It was lunchtime before my afternoon surgery clinic, which meant that I was at my desk, eating a ham-and-cheese sandwich and clicking through medical articles. Among those which caught my eye: a British case report on the first 3-D-printed hip implanted in a human being, a Canadian analysis of the rising volume of emergency-room visits by children who have ingested magnets, and a Colorado study finding that the percentage of fatal motor-vehicle accidents involving marijuana had doubled since its commercial distribution became legal. The one that got me thinking, however, was a study of more than a million Medicare patients. It suggested that a huge proportion had received care that was simply a waste.
Millions of Americans get tests, drugs, and operations that won’t make them better, may cause harm, and cost billions.
The researchers called it “low-value care.” But, really, it was no-value care. They studied how often people received one of twenty-six tests or treatments that scientific and professional organizations have consistently determined to have no benefit or to be outright harmful. Their list included doing an EEG for an uncomplicated headache (EEGs are for diagnosing seizure disorders, not headaches), or doing a CT or MRI scan for low-back pain in patients without any signs of a neurological problem (studies consistently show that scanning such patients adds nothing except cost), or putting a coronary-artery stent in patients with stable cardiac disease (the likelihood of a heart attack or death after five years is unaffected by the stent). In just a single year, the researchers reported, twenty-five to forty-two per cent of Medicare patients received at least one of the twenty-six useless tests and treatments.
Could pointless medical care really be that widespread? Six years ago, I wrote an article for this magazine, titled “The Cost Conundrum,” which explored the problem of unnecessary care in McAllen, Texas, a community with some of the highest per-capita costs for Medicare in the nation. But was McAllen an anomaly or did it represent an emerging norm? In 2010, the Institute of Medicine issued a report stating that waste accounted for thirty per cent of health-care spending, or some seven hundred and fifty billion dollars a year, which was more than our nation’s entire budget for K-12 education. The report found that higher prices, administrative expenses, and fraud accounted for almost half of this waste. Bigger than any of those, however, was the amount spent on unnecessary health-care services. Now a far more detailed study confirmed that such waste was pervasive.
I decided to do a crude check. I am a general surgeon with a specialty in tumors of the thyroid and other endocrine organs. In my clinic that afternoon, I saw eight new patients with records complete enough that I could review their past medical history in detail. One saw me about a hernia, one about a fatty lump growing in her arm, one about a hormone-secreting mass in her chest, and five about thyroid cancer.
To my surprise, it appeared that seven of those eight had received unnecessary care. Two of the patients had been given high-cost diagnostic tests of no value. One was sent for an MRI after an ultrasound and a biopsy of a neck lump proved suspicious for thyroid cancer. (An MRI does not image thyroid cancer nearly as well as the ultrasound the patient had already had.) The other received a new, expensive, and, in her circumstances, irrelevant type of genetic testing. A third patient had undergone surgery for a lump that was bothering him, but whatever the surgeon removed it wasn’t the lump—the patient still had it after the operation. Four patients had undergone inappropriate arthroscopic knee surgery for chronic joint damage. (Arthroscopy can repair certain types of acute tears to the cartilage of the knee. But years of research, including randomized trials, have shown that the operation is of no help for chronic arthritis- or age-related damage.)
Virtually every family in the country, the research indicates, has been subject to overtesting and overtreatment in one form or another. The costs appear to take thousands of dollars out of the paychecks of every household each year. Researchers have come to refer to financial as well as physical “toxicities” of inappropriate care—including reduced spending on food, clothing, education, and shelter. Millions of people are receiving drugs that aren’t helping them, operations that aren’t going to make them better, and scans and tests that do nothing beneficial for them, and often cause harm.
Why does this fact barely seem to register publicly? Well, as a doctor, I am far more concerned about doing too little than doing too much. It’s the scan, the test, the operation that I should have done that sticks with me—sometimes for years. More than a decade ago, I saw a young woman in the emergency room who had severe pelvic pain. A standard X-ray showed nothing. I examined her and found signs of pelvic inflammatory disease, which is most often caused by sexually transmitted diseases. She insisted that she hadn’t been sexually active, but I didn’t listen. If I had, I might have ordered a pelvic CT scan or even recommended exploratory surgery to investigate further. We didn’t do that until later, by which time the real source of her symptoms, a twisted loop of bowel in her pelvis, had turned gangrenous, requiring surgery. By contrast, I can’t remember anyone I sent for an unnecessary CT scan or operated on for questionable reasons a decade ago. There’s nothing less memorable.
“The goddesses want some young dudes.”
It is different, however, when I think about my experience as a patient or a family member. I can readily recall a disturbing number of instances of unnecessary care. My mother once fainted in the Kroger’s grocery store in our Ohio home town. Emergency workers transported her to a hospital eighty miles away, in Columbus, where doctors did an ultrasound of her carotid arteries and a cardiac catheterization, too, neither of which is recommended as part of the diagnostic workup for someone who’s had a fainting episode, and neither of which revealed anything significant. Only then did someone sit down with her and take a proper history; it revealed that she’d had dizziness, likely from dehydration and lack of food, which caused her to pass out.
I began asking people if they or their family had been subject to what they thought was unnecessary testing or treatment. Almost everyone had a story to tell. Some were appalling.
My friend Bruce told me what happened when his eighty-two-year-old father developed fainting episodes. His doctors did a carotid ultrasound and a cardiac catheterization. The tests showed severe atherosclerotic blockages in three coronary arteries and both carotid arteries. The news didn’t come as a shock. He had smoked two packs of cigarettes a day since the age of seventeen, and in his retirement years was paying the price, with chronic lung disease, an aortic-aneurysm repair at sixty-five, a pacemaker at seventy-four, and kidney failure at seventy-nine, requiring dialysis three days a week. The doctors recommended doing a three-vessel cardiac-bypass operation as soon as possible, followed, a week or two later, by surgery to open up one of his carotid arteries. The father deferred the decision-making to the son, who researched hospitals and found a team with a great reputation and lots of experience. The team told him that the combined procedures posed clear risks to his father—for instance, his chance of a stroke would be around fifteen per cent—but that the procedures had become very routine, and the doctors were confident that they were far more likely to be successful than not.
It didn’t occur to Bruce until later to question what the doctors meant by “successful.” The blockages weren’t causing his father’s fainting episodes or any other impairments to his life. The operation would not make him feel better. Instead, “success” to the doctors meant reducing his future risk of a stroke. How long would it take for the future benefit to outweigh the immediate risk of surgery? The doctors didn’t say, but carotid surgery in a patient like Bruce’s father reduces stroke risk by about one percentage point per year. Therefore, it would take fifteen years before the benefit of the operation would exceed the fifteen-per-cent risk of the operation. And he had a life expectancy far shorter than that—very likely just two or three years. The potential benefits of the procedures were dwarfed by their risks.
Bruce’s father had a stroke during the cardiac surgery. “For me, I’m kicking myself,” Bruce now says. “Because I remember who he was before he went into the operating room, and I’m thinking, Why did I green-light an eighty-something-year-old, very diseased man to have a major operation like this? I’m looking in his eyes and they’re like stones. There’s no life in his eyes. There’s no recognition. He’s like the living dead.”
A week later, Bruce’s father recovered his ability to talk, although much of what he said didn’t make sense. But he had at least survived. “We’re going to put this one in the win column,” Bruce recalls the surgeon saying.
“I said, ‘Are you fucking kidding me?’ ”
His dad had to move into a nursing home. “He was only half there mentally,” Bruce said. Nine months later, his father died. That is what low-value health care can be like.
I’m a fan of the radio show “Car Talk” (which ceased taping in 2012 but still airs in reruns), and a regular concern of callers who sought the comic but genuine advice of its repair-shop-owning hosts, Tom and Ray Magliozzi, was whether they were getting snookered by car mechanics into repairs they didn’t need.
“There’s no question we have considerable up-selling in the industry,” Ray told me when I reached him by phone. “Quickie-lube places are the worst for this. I won’t name names, but they tend to have the word ‘lube’ in them.” He let out that nyuk-nyuk-nyuk laugh he has. “You can’t make money on a $29.95 oil change. So they try to sell you on a lot of stuff. First level, they sell you something you don’t need but at least doesn’t hurt. Second level, they do some real damage mucking around.”
Even reputable professionals with the best intentions tend toward overkill, he said. To illustrate the point, he, too, had a medical story to tell. Eight months earlier, he’d torn a meniscus in his knee doing lunges. “Doing lunges is probably something a sixty-five-year-old should not be doing to begin with,” he admitted. He was referred to an orthopedic surgeon to discuss whether to do physical therapy or surgery. “Very good guy. Very unassuming. I had no reason not to trust the guy. But I also know he’s a surgeon. So he’s going to present surgery to me.”
Sure enough, the surgeon recommended arthroscopic knee surgery. “This is going to fix it,” Ray recalled him saying. “In by nine, out by noon.”
Ray went for a second opinion, to a physical therapist, who, of course, favored physical therapy, just as the surgeon favored surgery. Ray chose physical therapy.
“How’d it turn out?” I asked.
“Amazingly well,” he said. “I feel pretty darn good right now.”
“What did the surgeon say when you told him you weren’t going to do the surgery?”
“He said, ‘No problem, go to P.T., and when that doesn’t work we can schedule the surgery,’ ” Ray recalled. “Who knows? Maybe I will end up having to go back. He wasn’t trying to pull the wool over my eyes. But he believed.”
What Ray recommended to his car-owning listeners was the approach that he adopted as a patient—caveat emptor. He did his research. He made informed choices. He tried to be a virtuous patient.
The virtuous patient is up against long odds, however. One major problem is what economists call information asymmetry. In 1963, Kenneth Arrow, who went on to win the Nobel Prize in Economics, demonstrated the severe disadvantages that buyers have when they know less about a good than the seller does. His prime example was health care. Doctors generally know more about the value of a given medical treatment than patients, who have little ability to determine the quality of the advice they are getting. Doctors, therefore, are in a powerful position. We can recommend care of little or no value because it enhances our incomes, because it’s our habit, or because we genuinely but incorrectly believe in it, and patients will tend to follow our recommendations.
Another powerful force toward unnecessary care emerged years after Arrow’s paper: the phenomenon of overtesting, which is a by-product of all the new technologies we have for peering into the human body. It has been hard for patients and doctors to recognize that tests and scans can be harmful. Why not take a look and see if anything is abnormal? People are discovering why not. The United States is a country of three hundred million people who annually undergo around fifteen million nuclear medicine scans, a hundred million CT and MRI scans, and almost ten billion laboratory tests. Often, these are fishing expeditions, and since no one is perfectly normal you tend to find a lot of fish. If you look closely and often enough, almost everyone will have a little nodule that can’t be completely explained, a lab result that is a bit off, a heart tracing that doesn’t look quite right.
Excessive testing is a problem for a number of reasons. For one thing, some diagnostic studies are harmful in themselves—we’re doing so many CT scans and other forms of imaging that rely on radiation that they are believed to be increasing the population’s cancer rates. These direct risks are often greater than we account for.
What’s more, the value of any test depends on how likely you are to be having a significant problem in the first place. If you have crushing chest pain and shortness of breath, you start with a high likelihood of having a serious heart condition, and an electrocardiogram has significant value. A heart tracing that doesn’t look quite right usually means trouble. But, if you have no signs or symptoms of heart trouble, an electrocardiogram adds no useful information; a heart tracing that doesn’t look quite right is mostly noise. Experts recommend against doing electrocardiograms on healthy people, but millions are done each year, anyway.
Resolving the uncertainty of non-normal results can lead to procedures that have costs of their own. You get an EKG. The heart tracing is not completely normal, and a follow-up procedure is recommended. Perhaps it’s a twenty-four-hour heart-rhythm monitor or an echocardiogram or a stress test or a cardiac catheterization; perhaps you end up with all of them before everyone is assured that everything is all right. Meanwhile, we’ve added thousands of dollars in costs and, sometimes, physical risks, not to mention worry and days of missed work.
Overtesting has also created a new, unanticipated problem: overdiagnosis. This isn’t misdiagnosis—the erroneous diagnosis of a disease. This is the correct diagnosis of a disease that is never going to bother you in your lifetime. We’ve long assumed that if we screen a healthy population for diseases like cancer or coronary-artery disease, and catch those diseases early, we’ll be able to treat them before they get dangerously advanced, and save lives in large numbers. But it hasn’t turned out that way. For instance, cancer screening with mammography, ultrasound, and blood testing has dramatically increased the detection of breast, thyroid, and prostate cancer during the past quarter century. We’re treating hundreds of thousands more people each year for these diseases than we ever have. Yet only a tiny reduction in death, if any, has resulted.
My last patient in clinic that day, Mrs. E., a woman in her fifties, had been found to have a thyroid lump. A surgeon removed it, and a biopsy was done. The lump was benign. But, under the microscope, the pathologist found a pinpoint “microcarcinoma” next to it, just five millimetres in size. Anything with the term “carcinoma” in it is bound to be alarming—“carcinoma” means cancer, however “micro” it might be. So when the surgeon told Mrs. E. that a cancer had been found in her thyroid, which was not exactly wrong, she believed he’d saved her life, which was not exactly right. More than a third of the population turns out to have these tiny cancers in their thyroid, but fewer than one in a hundred thousand people die from thyroid cancer a year. Only the rare microcarcinoma develops the capacity to behave like a dangerous, invasive cancer. (Indeed, some experts argue that we should stop calling them “cancers” at all.) That’s why expert guidelines recommend no further treatment when microcarcinomas are found.
“Miss, did you order the small fiery Hawaiian with Fauve influences?”
Nonetheless, it’s difficult to do nothing. The patient’s surgeon ordered a series of ultrasounds, every few months, to monitor the remainder of her thyroid. When the imaging revealed another five-millimetre nodule, he recommended removing the rest of her thyroid, out of an abundance of caution. The patient was seeing me only because the surgeon had to cancel her operation, owing to his own medical issues. She simply wanted me to fill in for the job—but it was a job, I advised her, that didn’t need doing in the first place. The surgery posed a greater risk of causing harm than any microcarcinoma we might find, I explained. There was a risk of vocal-cord paralysis and life-threatening bleeding. Removing the thyroid would require that she take a daily hormone-replacement pill for the rest of her life. We were better off just checking her nodules in a year and acting only if there was significant enlargement.
H. Gilbert Welch, a Dartmouth Medical School professor, is an expert on overdiagnosis, and in his excellent new book, “Less Medicine, More Health,” he explains the phenomenon this way: we’ve assumed, he says, that cancers are all like rabbits that you want to catch before they escape the barnyard pen. But some are more like birds—the most aggressive cancers have already taken flight before you can discover them, which is why some people still die from cancer, despite early detection. And lots are more like turtles. They aren’t going anywhere. Removing them won’t make any difference.
We’ve learned these lessons the hard way. Over the past two decades, we’ve tripled the number of thyroid cancers we detect and remove in the United States, but we haven’t reduced the death rate at all. In South Korea, widespread ultrasound screening has led to a fifteen-fold increase in detection of small thyroid cancers. Thyroid cancer is now the No. 1 cancer diagnosed and treated in that country. But, as Welch points out, the death rate hasn’t dropped one iota there, either. (Meanwhile, the number of people with permanent complications from thyroid surgery has skyrocketed.) It’s all over-diagnosis. We’re just catching turtles.
Every cancer has a different ratio of rabbits, turtles, and birds, which makes the story enormously complicated. A recent review concludes that, depending on the organ involved, anywhere from fifteen to seventy-five per cent of cancers found are indolent tumors—turtles—that have stopped growing or are growing too slowly to be life-threatening. Cervical and colon cancers are rarely indolent; screening and early treatment have been associated with a notable reduction in deaths from those cancers. Prostate and breast cancers are more like thyroid cancers. Imaging tends to uncover a substantial reservoir of indolent disease and relatively few rabbit-like cancers that are life-threatening but treatable.
We now have a vast and costly health-care industry devoted to finding and responding to turtles. Our ever more sensitive technologies turn up more and more abnormalities—cancers, clogged arteries, damaged-looking knees and backs—that aren’t actually causing problems and never will. And then we doctors try to fix them, even though the result is often more harm than good.
The forces that have led to a global epidemic of overtesting, overdiagnosis, and overtreatment are easy to grasp. Doctors get paid for doing more, not less. We’re more afraid of doing too little than of doing too much. And patients often feel the same way. They’re likely to be grateful for the extra test done in the name of “being thorough”—and then for the procedure to address what’s found. Mrs. E. was such a patient.
Mrs. E. had a turtle. She would have been better off if we’d never monitored her thyroid in the first place. But, now that we’d found something abnormal, she couldn’t imagine just keeping an eye on it. She wanted to take her chances with surgery.
The main way we’ve tried to stop unnecessary treatments has been through policing by insurers: they could refuse to pay for anything that looked like inappropriate care, whether it was an emergency-room visit, an MRI scan, or an operation. And it worked. During the nineteen-nineties, the “Mother, may I?” strategy flattened health-care costs. But it also provoked a backlash. Faceless corporate bureaucrats second-guessing medical decisions from afar created an infuriating amount of hassle for physicians and patients trying to orchestrate necessary care—and sometimes led to outrageous mistakes. Insurance executives were accused of killing people. Facing a public outcry, they backed off, and health-care costs resumed their climb. A decade and a half later, however, more interesting approaches have emerged.
Consider the case of Michael Taylor. A six-foot-tall, fifty-five-year-old optician from Ogden, Utah, Taylor threw his back out a year ago, while pulling weeds from his lawn. When he tried to straighten up, pain bolted from his lower back through his hips and down both thighs. He made his stooped way up his front-porch steps, into his house, and called his wife, Sandy, at work.
“For him to call meant it was really bad,” she said later.
Taylor was a stoic guy who had had back issues for a long time. By his early thirties, he had already undergone two spine operations: the fusion of a vertebra in his neck, which was fractured in a car accident, and the removal of a ruptured disk in his lower back that had damaged a nerve root, causing a foot drop—his left foot slapped when he walked. He’d had periodic trouble with back spasms ever since. For the most part, he managed them through stretches and exercise. He had been a martial artist since the age of thirteen—he’d earned a third-degree black belt—and retained tremendous flexibility. He could still do splits. Occasionally, if an attack was bad, he saw a pain specialist and got a spinal injection of steroids, which usually worked for a while. This episode, however, was worse than any before.
“He could hardly walk,” Sandy said. He tried sleeping in a recliner and waiting out the pain. But it didn’t go away. He called his primary-care physician, who ordered an MRI. It showed degenerative disk disease in his lumbar spine—a bulge or narrowing of disk space between two of the vertebrae in his lower back. The doctor prescribed muscle relaxants and pain medications, and said that Taylor might need spinal surgery. She referred him to a local neurosurgeon.
Taylor put off making the appointment. He did his lower-back stretches and range-of-motion exercises, and worked on losing weight. These measures helped a little, but he still couldn’t sleep in his bed or manage more than a shuffling walk. After four weeks with no improvement, he finally went to see the surgeon, who recommended fusing Taylor’s spine where his disk was bulging. Taylor would lose some mobility—his days of spinning kicks were over—and success was not guaranteed, but the doctor thought that it was the best option.
“He said the surgery would be, like, a fifty-fifty thing,” Taylor recalled. “Half of people would see great success. The other half would see little or no difference. And there’d be a few who find it makes the pain worse.” There was also the matter of cost. The vision center he managed was in a Walmart superstore, and the co-payments and deductibles with the company insurance plan were substantial. His bills were likely to run past a thousand dollars.
But Taylor had heard about a program that Walmart had launched for employees undergoing spine, heart, or transplant procedures. Employees would have no out-of-pocket costs at all if they got the procedure at one of six chosen “centers of excellence”: the Cleveland Clinic; the Mayo Clinic; Virginia Mason Medical Center, in Washington; Scott and White Memorial Hospital, in Texas; Geisinger Medical Center, in Pennsylvania; and Mercy Hospital Springfield, in Missouri. Taylor learned that the designated spine center for his region was Virginia Mason, in Seattle. He used to live in Washington, and the back surgery he’d had when he was younger was at the same hospital. He trusted the place, and it had a good reputation. He decided to proceed.
The program connected him to the hospital, and its staff took care of everything from there. They set up his appointments and arranged the travel for him and his wife. All expenses were covered, even their food and hotel costs.
“They flew us from Salt Lake City and picked us up at the airport in a town car,” Taylor said. He said he felt like royalty.
Walmart wasn’t providing this benefit out of the goodness of its corporate heart, of course. It was hoping that employees would get better surgical results, sure, but also that the company would save money. Spine, heart, and transplant procedures are among the most expensive in medicine, running from tens of thousands to hundreds of thousands of dollars. Nationwide, we spend more money on spinal fusions, for instance, than on any other operation—thirteen billion dollars in 2011. And if there are complications the costs of the procedure go up further. The medical and disability costs can be enormous, especially if an employee is left permanently unable to return to work. These six centers had notably low complication rates and provided Walmart a fixed, package price.
Two years into the program, an unexpected pattern is emerging: the biggest savings and improvements in care are coming from avoiding procedures that shouldn’t be done in the first place. Before the participating hospitals operate, their doctors conduct their own evaluation. And, according to Sally Welborn, the senior vice-president for benefits at Walmart, those doctors are finding that around thirty per cent of the spinal procedures that employees were told they needed are inappropriate. Dr. Charles Nussbaum, until recently the head of neurosurgery at Virginia Mason Medical Center, confirmed that large numbers of the patients sent to his hospital for spine surgery do not meet its criteria.
Michael Taylor was one of those patients. Disk disease like the kind seen on his MRI is exceedingly common. Studies of adults with no back pain find that half or more have degenerative disk disease on imaging. Disk disease is a turtle—an abnormality that generally causes no harm. It’s different when a diseased disk compresses the spinal cord or nerve root enough to cause specific symptoms, such as pain or weakness along the affected nerve’s territory, typically the leg or the arm. In those situations, surgery is proved to be more effective than nonsurgical treatment. For someone without such symptoms, though, there is no evidence that surgery helps to reduce pain or to prevent problems. One study found that between 1997 and 2005 national health-care expenditures for back-pain patients increased by nearly two-thirds, yet population surveys revealed no improvement in the level of back pain reported by patients.
There are gray-zone cases, but Taylor’s case was straightforward. Nussbaum said that Taylor’s MRI showed no disk abnormality compressing his spinal cord or nerve root. He had no new leg or foot weakness. His pain went down both legs and not past the knee, which didn’t fit with disk disease. The symptoms were consistent with muscle spasms or chronic nerve sensitivity resulting from his previous injuries. Fusing Taylor’s spine—locking two vertebrae together with bolts and screws—wouldn’t fix these problems. At best, it would stop him from bending where it hurt, but that was like wiring a person’s jaw shut because his tooth hurts when he chews. Fusing the spine also increases the load on the disks above and below the level of fusion, making future back problems significantly more likely. And that’s if things go well. Nussbaum recommended against the surgery.
This was not what Taylor’s wife wanted to hear. Had they come all this way for nothing? “I got kind of angry,” Sandy told me later. She wanted his back problem solved.
“The first rule of miming is you don’t talk about miming.”
He did, too. But he was relieved to hear that he wouldn’t have to undergo another back operation. Nussbaum’s explanations made sense to him, and he had never liked the idea of having his spine fused. Moreover, unlike most places, the Virginia Mason spine center had him seen not only by a surgeon but also by a rehabilitation-medicine specialist, who suggested a nonsurgical approach: a spinal injection that afternoon, continued back exercises, and a medication specifically for neuropathic pain—chronic nerve sensitivity.
“Within a couple of weeks, I was literally pain free,” Taylor said. It was six months after his visit to Seattle, and he could do things he hadn’t been able to do in decades.
“I was just amazed,” Sandy said. “The longer it’s been, the better he is.”
If an insurer had simply decreed Taylor’s back surgery to be unnecessary, and denied coverage, the Taylors would have been outraged. But the worst part is that he would not have got better. It isn’t enough to eliminate unnecessary care. It has to be replaced with necessary care. And that is the hidden harm: unnecessary care often crowds out necessary care, particularly when the necessary care is less remunerative. Walmart, of all places, is showing one way to take action against no-value care—rewarding the doctors and systems that do a better job and the patients who seek them out.
Six years ago, in “The Cost Conundrum,” I compared McAllen with another Texas border town, El Paso. They had the same demographics—the same levels of severe poverty, poor health, illegal immigration—but El Paso had half the per-capita Medicare costs and the same or better results. The difference was that McAllen’s doctors were ordering more of almost everything—diagnostic testing, hospital admissions, procedures. Medicare patients in McAllen received forty per cent more surgery, almost twice as many bladder scopes and heart studies, and two to three times as many pacemakers, cardiac bypass operations, carotid endarterectomies, and coronary stents. Per-capita spending on home-health services was five times higher than in El Paso and more than half of what many American communities spent on all health care. The amount of unnecessary care appeared to be huge.
What explained this? Our piecework payment system—rewarding doctors for the quantity of care provided, regardless of the results—was a key factor. The system gives ample reward for overtreatment and no reward for eliminating it. But these inducements applied everywhere. Why did McAllen succumb to them more than other medical communities did? Doctors there described a profit-maximizing medical culture. Specialists not only made money from the services they provided; many also owned stakes in home-health-care agencies, surgery and imaging centers, and the local for-profit hospital, which brought them even bigger returns from health-care overuse.
The test of health-care reform, I wrote, was whether McAllen or El Paso would become the new norm. Would McAllen’s costs come down or El Paso’s go up? Now that it has been five years since the passage of the Affordable Care Act, I thought I’d find out. I returned to the economist Jonathan Skinner, of the Dartmouth Institute for Health Policy and Clinical Practice, who had provided the earlier analysis of the Medicare data, and worked with him to get a sense of what recent data reveal. As it turns out, the cost of a Medicare patient has flattened across the country, El Paso included. U.S. health-care inflation is the lowest it has been in more than fifty years. Most startling of all, McAllen has been changing its ways. Between 2009 and 2012, its costs dropped almost three thousand dollars per Medicare recipient. Skinner projects the total savings to taxpayers to have reached almost half abillion dollars by the end of 2014. The hope of reform had been to simply “bend the curve.” This was savings on an unprecedented scale.
