Saturday, January 2, 2010

rec.arts.movies.local.indian - 15 new messages in 13 topics - digest

rec.arts.movies.local.indian
http://groups.google.com/group/rec.arts.movies.local.indian?hl=en

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Today's topics:

* HAPPY NEW YEAR FROM BARACK OBAMA *** Jai Maharaj posts - 1 messages, 1
author
http://groups.google.com/group/rec.arts.movies.local.indian/t/43008e90fb35747d?hl=en
* DHARM IN BHARATIYA POLITY - RAJADHARM *** Jai Maharaj posts - 1 messages, 1
author
http://groups.google.com/group/rec.arts.movies.local.indian/t/e9859f1c53356808?hl=en
* Wollywood - 2 messages, 2 authors
http://groups.google.com/group/rec.arts.movies.local.indian/t/732a88769034b270?hl=en
* A CULTURAL TALIBAN IN SECULAR BHARAT - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/821756261b912cec?hl=en
* MEGALITHS, ANCIENT TEMPLES AND SARASVATI CIVILIZATION CONTINUUM *** Jai
Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/243be424e6fbe672?hl=en
* RICE, WHEAT, BARLEY & GRAPE FROM 7000 BCE IN GANGA JI - 2 messages, 2
authors
http://groups.google.com/group/rec.arts.movies.local.indian/t/cd76209c8ae23ed4?hl=en
* 'INDIAN JUDICATURE: AN UNACCOUNTABLE MESS TO BE CLEANED UP' *** Jai Maharaj
posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/e048e59cf248b33f?hl=en
* OBAMA'S DANGEROUS DENIAL *** Jai Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/ff5f3ef2e6e95acb?hl=en
* EVOLUTION CAUGHT IN THE ACT - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/c406b1a89e0c893e?hl=en
* 'INDIGENOUS INDIANS': GENETIC STUDIES *** Jai Maharaj posts - 1 messages, 1
author
http://groups.google.com/group/rec.arts.movies.local.indian/t/615f83bbe2408a83?hl=en
* STATUS OF PIE. IE IS A MYTH CREATED BY INDOLOGISTS - REVIEW OF A NEW BOOK ***
Jai Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/f58e5f66091b07e5?hl=en
* RAMAYAN ERA BASED ON PLANETARIUM SOFTWARE *** Jai Maharaj posts - 1 messages,
1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/067f00127b6b50f3?hl=en
* VEDIC MANAGEMENT - THE HOLISTIC APPROACH TO MANAGERIAL EXCELLENCE *** Jai
Maharaj posts - 1 messages, 1 author
http://groups.google.com/group/rec.arts.movies.local.indian/t/394d1bb251f197ed?hl=en

==============================================================================
TOPIC: HAPPY NEW YEAR FROM BARACK OBAMA *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/43008e90fb35747d?hl=en
==============================================================================

== 1 of 1 ==
Date: Thurs, Dec 31 2009 11:03 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Happy New Year From Barack Obama

http://www.theobamafile.com/ObamaLatest.htm

Jai Maharaj, Jyotishi
Om Shanti

==============================================================================
TOPIC: DHARM IN BHARATIYA POLITY - RAJADHARM *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/e9859f1c53356808?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 12:33 am
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Forwarded message from S. Kalyanaraman

Dharm in Indian polity -- rajadharm

Monday, June 13, 2005

Dharm is the basic structure of the Constitution of India.

Bharatam is the land of dharm.

Aurobindo said in his Uttarapara speech (1909) after release from
prison: "I spoke once before with this force in me and I said then
that this movement is not a political movement and that nationalism is
not politics but a religion, a creed, a faith. I say it again today,
but I put it in another way. I say no longer that nationalism is a
creed, a religion, a faith; I say that it is the Sanatan Dharm which
for us is nationalism. This Hindu nation was born with the Sanatan
Dharm, with it moves and with it grows. When the Sanatan Dharm
declines, then the nation declines, and if the Sanatan Dharm were
capable of perishing, with the Sanatan Dharm it would perish. The
Sanatan Dharm, that is nationalism. This is the message that I have
to speak to you."

http://www.tamilnation.org/aurobindo/uttarpara.htm

Sanatan dharm that is nationalism

Dharm chakra, in blue colour, adorns the centre of the white portion
of Indian National Flag. This is the dharm chakra, the wheel of law
in the Sarnath Lion capital. This was the chakra which gave rise to
the ancient term, chakravartin, as the ruler of the land, thus
embodying the responsibilities which are integral to rajadharm or
functions of the state. It will be apposite to recall the stirring
words of Babasaheb Ambedkar during the Constituent Assembly
proceedings in defining the true intent of swarajyam (freedom):

"India has lost her freedom only owing to treason of her own people.
Raja Dahir of Sindh was defeated by Mahammad Bin Khasim. The only
reason for this defeat was that the generals of the Sindh army took
bribes from Jahsim's men and did not fight for the king. It was Raja
Jaichand Shivaji was fighting for the freedom of the Hindus, other
Maratha leaders and Rajputs were fighting for the Mughals. When the
Sikhs were fighting against the British, their leader did nothing....
Such things should not happen again; therefore, everyone must resolve
to fight to the last drop of his blood, to defend the freedom of
India." In sanatana dharm, it was the responsibility of the ruler of
a janapada and later-day chakravartin to defend the freedom of
motherland Bharatam. This is the principal rajadharm and hence the
metaphor of dharm chakra in the National Flag.

