brief account of the sheer diversity and complexity of Hinduism through history. Sanat Mohanty has provided a clear, critical and insightful Hindu counterpoint to the shrill assertions of the Hindutvadis. Posted by: Raja Swamy on February 9, 2006 03:20 AMAn excellent article. Captures in its very essence the perils of sectarian intervention in determining what is taught in schools. Kudos to Sanat Mohanty. Posted by: Maharaaj Kak on February 9, 2006 04:11 AM
Teaching Hindu kids that Hinduism is monotheistic is one sure way of converting them all to Christianity. Posted by: Smita Bhatt on February 9, 2006 04:17 AM
That Sanat's article reeks of misinformation is obvious when one considers the following: Let me congratulate the author on a nice write up. The article misses the crucial point. The author has tried to explain everything except the core issue in CA text book case. When all other religions are portrayed positively, why Hinduism is to be portrayed negatively with all misinformation. The author probably either did not review the text book in question or did not follow the discussion closely. If one writes missing core points, it will not serve the cause. Posted by: H. S. Aswathanarayana on February 14, 2006 09:33 AMNothing wrong in keeping the true history. But the point is the law says that since every religion has bad things in the past, the 6th graders don't have to know such things. It is for scholars to discuss at college level. Nimesh Posted by: Nimesh Dixit on February 14, 2006 09:36 PMThis will change u forever !!!!!!!!! 1. Abolition of Intellectual Slavery (about 100 years ago) brought INdia into 21st Century and paving the way for goodness of our Hindus for the first time. Brahmin Tribe is the one who invented this slavery. Intellectual slavery is worst invention human being has ever invented ! 4. Parasurama ?? Lord was in my House and my son noticed his Violence 6. Most astonishing fact: for me shocking revelation was: PurushaMedha 7.Mass Hypnotism: I could not answer this statement: please shed some light : "Mass hypnotism/mass exploitations of Emotions with highly successful 'Fear 8 100% Reservation by Brahmins:This statement was mind bongling and dumbfounded and unable to answer to my fellow friends who confronted me with this big Concept: It says:"Brahmins enjoyed > 100% 'RESERVATION in education:You bloom where planted and the concept of reservation is planted by these people and now it is blooming their backyard. Brahmins enjoyed 100% ( more than 9.Agni-hotras -- the prototype of the Brahmin Tribe as of today"Agni-Hotra" Preserver of Fire .Yagna was Orignally the Cooking Process for the Tribe. According to one hypothesis, the origin of the clergy in India goes back to the days when humans learnt to ignite fire through friction. Initially the fire must have been obtained from an already bur ning source like forest fires. In these circumstances, before the days of 10.Soma Juice: Is it true that it was mentioned in the Rig-Veda, much of the 11 .Pre Aryan Kshudras It is widely agreed that the Shudra caste of 12. Gotra - The Common Cowpen These clans which were based on ownership 13.Origin of Brahmins: Are we really Cooks in the Vedic times( like Udipi and Woodlands hotels) :The origin of the Brahmins as cooks can be understood only in 14. Dana and Dakshina for Brahmins and Kar, Shulka, Bali for the 15.Thread Ceremony: DO we agree on this historical facts told by my Professor: Upanayana - Thread Ceremony - was a tool by which the Brahmins could 16.Historical Crime Did we really commi t this Crime: when some say: " Historical 17. Self Destructive cycle of Hinduism: Untouchability----------> Illiteracy---> Intellectual Slavery --->Ignorance exploitations in the name of GOD------> Poverty-à->Emotional, physical, mental , spiritual Abuses(saying that they paying for their sins)------> 60% of Hindus are still in this Abused status currently------> pity is they donot know they were victims( Psychological Terrorism) ----->This Untouchability is more prevalent than Racism in Western Countries and it is very subliminal, These 18 questions (like 18 parvas in Gita) are daunting task and big Good luck with your thinking or ignoring these facts or ? do we have Posting and comments both under the influence of emotions and prejudices.10,000 years back or today what governs us is economy, an individual's, a single persons, the common man's economy, from which caste ans social varna are born. As for god, out of "mukoti", except two all others are mortals, demi gods. The two exceptions are supposed to be one and the same. This came out of a few thousand years of meditation and spirituality. We are all so hopeless, were, are and will be forever. I want to refer only to that part mentioning about the aheist schools of Indian philosophical systems and I am giving below my write up on the universality of philosophy.I hope that it clarifies certain misconceptions on philosophy in general. I feel that the terms philosophy and religion should not be confused with one another. Religion is what an individual believes while philosphy talks about the universal truths. Religion might have given rise to malpactices out of ignorance as to the real purport of scriptures but the philosophy talks about the truth, the whole truth and nothing but the truth.A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. The dictionary meaning of the word ‘philosophy’ is given as the pursuit of wisdom or knowledge especially of the absolute reality. The oldest notion of philosophy is the systematic study of reality which includes not only nature but also God, Self and even Time and Space. Science based on observed facts and sensory data fails to satisfy man’s craving for a complete and rational understanding of the Universe as a whole. But philosophy, on the other hand provides a more comprehensive and coherent view of the Universe. Swami Vivekananda said that what we see is our own particular universe. Our view of reality is limited to the senses. Man cannot stop there but wants to find a comprehensive solution that explains all the individual universes. The three main objectives of any philosophy are, the Absolute Reality, the world