Skinner showed me the details. In-patient hospital visits dropped by about ten per cent—and physicians reduced the mad amounts of home-health-care spending by nearly forty per cent. McAllen’s spending on ambulance rides—previously the highest in the country—dropped by almost forty per cent, too.
I followed up with doctors there to find out how this had happened. I started with Lester Dyke, a cardiac surgeon who was one of many doctors troubled by what they were seeing, but the only one to let me quote him by name in my McAllen piece. (“Medicine has become a pig trough here,” he had told me. “We took a wrong turn when doctors stopped being doctors and became businessmen.”) After it was published, television crews descended on the town. Texas newspapers did follow-up investigations.
“The reaction here was fierce, just a tremendous amount of finger-pointing and yelling and screaming,” Dyke recently told me. The piece infuriated the local medical community, which felt unfairly singled out. And Dyke paid a steep price: “I became persona non grata overnight.” Colleagues said that he would be to blame if they lost money. Cardiologists stopped sending him patients. “My cases went down by ninety per cent,” he told me. He had to give up his practice at Doctors Hospital at Renaissance, the for-profit hospital, after it became clear that he wasn’t welcome there, but he was able to continue doing some surgery at two other hospitals. When I talked to Dyke in the first months afterward, he’d sounded low. The few friends who voiced support didn’t want to be seen in public with him. He thought he might be forced to retire.
Yet he insisted that he had no regrets. Two of his children went into medicine, and in a medical-ethics class his son was assigned the article. The professor asked whether he was related to the Dr. Dyke quoted in it.
“Yes, I am,” he said proudly. “That’s my crazy dad.”
“I don’t think you often get a chance in life to stand up to all the badness,” Dyke told me.
“Is this the wine you selected at random?”
With time, the anger of colleagues subsided. Many of them resumed sending him patients. Within a couple of years, he was back to an annual caseload of three hundred open-heart operations. Meanwhile, it got harder for McAllen physicians to ignore the evidence about unnecessary care. Several federal prosecutions cracked down on outright fraud. Seven doctors agreed to a twenty-eight-million-dollar settlement for taking illegal kickbacks when they referred their patients to specialty medical services. An ambulance-company owner was indicted for reporting six hundred and twenty-one ambulance rides that allegedly never happened. Four clinic operators were sent to jail for billing more than thirteen thousand visits and procedures under the name of a physician with dementia. The prosecutions involved only a tiny fraction of the medical community. But Dyke thought it led doctors to say to themselves, “Hey, we’re under the magnifying glass. We need to make sure we’re doing things strictly by the book.”
Jose Peña, an internist, was a board member at Doctors Hospital at Renaissance in 2009. When we spoke recently, he didn’t hesitate to tell me the immediate reaction his colleagues had to what I’d written. “We hated you,” he said. The story “put us in a spotlight, in a bad way,” but, he added, “in a good way at the same time.” They hadn’t known that they were one of the most expensive communities in the country, he maintained. They knew there were problems, “but we did not know the magnitude.” His hospital did its own analysis of the data and reluctantly came to the same conclusion that the article did: inappropriate and unnecessary care was a serious problem.
The major overuse of home-health-care services proved particularly embarrassing. “We didn’t know that home health was a thousand dollars a month” for each patient, Peña said. People in the medical community had never paid attention to how much of it they were ordering or how little of it was really needed. He led monthly staff meetings with more than four hundred local physicians and began encouraging them to be more mindful about signing home-health-care orders. Within a year, home-health-care agencies started going out of business.
But more interesting was how broad and enduring the cost decline has been. E.R. visits, hospital admissions, tests, and procedures all fell from the Texas stratosphere. And, years after the attention and embarrassment had passed, the costs continued to fall. Bad publicity, a few prosecutions, and some stiffened regulatory requirements here and there couldn’t explain that. I probed for months, talking to local doctors and poring over data. And I’ve come to think that a major reason for the change may be a collection of primary-care doctors who don’t even seem to recognize the impact of what they’ve been doing.
Armando Osio is a sixty-three-year-old family physician in McAllen. In 2009, when the article came out, he did not own part of an imaging center or sleep-testing center or hospital or any other medical money-making venture. He didn’t have any procedures or tests that he made big money from. He was just a primary-care doctor doing what primary-care doctors do—seeing patient after patient every twenty to thirty minutes, for about sixty dollars a visit. That’s what Medicare paid; private insurance paid more, and Medicaid or the uninsured paid less. He earned nothing like the income of the specialists that I’d written about.
Then, later that year, officials at a large medical group called WellMed contacted Osio. They wanted to establish a practice in McAllen, catering to Medicare patients, and asked whether he’d join them. WellMed had contracted with Medicare H.M.O. plans to control their costs. Its pitch to clinicians was that, if a doctor improved the quality of care, this would save on costs, and WellMed would share those savings with the doctor in the form of bonuses. That meant Osio would have to see fewer patients, for longer visits, but WellMed assured him that, if he could show measurable quality improvements, he’d actually make more money.
Osio was skeptical, but he agreed to see some of WellMed’s patients. When he was in training, he’d been interested in geriatrics and preventive medicine. In practice, he hadn’t had time to use those skills. Now he could. With WellMed’s help, Osio brought on a physician assistant and other staff to help with less complex patients. He focussed on the sicker, often poorer patients, and he found that his work became more satisfying. With the bonuses for higher patient satisfaction, reducing hospital admissions, and lowering cardiology costs, his income went up. This was the way he wanted to practice—being rewarded for doing right rather than for the disheartening business of churning through more and more people. Within a year, he’d switched his practice so that he was seeing almost entirely WellMed patients.
He gave me an example of one. That day, he’d seen an elderly man who had taken a bad spill two or three weeks earlier, resulting in a contused kidney and a compression fracture of his lower spine. After a couple of days in the hospital, he’d been sent home. But the pain remained unmanageable. He called Osio’s office seeking help.
If the man had called five years ago, a receptionist would have told him that the schedule was full for days and sent him to an emergency room. There, he would have waited hours, been seen by someone who didn’t know his story, been given a repeat CT or MRI, and then likely have been kept for another hospital stay. Once the doctors were sure that the situation wasn’t dangerous, he would finally have been sent home, with pain medicine and instructions to see his primary-care doctor. Cost: a few thousand dollars.
Now when the man called, the receptionist slotted him to see Osio that afternoon. The doctor examined him and, being familiar with his case, determined that he had no worsening signs requiring imaging. He counselled patience and offered reassurance, gave him pain medication, and sent him home, with a plan for his nurse to check on him the next day. Cost: at most, a hundred dollars. And the patient got swifter, better care.
“Hi. I’m Murphy.”
I spoke to Carlos Hernandez, an internist and the president of WellMed. He explained that the medical group was founded twenty-five years ago, in San Antonio, by a geriatrician who believed that what the oldest and sickest most needed in our hyper-specialized medical system was slower, more dedicated primary care. “Our philosophy is that the primary-care physician and patient should become the hub of the entire health-care-delivery system,” Hernandez said. He viewed the primary-care doctor as a kind of contractor for patients, reining in pointless testing, procedures, and emergency-room visits, coördinating treatment, and helping to find specialists who practice thoughtfully and effectively. Our technology- and specialty-intensive health system has resisted this kind of role, but countries that have higher proportions of general practitioners have better medical outcomes, better patient experiences, and, according to a European study, lower cost growth. WellMed found insurers who saw these advantages and were willing to pay for this model of care. Today, WellMed has more than a hundred clinics, fifteen hundred primary-care doctors, and around a quarter of a million patients across Texas and Florida.
There’s a reason that WellMed focussed on these two states. They are among the nation’s most expensive states for Medicare and are less well-supplied with primary care. An independent 2011 analysis of the company’s Texas clinics found that, although the patient population they drew from tended to be less healthy than the over-all Medicare population (being older and having higher rates of diabetes and chronic lung disease, for instance), their death rates were half of the Texas average.
This last part puzzled me. I had started to recognize how unnecessary care could crowd out necessary care—but enough that dedicated primary care could cut death rates in half? That seemed hard to believe. As I learned more about how Dr. Osio’s practice had changed, though, I began to grasp how it could happen.
He told me, for instance, about a new patient he’d seen, a sixty-five-year-old man with diabetes. His blood-sugar level was dangerously high, at a level that can signify a full-blown diabetic crisis, with severe dehydration, rising acid levels in the blood, and a risk of death. The man didn’t look ill, though. His vital signs were normal. Osio ordered a urine test, which confirmed that the man was not in crisis. That was, in a way, a bad sign. It meant that his diabetes was so out of control that his body had developed a tolerance to big spikes in blood sugar. Unchecked, his diabetes would eventually cause something terrible—kidney failure, a heart attack, blindness, or the kind of wound-healing problem that leads to amputation.
Previously, Osio would not have had the time or the resources to do much for the man. So he would have sent him to the hospital. The staff there would have done a battery of tests to confirm what Osio already knew—that his blood sugar was way too high. They would have admitted him, given him insulin, and brought his blood sugar down to normal. And that would have been about it. The thousands of dollars spent on the hospital admission would have masked a galling reality: no one was addressing the man’s core medical problem, which was that he had a chronic and deadly disease that remained dangerously out of control.
But now WellMed gave Osio bonuses if his patients’ diabetes was under better control, and helped him to develop a system for achieving this. Osio spent three-quarters of an hour with the man, going over his pill bottles and getting him to explain what he understood about his condition and how to treat it. The man was a blue-collar worker with limited schooling, and Osio discovered that he had some critical misunderstandings. For instance, although he checked his blood-sugar level every day, he wrongly believed that if the level was normal he didn’t need to take his medicine. No, Osio told him; his diabetes medication was like his blood-pressure medication—he should never skip a dose unless the home measurements were too low.
Osio explained what diabetes is, how dangerous it can be, how insulin works. Then he turned the man over to an office nurse who had taken classes to become certified as a diabetes educator. She spent another forty-five minutes having him practice how to draw up and take his insulin, and how to track his sugar levels in a logbook. She set a plan to call him every other day for a week and then, if necessary, bring him back for another review. This would continue until his disease was demonstrably under control. After that, she’d check on him once a month by phone, and Osio would see him every three to four months. The nurse gave him her direct phone number. If he had any problems or questions, she told him, “Llámame”—call me.
Step by deliberate step, Osio and his team were replacing unnecessary care with the care that people needed. Since 2009, in Hidalgo County, where McAllen is situated, WellMed has contracted with physicians taking care of around fourteen thousand Medicare patients. According to its data, the local WellMed practices have achieved the same results as WellMed has elsewhere: large reductions in overuse of care and better outcomes for patients. Indeed, for the past two years, the top-ranked primary-care doctor out of WellMed’s fifteen hundred—according to a wide range of quality measures, such as the percentage of patients with well-controlled blood pressure and diabetes, rates of emergency-room visits and hospital readmissions, and levels of patient satisfaction—has been a McAllen physician.
I spoke to that doctor, Omar Gomez. He said that he’d set about building a strong team around his patients, and that team included specialists such as cardiologists and surgeons. He encouraged his patients to shift to the ones who, he noticed, didn’t subject them to no-value care. He sat with the specialists, and, he said, “I told them, ‘If my patient needs a cardiac cath—by all means, do it. But if they don’t, then don’t do it. That’s the only thing I ask.’ ”
“Believe me when I tell you that I’m not that honest.”
The passage of the Affordable Care Act, in 2010, created opportunities for physicians to practice this kind of dedicated care. The law allows any group of physicians with five thousand or more Medicare patients to contract directly with the government as an “accountable-care organization,” and to receive up to sixty per cent of any savings they produce. In McAllen, two primary-care groups, with a total of nearly thirteen thousand patients, formed to take advantage of the deal. One, as it happens, was led by Jose Peña, the Doctors Hospital at Renaissance internist. Two years later, Medicare reported that Peña’s team had markedly improved control of its patients’ diabetes; patients also had dramatically lower emergency-room visits and hospital admissions. And the two McAllen accountable-care organizations together managed to save Medicare a total of twenty-six million dollars. About sixty per cent of that went back to the groups. It wasn’t all profit—achieving the results had meant installing expensive data-tracking systems and hiring extra staff. But even after overhead doctors in one group took home almost eight hundred thousand dollars each (some of which they shared with their mid-level staff). It was proving to be a very attractive way to practice.
McAllen, in large part because of changes led by primary-care doctors, has gone from a cautionary tale to something more hopeful. Nationwide, the picture is changing almost as fast. Just five years after the passage of health-care reform, twenty per cent of Medicare payments are being made to physicians who have enrolled in alternative-payment programs, whether through accountable-care organizations like those in McAllen or by accepting Walmart-like packaged-price care—known as bundled payment—for spine surgery, joint surgery, and other high-cost procedures. If government targets are met, these numbers will reach thirty per cent of Medicare payments by 2016. A growing number of businesses are also extending the centers-of-excellence approach to their employees, including Boeing, Kohl’s, Lowe’s, and PepsiCo. And a nonprofit in California, the Pacific Business Group on Health, now offers to provide a similar network to any health-care purchaser in the country.
Could a backlash arrive and halt the trend? It’s a concern. No one has yet invented a payment system that cannot be gamed. If doctors are rewarded for practicing more conservative medicine, some could end up stinting on care. What if Virginia Mason turns away a back-pain patient who should have gone to surgery? What if Dr. Osio fails to send a heart patient to the emergency room when he should have? What if I recommend not operating on a tiny tumor, saying that it is just a turtle, and it turns out to be a rabbit that bounds out of control?
Proponents point out that people can sue if they think they’ve been harmed, and doctors’ groups can lose their contracts for low-quality scores, which are posted on the Web. But not all quality can be measured. It’s possible that we will calibrate things wrongly, and skate past the point where conservative care becomes inadequate care. Then outrage over the billions of dollars in unnecessary stents and surgeries and scans will become outrage over necessary stents and surgeries and scans that were not performed.
Right now, we’re so wildly over the boundary line in the other direction that it’s hard to see how we could accept leaving health care the way it is. Waste is not just consuming a third of health-care spending; it’s costing people’s lives. As long as a more thoughtful, more measured style of medicine keeps improving outcomes, change should be easy to cheer for. Still, when it’s your turn to sit across from a doctor, in the white glare of a clinic, with your back aching, or your head throbbing, or a scan showing some small possible abnormality, what are you going to fear more—the prospect of doing too little or of doing too much?
Mrs. E., my patient with a five-millimetre thyroid nodule that I recommended leaving alone, feared doing too little. So one morning I took her to the operating room, opened her neck, and, in the course of an hour, removed her thyroid gland from its delicate nest of arteries and veins and critical nerves. Given that the surgery posed a greater likelihood of harm than of benefit, some people would argue that I shouldn’t have done it. I took her thyroid out because the idea of tracking a cancer over time filled her with dread, as it does many people. A decade from now, that may change. The idea that we are overdiagnosing and overtreating many diseases, including cancer, will surely become less contentious. That will make it easier to calm people’s worries. But the worries cannot be dismissed. Right now, even doctors are still coming to terms with the evidence.
Other people of a more consumerist bent will be troubled not that I gave her the choice but that she paid virtually none of the expenses incurred by it. The nature of her insurance coverage guaranteed that. Her employer had offered her two options. One was a plan with a high deductible and a medical savings account that would have made her pay a substantial portion of the many-thousand-dollar operation. And this might have made her think harder about proceeding (or, at least, encouraged her to find someone cheaper). But, like many people, she didn’t want to be in that situation. So she chose the second option, which provided full coverage for cases like this one. She found it difficult enough to weigh her fears of the cancer against her fears of the operation—with its risks of life-threatening bleeding and voice damage—without having to put finances into the equation.
Two hours after the surgery, Mrs. E.’s nurse called me urgently to see her in the recovery room. Her neck was swelling rapidly; she was bleeding. We rushed her back to the operating room and reopened her neck before accumulating blood cut off her airway. A small pumping artery had opened up in a thin band of muscle I’d cauterized. I tied the vessel off, washed the blood away, and took her back to the recovery room.
“That one looks like a fluorescent light.”
I saw her in my office a few weeks later, and was relieved to see she’d suffered no permanent harm. The black and blue of her neck was fading. Her voice was normal. And she hadn’t needed the pain medication I’d prescribed. I arranged for a blood test to check the level of her thyroid hormone, which she now had to take by pill for the rest of her life. Then I showed her the pathology report. She did have a thyroid cancer, a microcarcinoma about the size of this “O,” with no signs of unusual invasion or spread. I wished we had a better word for this than “cancer”—because what she had was not a danger to her life, and would almost certainly never have bothered her if it had not been caught on a scan.
All the same, she thanked me profusely for relieving her anxiety. I couldn’t help reflect on how that anxiety had been created. The medical system had done what it so often does: performed tests, unnecessarily, to reveal problems that aren’t quite problems to then be fixed, unnecessarily, at great expense and no little risk. Meanwhile, we avoid taking adequate care of the biggest problems that people face—problems like diabetes, high blood pressure, or any number of less technologically intensive conditions. An entire health-care system has been devoted to this game. Yet we’re finally seeing evidence that the system can change—even in the most expensive places for health care in the country. ♦
Atul Gawande, a surgeon and public-health researcher, became a New Yorkerstaff writer in 1998.
NEW DELHI: Indian Army is believed to have carried out a rare cross-border operation into Myanmar, to avenge the killing of 18 soldiers in Manipur last week. In a bold operation, special operation troops are believed to have gone across the border and neutralised a high number of militants.
A formal announcement on the same is expected at 6:00 PM. However, India will not admit to have carried out this operation in Myanmar. It has been confirmed to ET that special paratroopers, on the basis of intelligence inputs, neutralised close to a dozen militantsinvolved in the Manipur ambush.
Last week ET had reported that the perpetrators of one of the deadliest attacks on the Army in recent decades are believed to have crossed back into Myanmar. A day after the attack in Manipur's Chandel district, a massive operational and intelligence failure had come to light that led to the ambush of the Army administrative patrol in which soldiers could not effectively retaliate, boxed in by an IED blast and multiple rounds of rocket-propelled grenades.
By most accounts, the attackers — which the Army believes is a mixed group of Meitei militants led by the KYKL faction while internal agencies point to the Khaplang faction of the NSCN as the main player — managed to cross the international border into Myanmar by Thursday afternoon last week.
Even as investigations into the motive and composition of the militant group will be carried, an embarrassing operational and intelligence failure came to light for the Army that has ordered a court of inquiry into the incident.
Sources said that several standard operating procedures appear to have been violated, starting with the fact that the critical road opening party — tasked with clearing the route of the convoy — having failed to detect the presence of the militants. While the convoy — consisting of soldiers of the 6 Dogra Regiment proceeding on leave — was a soft target, the militants also managed to box in a leading vehicle the consisted of the elite'Ghatak' quick reaction team of the regiment.
Officials believe that the militants carried out the attack after over two weeks of preparation and deliberately chose a spot for the ambush that fell between the responsibility areas of the 20 Assam Rifles and the 6 Dogra Regiment.
Manipur Ambush: ‘Chinese Army officials in touch with NSCN(K) leaders’
According to a senior government official, the insurgent group, did so following instructions from the Chinese People’s Liberation Army (PLA).
A scene after a military convoy was attacked by an unidentified insurgent outfit first with a powerful Improvised Explosive Device (IED) killing at least 20 army personnel and injuring 11 others in Manipur's Chandel district on June 4. (Source: PTI Photo)
Written by Vijaita Singh | New Delhi | Updated: June 9, 2015 8:48 am
Days after the deadly attack in Manipur’s Chandel district, it is now emerging that India gave Myanmar phone intercepts and location details of at least two officials from the Chinese People’s Liberation Army (PLA), who were reportedly in touch with the top leadership of insurgent group, NSCN-Khaplang, suspected to be behind the killing of 18 Armymen.
Officials said the information was shared two months ago, and that the matter would be taken up with Myanmar again.
According to a senior government official, the insurgent group, which abrogated its ceasefire pact with the Centre in March this year, did so following instructions from the PLA.
The meeting was held in New Delhi on April 10-11. It was attended by Ministry of External Affairs, Union Home Ministry and officials from Myanmar.
“We held a meeting with our Myanmar counterparts in April this year and handed over intercepts of phone conversations between two PLA officials and Khaplang, the leader of the insurgent group. In the said intercept, the Chinese PLA official asks SS Khaplang about his health, tells him to relax and asks him to learn Chinese language,” a senior government official said.
Sources said that officials also took up the issue of “opium cultivation and trade” being done by insurgent groups like NSCN-Khaplang, ULFA and KLO in Myanmar’s Kachin province.
“The insurgent groups are running transport business and opium trade in Myanmar and we have even handed over their photographs,” the official said, quoting intelligence inputs and adding that leader of the hardline faction of ULFA, Paresh Baruah, also convinced Khaplang to snap the ceasefire agreement with Centre. He further claimed that Baruah, too, was acting on instructions from some senior officials of PLA.
Khaplang and Baruah are believed to often shuttle between Taga (Myanmar) and Ruili and Kunming — both in China’s Yunnan province — and are reportedly in regular touch with Chinese officials.
Intelligence inputs also suggested that a former officer of PLA has set up a factory of assault rifles in Myanmar’s Kachin province and a majority of the arms produced there are being supplied to militants of the Northeast, including NSCN-Khaplang.
The official said that the arms manufacturing unit is located at Pangwa, along the Sino-Myanmarese border, and has been set up by a former PLA officer, Muk Yan Pau Huan, along with former leader of Burmese Communist Party, Tin Ying.
- See more at: http://indianexpress.com/article/india/india-others/manipur-ambush-chinese-army-officials-in-touch-with-nscnk-leaders/#sthash.tEGbXgRk.dpuf
Thanks to Arun Ayyar, Harish Ganapathy and C Hemanth for creating this splendid contribution to the Itihaasa of Bharatam Janam and the continuum of eternal, indestructible, beacon of light to humanity -- Sanatana Dharma.
Army hits back, kills militants involved in Manipur ambush Published on Jun 9, 2015
Bold operation by Indian Army: Many militants involved in Manipur ambush neutralised in Myanmar
Army hits back, kills militants involved in Manipur ambush
In a press conference, Army officials said, "We today inflicted significant casualties on militants along Indo-Myanmar border who were involved in Manipur ambush recently."
By: Express Web Desk | New Delhi | Updated: June 9, 2015 6:44 pm
The shoes of one of the deceased Army men, at the site of the attack. (Source: Express Photo by Deepak Shijagurumayum)
The Army on Tuesday hit back at the militants involved in the Manipur ambush last week that claimed the lives of 18 soldiers. In a press conference, Additional Director General, Military Operations, Maj Gen. Ranbir Singh said, “We today inflicted significant casualties on militants along Indo-Myanmar border who were involved in Manipur ambush recently.”
The attacks were carried out in coordination with Myanmar following specific intelligence inputs of more attacks being planned, said Singh.
“This morning, the Indian Army engaged two different groups of militants, along the Indo-Myanmar border at two different locations along the Nagaland and Manipur border,” he said.
“We are in communication with the Myanmar authorities and we have traditionally had very good and close relationship with the Myanmar Army. We look forward to working with them in combating terrorism in future too,” he added.
In one of the worst attacks suffered by the Indian Army in a decade, at least 18 soldiers were killed and 11 others injured on Thursday when militants ambushed their convoy in Manipur’s Chandel district, officials said. Naga rebel outfit NSCN-K had claimed responsibility for the attack.
On the morning of June 21, the gardens near India Gate will fill up with throngs of yoga enthusiasts to celebrate the first International Yoga Day and the Prime Minister himself will perform some asanas, supported by a bevy of our select paunchy politicians. Why not? An international day to commemorate yoga was the PM’s pet project and he rallied to get the United Nations to do so.
Now, as a build-up to the actual event, the PM has been providing yoga tips every day on Twitter. He even intends to set a Guinness World Record for the largest congregational yoga at Rajpath.
Yoga has evolved over the years to become a brand and a lifestyle choice. It now sells mats, towels, socks, balls and even pants. Even if yoga had packed its bags and migrated to the West much before the techies from the country, we Indians are proud of our rich culture that brought such a form to life.
One of the few dissident voices in this celebration of yoga is a narrow spectrum of Muslims, among whom is All India Majlis-E-Ittehadul Muslimeen (AIMIM) Chief Asaduddin Owaisi. He was quick to denounce the PM’s order to rope in the central government staff for International Yoga Day.
While it is true that the morning exercise should not be made compulsory for anyone, as the Modi government has rightfully stated, the main bone of contention for the Hyderabad politico is yoga’s connection to Hinduism.
This is not the first time that someone has raised a question on whether yoga is a form of Hindu worship. Two months ago, Stephen and Jennifer Sedlock from San Diego appealed to the US court against their children’s school district for incorporating yoga in their daily gym classes. Like Owaisi, they feared that teaching yoga would promote Hinduism and inhibit Christianity, their religion. A California appeals court, however, ruled that yoga was not a gateway to Hinduism.
A catholic priest in Northern Ireland was in the news earlier this year forwarning that practising yoga could lead to Satanism. He admonished that yoga could lead men into the “Kingdom of Darkness”. The National fatwa Council of Malaysia in 2008 declared yoga as Haram and confused the matter further by stating that the physical part of yoga is not Haram, but any chanting of the mantras is an act against Islamic practices. On a second reading, it should be inferred that Hatha Yoga is allowed but other schools that are more inclined to the Hindu religion are forbidden.