Dharm in National Flag

The Indian flag was designed as a symbol of freedom. The late Prime
Minister Nehru called it "a flag not only of freedom for ourselves,
but a symbol of freedom to all people."

The flag is a horizontal tricolour in equal proportion of deep
saffron on the top, white in the middle and dark green at the bottom.
The ratio of the width to the length of the flag is 2:3. In the
centre of the white band, there is a wheel in navy blue to indicate
the Dharm Chakra, the wheel of law in the Sarnath Lion Capital. Its
diameter approximates the width of the white band and it has 24
spokes. The saffron stands for courage, sacrifice and the spirit of
renunciation; the white, for purity and truth; and the green for
faith and fertility.

The Indian National Flag represents the hopes and aspirations of the
people of India. It is the symbol of our national pride. Over the
last five decades, several people including members of armed forces
have ungrudgingly laid down their lives to keep the tricolour flying
in its full glory. The significance of the colours and the chakra
in the National Flag was amply described by Dr. S. Radhakrishnan in
the Constituent Assembly which unanimously adopted the National Flag.
Dr. S. Radhakrishnan explained -- "Bhagwa or the saffron colour denotes
",1]);//-->of India who invited Mohammad Ghori to fight against
Prithviraj. When Shivaji was fighting for the freedom of the Hindus,
other Maratha leaders and Rajputs were fighting for the Mughals. When
the Sikhs were fighting against the British, their leader did
nothing.... Such things should not happen again; therefore, everyone
must resolve to fight to the last drop of his blood, to defend the
freedom of India." In sanatana dharm, it was the responsibility of
the ruler of a janapada and later-day chakravartin to defend the
freedom of motherland Bharatam. This is the principal rajadharm and
hence the metaphor of dharm chakra in the National Flag.

Dharm in National Flag

The Indian flag was designed as a symbol of freedom. The late Prime
Minister Nehru called it "a flag not only of freedom for ourselves,
but a symbol of freedom to all people."

The flag is a horizontal tricolour in equal proportion of deep
saffron on the top, white in the middle and dark green at the bottom.
The ratio of the width to the length of the flag is 2:3. In the
centre of the white band, there is a wheel in navy blue to indicate
the Dharm Chakra, the wheel of law in the Sarnath Lion Capital. Its
diameter approximates the width of the white band and it has 24
spokes. The saffron stands for courage, sacrifice and the spirit of
renunciation; the white, for purity and truth; and the green for
faith and fertility.

The Indian National Flag represents the hopes and aspirations of the
people of India. It is the symbol of our national pride. Over the
last five decades, several people including members of armed forces
have ungrudgingly laid down their lives to keep the tricolour flying
in its full glory. The significance of the colours and the chakra
in the National Flag was amply described by Dr. S. Radhakrishnan in
the Constituent Assembly which unanimously adopted the National Flag.
Dr. S. Radhakrishnan explained -- "Bhagwa or the saffron colour
denotes to material gains and dedicate themselves to their work. The
white in the centre is light, the path of truth to guide our conduct.
The green shows our relation to soil, our relation to the plant life
here on which all other life depends. The Ashoka Wheel in the center
of the white is the wheel of the law of dharm. Truth or satya, dharm
or virtue ought to be the controlling principles of those who work
under this flag. Again, the wheel denotes motion. There is death in
stagnation. There is life in movement. India should no more resist
change, it must move and go forward. The wheel represents the
dynamism of a peaceful change."

http://mha.nic.in/nationalflag2002.htm

Dharm in National emblem

The national emblem of India is a replica of the Lion at Sarnath,
near Varanasi in Uttar Pradesh. The Lion Capital was erected in the
third century BC by Emperor Ashoka to mark the spot where the Buddha
first proclaimed his gospel of peace and emancipation. The national
emblem is thus symbolic of contemporary India\'s reaffirmation of its
ancient commitment to world peace and goodwill.

The four lions (one hidden from view), symbolising power, courage and
confidence, rest on a circular abacus. The abacus is girded by four
smaller animals, that are considered guardians of the four directions:

the lion of the north, the elephant of the east, the horse of the
south and the bull of the west. The abacus rests on a lotus in full
bloom, exemplifying the fountainhead of life and creative
inspiration.

The motto \'Satyameva Jayate\' inscribed below the emblem in
Devanagari script means \'truth alone triumphs\'.