of sentient and insentient beings and the relationship between the two. These common objectives of all philosophical systems both East and West constitute the universal nature of philosophy as such. The quest for Truth is universal while the interpretations are different, ranging from the view of the idealist for whom the world exists only as an object of our consciousness to that of the realist who claims that the world has an independent existence. Among the western philosophers Kant is the more prominent and well known but his concept of Reality is confined to phenomena, though he accepts the existence of noumena., as things in themselves which are unknown and unknowable. But his successors were more metaphysical in their concept of Reality. The philosophers of the Renaissance like Descartes taught that the Universe is made up of two kinds of substances, body and the mind. But to Spinoza there no such dualism since there is only one substance, God, which constitutes the entire Universe. All the individual things are actually one great whole. In India, however, philosophy is more than a mere disinterested pursuit of the knowledge of Reality. It is a Darsana, a vision of Reality. One vision differs from another not because the Reality is different but owing to a different level of spiritual evolution. But there are common grounds on which all schools seem to agree. They are the theory of Karma and rebirth, validity of the respective scriptures, Doctrine of Mukthi, a course of sadhana for emancipation and the concept of samsara which is anadhi, without a beginning but terminable. The points of dispute centers mainly on the theory of causation. To explain the different theories of causation will be a separate topic and cannot be discussed here. It would be relevant and interesting here to refer to the view of Annie Besant on philosophy and theosophy. She says that every great religion has two parts, an inner and outer, a spirit and a body. The knowledge of the inner part known as Brahmavidya in the East is known as Theosophy in the West. Man is essentially a spiritual being, and emanation from the universal self or the universal spirit or God. Hence to know himself is to know his deepest self, that is , to know God. This is the universal experience of all seekers of Truth. The fundamental truth of philosophy is the immanence and the transcendence of the Absolute Reality, call it God or Brahman. The body of facts concerning God, man and the universe may be conveniently classified under three heads, namely, Religion, Philosophy and Science. In considering the truths underlying these three we have recourse to a tradition of wisdom handed down in all civilized countries, ancient and modern, by a long succession of prophets, teachers and writers. In India it may be traced to Upanishads, puranas and ithihasas and the six systems of philosophy. It forms the basis of many of the Chinese systems especially Taoism and scriptures of the other countries and faiths The universal doctrine of religion is the unity and the manifestation of God. The idea of the world perceived by us is partly determined by our organs of perception. Any perception as an experience necessitates an experiencer, who is inseparable from his consciousness. Thus the world of experience has no meaning apart from consciousness, not individual but universal. Pure consciousness is the indivisible reality which embraces the whole universe, subjective and objective. This universal consciousness, source of all life and phenomenal existence is designated as Brahman by Vedanta. Vedanta, as interpreted by Swami Vivekananda, is the spiritual science seeking the total experiential reality which will enable us to understand everything else, ‘brahmavdya sarva vidyaprathishtaa ‘– ekavijanena sarvavijnanam) internal and external. The Upanishad proclaims that the Ultimate Reality is the Universal Consciousness – ‘prajnanam brahma- which the universe of sentient and insentient beings rises from, sustained by and merges into. ‘ Yatho vaa imaani bhoothaani jaayanthe yena jaathaani jeevanthi yasmin abhi samvisanthi thadvijinaasasva thath brahma.’ There is one transpersonal infinite spiritual reality which manifests, by virtue of its innate power, the Universe of animate and inanimate beings. Lord Krishna says in Gita “ If I remain at rest for one moment this Universe will be destroyed.” That creative energy working all around us day and night. The whole of creation exists, becomes finer, subsides and after a period of rest the whole thing is projected forward. Thus the creation is only a process of projection. The whole universe is thus. An apparent modification of consciousness, Man derives his freedom of thought and action from his Self or Atman which is the pure consciousness. Man realizes more and more freedom by going beyond nature, not by conquering it but by transcending it, by discovering his true self. Man being the integral part of the universe the basic ultimate reality within the universe is the basic ultimate reality within him. It is his spiritual self or Atman which is one with Brahman. Finally philosophy is n either an intellectual sophistry nor is it a matter of belief but it is a way of life. Similarly religion is not a mechanical performance of rites and rituals or attending church or temple regularly. ‘True religion is revolutionary in character’ says Dr.Radharishnan. But the revolution is not against state or society but internal, releasing the divinity and splendour of love within man, when the religion becomes a happy consort or handmaiden of philosophy and doesnot get divorced from it! Posted by: Dr. Saroja Ramanujam, M.A., Ph.D on February 26, 2006 09:02 AMhey sanat i have a doubt whether you are a atheist or a hindu by religion or region definition. Better calrify yourself before writing any article. Hinduism is not a correct name but it should be VEDANTIST i.e one who follow the teaching of vedas. So don't call yourself a Hindu. Anyone living in India irrespective of religion is a Hindu by geographical definition of the word Hindu. Posted by: rajesh on June 22, 2006 08:05 AMPost a comment
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