Despite the diktats of religious leaders, yoga attracts thousands every year at the Times Square Solstice event in New York and many celebrities in the West vouch for the exercise form. This popularity can also be attributed to the simplicity of the exercise regime. There are no weights, machines or memberships involved, unless you want to practice yoga in a class. With a minor investment on a yoga mat, anyone is good to start a healthy lifestyle. As an Indian staying in the United States, I see the inroads this Indian phenomenon has made in this country. A stroll through the Greenlake Park, an urban oasis in my city of Seattle, can never be complete without sighting at least a dozen of yoga enthusiasts, sprawling on their mats and shaking away their rainy day slumber.
For Huma Arshad, a mother of three and an immigrant like me to this famously grey city, a modified and simplified form of yoga, accessed through YouTube, is the only exercise she could possibly get in the busy weekdays. “Some days, I wish I could just go for a walk. But I can hardly accommodate it in my busy schedule and I resort to doing some simple yoga poses after my daily prayers. I feel that this combination has been really beneficial for me,” she adds.
I could not agree more with Huma. My initial days as an immigrant had been rife with self-doubt, a feeling of inertia and worthlessness, owing to the absence of full-time work that I was used to in India. From the bustle and the sweet chaos of my life in India, I was uprooted to a place with rows of tall fir trees and eerie quiet. One of those days when I switched the radio just to add some noise to my apartment, I learnt that the Pacific Northwest has higher cases of depression and Seasonal Affective Disorder (SAD) than other parts of the US.
Worried for my sanity, I frantically searched Meetup for activities and social groups to engage me. It was by chance that I discovered yoga. Nowadays, the quiet doesn’t bother me. In fact, I have embraced it as much as I have embraced this beautiful city and its grey weather.
As a Muslim myself and as a person who first-handedly experienced the benefits of yoga, I find it hard to digest this disdain. The major anti-yoga weapon in the hands of the Muslim clerics is the Surya Namaskar or the Sun Worship. According to most of them, this highly-effective technique is a form of veneration of the Sun and since Muslims are supposed to bow down to only one God, the act will be un-Islamic. But intention plays a crucial part in the business of religion and, especially so, in Islam.
A deeper look into the basic Muslim prayer or salah will actually point to many similarities to yoga. The salah is a combination of postures that are also chronicled in yoga. The salah also activates the chakras akin to yoga and a person who performs the five obligatory prayers every single day benefits by the rigour and discipline of the technique. Even so, blindly performing a combination of those postures without intent do not constitute a salah. In the same way, doing certain yoga asanas merely to attain better health should not make it a Hindu worship.
All I know is that there are two lifestyle choices for a Muslim – either you pounce upon any new fad and wonder long on whether it is haram or halal before ultimately deciding to shun it, or you tip your toe a little bit and seek answers through your intuition. In the case of yoga, it is better to do someasanas and sweat it out rather than starting the day with Nihari and ending it with Paya.
The day people start using reason to make their lives better rather than thinking whether their religion "allows" doing a specific thing or not would be the day that these petty controversies will end. It goes mainly for Abrahamic religions and its followers.
This 'article' reads as an op-ed. The author describes only their personal experience, which no one can deny. However, drawing conclusions from one person's experience and imposing it on others goes against personal freedom. Dictating yoga in schools is different from individuals choosing to find benefit from doing one activity or another such as yoga, zumba etc. There are several ways to find healthy practices and each individual has the choice of lifestyle. Arguing the benefit of one activity or habit alone does not justify that everyone must adopt them. The condescending tone towards what others should be ok with is problematic.
Let us not "dictate" anything in schools at all. Why are students forced to study history, geography, maths and physics. It is a different matter if individuals choose to pursue their interest in these subjects. In fact, evolution should be totally banned from being taught in classes as it goes against the fundamental Christian belief in creationism. If some students prefer to learn that the earth is 6000 years old, they must be allowed to do so. This condescending tone towards what others should learn is problematic.
Yoga is for the body/fitness as sciences are for the intellect. But the emphasis was on personal choice -- why should Yoga be a personal choice and learning evolution be a compulsion?
because in a democracy I should have the freedom to choose between yoga, or mundane exercises in gym, or athletic sports, running or even zumba for that matter that have all shown equivalent health benefits. We are not in a regime where one form of physical excercise is endorsed over the other. Evolution is on the other hand scientific fact or more correctly inference based on evidence. The day there is scientific study proving yoga is the absolute necessity (meaning indispensible and irreplacable) like any other vitamins for my health I will accept your argument.
Let's get one thing clear -- Schools are not a democratic institution. Schools are places of learning where students have no choice but to learn what they are taught, they have to wear uniform which has been prescribed, follow a specific discipline and pattern of behavior that is considered acceptable. The syllabus is decided by the government, and if it includes Yoga -- which originated in India, very much a part of Indian culture, accepted by the whole world including athletes and sportspersons who swear by it, it is absolutely justified.
This whole argument is frankly ridiculous. If the government next decides, that kids are to be provided with poha, samosa or idli as snacks, some will say in a democracy they should have the right to eat pasta, pizza and burgers as well. This is India, and the government of India is completely justified in promoting what is essentially Indian.
You have the freedom to learn rumba, zumba, simba or whichever other form you deem fit outside, on your own time. Nobody is stopping you from pursuing that. Already Indians have the lowest fitness levels in the world because physical education is not even a part of basic education (let's not talk about that pathetic excuse called P.T.). If somebody actually tries to do something good, I fail to understand why there is such a hue and cry about such non-issues!
- Team to submit report on findings & apply for further excavation
Vikash Sharma
The trench from where the infant’s bones were found
Cuttack, June 8: Archaeologists and historians from Ravenshaw University have unearthed an urn with bones of an infant from an excavation site at Talagada, 20km from here.
The skeleton is presumed to be dating back to the Chalcolithic Age, said assistant professor of Ravenshaw University's history department Umakant Mishra, who is also the field director for the excavation.
Archaeologists said the Chalcolithic was a phase of the Bronze Age before it was discovered that adding tin to copper formed the harder bronze. The Copper Age was originally defined as a transition between the Neolithic and the Bronze Age. However, because it is characterised by the use of metals, the Copper Age is considered a part of the Bronze Age rather than the Stone Age.
Around 10 researchers and students of the varsity are conducting the excavation at Talagada. On May 26, the team had found an adult's skeleton from the same trench. The burial ground (from where the adult skeleton had been recovered) and the fifth layer of the index trench were at the same level, said Mishra.
The remains of the adult skeleton excavated from a Copper-Iron Age site at Talagada near Cuttack
The burial urn belongs to the late Copper and early Iron Age and carried cord impressed patterns, a member of the excavation team told The Telegraph today.
An expert said pottery such as the urn was used for burials. It is expected to help researchers throw more light on the lifestyle and social traditions of people during the Chalcolithic period in Odisha.
The actual age of the infant will be ascertained after the skeleton is examined at Ravenshaw University.
Apart from the skeleton of the infant, adze, an antler point, semiprecious stones, including carnelian bead, quartz and agate, have also been found during the excavation.
Mishra said the excavation had been a success because of these findings. "We will shortly submit a report on the findings and apply for permission from the archaeology department for further excavation at Talagada," he said.
"The artefacts from the trench prove that the site belongs to the early Iron Age. Iron slag have been found aplenty at the site," said an expert.
According to the circumstantial evidence, the artefacts are nearly 4,000-year-old. During the excavation, researchers have unearthed stone tools, pottery and animal bones from the site.
Earlier, the varsity's history professor Subrat Acharya, who is also the director of the excavation, had said: "We have engaged research scholars and postgraduate students in the work, for which the state culture department has sanctioned Rs 2 lakh."
Mishra said another mound had already been earmarked for excavation on the other side of the trench from where the urn was excavated yesterday.
A university official said samples collected from the thigh and arm bones had been sent to the US for radiocarbon dating.
Earlier, Veena Mushrif Tripathy, a skeletal biologist from Deccan College, Pune, had examined the adult skeleton of a male. Tripathy had also recovered a turtle shell and burnished wares dating to the Chalcolithic Age near the burial ground.
Besides, within 2km of the excavation site at the village, there also lie ruins of a historic fort in a reserve forest. Earlier, copper plates belonging to the Bhoumakar rulers were also found at the nearby Patalinga village.
The recovery of skeletons and other artefacts has now become the talk of the town in Cuttack, and a lot of people are keen to know more about the findings from the excavations.
"Such findings hold significance for the entire community, because we want to know more about the lifestyle, artefacts and other credible information about the people, who used to live here thousands of years ago," said College Square resident Apurba Das.
The Pune-based expert came to the postgraduate department of anthropology, Utkal University, last year, to examine skeletons found from Baanga on the city outskirts. Three skeletons had been recovered from there during the 2013-14 excavations. Before that the Archaeological Survey of India (ASI) had unearthed a human skeleton from Golbai Sasan in 1991.
My immediate response to the assertion that ‘Yoga has no religion’ is a flat denial. Because I know Yoga, Yoga is a friend of mine and I can truthfully attest to the fact that Yoga does indeed have a religion. He’s a Hindu. Therefore anyone making the claim that Yoga has no religion is either ignorant or is a liar (maybe both) since it is categorically and emphatically false. Do I make myself clear?
Oh, they mean the practice of yoga, the set of physical and mental exercises that originated in India and is widely used across the world for improving physical and spiritual well-being? Well, well, then let me address that ‘Yoga has no religion’ claim. Spoiler alert: it is a stupid, meaningless statement made by the congenitally ignorant demonstrating a mentally disabling but well-deserved inferiority complex.
‘Yoga has no religion’ belongs to a category of statements that are syntactically sound but semantically empty like the statement ‘Colorless green ideas sleep furiously.‘ (Briefly hold the cursor over the link for a reference. Always a good idea to do so.)
The statement is indeed well-formed and has the usual English subject-predicate structure with ‘Yoga’ as the subject and the predicate ‘has no religion.’ And unless the subject refers to a human being (real or imaginary), the statement is semantic nonsense: it is neither true nor false. Meaningful statements are either true or their converse is true. Consider the statement ‘Cars have no possessions.’ It is meaningless because neither it nor its contradiction is true. People have possessions; inanimate objects don’t.
Cars can be possessions, however. Or a car may be abandoned and therefore have no possessor. Cars can be possessed but cars do not possess. That distinction is important and worth keeping in mind if one is interested in not coming across as an imbecile.
Yoga is a technique (I am not referring to my aforementioned friend who has a PhD in material science, not spiritual science), a way of doing or thinking about things just like modern science, or motorcycle maintenance, or psychoanalysis, or minimalism, or gymnastics, or terrorism. All of those things are not people. Only people have the capacity to understand, believe in, and profess ideologies such as a religion. Thus it is meaningful to say that James has or does not have a religion. If James is a self-identified atheist, one can truthfully assert that ‘James has no religion.’ But saying ‘Material science has no religion’ is revealing asininity.
A related cretinous statement to ‘Yoga has no religion’ is ‘Terrorism has no religion’ — usually made by the same retards. Terrorism is a technique or a strategy, not a person. A terrorist is a person. Therefore a terrorist can be said to have or not have a religion. Thus, for instance, when a terrorist asserts that he is following the commands of Allah as revealed to the prophet of Islam and preserved in the Islamic holy book the Koran, and kills innocents as he blows himself up, it makes sense to say, ‘the terrorist is a Muslim’ but it makes no sense to say ‘Terrorism has no religion.’
Those statements are just plain abuse of language. One does not have to take a course on general semantics or become an expert on Korzybski’s thesis to stop misuse of language. I argue for the proper use of language, and basic sanity in general.
Anyway, let’s get back to yoga — note the lower-case ‘y’. Yoga is a technique that was developed in India centuries ago, and belongs to Hinduism (and its theological off-springs such as Buddhism and Jainism) in the sense that those who created it self-identified as Hindus (regardless of whether they used the word ‘Hindu’ or ‘Sanatana dharma’) and is preserved in the sacred scriptures of what is known as Hinduism. All of yoga’s ancient practitioners have been Hindus and only in modern times, have non-Hindus started using the technique. Practicing yoga does not make one a Hindu. But merely because non-Hindus or non-Indians can (and do) practice yoga does not alter the fact that yoga is a Hindu tradition and its provenance is entirely Indian.
Let me use this analogy. I love bhajans. I love Buddhist chants. I love Christian sacred music. Mozart’s ‘Requiem in D minor‘ or Bach’s ‘St Matthews Passion’ or Handel’s ‘Messiah’, move me to tears. That music is absolutely, distinctly Christian. My appreciation of it does not make me a Christian, and the fact that non-Christians can relate to the music does not uproot the music from its Christian ground. Music does not have a religion but different religions have different musical traditions. Meerabhajans are Hindu; Tibetan chants are Buddhist; Gregorian chants are Roman Catholic.
Yoga is Indian and more specifically Hindu in that sense. Hindu sacred texts contain its principles; Hindus were its principal authorities; Hindus, and only Hindus, practiced it for centuries. The yoga asanas such as the Surya Namaskar are Hindu practices. Wikipedia notes, ‘Its origins lie in India where its large Hindu population worships Surya, the Hindu solar deity. This sequence of movements and asanas can be practised on varying levels of awareness, ranging from that of physical exercise in various styles, to a complete sadhana which incorporates asana, pranayama, mantra and chakra meditation.’
Also, here’s an everyday clue that yoga is Hindu: only Hindus name their children Yoga or Yogananada; Christians, Muslims, Jews don’t.
Indeed, many prominent Muslim and Christian authorities have issued religious edicts prohibiting their coreligionists from doing yoga. These people are quite understandably wary of yoga — it is a Hindu practice and is more than likely to ‘corrupt’ them. Yoga is a gateway, a mechanism, a means, a road to reaching enlightenment. Enlightenment is a uniquely Indian spiritual goal. Unlike in the Abrahamic religions which focus entirely on pleasing a monotheistic god who demands absolute obedience, the Indic religions’ goal is liberation or moksha, the removal of the illusion that one is not the Supreme Being.
Spiritual advancement, not obedience to some super-big-daddy-in-the-sky, is the goal of yoga. Etymologically, yoga is a cognate of ‘yoke’ — to unite, to bind. The idea is to yoke yourself to the ultimate principle behind the universe, the universal consciousness. Yoga is essentially about mind and its control. And if one starts with the physical bits, who knows whether one will gravitate towards the non-physical bits. And that would not be very good for the proselytizing religions.
My position on who should do yoga, who should be prohibited, who should be forced, etc, is very simple. It is in keeping with my fundamental principle: do what you will. I don’t like coercion and I do not coerce. If you want to do yoga, fine. If you don’t want to do yoga, fine. Do whatever you want to do, do it to your heart’s content but don’t coerce — in yoga or anything at all.
You may ask, what brought on this rant. Well, wonder no more. It was this tweet:
No sir, yoga is an integral part of Hinduism. Yes, it may be practiced universally but it is and will remain Hindu. Get used to it. I guess it sucks for you but you just have to suck it up.
[Free language lesson thrown in: ‘Suck it up’: Idiom — to accept whatever calamity, pain, suffering, anguish or whatever unpleasantness is occurring (and stoically endure it).]
I am not familiar with Shahid Siddiqui’s work but I have a hunch that he may have claimed ‘Terrorism has no religion.’ Bombs have no religion too. Nor do planes, and automobiles. Come to think of it, my derrière has no religion, too. So what.
New Delhi, June 9: The Indian Army today said it had launched pre-emptive strikes on insurgents "along" the India-Myanmar border in Nagaland and Manipur, inflicting an unknown number of casualties in operations that were conducted after informing the neighbouring country. According to a source in the security establishment, at least one raid was carried out in Onzia inside Myanmar. India sourced the intelligence from the Tatmadaw, the Myanmarese military. "We do not stop to count the casualties when operations are going on," said one officer, asked if there were figures for the dead and injured in the militant ranks.
"There were no casualties among our own forces," he added. The strikes last night and this morning come after the June 4 ambush in which 18 soldiers were killed by suspected militants of the NSCN(K) along with cadres of outfits that are supporters of an underground confederation. "In the course of the last few days, credible and specific intelligence was received about further attacks that were being planned within our territory. These attacks were to be carried out by some of the groups involved in earlier attacks on our security personnel and their allies," a rare statement from the Directorate General of Military Operations said.
The statement was read out by the additional director general of military operations (A), Maj. Gen. Ranbir Singh, this evening. The ADGMO left the venue immediately after reading out the statement amid questions shouted by journalists.
Maj. Gen. Singh is normally responsible for collating information on the frontier with China. But he is also thepater familias - or colonel commandant - of the Dogra regiment. The battalion that was ambushed on June 4 was the 6th of the Dogra Regiment. "While ensuring peace and tranquillity along the border and in the border-states, any threat to our security, safety and national integrity will meet a firm response," the DGMO statement said. The DGMO statement served to emphasise the Narendra Modi government's public policy that it would take a hard line against militants from across borders. But to interpret the strikeback as a statement of policy - that India will attack terrorists wherever they are - may be faulty. The template of Manipur-Nagaland-Arunachal may not apply to Jammu and Kashmir; India's Northeast is not New Delhi's Northwest. The risk of collateral damage in counter-insurgency runs high and the evidence that the army needs to back claims of targeted hits is yet to be produced. Today, New Delhi was upfront in acknowledging that it did inform Nay Pi Daw, the new capital of Myanmar. "We are in communication with the Myanmar authorities on this matter. There is a history of close cooperation between our two militaries. We look forward to working with them to combat such terrorism," said Maj. Gen. Singh, indicating that the operations would be sustained for weeks at least, if not months. There was no official statement from Myanmar till late tonight. The Myanmarese forces are themselves too tied up in quelling their own insurgencies to take the battle to the Sagaing and Kachin divisions in the country's west and north that border Nagaland, Manipur and Arunachal. The NSCN(K) and its partners are said to have most of their camps in these divisions. According to one source, the Indian Army raids were carried out on militant camps at Nokkaklak in Nagaland's Tuensang district, Chashad in Manipur's Ukhrul district and Onzia inside Myanmar. Sources said a paracommando unit of the army, along with infantrymen, and the Assam Rifles carried out the attacks in Ukhrul district of Manipur this morning, targeting one unspecified group. A second group was the target in Nagaland. Ukhrul is the home of the Tangkhul Naga and is a stronghold of the NSCN led by Isak Chishi Swu and Thuingaleng Muivah. The NSCN(IM) is in a ceasefire with the army. The NSCN(K) "abrogated" its 14-year ceasefire in April. The deployment of paracommandos, dropped in the jungles from helicopters, suggests that the forces may have crossed the India-Myanmar border for specific targets. Alternatively, the army statement that claims its operations were "along the Indo-Myanmar border" suggests that it may have coordinated with the Myanmarese forces, the Tatmadaw, in a "hammer-and-anvil" operation. If such an operation took place, the Indian Army would have gone after the insurgents and the Myanmarese would have blocked them from entering their country. There is no record of such an operation between the Indian and Myanmarese armies in recent years. But in 1995, in "Operation Golden Bird", Indian and Myanmarese forces claimed to have intercepted a shipment of arms. An estimated 40 militants were killed in the military strikes. In 2003-04, the Indian Army did conduct a "hammer-and-anvil" operation with Bhutanese forces to overrun Ulfa camps in south Bhutan. The army said last night's strikes were necessary because of "the imminent threat" of attacks by the militants. The Indian Air Force used helicopters to ferry troops. But there was no report of air raids on the suspected insurgent camps. Officially, only once - in Mizoram in 1966 - were air raids used against insurgents. The evidence of cross-border raids on insurgent camps is more circumstantial than physical. Army sources claimed that four militants involved in the June 4 attack were killed either in the firefight or later. There was partial corroboration of this from the rebels. In a joint statement, the NSCN(K) and two Manipur-based outfits said the attackers of the June 4 convoy were feted by the commanders of the insurgent armies. But, the statement added, the event was "rather sombre" because of the deaths of two fighters. It said one person was hit by a mortar shell "in the battlefield". The other person died on the way to a safer place "probably due to heart failure". The rebel statement said "the report that his dead body bore bullet marks is totally baseless".
THE RAID ON ONZIA
A stretch of the Indo-Myanmar border. There was no indication that any
of the raids took place on this stretch.
Commandos of the 21 Para (Special Forces) slithered down from Mi-17 helicopters of the Indian Air Force in a jungle on the Manipur-Nagaland junction with Myanmar late on Monday night, according to a narrative from one source in the security establishment in New Delhi.
They trekked through the foliage, crossed the border, swerved past a Myanmarese army camp instructed to look the other way and then set up a staging post from where they raided a camp of rebels from Manipur inside Myanmar.
The militant camp is at a place called Onzia. The rocket pods of the Mi-17 helicopters from which the commandos slithered down were armed. They touched down on Indian territory to muffle the noise of the choppers from the militants in the camps in Myanmar.
This narrative is based on the account of only one source. The full details of the army strikes on militants following the June 4 ambush are yet to unfold.
The existence of the militant camp at Onzia has been known to the army for years. The attack on it was less of a surprise than the political nod to cross the border was.
The source said the Prime Minister’s Office gave the nod, before Narendra Modi visited Bangladesh, once he was briefed by the Military Operations Directorate.
In Delhi this evening, speaking to select television channels, Col Rajyavardhan Rathore, former army marksman and Olympics medallist who is now minister of state for information and broadcasting, described the operations as an
“unprecedented and bold step by the government”.
He said the Prime Minister ordered the “hot pursuit” of the militants.
“Hot pursuit” is a military manoeuvre, denoting that the perpetrators of a terrorist attack may be chased down immediately after the act even if that involves crossing international boundaries.
An attack on a well-known camp is different. It means a targeted strike. The raid on Onzia was also in a sense a message to the Myanmarese military, the Tatmadaw, that the Indian forces will go after militants in their territory if they do not act on their own.
While the signature of the agreement between Washington and Teheran draws ever closer, Thierry Meyssan retraces and analyses the policies of François Hollande in the Near East which uphold his support for the Gulf monarchies and Israeli apartheid. Indisputably, the author demonstrates the fact that this policy, which is contrary to the values of the Republic and the interests of the Nation, exclusively serves the personal ambitions of a few individuals and the social group they represent.
The 6th July 2012, the war criminal Abou Saleh (Brigade Farouk) was the special guest of President François Hollande. He had directed the Islamic Emirate of Baba Amr and ordered more than 150 people to have their throats cut in public.
Elected in May 2012 as President of the French Republic, François Hollande has imposed on his country an entirely new foreign policy orientation. The fact that he presented himself as a left-wing politician has hidden from the eyes of his fellow citizens that this high-ranking civil servant has turned his back on the interests of the Nation, its history and its culture, and placed the state in the service of a tiny group of “upper-class” neo-conservatives.
The change of spring 2012
-Although during his electoral campaign he seemed open to all forms of analysis, surrounding himself with several competing study groups, he was obliged to lower his mask as soon as he assumed power on the 15th of May. He therefore placed his mandate under the auspices of Jules Ferry. With subtlety, he claimed to honour the founder of obligatory secular schooling, but not the socialist theoretician of colonisation. However, Ferry’s secularism was not aimed at guaranteeing freedom of thought, but at taking children out of the hands of the Catholic church and training them, under the authority of the “hussards noirs”, to become cannon fodder for his colonial expeditions.
-On the 6th July, he gathered in Paris a coalition of states who were self-proclaimed “Friends of Syria”, in order to sabotage the Geneva Agreements and restart the war against Syria. Symbolically, he saluted the “democrats” (sic) of the Syrian National Council, a puppet organisation put together by Qatar with the support of the secret society of the Muslim Brotherhood.
-He strutted around beside the war criminal Abou Saleh, who had directed the Islamic Emirate of Baba Amr and ordered more than 150 of his compatriots to be beheaded. He then gave a speech which had been written by his mentors in English, then translated into French.
-Immediately afterwards, on the 22nd July, he solemnly declared that France was accountable for the crimes committed by the illegitimate government of Philippe Petain against its Jewish citizens. By doing so, primary civil servant Hollande placed the state above the Republic.
I wrote at the time that François Hollande, by assuming the succession of Philippe Petain, had offered France to the powers in place and resumed its colonial policy [1]. Considering that my political exile had caused me to lose my sense of balance, many people decided to ignore what they considered to be an outrage.
I was therefore relieved to read the latest book by Emmanuel Todd, Qui est Charlie?, in which he analyses how and why the present Socialist Party electorate has become the inheritor of the “Maréchalistes” [2]. I have always had great admiration for this intellectual, who has managed to demonstrate the unconscious impact of family systems on history. When I was a student of political science, I eagerly read his thesis explaining that the division of the world during the Cold War corresponded in reality to the familial structures of the people. With maps as references, he observed that today, the mainly de-Christianised Socialist Party electorate has lost its bearings and has turned in upon itself. He had already analysed the rallying of the ruling class around the cult of the Euro, in other words, the law of the most powerful actors in the European theatre. He concludes that the Socialist Party has sold the country to foreign instances with the approbation of an electorate of the wealthy.
François Hollande’s team
The change in foreign policy decided by the President of the Republic is based on a simple analysis – the United States, having less need for Gulf oil, have announced their intention to pivot their military machine towards the Far East. By supporting Washington on the international stage, like Tony Blair, François Hollande has the possibility of taking the place that they are vacating in the Gulf and profiting from easy money.
It’s perfectly logical that Qatar – meaning Exxon-Mobil, the Rockefeller company – financed a large part of François Hollande’s electoral campaign [3]. Since this gift, which was illegal by French law, had been negotiated by Laurent Fabius, Mr. Hollande, once he was elected, nominated him as Minister for Foreign Affairs, despite their long-standing rivalry.