",1]);//-->renunciation of disinterestedness. Our leaders must be in
different to material gains and dedicate themselves to their work.
The white in the centre is light, the path of truth to guide our
conduct. The green shows our relation to soil, our relation to the
plant life here on which all other life depends. The Ashoka Wheel in
the center of the white is the wheel of the law of dharm. Truth or
satya, dharm or virtue ought to be the controlling principles of
those who work under this flag. Again, the wheel denotes motion.
There is death in stagnation. There is life in movement. India
should no more resist change, it must move and go forward. The
wheel represents the dynamism of a peaceful change."

http://mha.nic.in/nationalflag2002.htm

Dharm in National emblem

The national emblem of India is a replica of the Lion at Sarnath,
near Varanasi in Uttar Pradesh. The Lion Capital was erected in the
third century BC by Emperor Ashoka to mark the spot where the Buddha
first proclaimed his gospel of peace and emancipation. The national
emblem is thus symbolic of contemporary India's reaffirmation of its
ancient commitment to world peace and goodwill.

The four lions (one hidden from view), symbolising power, courage and
confidence, rest on a circular abacus. The abacus is girded by four
smaller animals, that are considered guardians of the four
directions: the lion of the north, the elephant of the east, the
horse of the south and the bull of the west. The abacus rests on a
lotus in full bloom, exemplifying the fountainhead of life and
creative inspiration.

The motto 'Satyameva Jayate' inscribed below the emblem in Devanagari
script means 'truth alone triumphs'.

-overview/land-people/national-symbols.html

Basic structure of the Constitution: organizing principle of Dharm

In the Keshavananda Bharati case, Supreme Court held (April 24, 1973
by a majority among 13 judges\' Bench) that no amendment to the
constitution can impinge upon the basic structure of the
constitution.

The basic structure has not been precisely defined nor delineated by
the judgment but is said to include the \'secular\' concept. The
\'secular\' is placed in the context of another undefined entity
called \'pluralism\' (a larger set which is said to include both
federal and secular).

Within this framework of \'pluralism\' secular was generally
understood to mean \'religious and cultural pluralism\'. In today\'s
political parlance secular has come to mean communal – pampering to
the minority vote-bank politics. The concept of cultural pluralism is
as vague as any concept can be in defining the basic structure of a
constitution.

It is one thing to state that there will be no discrimination based
on gender or economic status while enshrining a principle of equality
and equal treatment before law. It is quite another to declare that
Bharatam is a pluralist culture.

Bharatam is NOT a plural culture. This is where the absurdity of
declaring \'secular\' as a part of the basic structure of the
Constitution becomes apparent. Bharatam is a unified culture for
several millennia and has a civilizational strength which makes every
bharatiya identify himself as the son or daughter of the motherland,
the punyabhumi Bharata – aasetu himachala paryantam \'stretching from
sethu to himalaya\'. Every sankalpa mantra is an evocation of the
land of Bharata and the span of time within which a vrata is
undertaken by declaring the sankalpa, \'vow\'.

In August 1949, when PS Deshmukh, a Congressman from Central
Provinces said, " But we are a secular state and do not want to
recognise the fact ... If the Muslims want an exclusive place for
themselves called ",1]);//-->

http://hcilondon.net/india-overview/land-people/national-symbols.html

Basic structure of the Constitution: organizing principle of Dharm

In the Keshavananda Bharati case, Supreme Court held (April 24, 1973
by a majority among 13 judges' Bench) that no amendment to the
constitution can impinge upon the basic structure of the
constitution.

The basic structure has not been precisely defined nor delineated by
the judgment but is said to include the 'secular' concept. The
'secular' is placed in the context of another undefined entity called
'pluralism' (a larger set which is said to include both federal and
secular).

Within this framework of 'pluralism' secular was generally understood
to mean 'religious and cultural pluralism'. In today's political
parlance secular has come to mean communal -- pampering to the
minority vote-bank politics. The concept of cultural pluralism is as
vague as any concept can be in defining the basic structure of a
constitution.

It is one thing to state that there will be no discrimination based
on gender or economic status while enshrining a principle of equality
and equal treatment before law. It is quite another to declare that
Bharatam is a pluralist culture.

Bharatam is NOT a plural culture. This is where the absurdity of
declaring 'secular' as a part of the basic structure of the
Constitution becomes apparent. Bharatam is a unified culture for
several millennia and has a civilizational strength which makes every
bharatiya identify himself as the son or daughter of the motherland,
the punyabhumi Bharat -- aasetu himachala paryantam 'stretching from
sethu to himalaya'. Every sankalpa mantra is an evocation of the land
of Bharata and the span of time within which a vrata is undertaken by
declaring the sankalpa, 'vow'.

In August 1949, when PS Deshmukh, a Congressman from Central
Provinces said, " But we are a secular state and do not want to
recognise the fact ... If the Muslims want an exclusive place for
themselves called (Constituent Assembly Debates, ix, p. 356) The
reference to a secular state drew an exasperated response from Nehru
who asked, \'May I beg with all humility those gentlemen who use this
word often to consult some dictionary before they use it? ... it is
brought in all contexts, as if by saying that we are a secular state
we have done something amazingly generous.... We have only done
something which every country does except a very few misguided and
backward countries in the world.\'

(Constituent Assembly Debates, ix, p. 401). This shows that the
\'secular\' concept was not looked upon as a defining structure for
the constitution. It was merely restrictively interpreted as a
measure ensuring equality among people irrespective of sex, race or
religious denomination (pantha), which may be roughly called \'pantha
nirapekshata\' (neutrality as regards panthas).