François Hollande’s courting of his generous sponsors in the Gulf was accompanied by powerful support for the state of Israël. We remember that President Charles De Gaulle had broken off relations with this colonial state in 1967, claiming that France, who had allied with them in order to maintain control over the Suez Canal and fight against the independence of Algeria, could no longer do so once France had renounced its Empire. President Hollande chose, on the contrary, to declare in Hebrew once he arrived at Tel-Aviv airport in November 2013 – “Tamid echa-er raver chel Israël, I am your friend and I will always be your friend” [4].
To activate this change of orientation, the President formed a team around two extreme right-wing personalities – his private military commander, General Benoît Puga, and his diplomatic advisor, Jacques Audibert.
General Benoît Puga is an ex-soldier of the “colonial” (Marine Infantry). A Lefebvrist Christian, he makes no secret of his admiration for the ex-archbishop of Dakar and his hatred of the French Revolution. Between two masses at Saint Nicolas-du-Chardonnet, he directed Special Operations and Military Intelligence. He was nominated to the Elysée by President Nicolas Sarkozy, and – an unprecedented fact for this function - was incorporated into the Presidential cabinet by his successor.
Jacques Audibert is often qualified by his ex-collaborators as an “American with a French passport” since his devotion to United States imperialism and Israeli colonialism is far greater than his respect for the French Republic. He played a central part in the blockade during the years of the 5+1 negotiations with Iran. He had hoped to be nominated as France’s permanent representative to the UNO, but finally joined President Hollande at the Elysée.
When he was Director of Political Affairs at the Quai d’Orsay, Jacques Audibert systematically eliminated the Arabist diplomats, beginning with the most competent. The most prestigious among them were exiled to Latin America. This was certainly a way of eliminating all support for the Palestinians in order to satisfy the Israeli colonists, but also, and especially, to put an end to centuries of “France’s Arab policy” in such a way as to relinquish traditional allies and move closer to the Gulf millionaires, despite their dictatorships and religious fanatism.
This evolution, however surprising it may be, corresponds to what François Hollande had announced several years before. When he was received on the 30th November 2005 by the Representative Council of Jewish Institutions in France (CRIF), he declared, according to the official minutes of the meeting – “There is a very old tendency, which we call France’s Arab policy, and it is inadmissable that an administration should maintain an ideology. There is a problem with recruitment at the Quai d’Orsay and the ENA, and this recruitment should be reorganized” [5].
What Hollande really thinks
François Hollande has expressed his true opinions by evoking the Résistance. He defined this concept during the burial at the Pantheon of four major figures of the French Résistance, on the 27th May 2014, when he excluded the Communists from his speech. The French Résistance has inspired states and militia which, today, refuse the occupation of their lands and submission to an apartheid régime. In homage to their French predecessors, they defined their alliance as the “Axis of Resistance”.
But François Hollande has denied Palestinians their right to resist and, directly in line with the armistice of 1940, has required them to “negotiate” (sic). He made the European Union qualify Hezbollah as a “terrorist” organisation, just as Philippe Petain had Charles De Gaulle condemned to death for “terrorism” [6]. He waged war on the Syrian people and imposed an economic siege on the Iranian people.
After Israeli President Shimon Peres via video-conference, François Hollande was the second non-Muslim head of state to be invited to a session of the Gulf Cooperation Council.
François Hollande and the Gulf dictators
For the last three years, France has benefitted from the US support of Hillary Clinton and General David Petraeus, Exxon-Mobil and its private state Qatar, and finally the Saud family and their private state to which it has given the name “Saudi Arabia”.
Thus France has been able to launch a second war against Syria and Iraq by moving tens of thousands of mercenaries from all over the world, including several thousand French soldiers. France therefore bears major responsibility for the hundreds of thousands of dead which have plunged the Levant into mourning. Of course, all this was done under cover of humanitarian aid to the martyred populations.
Officially, this policy has not yet born fruit. Syria is still at war, and it is impossible to exploit its gas reserves, even though the “Friends of Syria” (sic) have already shared this between themselves in June 2012 [7].
However,
France has received a 3 billion-dollar order from Saudi Arabia for arms for the Lebanese Army. This is a way of thanking the Lebanese for not making public the confession of Majed el-Majed, the agent of liaison between Saudi Arabia and al-Qaïda, and thanking the French for continuing the war against Syria [8].
France sold 24 Rafales to Qatar for 6,3 billion Euros. But these mega-contracts will not benefit France
The Israelis have posed a veto on the sale to Lebanon of weapons capable of resisting them. France was therefore only authorised to supply 700 million dollars worth of uniforms, service vehicles and handguns. The remaining 2,3 billion will cover out-dated weapons made in East Germany.
Qatar has certainly bought Rafales, but demanded in exchange that the government force Air France to abandon certain of its flights, those which are the most profitable for Qatar Airways.
In any case, even if these were honest contracts, they would never have replaced those that have been lost by the relentless pressure brought by Jacques Audibert against all the French companies who work with Iran, like Peugeot or Total, or the determination of General Benoît Puga to implement the destruction of all the French factories in Syria.
On the 30th June, despite the opposition of Benjamin Netanyahu and François Hollande, and their multiple attempts at sabotage, John Kerry and Mohammad Javad Zarif should be signing, on the one hand, a multi-party agreement concerning nuclear power, and, on the other hand, a bilateral agreement for a regional ceasefire.
The Washington-Teheran agreement
Despite the efforts of Hollande’s team in general, and Jacques Audibert in particular, the agreement negotiated between the United States and Iran should be signed on the 30th June 2015. It is worth reading my previous articles about the consequences of this text [9]. It already seems that the two major losers will be the Palestinian people and France. The former because no one will be left to defend their inalienable right to return, and the latter because it will have associated its name with three years of injustice and massacres in the region.
This week, the 2nd June, the US Assistant Secretary of State, Antony Blinken, came to Paris to co-preside a meeting of the 22 member states of the International anti-Daesh Coalition. Contrary to what has been said in the French press, it is not a question of organising a military riposte to the fall of Ramadi and Palmyra - the Pentagon has no need to reunite its allies to know what it has to do. No, the subject of the meeting was to feed his hat to the French Minister of Foreign Affairs, Laurent Fabius, and force him to accept the Iran-US agreement. Which he was obliged to do.
The signing of the agreement was threatened by the fall of Palmyra, which cut the “Silk Road”, in other words the communications route between Iran on one side, and Syria and Hezbollah on the other [10]. In the event that Palmyra should remain in the hands of the jihadists (in other words the mercenaries who are fighting against the “Axis of Resistance” [11]), Teheran would be unable to transport its gas and export it to Europe, and would therefore have no interest in signing an agreement with Washington.
The Assistant Secretary of State thus informed the meeting that he had authorised the “Axis of Resistance” to bring fresh troops into Syria in order to defeat Daesh. By that he meant 10,000 Revolutionary Guards, who would reinforce the Syrian Arab Army before the 30th June. So far, the Syrians have been defending themselves alone, with help only from the Lebanese Hezbollah and the Turkish PKK, but without Russian or Iranian troops or Iraqi militia.
Antony Blinken also informed the meeting that he had concluded a new agreement with Russia which authorises a peace conference concerning Syria under the auspices of the United Nations in Kazakhstan. He demanded that Laurent Fabius sign a final declaration accepting the principle of a Syrian government designated by “mutual consent” between the coalition currently in power (Baas and PSNS) and the different oppositions, whether they are in Paris or Damascus.
After having his nose wiped for him, Mr. Fabius swallowed his slogan “Bachar must go”, admitted that President el-Assad could finish the mandate for which his people had massively elected him, and pitifully bleated a new slogan “Mister Bachar (sic) will not be the future of Syria”.
In three weeks, the emperor will be seen to be naked. By signing together, Washington and Teheran will reduce to nothing the plans of François Hollande, the neoconservative Jacques Audibert and the neo-fascist Benoît Puga.
[2] The majority of the French people who supported the armistice of Philippe Petain were not fascists, but « Maréchalistes ». Traumatised by the butchery of 14-18, they hid behind the authority of the champion of Verdun to justify their refusal to fight the Nazi invader.
Prof. Swaminathan on Mamallapuram (2nd October 2009)Uploaded on Jan 27, 2011
Pre-tour lecture. Followed by this, there was a lengthy site seminar, where a few of us stayed near Mamallapuram for three days and visited the site every day, under the guidance of various experts. (Mostly in English with some Tamil.) http://www.slideshare.net/srengasamy/mahabalipuram-monuments-profswaminathan
Published: June 9, 2015 16:40 IST | Updated: June 9, 2015 18:53 IST June 9, 2015
‘A gallery of Pallava art’
GEETA PADMANBHAN
A view of the Mamallapuram Shore Temple.
Tracing the 2000-year history of Mamallapuram and its trove of monuments, iscriptions, essays, paintings and folklore.
Stopping only to click forward on his PPT, researcher Gopu spoke non-stop for two hours on the catchy topic ‘2000 years of Mamallapuram’. The 200-strong audience at Thakkar Bapa Vidyalaya listened, totally absorbed.
Using inscriptions, essays, travelogues, poetry, paintings and folklore, Gopu narrated how, after centuries of remaining a remote village of monuments buried in sand, Chennai's landmark rose in glory to reveal itself “as a gallery of Pallava art”. While the references help trace the history of the shore art's rediscovery, they also raise several questions, he pointed out. Is Mamallapuram really 2000 years old? Could it have been built in 7th century AD? Was it entirely the work of the Pallavas? Why was it built? Why were the monuments left unfinished? At the end of the lecture, one thing was clear: some aspects of Mamallapuram stubbornly remain shrouded in mystery.
People have been writing about it since 70 AD, he said. The first reference is in Boothazhvar's pasuram (kanpalli kolla azhagiyathe...) in which he asks: Why do you lie down on the bare rock here, Vishnu, instead of the soft coils of Adisesha? In Dandin's poem AvantiSundaraKatha, the sculptor Lalitalaya mentions mending the broken arm of reclining Vishnu by the sea in Mahamallapuram. Thirumangai Azhvar sings “Kadal Mallai kidantha karumbe” in Thiruvaimozhi.
After the Pallava reign, Mamallapuram lost its importance. Then, the British went exploring — Maria Graham mentions a pallakku, Edward Lear sailed in a boat down the Buckingham Canal, Werner Hapmeister found a sea route. Hultzsch recommends a bullock-cart for journeying from Chengalpet. A 1913 South-Indian Railways notification records a train service, while Col. Newell writes about driving a car in 1920.
In his 1788 essay The Seven Pagodas, William Chambers said the natives remembered copper-covered pagodas in the sea. He wrote there were many Saiva temples, sparking the question: Why didn't the nayanmars write about Mamallapuram? Was there a city destroyed in internecine wars?
Photographs taken in 1890 show all the rathams buried in sand at various levels, opening the theory of an earthquake. The language of the inscriptions was “decoded” as Siamese, so were these Buddha viharas? In 1792, Quintin Crawford praised the superiority of the ancient Hindu sciences and arts with reference to sculptures and architecture. Colin Mackenzie left an extraordinary map of the place, Kavali Lakshmayya, Mackenzie's assistant, wrote the first structured essay on Mamallapuram, describing the place reasonably accurately. Thomas Daniell and his nephew [1786-94] did pencil sketches of Sthalasekara Perumal.
In 1828, Benjamin Babington eulogised the Mahishasura Mardhini panel as the “most animated piece of Hindu sculpture.” He translated the inscriptions in the Ganesha-ratha mandapam. Today, we know Rajasimha named it Ayanthakama PallaveshvaraGruham — the inscribed poem carries the words, “I built it because of people's desire, for their benefit.”
In his Geological Notes (1846), Newbolt asserts only an Indian-steel-tipped chisel could have carved the hard stone. James Fergusson discusses the architectural variation of the rathas as hut-shaped/wagon/apsidal/Dravida Arjuna. Alexander Hunter thought the monuments were all Buddhist. In 1915, Jouveau Dubreneil wrote Pallava Antiquities – a comprehensive plan to understand Mamallapuram. He transcribed the Mandagapattu cave inscription and was the first to show the difference in alphabets. FG Pearce, in 1924, said Mamallapuram was a training school for sculptors.
Until 1962, most scholars believed that Mamallapuram was built by three kings, “Mamalla” Narasimha, his grandson Parameshvara and son Rajasimha, citing differences in techniques/poses/compositions in segments of the Kailasanathar temple. But, in 1962, Dr Nagaswamy, in his paper New Light on Mamallapuram, argued that Rajasimha alone made the monuments. Dating of monuments must rest primarily on inscriptions, he said. “He was quite capable of executing different styles.” In 1974, Lockwook Siromoney refuted this assumption through a statistical comparison of differences.
Theories on the panel alone are enough to fill a book. Sri Lankan scholar Ananda Coomaraswamy argued the Arjuna’s Penance panel resembled the Ishurumuni caves of Sri Lanka. Victor Goloubew proposed the theory of the descent of Ganga, leading to the idea of Bhagiratha's penance. In 2001, Michael Rabe saw both Arjuna and the descent of Ganga. But in 1933, T. N. Ramachandran stated the panel was not about Bhagiratha’s penance but Arjuna’s. Baluswamy says the entire panel is about the Himalayas.
Now Gopu has rediscovered the existence of a third script in the Athiranachanda mandapam of the Tiger Cave complex, mentioned by Babington in his 1828 paper. Colonel de Havilland had sent Babington three inscriptions of five stanzas, two listed by Hultzsch, a third in an entirely different devnagari. None of the later works talk of this third inscription, said Gopu. “It perhaps lies buried around the mandapam.”
“I believe Mackenzie’s Inscribed Stone and Inscribed Rock await rediscovery,” said Gopu. ““Supposed Ancient Place” marked in Mackenzie's map and “a monolithic temple for Varuna” in Lakshmayya's paper are two more puzzles!” Mamallapuram's famous sculptures indeed hide a multitude of secrets!
49-year-old Tomar, MLA from Trinagar and a first-time minister, was remanded to four-day police custody by a city court hours after he was arrested for allegedly forging his science graduation, law mark sheets and a migration certificate.
Investigators said that an FIR was registered and the minister was arrested after nearly a month-long investigation established that the documents he submitted in 2011 to register with the Bar Council of Delhi were fake.
Escalating face-off June 6:Delhi government Anti-Corruption Branch reopens the 2002 CNG fitness scam case of Rs. 1000 crore.
June 8: L-G Najeeb Jung appoints Joint Commissioner of Police M.K. Meena as the head of ACB superseding the appointment made by CM Arvind Kejriwal.
June 8: FIR against Delhi Law Minister Jitender Singh Tomar registered at Hauz Khas police station on charge of submitting forged degrees for obtaining enrolment with Bar Council of Delhi.
June 9: Delhi govt. asks Meena to return to his post in Delhi police. Meena says he will go back if orders come from L-G.
Tomar arrested and produced in court.
ACB begins probe into CNG fitness scam case. L-G office issues statement justifying his decision not to go for high-level probe.
Published: June 10, 2015 00:00 IST | Updated: June 10, 2015 08:36 IST June 10, 2015
Centre behind swift swoop on Tomar
JATIN ANAND
Jitender Singh Tomar
Following criticism over arrest of former Law Minister Jitender Singh Tomar on Tuesday morning, Delhi Police cited provisions of a landmark Supreme Court judgment in its defence.
A senior police officer justified sending a contingent of over two dozen policemen to Mr. Tomar’s residence around 6 a.m. to “enquire as per the directions of the Supreme Court of India in the Lalita Kumari Vs. State of Uttar Pradesh”.
“According to the judgment, delivered by a five-member Constitution Bench of Justices P. Sathasivam, B.S. Chauhan, Ranjana Prakash Desai, Ranjan Gogoi and S.A. Bobde on November 12, 2013, based on the principle of habeas corpus that necessitates swift arrests as and when a criminal case pertaining to a cognisable offence, which in this case pertains to cheating, is made out,” said a senior police officer.
“We received a complaint against Mr. Tomar from the Honorary Secretary of the Bar Council on May 11, which was followed by investigation over 26 days before its conversion into a criminal offence after by his arrest,” the officer added.
According to a source, the decision to convert the complaint into a criminal case under relevant Sections of the Indian Penal Code (IPC) pertaining to cheating had figured at the very top of recent deliberations held between senior Delhi Police officials, representatives of the Union Ministry of Home and Delhi Lieutenant-Governor Najeeb Jung earlier this month.
However, there seemed to be more than the provisions of the judgment guiding police action in the case.
The Hindu has leant that details pertaining to “progress in investigation” in the case were routinely sought by the Ministry from Delhi Police since the receipt of the complaint in the matter, but had gradually gathered steam with the ongoing tussle between the L-G’s Office and the Delhi government over the past fortnight.
“As per the judgment, a police officer cannot avoid his duty of registering offence if a cognizable offence is disclosed. Action must be taken against erring officers who do not register the FIR if information received by him discloses a cognizable offence.”
'The objections are based on a misunderstanding of what yoga is'
Is yoga a Hindu religious practice? The All India Muslim Personal Law Board (AIMPLB) may think so but for scores of Muslims who practise yoga, there is no contradiction between what they do and the teachings of Islam.
"The objections are based on a misunderstanding of what yoga is," says Dr Badrul Islam, who has been practising yoga for the past 35 years and has also written a handbook in Urdu on the subject. Islam is a yoga instructor with the Kendriya Vidyalaya Sangathan and also runs a training centre near Delhi's Muslim-dominated locality of Jamia Nagar, where he claims to have taught thousands of youngsters.
"Yoga is a clean thing, it helps you to connect with yourself, keeps you alert, smart and fit. As for surya namaskar, Islam enjoins you not to bow in front of anyone but Allah, so don't turn to the sun when doing it. Think of it as a form of exercise," says Islam, who is also a member of the NCERT editorial board that developed a curriculum for yoga in schools. Prime Minister Narendra Modi is expected to release the two books – one for class VI to VII and the other for class IX and X -- that Islam has helped write on June 21, International Yoga Day.
"Politicians are trying to give Yoga a Hindu colour. It is a means of keeping fit and only a fit nation can be a healthy and strong nation," says Asad Gazi, president of the Nawa-e-Haque welfare association which works to spread education among the Muslim community. Early this year Gazi wrote to the HRD ministry appealing that yoga teachers be appointed in schools.
Imran Khan, who learnt yoga at the Sivananda ashram in Kerala and has been teaching yoga for the past 13 years, says he sees no problems with his faith in practising yoga. "My family, too, has never said anything," says Khan, who has taught many women too. "I once taught a group of women in purdah. I was instructing the entire family and the men were in front while the women were behind a wooden partition!"
The AIMPLB's strictures against surya namaskar is not the first time the issue has come up – though yoga is popular in Islamic countries like Iran, in others like Indonesia and Malaysia it is banned. And though the Pakistan government has denied a visa to two Indian yoga instructors, the country has several practitioners who teach yoga as a fitness programme. Within India, too, the leaders of the community have vacillated on their stand – the current ruling of the AIMPLB contradicts what Darul Uloom had said in 2008, that Muslims could practise yoga for health reasons.
Army's strike against militants was so precise that latter had no chance to recover from first burst of fire. Indian Army forces faced no retaliation and not a single shot was fired by militants.
Six injured rebels are admitted in a hospital.
Myanmar has since cordoned off the area where Indian Army undertook operations against northeast insurgents.
On Nagaland border too, Army's special forces pursued militants into Myanmar and killed 15 insurgents.
The Myanmar government was informed hours after the commandos in battle fatigues had mostly completed surgical strikes against the groups which had over the past couple of weeks killed 30 Indian soldiers. The operation, conceived as retaliation as well as the declaration of Modi government's intent to strike at terror threats across its borders, had begun at 3am but the Indian ambassador could pass on the information to Myanmar's foreign ministry only after their offices opened at regular hours on Tuesday morning.
The commandos safely returned to Indian territory after silencing the insurgents' guns.
IAF choppers and drones assisted the SF (special forces) soldiers.
Myanmar hot pursuit signals massive change in India's strategy Minister of state for information and broadcasting Rajyavardhan Singh Rathore told Times Now that the hot pursuit was ordered by Prime Minister Narendra Modi. He said attacks on Indians, be it in Iraq or Yemen, were unacceptable. "This is a message to neighbours who harbour terrorists," Rathore said.
Announcing the success, the government made it clear that it was not a one-off operation but symbolized its decision not to be constrained by borders and to be pre-emptive in dealing with terror threats. "While ensuring peace and tranquility along the border and in the border states, any threat to our security, safety and national integrity will meet a firm response," the Army declared officially, a posture that is also applicable to terror groups sheltered by other neighbouring countries.
The troops were guided to two camps of the Nationalist Socialist Council of Nagaland (Khaplang) and allied insurgent groups by intelligence which was gathered by operatives who crossed over into Myanmar a couple of days ago and returned with precise co-ordinates of the terror dens along with photographs.
(Army's statement on operations along Indo-Myanmar border in Nagaland and Manipur. Source: MoD/Twitter)
The daring raid, which saw commandos crawling hundreds of meters to raid the camps, marked the unveiling of India's new response to unconventional threats irrespective of where they come from. This was the first declared instance of the use of the doctrine of pre-emption: a principle that the US invokes to disregard constraints of national borders to nip threats.
Briefing the reporters after the successful strikes on the camps at two separate locations across Tuensang in Nagaland and Ukhrul in Manipur, Major General Ranbir Singh made no bones of the fact that the twin operations were provoked by the killing of Indian soldiers. More importantly, he said the Army had to move in view of "credible and specific" intelligence about more attacks inside India. "These attacks were to be carried out by some of the groups involved in earlier attacks on our security personnel and their allies," said General Singh, additional director general of military operations.
"In view of the imminent threat, an immediate response was necessary," he said.
Government sources said the political leadership cleared the cross-border pursuit because it was considered necessary to lift the morale of the Army after it lost 30 of its men in 3 attacks by insurgents, as well as to send across a message to "perpetrators of terror wherever they are".
Explaining Modi government's new stance towards terror threat, a senior official told TOI: "You cannot realistically hope to prevent each terror attack because the timing and the target is determined by the enemy. But how do you respond is your prerogative. And it is the response which defines your determination to use all responses at your disposal to strike at those responsible."
Myanmar hot pursuit signals massive change in India’s strategy
TNN | Jun 10, 2015, 02.08 AM IST
Bold operation by Indian Army to avenge Manipur attack
NEW DELHI: Para commandos of the Indian Army carried out surgical operations deep inside Myanmar early on Tuesday and killed several militants in two camps of northeastern insurgent groups in a covert operation which declared India's new-found readiness to pre-empt terror threats undeterred by borders.
The Myanmar government was informed hours after the commandos in battle fatigues had mostly completed surgical strikes against the groups which had over the past couple of weeks killed 30 Indian soldiers. The operation, conceived as retaliation as well as the declaration of Modi government's intent to strike at terror threats across its borders, had begun at 3am but the Indian ambassador could pass on the information to Myanmar's foreign ministry only after their offices opened at regular hours on Tuesday morning.
The commandos safely returned to Indian territory after silencing the insurgents' guns in a 13 hour-operation in which IAF choppers and drones assisted the SF (special forces) soldiers.
Minister of state for information and broadcasting Rajyavardhan Singh Rathore told Times Now that the hot pursuit was ordered by Prime Minister Narendra Modi. He said attacks on Indians, be it in Iraq or Yemen, were unacceptable. "This is a message to neighbours who harbour terrorists," Rathore said.
Announcing the success, the government made it clear that it was not a one-off operation but symbolized its decision not to be constrained by borders and to be pre-emptive in dealing with terror threats. "While ensuring peace and tranquility along the border and in the border states, any threat to our security, safety and national integrity will meet a firm response," the Army declared officially, a posture that is also applicable to terror groups sheltered by other neighbouring countries.
The troops were guided to two camps of the Nationalist Socialist Council of Nagaland (Khaplang) and allied insurgent groups by intelligence which was gathered by operatives who crossed over into Myanmar a couple of days ago and returned with precise co-ordinates of the terror dens along with photographs.
Specific details of the fatalities among the insurgents were not available but sources in home and defence ministries put the toll between 20 and 50.
More than the toll, the daring raid, which saw commandos crawling hundreds of meters to raid the camps, marked the unveiling of India's new response to unconventional threats irrespective of where they come from. This was the first declared instance of the use of the doctrine of pre-emption: a principle that the US invokes to disregard constraints of national borders to nip threats.
Briefing the reporters after the successful strikes on the camps at two separate locations across Tuensang in Nagaland and Ukhrul in Manipur, Major General Ranbir Singh made no bones of the fact that the twin operations were provoked by the killing of Indian soldiers. More importantly, he said the Army had to move in view of "credible and specific" intelligence about more attacks inside India. "These attacks were to be carried out by some of the groups involved in earlier attacks on our security personnel and their allies," said General Singh, additional director general of military operations.
"In view of the imminent threat, an immediate response was necessary," he said.
The General dropped big enough a hint that India had acted unilaterally and that Myanmar was brought into the picture much after the commandos struck the terror camps. The official statement conspicuously refrained from stating that the operation was a joint effort with Myanmar Army and very much suggested that the neighbouring country was just informed of the action and that too well after it had begun. "We are in communication with Myanmar authorities on this matter. There is a history of close cooperation between our two militaries. We look forward to working with them to combat such terrorism," he said.
Interestingly, India had an agreement with Myanmar to allow troops to enter each other's territory in search of terrorists, but with consent. However, for Tuesday morning operation, government did not inform Myanmar in advance fearing possible leak of information, given the close contact NSCN (K) has with middle and lower level of Myanmar army.
Government sources said the political leadership cleared the cross-border pursuit because it was considered necessary to lift the morale of the Army after it lost 30 of its men in 3 attacks by insurgents, as well as to send across a message to "perpetrators of terror wherever they are".
Explaining Modi government's new stance towards terror threat, a senior official told TOI: "You cannot realistically hope to prevent each terror attack because the timing and the target is determined by the enemy. But how do you respond is your prerogative. And it is the response which defines your determination to use all responses at your disposal to strike at those responsible."