Dharm constitutes the basic structure of the Constitution, apart from
the separation of powers among institutions of state to ensure checks
and balances among the legislative, executive, judicial wings and the
enshrining of the freedom of expression to add the fourth-estate as
part of the check-and-balance mechanism to ensure that power did not
corrupt in performing the responsibilities in public offices and
delineation of fundamental rights and equality of all citizens. Since
fundamental duties connoted by sanatana dharm constituted the
fountainhead of fundamental rights, since equality was inherent in
the delineation of aas\'rama dharm among all citizens, rajadharm as
enshrined in the hindu traditions and ethos of hindu civilization,
constituted the ordering principle for the basic structure of the
Constitution.

"We cannot say that the republican tradition is foreign to the genius
of this country. We have had it from the beginning of our history.

When a few merchants from the north went down to the south, one of
the ",1]);//-->Pakistan, why should not Hindus and Sikhs have India
as their home?' (Constituent Assembly Debates, ix, p. 356) The
reference to a secular state drew an exasperated response from Nehru
who asked, 'May I beg with all humility those gentlemen who use this
word often to consult some dictionary before they use it? ... it is
brought in all contexts, as if by saying that we are a secular state
we have done something amazingly generous.... We have only done
something which every country does except a very few misguided and
backward countries in the world.' (Constituent Assembly Debates, ix,
p. 401). This shows that the 'secular' concept was not looked upon as
a defining structure for the constitution. It was merely
restrictively interpreted as a measure ensuring equality among people
irrespective of sex, race or religious denomination (pantha), which
may be roughly called 'pantha nirapekshata' (neutrality as regards
panthas).

Dharm constitutes the basic structure of the Constitution, apart from
the separation of powers among institutions of state to ensure checks
and balances among the legislative, executive, judicial wings and the
enshrining of the freedom of expression to add the fourth-estate as
part of the check-and-balance mechanism to ensure that power did not
corrupt in performing the responsibilities in public offices and
delineation of fundamental rights and equality of all citizens. Since
fundamental duties connoted by sanatana dharm constituted the
fountainhead of fundamental rights, since equality was inherent in
the delineation of aas'rama dharm among all citizens, rajadharm as
enshrined in the hindu traditions and ethos of hindu civilization,
constituted the ordering principle for the basic structure of the
Constitution.

"We cannot say that the republican tradition is foreign to the genius
of this country. We have had it from the beginning of our history.

When a few merchants from the north went down to the south, one of
the answer was, "Some of us are governed by assemblies, some of us by
kings.Kecid deso ganadhina kecid rajadhina. Panini, Megasthenes and
Kautilya refer to the Republics of Ancient India. The Great Buddha
belonged to the Republic of Kapilavastu. Much has been said about the
sovereignty of the people. We have held that the ultimate sovereignty
rests with the moral law, with the conscience of humanity. People as
well as kings are subordinate to that. Dharm, righteousness, is the
king of kings. Dharmam Kshatrasya Kshatram. It is the ruler of both
the people and the rulers themselves. It is the sovereignty of the
law which we have asserted." (Radhakrishnan in Constituent Assembly
Debates, 20 Jan. 1947

http://parliamentofindia.nic.in/ls/debates/vol2p1.htm )

The cultural identity is so unique and so affirmative, it is a
travesty of truth to state there is cultural pluralism in Bharatam.

The demographic reality revealed by 1951 census was this: 85% of the
population of 361 million was classified as \'Hindu\'; over 50
million were Muslims, Christians and Sikhs; 78 million were Scheduled
Castes and Tribes. Such a classification did not connote cultural
plurality.

While fostering a common civic identity, the social imperative of
undoing the political and economic inequities necessitated the
provision of reserved seats in legislatures to Schedule Castes and
Scheduled Tribes. According to Ambedkar, "it is wrong to say that the
problem of the untouchables is a social problem.... The problem of
the untouchables is fundamentally a political problem (of minority
versus majority groups)" (Ambedkar, 1945, What Congress and Gandhi
have done to the Untouchables, Bombay: Thacker and Co..p.:190). The
Constitution declared untouchability as unconstitutional, a juridical
step which ",1]);//-->Princes of the Deccan asked the question. "Who
is your King?" The answer was, "Some of us are governed by
assemblies, some of us by kings.Kecid deso ganadhina kecid rajadhina.
Panini, Megasthenes and Kautilya refer to the Republics of Ancient
India. The Great Buddha belonged to the Republic of Kapilavastu. Much
has been said about the sovereignty of the people. We have held that
the ultimate sovereignty rests with the moral law, with the
conscience of humanity. People as well as kings are subordinate to
that. Dharm, righteousness, is the king of kings. Dharmam Kshatrasya
Kshatram. It is the ruler of both the people and the rulers
themselves. It is the sovereignty of the law which we have asserted."
(Radhakrishnan in Constituent Assembly Debates, 20 Jan. 1947

http://parliamentofindia.nic.in/ls/debates/vol2p1.htm )

The cultural identity is so unique and so affirmative, it is a
travesty of truth to state there is cultural pluralism in Bharatam.