The cross-border pursuit was in line with Modi government's decision to give disproportionate response to provocations, which had been visible in Jammu & Kashmir in recent months, where Indian troops have been aggressive in their response to ceasefire violations by Pakistan.
Militants belonging to NSCN (K) and KYKL (Meitei Kanglei Yawol Kunna Lup) were killed in the operation in which Indian troops suffered no casualties. Technical intercepts and reconnaissance missions confirmed the presence of the militants in the two camps, which was kept under surveillance by air force UAVs for hours. Once they were sure of the inputs and with political clearance, Indian Air Force helicopters dropped para commandos deep inside Myanmar late Monday night.
"Following the attack on our security personnel on June 4, 2015 in Chandel, Manipur, we have been on a high alert. In the course of the last few days, credible and specific intelligence was received about further attacks that were being planned within our territory," Gen Singh said.
Gen Singh said the Indian Army troops "engaged two separate groups of insurgents along the Nagaland and Manipur borders" and "significant casualties have been inflicted on them".
Commandos from the Army's SF units have been operating in northeast for the past several weeks, carrying out surgical strikes on militant hideouts. There has been a steady flow of intelligence in recent days about militant groups, under NSCN (K) leadership and with safe havens in Myanmar, stepping up their plans to carry out attacks on security forces. In fact, intelligence agencies suspect that there could be more attacks in the coming days. Of its 1500 cadres, NSCN (K) has about a 1000 of them in Myanmar. Many are sheltered in about half-dozen camps closer to the Indian border, while its leadership and most cadres are based in Taga area of Myanmar.Some intelligence inputs have said that Chinese PLA officers played a role in bringing together various insurgent groups in northeast together for a meeting in April in Taga area. Though only three outfits signed the pact announcing the United National Liberation Front of West South East Asia - NSCN(K), ULFA faction headed by Paresh Baruah and Kamtapur Liberation Organization (KLO) - several others agreed verbally to work together
The Para commandos carried out two surgical strikes across the border in Myanmar early on Tuesday. They are among the finest kept secrets of the Indian Army. Here is a comprehensive list of all commando forces of our nation:
1.
National Security Guard, or Black Cats
Formed in 1984, was modelled on the pattern of the Special Air Services of the UK and GSG-9 of Germany. They are trained to conduct counterterrorist task, including counter-hijacking tasks on land, sea, and air, bomb disposal, post-blast investigation and hostage-rescue missions
2.
Special Frontier Force
Was created in 1962 to conduct covert operations behind Chinese lines in the event of another Sino-Indian War. It is under the operational command of the RAW. The unit’s personnel is derived from Tibetan resistance fighters. It is a dedicated mountain and jungle warfare unit
3.
Special Protection Group
Formed in 1988, is tasked with proximate security of the prime minister, former PMs and their immediate family members. They carry some of the most sophisticated weapons that include FN Herstal (assault rifle), Glock pistol and FN Herstal (P90)
4.
Garud
The special force unit of the Indian Air Force, formed in 2004 and derives its name from Garuda (a Hindu mythological bird). They specialize in airfield seizure, special reconnaissance, airborne operations, air assault, special operations combat search and rescue and counter insurgency
5.
Force One
The special commando unit of the Mumbai police, was formed after the 26/11 Mumbai attacks. Force One takes 15 minutes to respond to a strike and were initially trained under close guidance from the Israeli special forces
6.
Para Commandos
Indian Army has seven units that are a part of the larger Parachute Regiment. They are trained to carry out intelligence collection, subversion and sabotage of vital enemy infrastructure and communications through deep penetration and surgical strikes behind enemy lines.
7.
MARCOS (Marine commandos)
The special force unit of the Indian Navy, modelled on the US Navy SEALS. Established in 1987, they are trained to conduct amphibious warfare, counter-terrorism, special reconnaissance, hostage rescue and asymmetric warfare. They were the first to respond to the 26/11 Mumbai terror attacks. They are capable of being para-dropped into the sea with full combat load.
Bold operation by Indian Army to avenge Manipur attack
NEW DELHI: India's sensational, and successful, cross-border raid in Myanmar is not likely to go unnoticed in its neighbourhood, especially across its western border where Pakistan has long been preparing to thwart a similar surgical strike by developing tactical or non-strategic nuclear weapons.
Whether or not India can carry out such a strike on Pakistan territory is a question likely to be debated with much enthusiasm after the Myanmar swoop down. The government will also be under pressure to retaliate similarly if another Mumbai like attack takes place anywhere in India.
It was in response to India's so called cold start doctrine that Pakistan started to focus on acquiring smaller, low-yield or what are called tactical nuclear weapons to deter Indian troops from entering its territory. The cold start, which the Indian army has never publicly acknowledged, envisages counterattack across the border within hours of a terror attack to neutralise terror groups and camps. Unlike Myanmar, Pakistan will look upon such an incursion as an assault on its sovereignty.
It was after the Mumbai attacks that Pakistan intensified its attempts to develop these non-strategic weapons. In a 2012 report, US nuclear expert Hans M Kristensen identified Pakistan as among the 5 countries which either had or were developing tactical nukes, the others being China, Russia, France and US.
As the Indian Army confirmed in its announcement, the attack was not just retaliatory, with 18 army men being killed by rebels in Manipur last week, but also pre-emptive in nature as those eliminated were said to have been planning more attacks in India. The sui generis nature of the cross-border raid has given rise to suggestions that India under Modi may be veering towards former US president George Bush's doctrine of pre-emption which was accommodative of unilateral military action.
In the case of Pakistan though, what is of serious concern to India is the fact that along with its tactical nukes Pakistan has also simultaneously developed the short-range, nuclear capable Nasr missile.
According to Kristensen, Nasr seemed intended for use against any likely invasion by Indian troops which Pakistan may not be able to stonewall through its conventional capabilities. The ballistic missile can fire up to 60 kilometres and can be launched from a mobile twin-canister.
"Following its first test launch in April 2011, the Pakistani military news organization, Inter Services Public Relations, described the Nasr as carrying a nuclear warhead 'of appropriate yield with high accuracy', with 'shoot and scoot attributes' that was developed as a quick response system to 'add deterrence value' to Pakistan's strategic weapons development programme 'at shorter ranges' in order 'to deter evolving threats'," Kristensen had said in his report.
I have seen many grim predictions regarding robots taking away human jobs, but one of the most dire predictions comes from a study commissioned by ING-Diba.
The study claims that 59 percent of Germany's work force could be replaced by machines and software in the coming decades.
The results of the [ING-Diba] study paint an almost doomsday-esque scenario for Germany.
Almost two thirds of its workforce will be unemployed. Of the 30.9 million people currently in full or part-time employment in Germany, 18 million will be made redundant by improved technology, the report claims.
Although the study looked into the effect that advancing technology will have on the work place in several European countries including Finland and the Netherlands, it was Germany that came out the worst.
This, argues the report, is the price Germany will pay for its strong industrial sector. Factory workers and the administrative army behind global giants such as Volkswagen and BMW will soon become superfluous as advanced algorithms and sophisticated machinery are developed which can do their jobs faster and more efficiently.
Administrative workers such as secretaries are set to have their positions almost entirely taken over by computer algorithms. Eighty-six percent of them could lose their jobs to advancing technology, the study suggests.
The news is almost as bad for mechanics, machine drivers and mechanical technicians, over two thirds of whom are set to have their jobs taken are from them.
For the educated classes the story is quite different.
Doctors are particularly irreplaceable. In the academic classes, of the almost 4 million currently in employment, less than half a million need fear a certified robot taking over their practice.
The story is similar for business leaders. Of the 1.4 million people who occupy this elite sector, only 160,000 would be threatened with redundancy.
“The takeover has already begun,” Carsten Brzeski, head of economics at ING-Diba, who co-authored the report, told Die Welt.
“There are already some industrial sectors which have been completely taken over by robots.”
In Asia for example, progress on robot technologies is particularly advanced.
Toshiba have already developed human-looking secretarial robots which went to work in April in Tokyo, welcoming customers at an information desk at the Nihonbashi Mitsukoshi main store.
Machine becomes master
It is not all bad news, though. The take over of machines will create new jobs, the report authors claim, as humans will be needed to maintain the machines and to make sure that they work in an optimal environment.
“Technological progression will create room for the development of new tasks and activities for humans,” Inga Burk, co-author of the report, told Die Welt.
Not All Bad News
18 million jobs vanish but it's not all bad news because "machines will create new jobs". OK, how many new jobs will be created?
The answer cannot be many because the study claims "Almost two thirds of Germany's workforce will be unemployed".
Does Technology Create Jobs? Let's make an optimistic assumption that over time technology creates jobs, simply because it always has. To assume otherwise is to assume "It's different this time."
The sewing machine, the reaper, the cotton gin, the assembly line, radio, the phone, PC, mobile phones, and the internet all created jobs.
Those technologies had one thing in common: they were price deflationary.
Role of the Central Bank
Today we live in a world where central banks insist prices rise. That is the real source of the problem, not the technology itself.
The sorry state of affairs right now is central bank inflationary policies have accelerated the trend to robots while crushing everyone on a fixed income and everyone priced out of a job.
It may come down to this grim question: Which comes first, technology that creates another wave of jobs or a huge global war over resources, prices, and wages?
This aphorism has been translated in several ways as follows:
• Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).
• Yoga is the control (nirodhah i.e. regulation, channeling, mastery, integration,coordination, stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns) of the mind field.
• Yoga is the restraint of the modifications of the mind.
• Yoga or Concentration is the hindering of the modifications of the thinking principle.
• Union (Yoga) is restraining the thought-streams natural to the mind.
To put it simply, the term Yoga means controlling the thought waves in the mind. It is the prevention of the mind from its wanderings, to use common man’s language.
The above definition of Yoga projects three key words Viz.
1, Chitta (mind-stuff)
2. vritti (modifications) and
3. nirodhah (control).
Upon this Aphorism the whole philosophy of the Yoga Darshana (one of the six systems of philosophy) hinges. Hence we have to be clear about what it means.
1. chitta (Mind-stuff)
Actually mind-stuff means a treasure house of memories; but for our practical purposes we may take it to mean the mind. Now let us analyze how the mind functions.
According to Patanjali the mind (chitta) is made up of three components, manas, buddhi and ahamkara. Manas is the recording faculty which receives impressions gathered by the sense organs from the outside world. Buddhi is the discriminative faculty which classifies and analyses these impressions and reacts to them. Ahamkara is the ego sense which claims these impressions for its own and stores them up as individual knowledge. All these as a group are also called Antahkarana.
For example, manas reports ‘a large animate object is quickly approaching’. Buddhi decides ‘that it is a bull. It is violent in mood. It is ready to attack someone’. Ahamkara concludes that it is going to ‘attackme.’ It is I who sees the bull. It is I whom am frightened. It is I who is preparing to run away from the scene. When I take shelter above a tree to protect myself Ahamkara adds that this bull which is dangerous is not I and so I should be careful in future whenever I see a bull. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture
God (Brahman or Paramatman) is omnipresent and exists in all. God in a sentient being is known as Atman or Purusha, the term used by Patanjali. The mind seems to be intelligent and conscious. But Yoga philosophy teaches that it is not. It has only a borrowed intelligence. The Atman is intelligence itself; pure consciousness. The mind merely reflects that consciousness and so appears to be conscious.
For example many times it so happens that when a marriage procession with a very loud sound of crackers and band music moves along the road in front of your house and yet you do not hear any thing at all because your mind has not attached itself to the organ of hearing i.e. your mind is not in a state of consciousness. You will say that you were absent-minded at that time. As soon as somebody taps you on the back you immediately experience the horrible noise of the procession indicating that your mind has come back to the state of consciousness. Thus in reality the mind is not sentient; yet it appears to be conscious because it is supported by the intelligent Soul is behind it.
Knowledge or perception is a thought wave (Vritti) in the mind. All knowledge is therefore objective. According to Patanjali even intuitional knowledge or self knowledge or introspectional knowledge is objective knowledge since the mind is not the real seer or the observer, but only an instrument of knowledge, an object of perception like the external world. The atman is the real seer who remains unknown.
When we see an object we say we know this. This awareness that we know is caused by ahmakara or ego sense and not by the Atman. This kind of ego sense is caused by the identification of the Atman with the mind, senses etc. It is just like a miniature electric bulb saying that ‘I am the electric current’ when the light is switched on. Such identification or super-imposition of one over the other is as absurd as the ego’s claim to be the Atman. But we should always remember that electric current is present in the lighted bulb and the atman is in all things, everywhere.
2. vritti (modifications)
Vrittis are the waves and ripples arising in the mind when external causes impinge on it. These Vrittis are our mental responses to the stimuli we receive from the universe around us with all its myriad attractions, distractions, pleasure, pain, joy, sorrow etc. The ego sense identifies itself with these waves. If the ripples of thought are pleasant we say we are happy i.e. the ego sense feels ‘I am happy’. If the thought waves are not pleasant the same ego sense says ‘I am unhappy’. This false identification of the ego sense with the I (or the indweller, Atman) is the cause of all our miseries.
The Atman remains beyond the power of the thought waves. It is eternally pure, enlightened, and free - the only true, unchanging happiness (satyam, shivam, sundaram).It follows, therefore, that man can never know his real Self as long as the thought waves and the ego sense are being identified with one another or mixed up with each other. In order to become enlightened we must bring the thought waves under control so that this false identification of the I with the ego sense will cease altogether.
The action of the thought waves can be described by means of an example. The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self (Atman); the lake is the mind (Chitta) and the waves represent the wanderings of the mind (Vrittis).
Calm man (sattwic person) is the one who has control over the mind waves. Activity is the manifestation of inferior strength, while calmness is of the superior.
The mind is always trying to get back to its natural pure state, but the organs draw it out. To restrain it, to check this outward tendency, and to start it on the return journey to the essence of intelligence is the first step in Yoga, because only in this way can the mind gets into its proper course.
As soon as the waves have stopped, and the lake has become quiet, we see its bottom. So with the mind; when it is calm, we see what our own nature is; we do not mix up ourselves but remain our own selves. At all other times (other than that of concentration) the man is identified with the modifications. For instance, someone blames me; this produces a modification, Vritti, in my mind, and I identify myself with it, and the result is misery. If my mind is not affected or modified despite the accusation hurled at me, nothing happens to me, I am the least agitated, I am a sthita prajna in Gita’s language.
3. nirodhah (control)
We have so far examined the structure of the mind and its itinerant nature. In conclusion Patanjali advocated the necessity to control its peripatetic tendencies. When we say we have to control the modifications of the mind, immediately two questions arise. They are why we should control the mind and how we should go about to control the mind.
The answer to the first question is that control of mind is necessary for knowing ourselves, who we really are. As per Advaita philosophy we are nothing but the eternal Brahman or Paramatman and because of our ignorance we do not realize that fact. Hence the goal of life is Self-Realisation or Moksha or Kaivalya. To put it simply, the aim of life is to free ourselves from the cycle of births and deaths. While Yoga is the vehicle for traveling to that destination, the process of the control of thought waves in the mind is the fuel to that vehicle.
Control of thought waves does not refer to momentary or superficial control. It implies that we have to do much more difficult thing which is to unlearn the false identification of the thought waves with the ego sense. The process of unlearning involves a complete transformation of the character of the mind or dehypnotisation of the mind as Swami Vivekananda calls it.
Patanjali says that many types of minds are not ready to absorb the unlearning practices. They are scattered minds, flabby minds, restless minds, passionate minds which are unable to concentrate on constructive thought. But every mind, irrespective of its present nature, can ultimately be disciplined and transformed to become one-pointed in Patanjali’s language.
When the lake of the mind becomes still and clear, man knows himself as he really is, always was and always will be. He realizes that he is the Atman. His mistaken belief in himself as a separate, unique individual disappears. His physical body with a name and form is only a cover, a sheath, which he can throw out as he chooses. Such a man is known as a free, illumined soul.
The Yoga system of Patanjali lays down elaborate prescriptions for gradually gaining physical and mental control and mastery over the "personal self", both body and mind, until one's consciousness has intensified sufficiently enough to allow for the awareness of one's "real Self" (the soul, or Atman), as distinct from one's feelings, thoughts and actions.
Conclusion
It, therefore, prescribes several sadhanas or directions which are called ashtanga yoga or eight steps of yoga to realize one’s essential nature and get instantly free from samsara, the cycle of transmigration, and attain kaivalya or moksha or nirvana. This realization of the Atman is nothing other than attaining the infinite Brahman.
Patanjali Yoga Sutras mainly deal with mind control to achieve concentration and physical asanas are one of the eight steps or one of the eight limbs of the Yoga sytem (ashtanga yoga) to achieve that purpose of mind control or chitta vritti nirodhah. Thus the emphasis of Patanjali is more on mind than on physical positions.
Ref:
1. Complete Works of Swami Vivekananda – Vol I
2. Patanjali Yoga Sutras By Swami Prabhavananda And Christopher Isherwood
Patanjali Yoga Sutras by Swami Prabhavananda and Christopher Isherwood.
Introduction
Our ancient sages acquired a clear understanding of the meaning and goal of human life after a deep enquiry. The enlightened thoughts arising out of their perceptions of life are called darshanas or systems of philosophy which mean a vision of the Self.
All such systems of philosophy came to the conclusion that in spite of the best efforts put in by man, his life is weighed down more with misery than bliss. Hence finding out the means to escape from the shackles of grief and despair of human existence, once and for all, became the main goal of their endeavors. Each philosopher tried to develop his own insight in this respect and offered solutions according to his perception. These illuminating thoughts of the seers came to be popularly known as Shad-Darshanas or six systems of Indian Philosophy. These are as under:
The main subjects dealt with by them are:
1. Existence and nature of Brahman
2. Nature of the jiva - the individual soul
3. Creation of the jagat – the phenomenal universe and
4. Moksha or liberation and the means to achieve it.
Yoga Defined
The Sanskrit word ‘yoga’ is derived from the root "yuj". This is the ancestor of the English word ‘yoke’. It means to connect, join or balance implying ‘union’. Hence it comes to mean a method of spiritual union. Yoga is one of the many methods by which an individual may become united with Godhead, the Reality which underlies this apparent ephemeral universe. Yoga system of philosophy is thus a powerful means to an end - the ultimate end of all human pursuits being "Moksha.". One who practices yoga is a yogi. Moksha is freedom from all bondage; freedom from insecurities; freedom from the clutches of desires; freedom from the sense of limitations and inadequacy; freedom from all that thwarts us on our journey towards the divine in this life itself.
This is possible with a steady, sincere and prolonged practice of Yoga. It activates a process of cleansing and purification of mind, which in turn, prepares us for the dawning of Self-knowledge. Yoga is this connection, this knowledge that removes the impurities and the veil of ignorance that keeps us strangers to ourselves. Yoga is an effort to bring out that wisdom which helps a union between the non-Atman (the limited self) and the Atman (the Reality). Strictly speaking it is not exactly a union with anything for we are already united. It only helps us to realize our identity with the Divine Self, to make us aware and tune ourselves with our own intrinsic nature.
The common misconception about yoga is that it is all about some physical postures. Yoga should never be mistaken for any mode of exercise, which is operational only at a physical level. Yoga is a way of life; it is not removed from it. Yoga, in fact, is the means to overcome all the problems arising out of our frustrations, disappointments and other limitations in life.
Patanjali’s Yoga system is a practical structure which attempts to understand the nature of the ubiquitous element within us called 'mind'. It analyses all the aspects of human mind such as its states of being, impediments to its growth, its afflictions and the methods of harnessing it for the achievement of the ultimate goal of self realization.
There are many definitions of Yoga, which apply to all levels of existence and awareness. At the physical level, we need to harmonize the functions of different organs, muscles and nerves so that they do not hamper or oppose each other. Disharmony in various body parts and systems brings about inefficiency and lethargy which manifests in diseases. In this context we can define Yoga as a means to physical harmony, mental balance and peace.
The Bhagavad Gita, itself being aYoga Shastra, elucidates various concepts of Yoga some of which are as under:
Patañjali’s Yoga Sutras define Yoga as, "complete control over patterns or modifications of the mind." This definition implies a state of mind where thoughts and feelings are suspended or held in check. It prescribes a meticulous meditative system, which focuses on the analysis and control of the field of human awareness. The Yoga Sutras offer a comprehensive method for controlling the thought waves arising in the human mind by channelizing them into a source of spiritual energy.
The word sutra means a concise statement with a minimum of letters but expressing a vast amount of knowledge. Sutra also refers to the ‘thread’ in a garland upon which the gems of vast knowledge are strung together like beautiful flowers in a garland.
Various Yoga schools
The Sutras which are called aphorisms are very concise in their nature and hence invite a host of commentaries and annotations for their appropriate comprehension by an average learner. A number of basic commentaries, therefore, exist on these Yoga Sutras. Although the ultimate goal of yoga philosophy is one and the same, there are differences on emphasis on specific methods to achieve the goal. Such variations in weightage have given rise to various yoga schools named differently according to the respective yogi's objective of self-transformation and the instruments chosen by him for such anticipated end result.
The different types of Yoga Schools are Patanjali’s Ashtanga Yoga, Sri Aurobindo's Purna or Integral Yoga, Jnana Yoga, Karma Yoga and Bhakti Yoga.
Hatha Yoga devotes itself to the discipline of the body and the balance of the mental, physical and subtle forces of the body through the practice of asana and pranayama. Kundalini Yoga concentrates on psychic centers or chakras in the body in order to generate a spiritual power, which is known as kundalini energy. Mantra Yoga refers to the repetition of mantras (words or sounds) during various meditation techniques helping the mind to achieve a single thought flow until it attains the state of samadhi. Tantra Yoga is linked with the worship of Shakti, the primordial female energy.
Origins of Yoga Philosophy
“Patanjali’s Yoga Sutras [Aphorisms] are not the original exposition of a philosophy, but a work of compilation and reformation. References to Yoga practices - spiritual disciplines and techniques of meditation which enable a man to achieve intuitive knowledge of the Godhead – are to be found already, in the Katha, Svetasvatara, Taittiriya, and Maitrayani Upanishads, very many centuries earlier. Indeed, theyoga darshana - the yoga doctrine - may be said to have been handed down to us from prehistoric times”. Swami Prabhavananda and Christopher Isherwood.
Dr.David Frawley, the American Vedic Scholar, says “Maharshi Patanjali, the compiler of the Yoga Sutras, is generally taken as the father or founder of the great system of Yoga. While Patanjali’s work is very important and worthy of profound examination, a study of the ancient literature on Yoga reveals that the Yoga tradition is much older. The original Yoga tradition is not the Patanjali tradition but the Hiranyagarbha tradition. The Hiranyagarbha Yoga tradition is the main Vedic Yoga tradition. The Patanjali Yoga tradition is an offshoot of it or a later expression of it”
Maharishi Patanjali is believed to have compiled his Yoga Sutras around the 3rd or 4th century BC. In spite of the Yoga Sutras being by far the most definitive text on the philosophy of classical yoga, very little is known about Patanjali himself. In fact, the identity of this sage scholar is still being debated.
Patanjali Yoga Sutras
Patanjali's Yoga Sutras comprise a total of 195 sutras or aphorisms. These sutras are structured around four padas or chapters as follows:
1 - Samadhi Pada
The first chapter contains the famous definitional aphorism: “Yogas chitta-vritti-nirodhah – yoga is the control of thought waves in the mind” (1.2). The chapter deals with the absolute true consciousness or Isvara and describes the problems an individual soul is likely to face in its quest for merger with the Divine Soul. It begins with an analyses of human thought processes or vrittis, which deter us from realizing our true selves. The Samadhi Pada advises the restraint of such natural inclinations of the mind and discusses the problems encountered while trying to harness it. Then it elucidates the concept of Isvara, the supreme consciousness and the various gradations of samadhi which is a self-absorbed, detached state of being. Here again, the possible mental distractions are stated and the best methods of conquering these impediments are discussed.
The central doctrine of Yoga philosophy is that nothing exists beyond the mind and its consciousness, which is the only ultimate reality. The objective of this philosophy is to uproot misconceptions about the existence of external 'realities' from the minds of men. It believes that it is possible to reach this stage of self realization through regular practice of certain yogic meditative processes that bring a complete withdrawal or detachment from all false sources of knowledge and inculcates an inner sense of balanced calm and tranquility. It may be observed from the above narration that the focal point of the Yoga Sutras is the human mind and its examination.
Classification of the Mind
Depending on the degree of distraction, Yoga philosophy categorizes the mind under five states:
While the first three stages are negative and cause impediments to the healthy growth of the mind, the latter two are the desired states of mind conducive to meditation. Various yogic practices such as certain yogasanas, pranayama, dhyana, dharana and samadhi are designed for achieving the absolute balanced state of mind.
When the mind is in its earliest stage of disturbance, it lacks judgment and is generally hyperactive, unable to ignore external stimuli. The next stage of the stupefied state of mind is distinguished by inertia, lethargy, sluggishness, vice, ignorance and sleep. The state of distracted mind is an advanced stage of the disturbed mind, when it still lacks consistency and is unable to quieten down.
One-pointed and balanced states of mind are the mental levels at which, the mind almost ceases to be affected by the turbulence of mortal existence. They are the calmest and most peaceful states of mind. This tranquil state of mind is the nearest to the inner stillness one can ever get. This state of mind is highly conducive for concentration and meditation, which is why the yoga system lays emphasis on various yogic meditational practices.
Under the conditions of the one-pointed state of mind, one attains to the state of perfect concentration where there is a clear cognition of the object. The last stage of balanced mind is that rare state of being, where the mind is totally undisturbed and purified by the flow of positive energy. It is the ultimate desired mental stage in yogic practices. It is at this immaculate state alone that one is able to realize the true nature of the soul. In this state of mind there is a total suppression of all modifications leading to Samadhi, where no object is recognised and the Purusha remains established in His own intrinsic state. Then he becomes a Mukta, a liberated soul, freed from all the bondages of nature (prakriti).
Modifications of the Mind
The inner instruments of thought process (antahkarana) consist of Chitta, the mind-stuff (a store-house or memory), mind (manas) and intellect (buddhi). The waves of thoughts, feelings and emotions that arise in it due to the impact of the sense-objects upon it through the five sense-organs like the eyes, ears etc., are called modifications of the mind (chittavrittis). The yoga system categorizes the forms of such modifications of thought into five sections:
All our thoughts, emotions and psychological states fall within any one of these sections. These five again are further subdivided into two mental types: viz. malevolent and benevolent where the first type causes afflictions while the second one does not create any trouble. Misapprehension, conceptualization and deep sleep are considered to be the three main causes of various afflictions while the categories of comprehension and memory are viewed more positively which are conducive to meditation and the attainment of kaivalya or detachment from the material world. Comprehension is the awareness of one's true state of existence. The three valid means of comprehension are:
Misapprehension is equivalent to ignorance (avidya) in Yoga philosophy. And knowledge borne out of misconceptions such as mistaking a rope for a snake and vice versa are false, leading to afflictions of the greatest kind. This gives rise to the following obstacles to meditation:
Conceptualization is also considered to be a source of ignorance because it is the comprehension of an object based only on words and expressions, even though the object is absent e.g.beliefs such as the existence of horned rabbits or son of a barren woman. Although such ideas can be conceived they are all erroneous knowledge which does not correspond with anything in existence. Deep sleep is also thought to be a negative modification of the mind. During this mental state the mind is overcome with heaviness and no other activities are present. This state is virtually a withdrawal from the external world, when one is left without any control over one's consciousness. It may be noted that the dream state and the waking state are not modifications because while dreaming, our minds are occupied with conceptualization and while awake, the mind is concerned with the categories of comprehension or misapprehension. Memory is concerned with the recalling of stored impressions, or rather the mental retention of conscious experiences. The one-pointed and absolutely balanced states of mind are free from these categories of modifications while in the other three states they are present.
Impediments to the Development of the Mind
Various modifications of the mind mentioned above are primarily caused by the following nine impediments (klesa) for its healthy growth and development. These nine conditions are the greatest causes of all sorrows, miseries and pain, which disturb the mind and lead to distractions and loss of mental tranquility causing obstacles to Yoga. All these interruptions produce symptoms such as, mental discomfort, negative thinking, inability to be at ease in different body postures, and difficulty in controlling one's breath. They are:
Patanjali Yoga Sutras prescribe regular practice and detachment as the sole means of conquering such impediments and achieving kaivalya (absoluteness) or self realization. Mind achieves its undisturbed calmness by cultivating friendliness towards the happy, compassion for the unhappy, delight in the virtuous, and disregard towards the wicked and the cruel.
Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi's mind, with its totally emasculated modifications, becomes clear and balanced. It attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is Samadhi. At this stage, the yogi becomes totally detached from all the spheres of gross materiality. His consciousness merely remains attached with the purely spiritual sphere of the Bliss. This is the state, which is defined as Nirbija Samadhi, where all seeds of earthly impressions have been expunged from the yogi's consciousness.
II - Sadhana Pada
After describing in the first chapter the different kinds of thought forms and practices to control them for attaining the state of nirbija samadhi, the second chapter called Sadhana Pada follows it up with practical means of attaining that state. This chapter establishes the aim of yoga as being the control of the thought processes (chitta vrittis) to attain the highest union or 'yoga'. It prescribes the practice of Kriya or Karma Yoga and Ashtanga Yoga as a means of achieving this union with the Paramatman.
Kriya or Karma Yoga
Kriya or Karma means action. Karma Yoga, as explained in the Bhagavad Gita, is acting without attachment to the results or fruit of action. It is the yoga of selfless service and action.
Ashtanga Yoga
It was explained earlier that Ignorance (avidya) and other obstacles to meditation are major causes for our inability to merge with the Absolute. It is therefore advised that the eradication of all such defects by practicing Ashtanga Yoga or the eight limbs of yoga will lead us to the desired end. The eight limbs or steps prescribed in this Pada are as under:
The first five are called external aids (bahiranga sadhana) and the latter three are called internal aids (antaranga sadhana) to yoga.In this framework, we have to keep in mind that Yoga is more than just a physical discipline. It is a way of life—a rich philosophical method of playing the game of life. Let us look into these eight steps more closely.
1. Yama:
The first constituent of Ashtanga Yoga is universal vows (yamas) which are five in number. They are universal because they are not limited by class, creed, time or circumstances. They are the guidelines as to how we interact with the outer world. They are the social disciplines required for our relationships with others. These are:
Ahimsa or non-violence is the awareness and practice of non-injury or harm to others or even to one’s own self in thought, speech and action. It advocates the practices of compassion, love, understanding, patience, self-love, and worthiness. Patanjali describes truthfulness as: "To be in harmony with mind, word and action, to conduct speech and mind according to truth, to express through speech and to retain it in the intellect what has been seen, understood or heard." A perfectly truthful person is he who expresses in his speech exactly what he thinks in his mind and in the end acts according to it.
Non-stealing or asteya implies relinquishing of the undesirable possession of thought, speech and action. Asteya stands against covetousness and envy. It advocates the cultivation of a sense of completeness and self-sufficiency in order to progress beyond base cravings. Celibacy or Brahmacharya is a behavior, which brings man nearer to the Divine. This yama believes in avoiding all sensual pleasures, whether mental, vocal or physical. Non-covetousness is the non-accumulation of worldly objects, caused by possessiveness and attachment.
2.Niyama:
The niyamas are the second constituents of Ashtanga Yoga. They are also five in number. They help us as to how we interact with ourselves and our internal world. They are self-regulatory in nature. They help us maintain a positive environment in which we grow. They channelize the energy generated from the cultivation of the earlier yamas. The five niyamas specified by Patanjali are:
Purity implies both external as well as internal purity. In the words of sage Manu, water purifies the body; truthfulness the mind; true knowledge the intellect and the soul is purified by knowledge and austerity. Contentment is described as not desiring more than what one has earned by his honest labor. This state of mind is about maintaining equanimity through all that life offers. Contentment involves the practice of gratitude and joyfulness - maintaining calm at all costs. This state of mind does not depend on any external factors. Austerity is described as power to withstand thirst and hunger, cold and heat, discomforts of place and postures, silent meditation and ritual fasts. It also maintains that the perfect man is he who practices body discipline and thereby mental control. Self-education consists of scriptural studies. Meditation on the Divine, the last of the niyamas, is the dedication of all our actions, performed either by intellect, speech or body, to the Divine. It is the surrender to the Divine.
The benefits of practicing Yamas and Niyamas are that they help us in managing our energy in an integrated manner, harmonizing our external life and our inner development. They assist us in respecting the values of this life. In short they mould us to lead a conscious and contended life ever connected with the Divine.
3.Asanas
Yogasana means discipline of the body. It is a posture to keep the body free from disease and to preserve vital energy. Correct postures are a physical aid to meditation. Asanas have a range of therapeutic uses for helping in balancing and harmonizing the basic structure of the human body. Performance of a perfect yogasana leads to the absolute intellectual absorption of the mind on a single task (dharana), which in turn leads to the fusion of the individual spirit with the Divine Self (dhyana).
4. Pranayama
'Pranayama' is a compound term ('prana' and 'yama') meaning the maintenance of prana in a healthy manner throughout one's life. More than a breath-control exercise, pranayama is all about controlling the life force or prana. It leads to a state of inner peace. Hatha Yoga deals with this subject in an extensive manner. Pranayama is a technique, which re-defines our breathing process, helps us to release tensions and develop a relaxed state of mind. It also balances our nervous system and encourages creative thinking. In addition, by increasing the amount of oxygen to our brain it improves mental clarity, alertness and physical well being. It is highly conducive to the concentration of the mind.
But one has to carefully note that it is always advisable to be aware of all the do's and don'ts of Pranayama and Yoga Asanas before starting to practise them. They have to be performed only under the proper personal supervision of a qualified guide as otherwise they are likely to produce more harm than benefit..
5. Pratyahara
Pratyahara is the withdrawal of sense organs from their external objects. It involves rightly managing the senses and going beyond them instead of simply closing and suppressing them. It involves reining in the senses for increased attention rather than distraction. It is essential to practice pratyahara for achieving the meditative stages of dharana, dhyana and samadhi. These three final disciplines are actually three continuous steps of the same process.
6. Dharana
Dharana involves developing and extending our powers of concentration. This consists of various ways of directing and controlling our attention and mind-fixing skills, such as concentrating on the chakras or upon a physical object such as the flame of a lamp, the mid point of the eyebrows or the image of a deity etc.
7. Dhyana
Dhyana is the state of steadfast meditation, when the mind attains the ability to sustain its attention without getting distracted. It is an undisturbed flow of thought around the object of meditation where the act of meditation and the object of meditation remain distinct and separate. Strictly speaking, this is a state of mind, a delicate state of awareness. This state rightfully precedes the final state of samadhi.
8. Samadhi
Samadhi or total absorption is the ability to become one with the True Self and merge into the object of concentration. In this state of mind, the perceiver and the object of perception unite through the very act of perception - a true unity of all thought and action. It is oneness with the object of meditation; there is no distinction between act of meditation and the object of meditation. This is the culmination of all yogic endeavors—the ultimate 'yoga' or the yoke between the individual and the universal Soul, merger of the jivatma into the paramatma, the supreme identity of the individual soul with the Divine.
Patanjali's Yoga Sutras categorize and grade the levels of samadhi in the first chapter. Samadhi is of two kinds viz.
1. Samprajnata Samadhi or conscious contemplation and
2. Asamprajnata Samadhi or superconcsious contemplation.
In the first case, the mind remains concentrated on the object of meditation and therefore the consciousness of the object of meditation persists. Mental modifications arise in respect of this object of meditation. In the second case, the mind (chitta) and the object of meditation are fused together. The consciousness of the object of meditation is transcended. All mental modifications are checked although latent impressions might continue.
III -VIBHUTI PADA
The sutras of the third chapter focus on the achieved union and its result. The term 'vibhuti' denotes manifestation or residue and this Pada delineates all the accomplishments or Siddhis or powers which come as the result of regular yoga practices dealt with above.
The practices, which have been stressed in the Vibhuti Pada are the final three limbs of Ashtanga Yoga: dharana (concentration), dhyana (meditation), and samadhi (contemplation), the amalgamated practice of which is known as samyama and this samyama should always be on one and the same object.
This chapter deals with the techniques of practising samyama. The various kinds of knowledge or siddhis or occult powers such as thought reading, powers to become atom-like or huge in size, walking on water, disappearance from sight, understanding the language of animals and birds etc. that might be obtained by practicing this yogic technique have been described.
Patanjali however clearly cautions that such powers should not be sought as they are likely to be misused and can turn the seeker away from the real goal of practising Yoga. It is stressed that knowledge is power and the techniques of utilizing such potency should always be for the best possible universal welfare and the good of the mankind.
IV - KAIVALYA PADA
Kaivalya, which is the ultimate goal of yoga, means solitariness or detachment. The sutras of the fourth and the last chapter deal with impressions left by our endless cycles of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness. When all the vrittis or modifications of the mind are controlled the true nature of the Purusha or the Self is revealed.
Conclusion
The Yogadarshana is not only ancient but practical. It is appreciated by philosophers and scientists alike. Modern psychologists are also finding its utility in curing stress related mental problems. Methods and techniques detailed in the Yoga Sutras of Patanjali contribute largely to the holistic well-being of an individual and the welfare of the society as a whole. This is the reason for the world-wide popularity and acceptance of the Yoga system. It may be noted that next to Bhagavad Gita, Patanjali’s Yoga Sutras are the most widely translated Sanskrit scripture in the world.
Introduction to the Eights Limbs of Yoga Gyan Sahay June 2012
Most of us associate Asanas with Yoga when in reality Asanas is only one of the eight limbs of Yoga. Patanjali’s Ashtanga Yoga or 8 limbed Yoga is divided into bahiranga and antaranga Yoga. The first 5 limbs i.e. yama, niyama, asana, pranayama and pratyahara are called bahiranga leading dharana, dhyana and Samadhi (that are more internal compared to the earlier five).
Nevertheless doing Asanas has many benefits. They improve flexibility of body, strengthen muscles, lubricate joints and thus help keep the musculo-skeletal systems healthy. Important they make the mind calm and quietly facilitate emotional control and intellectual clarity.
Personally speaking I have benefitted greatly by trying to follow the eight limbs of yoga. The first two have made me ambitious yet content, calm, happy with a zest for life. Asanas keep me fit, made my body flexible and remove minor pains here and there. Importantly they make me feel sthir or stable which in turn has stabilized the mind and helped me look inwards. Another very positive effect of doing asanas is that my posture has improved; stand erect because of which friends say I have grown taller inspite of being in my 40’s. Pranayama has really helped my overall state of body and mind. If I ever get up with a headache pranayama helps me feel better. By learning to concentrate I have increased productivity in all spheres of life. It has also improved my multi-tasking skills. Whenever I am confused sit down, close my eyes and meditate – try not to think of anything. Sooner than later Ishwar shows me the way!
Kaivalyadhama Lonavla Maharashtra has come out with a book that gives you a brief introduction to the eight limbs of Yoga.
•Patanjali’s Ashtanga Yoga & Human Life – an Overview by Dr N. Ganesh Rao.
•Patanjali’s Yama (social discipline) – in Modern Perspective by Shri G.S. Sahay.
•Niyama (binding rules) – in Modern Perspective by Shri B R Sharma.
•Asana – an important and Integral Part of Yoga by Dr Rajvi H Mehta.
•Pranayama (regulation of life force) by Shri Om Prakash Tiwari.
•Pratyahara (senses become introvert like the mind) by Dr Veena Londhe.
•Dharana (concentration) by Dr H R Nagendra.
•Dhyana (meditation) – Practical tips for beginners by R S Bhogal
•Samadhi by Dr Ishwar V Basavaraddi.
•Insights in the Practice of the Eight Limbs of Yoga by Shri B.K.S. Iyengar.
What is the purpose of Yoga? To achieve Samadhi, simply put to free oneself from the continuous process of life and death.
History of Yoga - the path of my Ancestors Deepika Kothari and Ramji Om June 2015
The documentary Film 'History of Yoga - the Path of my Ancestors" is the first ever film documentation of this kind in the world on History & Philosophy of Yoga. It traces a 6000-year journey into origin, evolution & development of yoga in the Indian subcontinent. Yoga is India’s signature in the modern times. Indians want its protection from digestion by other cultures and alienation from Indian origin. This film is a humble attempt to authentically preserve, protect and disseminate the knowledge & History of Yoga for generations to come.
Highly researched and well interpreted this documentary is a delight to watch, 6000 years in just 98 minutes!! It is available and both Hindi and English.
Over centuries in India, Yoga has been the core technique in the development of darsanas, socio-political reforms, arts and sciences. To trace its journey we had to search all the major philosophies and living traditions of India within which this highly evolved methods was found to be intertwined.
The project took six years of extensive research and hundreds of permissions for filming. We travelled 35,000 kms through India, Nepal including museums in Europe and the US. Travel covered 137 locations to record from 84 Archaeological sites, 35 Museums, Libraries, Temples and Shrines to collect evidence. We spoke to thirty eminent scholars from the field of Art History, Archaeology, History, Philosophy, Medicine, Literature and Yoga whose insights contributed to elucidate the subject.
The story explores Yoga in Harappa Civilization, Vedas, Jainism, Buddhism. Hath-Yogic practices of medieval times & other peripheral doctrines. The film ends in 19th century where modern science acknowledges the potential of yoga in a new light. India's magnificent Iconography, Temple Art, Diverse Culture & Ancient Relics, Wall paintings, Manuscripts unfold with wisdom of yoga in this path-defining Documentary.
The film is a priced possession for all.
About Film Makers:
Ramji OM, Writer& Co-Director of the film, is an MSc in Mathematics and an ardent practitioner of Yoga. He has studied Indian Philosophy & History. He is currently working as a senior civil servant (IRAS) with Indian Railways.
Deepika Kothari, Producer & Co-director of the film, is a Ph. D in Physics. She has to her credit several scientific papers published in International & National Journals. Presently she is involved in making research based films on Indian Thought with Modern understanding.
She is the granddaughter of Padma Vibhushan Dr D S Kothari, first Scientific Adviser and Chairman, Kothari Commission on Education, who organized the first ever Conference on "Yoga, Science & Man" at New Delhi in 1975. Her father, Dr L K Kothari, a medical Doctor conducted a unique experiment on underground Samadhi state of a Yogi at R N T Medical College, Udaipur in 1970. The results were published in American Heart Journal and created lot of excitement in international Newspapers. This uniquely brought together the historical tradition of Yoga and modern science.
These two incidences inspired us to research the origin & evolution of Yoga over the ages. And film being the best medium to communicate.
"I appreciate their work which was missing for centuries… I want that it should be seen by each & every Indian so that they know what the essence of Indian religion is."
Yogacharya BKS Iyenger – Padma Vibhushan
"The work on the film … is to my knowledge one ofits kind in the world. The scholars who have spoken in the film are authority in their fields and it is my firm belief that this work will find accolades in India and around the world."
TN Chaturvedi – Padma Vibhushan
"I’ve never seen something so comprehensive. Something which is so far reaching, sweeping, deeply researched, extremely well-produced.
… Typically the archaeologists only talk about the outer and the so-called religious people will talk about the inner… but this is a remarkable contribution, I congratulate the people who put in many many years of tapas, they’ve really worked hard, I can tell from this video."
Rajiv Malhotra – Indian American Scholar
"It's a great effort, both as a film and as a story. Very well written script, superb visuals, very credible interviews and expert anchoring and commentary… The only analogy of the creation of this film is that of Bhagirath."
Satyanand Mishra – Ex CIC, GOI
It is such a precious film! So rich and marvelous with regard to the historical and spiritual background of yoga and also so beautifully made. I shall see it again and again to go deeper and deeper. It is almost impossible to understand it immediately as it is so intense and encompassing. I feel so very grateful that your precious documentary has found its way from India to my home and to my heart. Thank you!
Some of the others articles in issue are Meaning of Samskriti or Culture, Is Indian Culture Spiritual, The Sound of Yoga, Sat Chit Ananda – the Philosophy of the Upanishads, Bhakti in Indian Culture, Why be Proud of Being an India, Do not disrespect food, Core Aspects of Indian Culture, The Wonders of Indian Culture and Imprints of a Living Culture.
To download the full issue titled ‘Indian Culture – Its Ageless Charm and Timesless Appeal’ Click here
This article is courtesy and copyright 'The Vedanta Kesari, Sri Ramakrishna Math, Mylapore, Chennai - 60004'. To visit site Click here
Yoga has become popular worldwide and its psycho physical efficacy has been established beyond doubt, yet there are people who associate Yoga with a particular religion specially Hindu religion. Teachers of yoga usually encounter this type of problem while teaching yoga to a group of people who are following religion other than Hindu Religion. Actually speaking, the growing popularity of yoga has disturbed the mind of so called religious people. It is true that Yoga has its origin in India but simultaneously it is also true that yoga has never taught any religious dogmas. The author of this book emphasizes that if a person follows yoga, he can be a better religious person of his own faith.
Religion is a very complicated word and full of misunderstanding. It is said that: - “I was knowing religion till I was not asked what is religion? When it was asked, I think it became most difficult question in the world for me……”
At other place it is written; - “religion is a daughter of hope and fear, explained to the ignorance about the nature of unknowable”. (Ambrose Bierce from the book ‘Oxford Dictionary of World Religion’)
The quotations have relevance only with the point that those who call Yoga – a religious practice, they themselves seldom know about what religion is?
Let us try to make an effort to understand what religion is? Every religion of world has essentially three components. They are –
1. Ideal
2. Theology and
3. Cult
Every religion has some ideal to achieve. This ideal is usually communion with God as the meaning of the word ‘religion’ itself suggests on the basis of its Greeko-Latin root Re-Ligare or Relligio. The concept of God may differ on the basis of one’s faith and belief.
Then comes the word ‘cult’. Cult includes those practices by which the communion with God is made possible. Unless and until one follows the cult established by the particular religion – he is supposed to be non religious person. Let us not forget that this cult has also two aspects –
a. Superficial aspect
b. Essential aspect
While following the cult of religion, the religious Heads and so called religious persons give importance to the superficial aspect of cult and essential of the cult is lop sided. Here it will not be out of place to mention that the difference in two religions may be on the superficial aspect of cult but so far essential aspect of the religion is concerned, there is hardly any possibility of difference in two different religions. Most unfortunate thing is that we are not able to draw a demarcation line between essential and superficial aspect of cult of any religion.
Every religion is suffering from this problem and followers do not apply themselves. Another interesting point with religion is that we have no liberty of opting our religion. It comes to us as ancestral property. In the selection of religion there is no concept like selecting our career. We observe the cult of a particular religion being followed in our own family. But the thing that is observed by the child on the name of religion is its superficial aspect only. Essential aspect of religion does not become observable and gradually the mind of a child co-relates the religion with those aspects that he has observed in his childhood on the name of religion and he starts considering religion to be associated with those aspects only. I believe that in order to overcome this problem, we must promote the study of the scriptures of religion with right understanding and discrimination. We must not analyze a religion by observing its followers. In order to understand any religion we must go through its scriptures.
Indian Concept of Religion i.e. Dharma
In India, the word ‘dharma’ is used for religion. Initially the word ‘dharma’ was more applied to religious and ritual rules but by the time of Upanishads and later in Dharmashastras, we find a great change in its meaning. In Upanishads, dharma is related more to the ways appropriate for the attainment of Brahman. But in Dharmashastras, the word acquired a new dimension of its meaning. It got deeply and strongly associated with ethical rules or code of conduct. Manu, the first law giver of India, enumerates the ten characteristics of Dharma. They are:-
1. Dhriti – Patience
2. Kshama - Forgiveness
3. Dama - Control over mind
4. Asteya - Non theft
5. Shaucha – Cleanliness
6. Indriyanigraha –Control over senses
7. Dhi – Wisdom
8. Vidya - Knowledge
9. Satya – Truthfulness
10. Akrodha – Non anger
Mention of faith in God or any dogma is conspicuous by its absence in the list of Manu. When dogma became associated with faith in particular is very difficult to ascertain. It seems that after the invasion of Mohemmadans and then English people on India, Indians came in contact with the people of other religion and had some bitter experiences also, which might have lead them to associate Dharma with faith in God. Even in the Christian Religion, there is a concept of seven Virtues. They are –
1. Tradition
2. Faith
3. Hope
4. Charity
5. Temperance
6. Prudence
7. Justice
Christian religion itself asserts that last four virtues are cardinal virtues i.e. of basic importance.
In modern age, intolerance in religion has created a greater problem. No Prophet or Son of God or so to say any religion says that be charitable to only to the people of one’s own religion only. We forget that every religion gives this type of code of conduct to be followed towards every person irrespective of other person’s religion, caste or creed. Such commands transcend these types of manmade barrier or division on the basis of caste, creed, religion or nation.
Is Yoga a Religion?
Yoga is branch of Indian Philosophy and as a branch of philosophy it talks about Law of Karma, Birth and death cycle, concept of liberation etc. These concepts may have some association or bearing with the soil of its origin but the other important practices that have been described in Patanjali’s Yoga Sutra or various Hathayogic practices are Trans religious practices.
Every human being has a body which he wants to keep fit and healthy. Every person has a mind to think, which never remains steady, which is beyond ones control and he wants to make it steady and enable it for better thinking capacity and also wants to have control over it in order to direct the mind and utilize it for higher purpose. Every person respires without being aware that how important it is for his existence. We go respiring without knowing its subtleties and better application. Also we do not know about the close relationship between the function of mind and respiration. In order to know and achieve all these things, we are required to practice Yogic exercises which are related with body culture, mind culture and also culture of respiration... In this way Yoga is religion for every one’s body, mind and existence.
Possible Religious Elements in Yoga
1. Every Yogic practice starts with prayer. An Indian Yoga Teacher is taught to recite Vedic Mantra to create an environment for the practice of Yoga.
2. While teaching Yogic practices, references from original Texts in Sanskrit are usually being quoted. Sanskrit language may create a feeling of its association with Hindu religion.
3. In some yogic literature, we find the application of some Mantras or seed letters to be recited during different practices such as Pranayama, Mudra or Dharana and so.
4. Some concepts of Yoga like Chakra, Vayu, Nadi, Kundalini etc. are considered to be essentially associated with the religion.
5. In some places recitation of ‘OM’ is also objected because its being a sacred word of Hindu religion. In Yoga, ‘OM’ is given great importance for recitation- therefore it is associated with dogmatic Hindu religion.
These are certain possible objections against yoga. Let us try to understand it rationally with a catholic approach. We shall consider each point separately.
Possible Solutions to the Objections
1. It is true that yogic practices start with prayer and Yoga –because of its origination in India – an Indian yoga teacher is taught to recite Vedic Mantra. Let us not forget that yoga teacher gives importance to the prayer and not to the Vedic mantra. Prayer is recited to create an environment conducive and suitable for the practice. Payer can be selected from any religious scripture to suit the group of individuals. The objective behind reciting prayer is more important and not the particular prayer.
2. Sanskrit is the language in which the original yoga literatures are available and therefore quotations in Sanskrit are usually recited by the yoga teachers. The author very strongly believes that quotations from yogic literature of other languages can or should also be quoted if they are not having any religious touch in them. Therefore, Sanskrit quotations do not make it essentially associated with a particular religion.