The demographic reality revealed by 1951 census was this: 85% of the
population of 361 million was classified as 'Hindu'; over 50 million
were Muslims, Christians and Sikhs; 78 million were Scheduled Castes
and Tribes. Such a classification did not connote cultural plurality.

While fostering a common civic identity, the social imperative of
undoing the political and economic inequities necessitated the
provision of reserved seats in legislatures to Schedule Castes and
Scheduled Tribes. According to Ambedkar, "it is wrong to say that the
problem of the untouchables is a social problem.... The problem of
the untouchables is fundamentally a political problem (of minority
versus majority groups)" (Ambedkar, 1945, What Congress and Gandhi
have done to the Untouchables, Bombay: Thacker and Co..p.:190). The
Constitution declared untouchability as unconstitutional, a juridical
step which opportunities for all Bharatiya. Such provisions ensure
that equal, free, open, non-hierarchial, social order will be
sustained in modern Bharatam without denying the centrality of
sanatana dharm as nationalism. The Constitution prohibited the
practice of untouchability in any form (Art. 17), further empowering
the state to make any law \'providing for social welfare and reform
or the throwing open of Hindu religious institutions of a public
character to all classes and sections of Hindus\' (Art. 25.2b).
Significantly, an explanation was added that the reference to
\'Hindus\' included Sikhs, Jains and Buddhists.

The nation has always been a cultural unity right from the days of
the Rigveda where Vis\'vamitra used the term Bharatam Janam to
connote the nation of the people of Bharata. Buddha Dhamma and Jaina
Ariya dhamma were a continuum in the evolution of sanatana dharm
which defined Nationalism of Bharatam.

Many facets constituted this cultural unity and unique bharatiya
national identity, facets such as : respect for elders, respect for
pitr-s, respect for guru-s, recognition of life itself as a discharge
of the rina owed to these, performance of vrata as a sacred trust to
discharge the fundamental responsibilities enjoined on every jaati --
every living being, harmonious life in a samajam by discharge of the
responsibilities according to aas\'rama dharm – stages of life and
social demands, a world-view which considers earth as the mother – as
resource-giver, enjoining sustainable consumption patterns without
avarice and with the ethic of sharing food production – annam
bahukurveetha, empathy with all living and non-living phenomena
exemplified by veneration of nature – sacredness of mountains,
rivers, waters, trees, cows and other animals constituting an
integral humanist spectrum of co-existence, veneration of divine
attributes in the pursuit of purushartha (dharm, artha, kama,
moksha), quest for an ",1]);//-->had a long-lasting impact on the
dharm polity ensuring equal opportunities for all Bharatiya. Such
provisions ensure that equal, free, open, non-hierarchial, social
order will be sustained in modern Bharatam without denying the
centrality of sanatana dharm as nationalism. The Constitution
prohibited the practice of untouchability in any form (Art. 17),
further empowering the state to make any law 'providing for social
welfare and reform or the throwing open of Hindu religious
institutions of a public character to all classes and sections of
Hindus' (Art. 25.2b). Significantly, an explanation was added that
the reference to 'Hindus' included Sikhs, Jains and Buddhists.

The nation has always been a cultural unity right from the days of
the Rigveda where Vis'vamitra used the term Bharatam Janam to connote
the nation of the people of Bharata. Buddha Dhamma and Jaina Ariya
dhamma were a continuum in the evolution of sanatana dharm which
defined Nationalism of Bharatam.

Many facets constituted this cultural unity and unique bharatiya
national identity, facets such as : respect for elders, respect for
pitr-s, respect for guru-s, recognition of life itself as a discharge
of the rina owed to these, performance of vrata as a sacred trust to
discharge the fundamental responsibilities enjoined on every jaati --
every living being, harmonious life in a samajam by discharge of the
responsibilities according to aas'rama dharm – stages of life and
social demands, a world-view which considers earth as the mother – as
resource-giver, enjoining sustainable consumption patterns without
avarice and with the ethic of sharing food production – annam
bahukurveetha, empathy with all living and non-living phenomena
exemplified by veneration of nature – sacredness of mountains,
rivers, waters, trees, cows and other animals constituting an
integral humanist spectrum of co-existence, veneration of divine
attributes in the pursuit of purushartha (dharm, artha, kama,
moksha), quest for an free pursuit of satyam (truth) and adhyatmika
inquiry while realizing one\'s full potentialities in avocations of
choice and seva (service) to bandhu even beyond the jaati and
janajaati identities which expanded the family unit as a kinship unit
and/or professional guild.

The cultural unity is exemplified by the common village festivals and
vratas which result in pilgrimages such as those to Vithoba,
Khandoba, Sabarimala, Tirupati, Pandharpur, Kumbhamela at Prayagraj
every 12 years, visit to tirthasthanas to offer tarpanam to pitrs and
rishis who have given the nation her cultural and sacred identity as
punyabhumi, celebration of kumbabhishekams of mandirams, festivals
such as Deepavali, Navaratri, Sarasvati puja on Magha Shukla
Panchami, celebrations of raksha bandhan and holi or pongal or varsha
pratipada as social events and celebrations of the living memories of
the contributions made by savants of yore, daanam as a social
responsibility to maintain the mandirams, to offer bhiksha to sadhus
and sants and to celebrations of the bounties of nature, through
events such as the dipa aaratis to rivers, abhishekam of murtis, puja
to the sacred cow. The Great Epics, Mahabharata and Ramayana are
evocations of sanatana dharm in action as exemplified by Mahabharata
events defining the contours of rajadharm and by Rama as vigrahavan
dharmah, the very perfonification of dharm demonstrated by his
respect for his parents, respect for the guru, fight against evil and
the establishment of ramarajyam as a model polity at the service of
the people. Such are the dimensions of cultural unity of the Nation
of Bharatam. These are not facets which denote any pluralism; these
are facets directed to achieving purushartha, the goal of life
(including dharm, arth, kam, moksh).

It has been demonstrated that democracy is not a new ideal for
Bharatam. Democracy had been practiced right from the days of the
",1]);//-->understanding of the unity of aatman and paramaatman --
governed by a free pursuit of satyam (truth) and adhyatmika inquiry
while realizing one's full potentialities in avocations of choice and
seva (service) to bandhu even beyond the jaati and janajaati
identities which expanded the family unit as a kinship unit and/or
professional guild.

The cultural unity is exemplified by the common village festivals and
vratas which result in pilgrimages such as those to Vithoba,
Khandoba, Sabarimala, Tirupati, Pandharpur, Kumbhamela at Prayagraj
every 12 years, visit to tirthasthanas to offer tarpanam to pitrs and
rishis who have given the nation her cultural and sacred identity as
punyabhumi, celebration of kumbabhishekams of mandirams, festivals
such as Deepavali, Navaratri, Sarasvati puja on Magha Shukla
Panchami, celebrations of raksha bandhan and holi or pongal or varsha
pratipada as social events and celebrations of the living memories of
the contributions made by savants of yore, daanam as a social
responsibility to maintain the mandirams, to offer bhiksha to sadhus
and sants and to celebrations of the bounties of nature, through
events such as the dipa aaratis to rivers, abhishekam of murtis, puja
to the sacred cow. The Great Epics, Mahabharat and Ramayan are
evocations of sanatan dharm in action as exemplified by Mahabharat
events defining the contours of rajadharm and by Rama as vigrahavan
dharmah, the very perfonification of dharm demonstrated by his
respect for his parents, respect for the guru, fight against evil and
the establishment of ramarajyam as a model polity at the service of
the people. Such are the dimensions of cultural unity of the Nation
of Bharatam. These are not facets which denote any pluralism; these
are facets directed to achieving purushartha, the goal of life
(including dharm, artha, kama, moksha).

It has been demonstrated that democracy is not a new ideal for
Bharatam. Democracy had been practiced right from the days of the of
9th century CE was cited in the Constituent Assembly debates by T.

Prakasam to underscore the refreshing modernity achieved even in
those times in prescribing qualifications for those elected to public
office and to delineate responsibilities related to the maintenance
of civic order at the local levels through democratically elected
representatives through a secret ballot system.

These are the political facets of dharm, what may be termed rajadharm
further amplified by Kautilya\'s arthas\'astra defining the
responsibilities of the ruling classes.

If there is one central unifying principle defning rajadharm and
aas\'rama dharm it is the emphasis on vrata and discharge of
responsibilities. There is no apriori recognition of human rights as
fundamental; such fundamental rights accrue by the discharge of
fundamental responsibilities. This is the central concept of dharm as
an organizing principle for managing civic society affairs.

This recognition of the centrality of responsibility in sanatana
dharm led to an amendment of the Constitution incorporating an
Article delineating the Fundamental Duties of Citizens (though,
unfortunately, this was not made justiciable, analogous to the many
Directive Principles of State Policy which are announcements of pious
intentions of the State but principally governed by the tenets of
sanatana dharm with provisions such as those for enforcing
prohibition, for the protection of animal husbandry and prevention of
cow-slaughter, provision of free legal aid to the poor, organisation
of village councils, contributory pension scheme for the old,
disabled and unemployed, and enactment of a uniform civil code. It
will be necessary to make these provisions basic structure of the
constitution by declaring them to be Fundamental Rights and hence
justiciable.

The Constitution of India is NOT secular in its basic structure. It
is ",1]);//-->Janapadas even in centuries Before Common Era.
Uttaramerur inscription of 9th century CE was cited in the
Constituent Assembly debates by T.