3. It is true that in some of the yogic practices, the application of mantras or seed letter is recommended or prescribed. Here, the author wants to suggest all those persons, who are not comfortable in application of Mantra during those practices, they may drop this recitation from their practice. In Gheranda Samhita – it is clearly written – that there are two types of Pranayama- Sagarbha and Agarbha. (Gh. S. V/ ) Sagarbha means Pranayama with mantra and Agarbha means Pranayama without Mantra. Pranayama can be practiced in both the ways and it can be said that yogic practices are capable of giving similar effect even if it is practiced without Mantra. Thus, simply because it has mantra application, we should not ignore the practice or condemn it.
4. Concept of Chakra, Nadi, Vayu etc. are not the religious concepts. They are the esoteric yogic concepts. They are a type of yogic anatomy and physiology. Those who practice it will realize it. In the process of practice, the practitioner comes across certain experiences and they become unexplainable if he is not exposed to these esoteric concepts. However, these concepts in yoga do not make a strong ground to reject yogic practices on the name of religion. During the initial practice of yoga, these concepts have no importance. When one progresses in the practice, these concepts start unfolding themselves to the practitioner and he understands the value of such concepts.
5. Undoubtedly ‘AUM’ is the word associated with Hindu Religion but it will be most appropriate to quote the words like – ‘AMEN’ or ‘AMIN’ respectively available in Christianity and Islam religions, have their close relationship with the word Aum. The similarity in these three sounds is unique and it suggests that these words are trans-religious. In the words of Saint John, “in the beginning there was word, the word was with God and the word was God”. This primordial word was nothing but the sound of AUM. This is reconfirmed if we try to analyze three English words – omnipotent, omnipresent and omniscient. It is very much obvious that the word ‘omni’ in all these three words have some common origin and it is not very far from the concept of ‘aum’.
Besides above charges against Yoga, some concepts like birth and rebirth cycle, liberation, law of karma are some such concepts which are not acceptable commonly to the people of every religion. In order to solve this problem we will have to divide yogic presentations into two aspects: philosophical aspect and practical aspect. Those who do not agree with the philosophical aspect of yogic concepts, they are advised to limit their acceptance of yoga only to the practical aspects avoiding any such thing which has any relationship with religion. The author is convinced on the point that the Yogic practices are capable of making a person - a better religious person of one’s own faith.
Thus, the charge against yoga – of being its religion – does not have strong logic. We should open our mind and accept yoga as it is one of the most effective method of psychosomatic practices which can take care of human beings well being through its non religious practices provided they are followed and practiced religiously.
The author is Managing Editor, Yoga Mimamsa published by Kaivalyadhama Yoga Institute, Lonavala, Maharashtra India. Visit site www.kdham.com
An attack by Naga militants in Chandel district of Manipur resulted in the deaths of 18 jawans. The last such attack was in 1987 when the Nagas attached an Assam Rifles post in Manipur.
This author had visited Manipur and Kohima in 2014 for Sangai and Hornbill cultural festivals. Also drove 110 kms to the border town of Moreh which is in Chandel district where the attack took place.
Some notes about attack.
A team of 6 Dogra Regiment was getting de-inducted (it was returning after its stint). Units are mostly ambushed during induction (to scare them) or de-induction (to give a message) thus all have to be very alert.
During deinduction other members of the battalion or another unit are supposed to conduct a specific operation to clear the road called road opening patrol. Unit has to move only after ROP is established.
According to a media report there were 35 jawans in the vehicle and vehicles too close to each other.
Brigadier B K Ponwar, head of Counter Terrorism and Jungle Warfare College Kanker, says that 'in insurgency areas like the north-east before deinduction, ROP should be in place by having cleared the road of IEDs, piquet's having been established, mobile armed patrols along the axis, first and last vehicle should have armed protection with no other loads. As per rules, a distance of 100 to 150 metres between vehicles is required and troop carrying vehicles must have 22 jawans.'
Going by what happened it appears there was a gross violation of standard operating procedures.
The Telegraph newspaper reports that things got worse because the battalion's commanding officer was on leave. His second-in-command had moved ahead to Chandigarh and others officers of the ranks of major, captain were on leave or temporary duty out of field area to take examinations.
According to an editorial in the Sangai Express, published from Imphal, the PRO of both the army and Assam Rifles were on leave at the time of ambush adding to the confusion on what exactly transpired.
The hilly terrain and technology allows attackers to monitor movements of army vehicles from heights. Guerrillas strike at weak spots, the unit presented a weak spot.
Tengnoupal is very scenic but the terrain very difficult as you can see in pic. During my visit found jawans doing an excellent job of checking since local traders bring vehicle loads of consumer goods from international market at Moreh.
View from Tengnopal
Who was behind the attack and Myanmar angle?
Three organisations are supposed to be involved: National Socialist Council of Nagaland-Khaplang, Kanglei Yawol Kanna Lup and the Kangleipak Communist Party. In the past, the other two had maintained linkages with NSCN-K. Note Chandel district is dominated by the Kuki community, which invariably converts to Christianity.
The primary objective of the NSCN-K is the establishment of a 'Greater Nagaland' comprising of the Naga-dominated areas of the neighbouring states within India, and contiguous areas in Myanmar. KYKL is a Meitei group that wants to rebuild Manipuri society by clearing it of all vices like immoral activities, drug trade and corruption. It is primarily funded by extortion. The main objective of KCP is to restore the independence of the erstwhile Manipur kingdom and to bring about an egalitarian society.
There is a Myanmar angle
During 1995 armies of the two countries conducted joint operations, Operation Golden Bird, to get rid of north-east insurgents who after training in Bangladesh would infiltrate into India through Myanmar. 'The 57Indian Mountain Division had tracked a column of 200 insurgents from various groups -- the NSCN, ULFA and Manipuri rebels -- who had picked up a huge shipment of arms south of Cox’s Bazar on the Bangladesh coast and was moving along the Myanmar border towards Manipur. Between them, the troops from India and Myanmar soon had the rebels trapped in a pincer movement.
It was at just that moment that the government in New Delhi, which was then a vocal supporter of the opposition in Myanmar, gave Aung San Suu Kyi the Nehru Award for International Understanding. The military junta in Myanmar were not impressed, and pulled out of the operation, allowing the rebels to escape.'
India should be guided by national interest and not assume that Myanmar's fear of China's rise is powerful enough to push closer relations with India.
Border with Myanmar at Moreh
One of the alleged perpetuators of latest attack, NSCN-K is also active in Myanmar. The government there is in negotiation with 16-18 insurgency groups including NSCN-K for a long term cease-fire and joining the democratic process.
Sensing that it cannot deal with two hostile governments, NSCN-K has struck a deal with the government of Myanmar to join the democratic process. How then, can India motivate Myanmar to take action against NSCN-K?
Media reports state that terror groups in the north-east, under Chinese influence, have regrouped to form United Liberation Front of Western South East Asia under the leadership of Khaplang, chairman of NSCN-K.
Some more observations:
One, trade at border town of Moreh is done both legally and illegally. Betel nuts, drugs and timber are smuggled in large quantities, said locals. This could be a source of funding for terror groups.
Two, rarely do terror groups target local politicians. Why? Many locals told me of an unholy nexus between local politicians, contractors and terror groups to milk huge financial grants from the Centre. Some added that sections of the police force were involved too. That leaves only the army to control insurgency. Not a good situation to be in.
Three, the N Santhosh Hegde Commission (appointed by the Supreme Court) indicted the security forces for extra judicial killings. An Officer admitted there might be some excesses but added that the commission's report had a demoralising impact on the armed forces.
Four, the Dimapur-Kohima-Imphal road is Manipur's lifeline. This has given the Nagas undue control over Manipur. They block the highway at will and prices in Manipur skyrocket.
Five, according to the December 3 2014 issue of Eastern Monitor Kohima, 24 per cent salaries of its one lakh employees is being deducted by Naga political groups. Also a shop owner from Chennai, now married in Kohima, said terror groups come and negotiate tax to be paid. In her book War and Taxes, Rakhee Bhattacharya calls it a 'revolutionary tax'. Local sources say annual budget of NSCN-IM is over Rs 10,000 crore.
Six, the Meitei insurgent groups feel that the government has always paid more attention to the Nagas. I am sure public perception in the rest of India is similar.
Seven, Nagas need to reflect on their achievements of 50 years of statehood and realise that the concept of Greater Nagaland (includes areas of adjoining states and Myanmar) will never be allowed by Myanmar and India.
What then is the way forward?
One, The Modi Sarkar needs to seriously engage with the government of Myanmar simply put engage with all centres of power.
Two, India must strongly take up the matter of terror groups with Myanmar and explore conduct of joint operations like in 1995. The army chief should visit Myanmar.
Three, improve people to people contact by starting the long discussed bus service from Imphal to Mandalay. This would allow more Indian tourists to visit Myanmar using Imphal as a base and Burmese devotees to visit Bodh Gaya. (there could be regular flights from Imphal to Gaya). Inflow of tourists will boost economies on both sides of the border.
Burmese devotees at Bodh Gaya Mandir
Four, the road from Silchar in Assam to Imphal should be repaired ASAP. Locals told me that a small section is controlled by Kuki community who are against its repair. Note that Manipuris are a very brave and proud people hence dislike being held to ransom by Nagas.
Five, come down strongly on smuggling especially of drugs. With broad guage connectivity to Silchar done it has now become easier for Indian companies to send their products to Myanmar.
Six, take an integrated approach to dealing with insurgency across various north-eastern states.
Seven, engage with the Meitei insurgent groups. Manipur has a rich tradition of music and dance like other states of the north-east.
Eight, every time PM Modi has a Madison Square type event it should be preceded by performance of artists from Manipur, Nagaland etc. All states to be encouraged to hold weeklong cultural festivals, one day for each of the seven states. Cannot tell you how happy Manipuris were to meet a Mumbaikar.
Nine, whilst urging utmost care the government must support the armed forces totally and withstand pressure from international human rights groups.
Ten, the armed forces must ensure PRO is available at all times and better media management at local level.
Eleven, promote tourism to north-east, Manipur in particular being in one corner of India. Did you know that the largest freshwater lake in the Indian sub-continent is, the Indian flag was first hoisted in Manipur not to forget the state being birth place of Polo.
Lohtak lake
Lastly improve the quality of governance at the state level. Corruption and extortion have to fall substantially.
Tripura is an excellent example where insurgency was resolved through an integrated politico, military, socio-economic and psychological effort with the chief minister as orchestra-commander. People have to be made to realise that in India, democracy allows anyone to win elections and work for the benefit of people. Violence has short-term and limited impact. Read:AFSPA removal: Why Tripura and J&K are very different
I enjoyed every minute of the ten days I spent in Manipur. Amazing dance, rocking music, indigenous games fun to watch, great markets and lovely people.
India needs to recognise who its friends are and then invest in relationships.
Sanjeev Nayyar is an independent columnist and travel photographer.
Published: June 10, 2015 10:26 IST | Updated: June 10, 2015 12:00 IST WARANGAL, June 10, 2015
Spiritual leader Sivananda Murthy dead
GOLLAPUDI SRINIVASA RAO
The Hindu
Sadguru Kandukuru Sivananda Murthy died on Wednesday at Warangal. Photo: C.V. Subrahmanyam
Noted spiritualist Sadguru Kandukuru Sivananda Murthy passed away here in wee hours of Wednesday. He was 87.
Noted spiritualist Sadguru Kandukuru Sivananda Murthy passed away here in wee hours of Wednesday. He was 87.
He has large following among Telugu people across the world. He set up several trusts and promoted traditional culture and customs and encouraged artistes. He built two ashrams one at Warangal and the other at Bheemli near Visakhapatnam.
PS. On a personal note, I fondly remember and cherish the ashirvadams he gave me when he awarded me the Sivananda Eminent Citizen Award 2008 in Secunderabad. Kalyan
The first of it's kind Hybrid (Solar and Wind) Altnative Energy Genrator....
The SolarMill® is the world’s most complete renewable energy generation device. Instead of a footprint dedicated to a singular solution, WindStream Technologies’ engineers have designed a unique set of vertical axis wind turbines, added the highest quality solar panels, and a patented system of integrated electronics, to create a hybrid device with the highest energy density in the market. As seen in the chart below, the daily and seasonal trends of wind and solar resources are all mitigated by capturing both at any time of the day or year.
Published: June 10, 2015 18:11 IST | Updated: June 10, 2015 18:11 IST HYDERABAD, June 10, 2015
Rooftop hybrid renewable energy turbine launched
SWATHI V
The prototype of the portable device consists of three vertical axis wind turbines fixed beneath one or more photovoltaic panels, to produce 2.5 kW of renewable energy.
In an enterprise, which can bring hybrid renewable energy to the Indian rooftops, WindStream Technologies, a US-based renewable energy technologies manufacturer launched its trademarked product SolarMill, at its newly inaugurated facility in Maheshwaram mandal, of Ranga Reddy District, on Wednesday.
The prototype of the portable device consists of three vertical axis wind turbines fixed beneath one or more photovoltaic panels, to produce 2.5 kW of renewable energy.
Based on the climatic conditions, wind speeds and needs of area concerned, the turbines and panels may be integrated seamlessly, representatives from the company informed. It is designed to work in both on-grid and off-grid environments, hence, suitable for mini or micro grids in remote locations, Venkat Kumar Tangirala, president of the WindStream Technologies India said.
A 50,000-square-foot production facility in Maheshwaram will soon begin to roll out the devices in large numbers, after assembling them from the components mostly imported from the US. Thousand units are likely to come out next week, Dan Bates, president and CEO of the company said.
Besides claiming it as the first fully integrated hybrid renewable energy device, the company also cites lowest cost per installed watt at 35 square feet for one kilowatt, flexibility between battery and inverter and easy plug-in facility to attach two devices as its USPs.
To be made in India
While 80 per cent of the components are imported from the US as of now, efforts will be made to manufacture it fully from here in coming six months, Mr. Bates said. The appliance is designed for 25 years durability and comes with a five-year warranty. It is presently priced at about Rs.1.32 lakh per kW, Mr.Tangirala informed.
So far, 10 to 15 installations of SolarMill across India account for 10 to 20 kW power generation. However, commitments to the tune of one lakh installations are in the pipeline, among them a pilot from Indian Railways to power its unmanned level crossings.
The company seeks to expand production to North India, besides to other districts of Telangana. While the focus is not on exports right now, the devices may be shipped to Malaysia, Sri Lanka and Indonesia in the coming days, Mr.Bates informed.
Telangana Industries Minister Jupally Krishna Rao formally inaugurated the manufacturing facility and launched the product. He promised complete support for setting up production units in all the 10 districts of the State.
New Delhi, June 10: Myanmar was tonight quoted as saying Indian forces had carried out an operation on insurgents "on the Indian side". The reported statement challenges New Delhi's version and possibly seeks the only recourse available to a sovereign country after the Narendra Modi government went to town on the raid on militants who killed Indian soldiers last week. "According to the information sent by Tatmadaw (the Myanmarese army) battalions on the ground, we have learned that the military operation was performed on the Indian side at India-Myanmar border," AFP quoted Zaw Htay, director of Myanmar's presidential office, as saying in a Facebook post.
"Myanmar will not accept any foreigner who attacks neighbouring countries in the back and creates problems by using our own territory," the post added, according to AFP. Earlier in the day, The Wall Street Journal had said Zaw Htay had confirmed that Indian troops had entered his country. He said that there was "coordination and cooperation" between the Indian troops and Myanmar's armed forces... but added that no Myanmar soldiers were directly involved, the Journal reported. Last night, Indian minister of state for information and broadcasting, Col (retired) Rajyavardhan Rathore, had hit the airwaves to say: "It (the army raid) is undoubtedly a message to all nations that harbour any intentions - be it the west or the specific country we went into right now. Even if there are groups within countries that harbour terror intentions, we will choose the time and the place of hitting them." The Indian Army was more nuanced in its statement yesterday while announcing the raid in which between 20 and 38 militants are believed to have been killed. The Indian raid was in response to a militant ambush in Manipur on June 4 in which 18 soldiers were killed. The army had said "we are in communication with the Myanmar authorities on this matter", without disclosing whether the neighbouring country was informed before or after the raid. The army had also cited "the history of close cooperation between our two militaries" and said "we look forward to working with them to combat such terrorism". Such ambiguous language is part and parcel of covert operations, which, by definition, are supposed to remain covert, not overt. But the Indian minister's chest-thumping appears to have left Myanmar with little option but to publicly distance itself from the Indian operation. The Facebook post, however, sought to assure New Delhi that Myanmar would not allow any anti-India force to function from its territory. Indian Army sources insisted - but off the record, unlike the minister - that the operation against the militants "along the India-Myanmar border" was a "collaborative effort and was done with the full information of the Myanmar authorities". A senior officer said: "There seems to be an erroneous impression that the operations were carried out in isolation of the Myanmar authorities.... This was a collaborative effort and was done with the full information of the Myanmar authorities." Another officer said the "tempo of operations is set to increase". But Myanmar's reported public denial of the operation in its territory has raised questions whether India has shifted from the public posture the two nations may have quietly agreed to. The disclaimer from the Myanmar government points to differences that could have a broader impact on the region because it creates an impression that New Delhi either did not inform its neighbour about the operations or deviated from a planned post-operation script. If India did manage to convince Myanmar to allow its forces to cross the border and launch yesterday's operations, the success represents a diplomatic "turning point", said a senior diplomat. But if India's action was "unilateral" in nature, it could "further complicate" the relationship. Given the sensitivities, a less vocal public posture by India after the attack would have been more appropriate. India's ambassador to Myanmar, Gautam Mukhopadhyay, spent the day in a series of meetings with Myanmar officials in Nay Pyi Taw, the country's new capital that is 380km north of Yangon, where the Indian mission is based, officials said. By late evening, an official said, Mukhopadhyay had been told by the Myanmarese authorities they were unhappy with the "way the operation had been presented".
NSA Doval to visit Myanmar; UAV missions from Imphal identified camps; envoy meets officials in Nay Pyi Taw.
Sources said there are an estimated 20 camps which are likely targets. Officials also maintained ambiguity over the Tuesday operation saying “all is not over”.
A day after the Army carried out strikes across the Myanmar border at militant groups suspected to be behind the June 4 attack on the Army convoy, sources said today that more such operations could not be ruled out given the “scale” of the Northeast militant infrastructure across the border.
Sources said there are an estimated 20 camps which are likely targets. Officials also maintained ambiguity over the Tuesday operation saying “all is not over”.
National Security Advisor Ajit Doval is expected to visit Myanmar soon to discuss further “joint action” against the insurgents. Indian Ambassador to Myanmar Gautam Mukhopadhaya today reviewed the post-operation situation with senior officials of the Myanmar government in the capital Nay Pyi Taw.
Foreign Secretary S Jaishankar had visited Myanmar unannounced on May 22 ahead of fighting breaking out with the NSCN (K) to firm up cross-border security cooperation plans. Officials said his visit was not related to yesterday’s operations.
In details that have now begun to emerge, sources said that at least 20 militants were killed and 11 “seriously injured” in the operations that were carried out by commandos “on foot”. Interestingly, the “men” picked up for the operation were ones with “North-Eastern features” so that they could blend in.
The operation was led by 21 Special Forces (Para), an elite para-commando unit of the Indian Army. Sources said that though India’s intention to stage retaliatory strikes was shared with Myanmar days ahead of the attack, data on specific targets was “neither asked for nor given.”
Some of the militants killed could have been involved in the last Thursday’s ambush in Chandel which killed 18 soldiers of the Dogra unit.
Sources said that one team of 21 Special Forces, based at Leimakhong, slithered down from two Advanced Light helicopters onto militat camps in Myanmar territory. Although these camps were identified targets, their location was confirmed by UAV missions carried out from Imphal. At least three UAV missions were conducted every week and latest images were compared with previous ones to confirm that the camps were still occupied.
Sources said that these camps are not very deep in Myanmar territory. They lie close to a prominent local commercial route between India and Myanmar, allowing the militants to extort money from traders.
Thoubal-based 2 Assam Rifles and Moreh-based 11 Assam Rifles were used in a supporting ground role for the operation. The SF personnel used portable rockets and grenades. Sources said that an additional team of 21 SF has been mobilised in Dimapur and is being inducted into the India-Myanmar border.
Assam Rifles units on India-Myanmar border in Chandel and adjoining districts are on high alert to monitor any suspicious movement of militants who have been scattered after Wednesday’s operation. The Army is also wary of any retaliatory attacks being planned by NSCN (K).
The local Assam Rifles units have been working closely with the Manipur civilian administration to convince the local population that they will not be inconvenienced or harassed by these operations, this being the harvesting season.
Meanwhile, NSCN (K) has contested the Army’s claim in handouts sent to the local media in which it rejected the reports of cross-border operation as “false” and alleged that these were efforts by the Indian Army to “salvage their reputation”.
The Myanmar government has confirmed that Indian soldiers had entered their country on Wednesday. Zaw Htay, director of the office of Myanmar President Thein Sein was quoted in The Wall Street Journal as saying that there was “coordination and cooperation” between the Indian troops and Myanmar’s armed forces but added that no Myanmar soldiers were directly involved.
“We will never allow or support insurgents, whether (they are) against Myanmar or against our neighbouring countries,” Zaw Htay is quoted as saying.
Interestingly, the Army did not deny — or confirm — many versions of the operation on social media all through the day including cropped, pixilated photographs of purported soldiers who conducted the operations.
Why did Ambedkar draft the Constitution of India based on the Govt. of India Act 1935 which had a Schedule listing some castes? See: http://thichhangdat.com/files/Ambedkar.pdfWhy did Ambedkar choose Buddhism to liberate his Depressed Classes? Was his failure in politics leading him to Buddhism?
“Untouchability” in India was officially abolished by Article 17 of the Constitution of India which came into force on 26th January 1950.
Gandhian and Ambedkarian discourses are not antithetical. Both are concerned with the issue of emancipation. At present when the legitimacy of the emancipatory discourse is being challenged and the dominant discourse upholds capitalism, it is all the more essential to broaden the scope of Gandhian and Ambedkarian discourses.
Suhas Palshikar (suhaspalshikar@gmail.com) is the Director of Lokniti and teaches at the Department of Politics and Public Administration, University of Pune.
This article was published in 3 August, 1996 issue of EPW. We are re-publishing this article to encourage debate in light of the recent discussions around Ambedkar and Gandhi.
Gandhi and Ambedkar would have agreed an as many issues as they would have disagreed upon. They could not find much ground for co-operation and collaboration. In popular perception - and in the perception of many of their followers too-they remained opponents. Both indulged in verbal duels in order to expose the weaknesses of each other's thought and actions. This legacy could never be abandoned by the Ambedkaiite political movement even after the 1950s. The disappearance of both personalities from the social scene, and a change in the political context have not altered the standardised positioning of the two as each other's enemies. Against this background it is proposed to enquire into the differences in the discourses of Gandhi and Ambedkar.
Two general points may be noted before we proceed to a discussion of the relationship between the Gandhian discourse and the Ambedkarian discourse. Movements for social transformation are based on emancipatory ideologies. At the present juncture in the Indian society we find that movements for social transformation are weak and localised. Further, the dominant discourse today does not believe in the project of emancipation. In this context it becomes necessary to tap the possibilities of realignment of emancipatory ideologies. It would be inadvisable to be persuaded by the exclusivist claims of any ideology to the project of emancipation.
Secondly, personality clashes need not be the decisive factor in the assessment of thought. Also, we need to accept that immediate political interests of Gandhi and Ambedkar clashed. Ambedkar began his political career as leader of the untouchables and continued to claim to be the authentic representative of the untouchable community. Gandhi, on the other hand, appeared to be denying the existence of separate interests of untouchables in the context of the freedom struggle. Ambekdar was always suspicious of the social content of freedom struggle and believed that Gandhi was not adequately sensitive to this. Since Gandhi was at the helm of the freedom struggle, Ambedkar thought it necessary to position itself against Gandhi. Given these historical circumstances, is it necessary that we sit in judgment to decide the case in favour of either Gandhi or Ambedkar?
The present note proceeds with the assumption that Gandhi-Ambedkar clashes resulted from their personalities, as well as their respective positioning in the contemporary political contexts. However, beyond these clashes and differences of assessment of contemporary politics, there exists some ground where the agenda of Gandhi and Ambedkar might actually be complementary. To realise this, it is necessary to throw away the burden of proving whose political position was correct or incorrect.
The question of separate electorates for untouchables is a case in point. Was Gandhi wrong in opposing separate electorate for untouchables? Was he wrong in forcing Ambedkar into acquiescence through the fast? I would tend to argue that such questions are largely irrelevant given the fact that 'separate electorates' do not form the core of Ambedkar's thought, in other words, Gandhi-Ambedkar relationship needs to be probed in the context not of personalities or political strategies, but in terms of their respective emancipatory projects.
Caste Question
The centrality of the caste question in Ambedkar's thought cannot be overemphasised. He believed that untouchability was an expression of caste system. Therefore, Ambedkar chose to study the caste system and critically analyse the justification it received from Hindu scriptures. His thought does not deal merely with removal of untouchability which was but one part of the anti-caste movement. He was also concerned with the overall annihilation of caste. Gandhi, of course, was in favour of abolition of caste- based discriminations. In personal conduct too, he did not practise caste. But caste question does not occupy a place of urgency in his thought. He tended to emphasise untouchability more than the caste question. For Gandhi, untouchability formed the core of caste system. Once untouchability was removed, there will be no caste system. Gandhi was right in identifying untouchability as the most abhorring expression of caste-based inequality and attendant inhumanity. But the crucial question is, would caste disappear if untouchability is not practised? If so, why should there be internal differentiation and hierarchical separation among the touchable castes? Gandhi would argue that untouchability stands tor everything ugly in the caste system and therefore, it must go instantly. Extending this logic he could further claim that untouchability could be fully and finally removed only when caste-consciousness is removed. Removal of untouchability would thus symbolically bury the caste system. In the light of development of Gandhi's views on the caste issue, there is no doubt about Gandhi's ultimate preparedness to abolish caste. And yet, caste question does not become the core of Gandhi's discourse.