Prakasam to underscore the refreshing modernity achieved even in
those times in prescribing qualifications for those elected to public
office and to delineate responsibilities related to the maintenance
of civic order at the local levels through democratically elected
representatives through a secret ballot system.

These are the political facets of dharm, what may be termed rajadharm
further amplified by Kautilya's arthas'astra defining the
responsibilities of the ruling classes.

If there is one central unifying principle defning rajadharm and
aas'rama dharm it is the emphasis on vrata and discharge of
responsibilities. There is no apriori recognition of human rights as
fundamental; such fundamental rights accrue by the discharge of
fundamental responsibilities. This is the central concept of dharm as
an organizing principle for managing civic society affairs.

This recognition of the centrality of responsibility in sanatan dharm
led to an amendment of the Constitution incorporating an Article
delineating the Fundamental Duties of Citizens (though,
unfortunately, this was not made justiciable, analogous to the many
Directive Principles of State Policy which are announcements of pious
intentions of the State but principally governed by the tenets of
sanatana dharm with provisions such as those for enforcing
prohibition, for the protection of animal husbandry and prevention of
cow-slaughter, provision of free legal aid to the poor, organisation
of village councils, contributory pension scheme for the old,
disabled and unemployed, and enactment of a uniform civil code. It
will be necessary to make these provisions basic structure of the
constitution by declaring them to be Fundamental Rights and hence
justiciable.

The Constitution of India is NOT secular in its basic structure. It
is on the Hindu Code Bill, and clarified that he did not believe our
Constitution was secular because it allowed different treatment to
various communities and the legislatures could frame separate laws
for different communities" (Subhash C. Kashyap, Reforming the
Constitution, Delhi, UBS Publishers & Distributors Ltd, 1992, p. 16).

Article 30 of the Constitution is in fact a separate law for some
selected communities called \'minorities\': "The position as it has
developed is that, in effect, institutions of general education
established and administered by religious or linguistic minorities
enjoy a much more privileged position than those run by the
government or the university. While strict supervision can be imposed
on majority institutions, the same cannot be done as regards minority
institutions, and affairs of such institutions can be regulated only
within very narrow limits. It stands to reason whether such a result
was envisaged by the framers of the Constitution. Did they envisage
that minority institutions of general education, unrelated to
preservation of their culture, language or script should receive
preferential treatment over similar majority institutions?" (Indian
Constitutional Law, 1994, Dr M P Jain, Wadhwa & Co, pg 659). Such a
provision as Article 30 does not indicate a secular structure but a
partisan provision. It does not fall within the ambit of \'pantha
nirapekshata\' or even \'sarvadharma samabhava\' if indeed such terms
are a true translation of the English word \'secular\'. It is
inappropriate to construe sarvadharma to be \'all religions\'; it
certainly is not a correct translation of the English word
\'secular\' because, dharm is NOT religion and is an eternal, cosmic,
ordering principle (Mahabharata defines dharm as: dhaaranat dharm
ityaahuh, \'dharm is so-called because it upholds (dhaarana)\'. There
can only be a treatment of all panthas with neutrality, that is
secular can at best ",1]);//-->governed by sanatana dharm. Babasaheb
Ambedkar, spoke in Parliament on the Hindu Code Bill, and clarified
that he did not believe our Constitution was secular because it
allowed different treatment to various communities and the
legislatures could frame separate laws for different communities"
(Subhash C. Kashyap, Reforming the Constitution, Delhi, UBS
Publishers & Distributors Ltd, 1992, p. 16).

Article 30 of the Constitution is in fact a separate law for some
selected communities called 'minorities': "The position as it has
developed is that, in effect, institutions of general education
established and administered by religious or linguistic minorities
enjoy a much more privileged position than those run by the
government or the university. While strict supervision can be imposed
on majority institutions, the same cannot be done as regards minority
institutions, and affairs of such institutions can be regulated only
within very narrow limits. It stands to reason whether such a result
was envisaged by the framers of the Constitution. Did they envisage
that minority institutions of general education, unrelated to
preservation of their culture, language or script should receive
preferential treatment over similar majority institutions?" (Indian
Constitutional Law, 1994, Dr M P Jain, Wadhwa & Co, pg 659). Such a
provision as Article 30 does not indicate a secular structure but a
partisan provision. It does not fall within the ambit of 'pantha
nirapekshata' or even 'sarvadharma samabhava' if indeed such terms
are a true translation of the English word 'secular'. It is
inappropriate to construe sarvadharma to be 'all religions'; it
certainly is not a correct translation of the English word 'secular'
because, dharm is NOT religion and is an eternal, cosmic, ordering
principle (Mahabharata defines dharm as: dhaaranat dharm ityaahuh,
'dharm is so-called because it upholds (dhaarana)'. There can only be
a treatment of all panthas with neutrality, that is secular can at
best is a good instance of pseudo-secular component in the basic
structure of the Constitution. The very definition of \'minority\' is
open to question; it should perhaps refer only to the counting of
votes to declare a winner who receives majority of votes; the term
cannot be applied to groups of citizens within the unity called the
Bharata Nation or Bharatam. Arvind Lavakare rightly observed, "The
ideal should be that the State ought not to enact any law on any
religion or religious practice unless it ensures (a) social welfare-
cum-social reform, (b) removal of such practices as impinge on
criminality, and (c) equal treatment of all citizens, irrespective of
the religion they belong to. Preventing legal criminality and
enabling gender equality among all communities at all times should be
the only guiding principles in any religious legislation." (Arvind
Lavakare, 14 point programme for NCRC, June 20, 2000

http://www.rediff.com/news/2000/jun/27arvind.htm )