Consequently, Gandhi did not extend the scope of satyagraha to caste and caste-based inequality. Gandhi extended support to temple entry movements but did not allow such movements to occupy centre-stage in his movement. Similarly, Gandhi undertook fast to convince the Hindus of the sinfulness of practising untouchability and exhorted people to abolish the practice. But the philosophy of satyagraha does not adequately answer the question of tackling injustices perpetrated by one's own society and sanc- tioned by religion. Satyagraha as a political weapon is adequately demonstrated by Gandhi's thought and practice. But it satyagraha is to become a moral purifier what kind of a struggle is necessary against untouchability and caste? In the case of untouchability, Gandhi could argue that the responsibility of removing untouchability lies with the caste Hindus. Hence the reference to sin and penance. However, as Ambedkar put it squarely, untouchability exists as a stigma on the body of the untouchables. As the ones suffering from injustice, how should the untouchables fight against their plight in the Gandhian framework? Even it they were to offer satyagraha, how could this act prick the conscience of caste Hindus who were under the ideological spell of religious sanction to caste and who were getting material advantages from the caste-based order? Apart from practising untouchability, the caste society presents a number of other possible sites of injustice where different caste groups may be located in antagonistic situations. Gandhi' s discourse does not direct intellectual attention and political energies to the question of waging struggle against the caste system and more importantly against caste groups deriving advantages from the caste system, instead, Gandhi tends to search possible areas of co-operation and integration of castes. Therefore, he refuses to recognise caste divisions even at the analytical level.
Gandhi's constant appeals to caste Hindus not to practise untouchability clearly indicate his awareness that one section of the society was being treated unjustly by another; it was not a 'personal' relationship but a group relationship. Inspite of this division of society at the empirical level, Gandhi refused to concede separate political identity to untouchables through separate electorates. He would allow 'reservation of scats' but the representational character of those elected through reserved seats would not be 'communal', i e, not as representatives of untouchables but as representatives of the general electorate. Gandhi's relative neglect of developing satyagraha against caste probably derived from this position of not recognising the political nature of social divisions.
Although he uses the term 'harijan' for untouchable 'brethren', Gandhi stoutly refused to recognise that caste-based divisions could actually be analytical categories for understanding the complex network of structures of injustice in the Hindu society. Ambedkar draws the distinction between untouchables and caste Hindus; he also suggests the possibility of using the categories of savarna and avarna where the latter would include untouchables and tribals, aborigines, etc. Before him, Phule visualised the categorisation in terms of 'dvij' status shudra- atishudra and 'trivarniks'. The logic behind such categorisation is to locate the main contradiction in the caste-ridden society, either as varna or as 'dvij' status, While Gandhi would accept the empirical reality of caste, he was not prepared to posit in it the ideological basis of anti-caste struggle. Hence, his insistence on identifying the untouchables as part of the Hindu fold. The relative unimportance of caste question in the Gandhian discourse is prominently expressed in the writings of almost all Gandhian intellectuals who tend to virtually exclude the issue of caste from their expositions of Gandhism.
Bane of Capitalism
The Gandhian discourse evolved through and along with his struggles against racism and colonialism. These struggles amply acquainted him with the evil side of western society. Yet, Gandhi was not trapped in formulating anti-west nationalism. He realised that the malady of the west lay in its peculiar production process. The modern process of production led to commodifica- tion and consequent degradation of human character. Therefore. Gandhi directed his attention to the modern lifestyle and the artificial generation of false materiality. The transformation of human beings into consumers from producers was the main step in the degeneration of human society.
In this sense the Gandhian discourse can be squarely situated in the context of the problematique of capitalism. Although Gandhi rarely attacked capitalism directly, his analysis of modern civilisation unmistakably indicts capitalism. His assessment of the exploitative nature of modern process of production, dehumanising effects of consumerism and his overall assessment of the modern society do not make sense unless understood as analysis of the capitalist social order. Similarly, were not Gandhi demolishing the claims of capitalism, he would not have given so much prominence to the 'Daridranarayan'. His entire project hinges upon the juxtaposition between 'Daridranarayan' and the satanical nature of capitalist enterprise. Gandhi's advocacy of a simple life, insistence on abnegation of wants, and swadeshi must be seen as counterpoints to crass materiality and instrumental interdependence nurtured by capitalism. In this sense, Gandhi's swadeshi calls for redefinition of the scope of material development and an outright rejection of capitalism as the instrument of development. It must be borne in mind that Gandhi was not opposed to modern civilisation per se but as a social order based on capitalism.
Where does Ambedkar stand in relation to this Gandhian position, regarding capitalism and modern civilisation? Two points arc striking in this context. Firstly, for the most part of his political career, Ambedkar did not employ his expertise in economics to his political agenda. Secondly, his early economic treatises do not substantially depart from the ideological position and standard wisdom prevalent in economics during his time.
It may be said that the main concern of Ambedkar was to understand sociologically the operation of caste system and to understand the socio-religious justifications of the same. His political struggles, too occurred on very different terrain from the economic. Thus, though he was aware of the economic aspects of caste system he chose to concentrate on the social, cultural, religious and political aspects of caste. Besides, Ambedkar's writings manifest a constant vacillation on his part as far as assessment of modern capitalist economy is concerned. For one thing, he was not persuaded by the soundness of communist economics. For another, Ambedkar was wary of any alternative that would tend to glorify or justify a semblance of the 'old order' in which caste occupied a pivotal role. Thus, autonomous village communities, small industry, mutual dependence, etc, were not appreciated by him for fear of indirectly furthering caste interests. He might have looked upon forces of modernity as cutting at the root of caste society and therefore was not convinced of the 'evils' involved in modernity.
And yet it would be wrong to believe that Ambedkar upheld capitalism uncritically. Not only was he critical of many aspects of capitalist economy, Ambedkar was even prepared to reject it for a more egalitarian and democratic system of production. Ambedkar has noted the political fallout of capitalism, viz, sham democracy. He was not averse to a search for alternative economic system although he did not devote his energies to this project. Thus, Ambedkar would have no hesitation in either taking up economic issues to the centre-stage of popular struggles or in developing a critique of capitalism. But his emphasis on caste question gave an impression that he had no sympathy for radical economic agenda. Unfortunately, this resulted in many of his followers literally seeing 'red' at the mention of economic issues! This has led to a false dichotomisation between caste question and economic question. Ambedkar's speeches and Marathi writings suggest that he did not subscribe to such dichotomisation. He was aware of the threat to liberty, equality and fraternity not only from brahminism but from capitalism also.
Perspectives on Tradition
It is interesting to sec how Gandhi and Ambedkar negotiate with tradition. Gandhi engages in a creative dialogue with tradition. He tries to find out the element of truth in tradition and emphasises it. In many cases he attaches new meanings to traditional symbols. He gives an impression that he is asking for nothing new in substance, but for the continuation of the 'old' tradition. The secret of Gandhi's ability to arouse revolutionary potential among the masses lies partly in this method of not claiming anything revolutionary, and in the appeal to the conscience of the masses through tradition. For this purpose, he not only chose popular traditional symbols but those symbols which have been associated with truth and justice. Assuming the role of interpreter of our 'great tradition' Gandhi takes the liberty of developing his own normative framework on the basis of tradition.
Ambedkar, on the other hand, was in search of the ideology of exploitation. He felt that tradition was this ideology. Injustice based on caste could not have continued unless it was legitimised by tradition. He also believed that the tradition of Hindu society was predominated by brahminical interests. As such, he could not ignore the role of tradition in situating caste as a moral code of Hindu society. This prompted Ambedkar to take a critical view of the entire Hindu (brahminical) tradition. It is also possible that Ambedkar realised the role of tradition in the contemporary context. All reform was stalled throughout the 19th century in the name of 'our great tradition' and its correctness. Thus, it was not tradition but forces upholding tradition that must have made Ambedkar a staunch critic of tradition. Yet did he really forsake tradition in its entirety? Much of Ambedkar's critical attack on tradition was either directed against glorification of brahminical tradition. It is possible to argue that Ambedkar was engaged in demolishing the tradition of brahminism and rejected the vedic ideological tradition. But he was not rejecting all traditions or else how could he search in that same tradition the path of the dhamma? Nor was he opposed to liberating traditions in the form of different sects. He was complaining against a lack of adequate emancipatory space within the traditional framework.
Tradition in an unequal society will always be caught between crossfire. Inequality will be cogently placed as part of tradition and tradition will be glorified as 'anadi', 'sanatan' and infallible. The same heritage will be sought to be condemned for all sins of the society. Gandhi, sensing the emotional power of tradition, appropriated it in order to save it from chauvinist glorifications. But even an appropriation of tradition requires a strong critique. Such critique is a constant reminder that tradition may have the potential of aligning with forces which perpetuate inequality. An all-round criticism of tradition further sensitises us to the fact that in many cases tradition actually gives credence to the system of exploitation. In other words, the supporters of inequality are always comfortable under the aegis of tradition. Thus, appropriation of tradition and employing it for purposes of building a just society requires a strong will to reject large parts of tradition and situating tradition in a different context from the one historically associated with it. In this sense, Ambedkars critical assessment of tradition provides a useful counterpoint to the Gandhian attempt of appropriating tradition. And the Gandhian project too, does not presuppose an uncritical appropriation of all tradition.
Meeting Ground
In a very general sense both Gandhi and Ambedkar strived to visualise a community based on justice and fraternity. The Gandhian discourse identities the elements of community in the form of love, non-violence, dignity of human life and dignity of physical labour and a non-exploitative process of production symbolised by rejection of greed. From the vantage point of this vision of the community, Gandhian discourse makes an assessment of colonial and capitalist reality. It develops a trenchant critique of modernity. The Ambedkarian discourse unfolds in a different manner. It commences from the critical evaluation of Indian social reality. Therefore, it concentrates on Hindu social order, its religious ideology and Hindu tradition. Thus, Ambedkar's discourse takes the form of critique of Hindu religion and society. Ambedkar was constantly aware of the need to situate this critique on a solid basis of communitarian vision. Although liberty, equality and fraternity beckoned him constantly, Ambedkar transcends liberalism and socialism to finally arrive at the conception of the dhamma.
The difference in the structures of their discourses notwithstanding, Gandhi and Ambedkar thus came to share similar visions. Both believed that social transformation could come about only by social action. Therefore, they relied heavily on mobilising people against injustice. Social action perceived by Gandhi and Ambedkar was democratic; it was in the form of popular struggles. Gandhi many times appeared to be favouring compromises and avoiding 'conflict'. Ambedkar, too, is seen by many (even his followers) as a supporter of non-agitational politics. But the core of their politics as well as their position on social action leave us in no doubt that Gandhi and Ambedkar not only pursued popular struggles but they valued struggles as essential and enriching. They did not visualise removal of injustice without struggles and without popular participation. Further, Gandhi and Ambedkar would have no difficulty in agreeing upon the value of non-violence.
The discourses of Gandhi and Ambedkar respect the materiality of human life. Fulfilment of material needs, and a stable and enriched material life are seen by both as forming the basis of human activity. Therefore, they would not deny the legitimacy of the goal of providing material basis to society. Moreover, Gandhi and Ambedkar have a striking similarity in their views on morality. They believe moral values to be eternal and necessary for co-ordinating material social life.
At the root of this similarity is the common conception of secular religion. This conception rejected all rituals, bypassed the question of existence of god and other world, and brought morality to the centre-stage of discussion of religion. It is not a mere coincidence that both Gandhi and Ambedkar should be treated as heretic by religious orthodoxies of Hinduism and Buddhism, respectively. Both claim that religion and scriptures need to be understood in the light of conscience and morality. Wherever scriptures contradict conscience, religion demands that conscience should be followed. In this sense they were sceptical not only about scriptures, but 'priestly authorities' deciding the meaning of scriptures. This view cut at the root of any notion of an organised, closed religion. Gandhi and Ambedkar shift religion from the realm of metaphysics and situate it onto the terrain of secular matters such as truth, compassion, love, conscience, social responsibility and enlightened sense of morality. Understood thus, Gandhi's sanatan dharma and Ambedkar's dhamma do not confine to individual and private pursuits of good life but operate as the moral framework for social action. Religion becomes secular and part of the 'public' sphere. When the so-called religious people were busy counting numbers, Gandhi and Ambedkar tried to turn religiosity of common man into a force for social transformation.
Struggle for truth and non-violence has to incorporate caste struggle because caste is a structure of violence and injustice. Just as Gandhi denounces the satanic culture of the west, Gandhism can be a denunciation of caste-based injustice. Gandhi does not forbid the use of soul-force against the satanic tendencies in one's own society. If contemporary Gandhism fights shy of caste struggles, it has lost the core of Gandhi's discourse. The restrictive interpretation of Gandhi will have to be rejected in favour of a creative interpretation. Non-recognition of categories like shudra-atishudra does not form the core of Gandhism. In fact, use of a term like 'daridranarayan' presupposes readiness to understand social reality on the basis of exploitative relations. Therefore, political mapping of social forces on caste basis can be incorporated into Gandhian discourse. Gandhi's strong rejection of religious authority behind untouchability, his later views on intercaste marriage, his non- orthodox interpretation on varna in early years and loss of interest in varna in later years, and the constant exhortation to become 'shudra', - to engage in physical labour - all point to the possibility that caste question can form legitimate concern of the Gandhian discourse. It should be of some interest that Gandhi does not eulogise the 'trivarniks' or their roles while constantly upholding dignity of labour. His sanatan dharma is characteristically uninfluenced by brahminism.
Similarly, Ambedkar's position on capitalism and modernity can be extended and reinterpreted. He located the primary source of exploitation in the caste system in the Indian context. But he never disputed the exploitative character of capitalism. His espousal of socialism (eg, Independent Labour Party) and state socialism apart, he tended to take the view that concentration of wealth and exploitation gave rise to 'dukkha', His conception of dhamma makes it clear that Ambedkar made a distinction between material well-being and insatiable lust. This is the ground on which critique of modernist life can be figured within his discourse. It is true that Ambedkar's rejection of tradition and traditional life-style appears to be modernistic. But it must be conceded that Ambedkar had to take into consideration immediate interests of untouchables. Thus, his plea to move to cities need not be understood as a modernist project. Also, Gandhi's espousal of village life should not be seen as justification of existing village life. Grounding Ambedkar's interpretation in his conception of dhamma can open up the possibility of bridging the distance between Gandhi and Ambedkar.
The discourses of Gandhi and Ambedkar were not antithetical. Therefore, it is possible to think in terms of common concerns and potential grounds for dialogue between the two discourses. Further, both Gandhi and Ambedkar were concerned with the question of emancipation. As such, a broadening of the scope of their discourses is all the more essential. As mentioned earlier, at the present moment, legitimacy of emancipatory project is being challenged. The dominant discourse today tends to underplay the caste question and legitimises capitalism. In contrast the movements of social transformation appear to be fragmented or stagnant. The theoretical strength required to meet this challenge can be gained partly by building bridges between the two rich discourses of our times.
[A paper presented at the seminar on 'Gandhis Relevance to Contemporary Theory and Polities' organised by the Department of Politics and Public Administration, University of Pune, October 9-10, 1995, I have drawn liberally from my Marathi article on this theme published in Samaj Prabndfian Patrikih January-March, 1995.]
[2:] The readers will recall the fact that Dr. Ambedkar was to have presided last May at the annual conference of the Jat-Pat-Todak Mandal of Lahore. But the conference itself was cancelled because Dr. Ambedkar's address was found by the Reception Committee to be unacceptable. How far a Reception Committee is justified in rejecting a President of its choice because of his address that may be objectionable to it is open to question. The Committee knew Dr. Ambedkar's views on caste and the Hindu scriptures. They knew also that he had in unequivocal terms decided to give up Hinduism. Nothing less than the address that Dr. Ambedkar had prepared was to be expected from him. The committee appears to have deprived the public of an opportunity of listening to the original views of a man who has carved out for himself a unique position in society. Whatever label he wears in future, Dr. Ambedkar is not the man to allow himself to be forgotten.
[3:] Dr. Ambedkar was not going to be beaten by the Reception Committee. He has answered their rejection of him by publishing the address at his own expense. He has priced it at 8 annas, I would suggest a reduction to 2 annas or at least [=at most] 4 annas.
[4:] No reformer can ignore the address. The orthodox will gain by reading it. This is not to say that the address is not open to objection. It has to be read only because it is open to serious objection. Dr. Ambedkar is a challenge to Hinduism. Brought up as a Hindu, educated by a Hindu potentate, he has become so disgusted with the so-called Savarna Hindus or the treatment that he and his people have received at their hands that he proposes to leave not only them but the very religion that is his and their common heritage. He has transferred to that religion, his disgust against a part of its professors [=believers].
[5:] But this is not to be wondered at. After all, one can only judge a system or an institution by the conduct of its representatives. What is more, Dr. Ambedkar found that the vast majority of SavarnaHindushad not only conducted themselves inhumanly against those of their fellow religionists whom they classed as untouchables, but they had based their conduct on the authority of their scriptures, and when he began to search them he had found ample warrant for their beliefs in untouchability and all its implications. The author of the address has quoted chapter and verse in proof of his three-fold indictment—inhuman conduct itself, the unabashed justification for it on the part of the perpetrators, and the subsequent discovery that the justification was warranted by their scriptures.
[6:] No Hindu who prizes his faith above life itself can afford to underrate the importance of this indictment. Dr Ambedkar is not alone in his disgust. He is its most uncompromising exponent and one of the ablest among them. He is certainly the most irreconcilable among them. Thank God, in the front rank of the leaders he is singularly alone, and as yet but a representative of a very small minority. But what he says is voiced with more or less vehemence by many leaders belonging to the depressed classes. Only the latter, for instance Rao Bahadur M. C. Rajah and Dewan Bahadur Srinivasan, not only do not threaten to give up Hinduism, but find enough warmth in it to compensate for the shameful persecution to which the vast mass of Harijans are exposed.
[7:] But the fact of many leaders remaining in the Hindu fold is no warrant for disregarding what Dr. Ambedkar has to say. The Savarnas have to correct their belief and their conduct. Above all, those who are [preeminent] by their learning and influence among the Savarnas have to give an authoritative interpretation of the scriptures. The questions that Dr. Ambedkar's indictment suggests are:
[8:]
What are the scriptures?
Are all the printed texts to be regarded as an integral part of them, or is any part of them to be rejected as unauthorised interpolation?
What is the answer of such accepted and expurgated scriptures on the question of untouchability, caste, equality of status, inter-dining and intermarriages? (These have been all examined by Dr. Ambedkar in his address.)
I must reserve for the next issue my own answer to these questions and a statement of the (at least some) manifest flaws in Dr. Ambedkar's thesis.
[10:] The Vedas, Upanishads, Smritis and Puranas, including the Ramayana and the Mahabharata, are the Hindu Scriptures. Nor is this a finite list. Every age or even generation has added to the list. It follows, therefore, that everything printed or even found handwritten is not scripture. The Smritis, for instance, contain much that can never be accepted as the word of God. Thus many of the texts that Dr. Ambedkar quotes from the Smritis cannot be accepted as authentic. The scriptures, properly so-called, can only be concerned with eternal verities and must appeal to any conscience, i.e. any heart whose eyes of understanding are opened. Nothing can be accepted as the word of God which cannot be tested by reason or be capable of being spiritually experienced. And even when you have an expurgated edition of the scriptures, you will need their interpretation. Who is the best interpreter? Not learned men surely. Learning there must be. But religion does not live by it. It lives in the experiences of its saints and seers, in their lives and sayings. When all the most learned commentators of the scriptures are utterly forgotten, the accumulated experience of the sages and saints will abide and be an inspiration for ages to come.
[11:] Caste has nothing to do with religion. It is a custom whose origin I do not know, and do not need to know for the satisfaction of my spiritual hunger. But I do know that it is harmful both to spiritual and national growth. Varna and Ashrama are institutions which have nothing to do with castes. The law of Varna teaches us that we have each one of us to earn our bread by following the ancestral calling. It defines not our rights but our duties. It necessarily has reference to callings that are conducive to the welfare of humanity and to no other. It also follows that there is no calling too low and none too high. All are good, lawful and absolutely equal in status. The callings of a Brahmin—spiritual teacher—and a scavenger are equal, and their due performance carries equal merit before God, and at one time seems to have carried identical reward before man. Both were entitled to their livelihood and no more. Indeed one traces even now in the villages the faint lines of this healthy operation of the law.
[12:] Living in Segaon with its population of 600, I do not find a great disparity between the earnings of different tradesmen, including Brahmins. I find too that real Brahmins are to be found, even in these degenerate days, who are living on alms freely given to them and are giving freely of what they have of spiritual treasures. It would be wrong and improper to judge the law of Varna by its caricature in the lives of men who profess to belong to a Varna, whilst they openly commit a breach of its only operative rule. Arrogation of a superior status by and of the Varna over another is a denial of the law. And there is nothing in the law of Varna to warrant a belief in untouchability. (The essence of Hinduism is contained in its enunciation of one and only [one] God as Truth and its bold acceptance of Ahimsa as the law of the human family.)
[13:] I am aware that my interpretation of Hinduism will be disputed by many besides Dr. Ambedkar. That does not affect my position. It is an interpretation by which I have lived for nearly half a century, and according to which I have endeavoured to the best of my ability to regulate my life.
[14:] In my opinion the profound mistake that Dr. Ambedkar has made in his address is to pick out the texts of doubtful authenticity and value, and the state of degraded Hindus who are no fit specimens of the faith they so woefully misrepresent. Judged by the standard applied by Dr. Ambedkar, every known living faith will probably fail.
[15:] In his able address, the learned Doctor has overproved his case. Can a religion that was professed by Chaitanya, Jnyandeo, Tukaram, Tiruvalluvar, Ramakrishna Paramahansa, Raja Ram Mohan Roy,Maharshi Devendranath Tagore, Vivekanand, and a host of others who might be easily mentioned, be so utterly devoid of merit as is made out in Dr. Ambedkar's address? A religion has to be judged not by its worst specimens, but by the best it might have produced. For that and that alone can be used as the standard to aspire to, if not to improve upon. (Harijan, July 18, 1936)
[17:] Shri Sant Ramji of the Jat-Pat-Todak Mandal of Lahore wants me to publish the following: "I have read your remarks about Dr. Ambedkar and the Jat-Pat-Todak Mandal, Lahore. In that connection I beg to submit as follows:
[18:] We did not invite Dr. Ambedkar to preside over our conference because he belonged to the Depressed Classes, for we do not distinguish between a touchable and an untouchableHindu. On the contrary our choice fell on him simply because his diagnosis of the fatal disease of the Hindu community was the same as ours; i.e., he too was of the opinion that the caste system was the root cause of the disruption and downfall of the Hindus. The subject of the Doctor's thesis for his Doctorate being the caste system, he has studied the subject thoroughly. Now the object of our conference was to persuade the Hindus to annihilate castes, but the advice of a non-Hindu in social and religious matters can have no effect on them. The Doctor in the supplementary portion of his address insisted on saying that that was his last speech as a Hindu, which was irrelevant as well as pernicious to the interests of the conference. So we requested him to expunge that sentence, for he could easily say the same thing on any other occasion. But he refused, and we saw no utility in making merely a show of our function. In spite of all this, I cannot help praising his address, which is, as far as I know, the most learned thesis on the subject and worth translating into every vernacular of India.
[19:] Moreover, I want to bring to your notice that your philosophical difference between Caste and Varna is too subtle to be grasped by people in general, because for all practical purposes in the Hindu society Caste and Varna are one and the same thing, for the function of both of them is one and the same, i.e. to restrict inter-caste marriages and inter-dining. Your theory of Varnavyavastha is impracticable in this age, and there is no hope of its revival in the near future. But Hindus are slaves of caste, and do not want to destroy it. So when you advocate your ideal of imaginary Varnavyavastha, they find justification for clinging to caste. Thus you are doing a great disservice to social reform by advocating your imaginary utility of the division of Varnas, for it creates a hindrance in our way. To try to remove untouchability without striking at the root of Varnavyavastha is simply to treat the outward symptoms of a disease, or to draw a line on the surface of water. As in the heart of their hearts Dvijas do not want to give social equality to the so-called touchable and untouchable Shudras, so they refuse to break caste—and give liberal donations for the removal of untouchability simply to evade the issue. To seek the help of theShastras for the removal of untouchability and caste is simply to wash mud with mud."
[20:] The last paragraph of the letter surely cancels the first. If the Mandal rejects the help of the Shastras, they do exactly what Dr. Ambedkar does, i.e. cease to be Hindus. How then can they object to Dr. Ambedkar's address merely because he said that that was his last speech as a Hindu? The position appears to be wholly untenable, especially when the Mandal, for which Shri Sant Ram claims to speak, applauds the whole argument of Dr. Ambedkar's address.
[21:] But it is pertinent to ask what the Mandal believes, if it rejects the Shastras. How can a Muslim remain one if he rejects the Quran, or a Christian remain Christian if he rejects the Bible? If Caste andVarna are convertible terms, and if Varna is an integral part of the Shastras which define Hinduism, I do not know how a person who rejects Caste, i.e. Varna, can call himself a Hindu.
[22:] Shri Sant Ram likens the Shastras to mud. Dr. Ambedkar has not, so far as I remember, given any such picturesque name to the Shastras. I have certainly meant when I have said: that if Shastrassupport the existing untouchability I should cease to call myself a Hindu. Similarly, if the Shastras support caste as we know it today in all its hideousness, I may not call myself or remain a Hindu, since I have no scruples about interdining or intermarriage. I need not repeat my position regarding Shastras and their interpretation. I venture to suggest to Shri Sant Ram that it is the only rational and correct and morally defensible position, and it has ample warrant in Hindu tradition. (Harijan, August 15, 1936)