It is unfortunate that the National Commission for Review of the
Working of the Constitution (NCRC) did not define the undefined
\'basic structure of the Constitution\'. If such a definition had
been attempted, NCRC would certainly have been led to re-define the
structure of the Constitution as Dharm Constitution, true to the
traditions of sanatana dharm which have defined Bharatam as a
cultural, national identity over millennia of evolution of hindu
civilization.

Let me recount the story LM Singhvi narrated during the Indira Gandhi
emergency regime.

Singhvi was made the expert responsible for authenticating the Hindi
version of the new constitution with the new preamble. This
authenticated version in a A3 size ornamented document has been
signed by the then Rashtrapati and kept in Rashtrapati Bhavan as the
",1]);//-->be translated only as 'pantha nirapekshata'. This article
of Kashyap is a good instance of pseudo-secular component in the
basic structure of the Constitution. The very definition of
'minority' is open to question; it should perhaps refer only to the
counting of votes to declare a winner who receives majority of votes;
the term cannot be applied to groups of citizens within the unity
called the Bharata Nation or Bharatam. Arvind Lavakare rightly
observed, "The ideal should be that the State ought not to enact any
law on any religion or religious practice unless it ensures (a)
social welfare-cum-social reform, (b) removal of such practices as
impinge on criminality, and (c) equal treatment of all citizens,
irrespective of the religion they belong to. Preventing legal
criminality and enabling gender equality among all communities at all
times should be the only guiding principles in any religious
legislation." (Arvind Lavakare, 14 point programme for NCRC, June 20,
2000

http://www.rediff.com/news/2000/jun/27arvind.htm )

It is unfortunate that the National Commission for Review of the
Working of the Constitution (NCRC) did not define the undefined
'basic structure of the Constitution'. If such a definition had been
attempted, NCRC would certainly have been led to re-define the
structure of the Constitution as Dharm Constitution, true to the
traditions of sanatana dharm which have defined Bharatam as a
cultural, national identity over millennia of evolution of hindu
civilization.

Let me recount the story LM Singhvi narrated during the Indira Gandhi
emergency regime.

Singhvi was made the expert responsible for authenticating the Hindi
version of the new constitution with the new preamble. This
authenticated version in a A3 size ornamented document has been
signed by the then Rashtrapati and kept in Rashtrapati Bhavan as the

Singhvi got a translation which translated the word secular in the
Preamble. This is the only place in the constitution where the word
occur. The word was translated as \'dharm nirapekshata\'.

Singhvi got furious and refused to authenticate this translation and
tndered his resignation to Indira Gandhi. Indira got tensed up and
had a one-to-one meeting with Singhvi and asked him how he would
translate the word into Hindi. Singhvi suggested that between
\'sampradaya nirapekshata\' and \'pantha nirapekshata\' which are as
close as possible to the English word secular, he would prefer pantha
nirapekshata, that is neutrality as to pantha. He also added that he
is suggesting this because it will be a sacrilege to use the word
\'dharm nirapekshata\';

no state, no government of India can be neutral as regards dharm. And
this is particularly so because the new Constitution has included a
new Article related to Fundamental Duties of Citizens. Indira Gandhi
readily agreed with him and handed him the official pen of the Prime
Minister of India and asked Singhvi to write the corrected hindi
translation on the Constitution official copy in his own handwriting.

He did.

So it is that pantha nirapekshata stands for secular in the hindi
version of the Constitution of India. That some p-sec papers use
dharm nirapekshata or some politicians use this phrase as a
translation of secular has no sanction according to the official
Hindi version of the Constitution.

Yes, indeed, RV; secular is a-dharm. Secular is anti dharm. If the
constitutional pundits go by the mish-mash of provisions included in
the Constitution, referred to in an earlier judgement as \'basic
features of the constitution\' which CANNOT be amended by any
amendment procedure (that is, would need a new Constituent Assembly
to write a new constitution), the picture which emerges about
\'secular\' in Indian constitutional law is a babel of voices,
chaotic and leaves one ",1]);//-->authentic Hindi version of the
Indian Constitution.

Singhvi got a translation which translated the word secular in the
Preamble. This is the only place in the constitution where the word
occur. The word was translated as 'dharm nirapekshata'.

Singhvi got furious and refused to authenticate this translation and
tndered his resignation to Indira Gandhi. Indira got tensed up and
had a one-to-one meeting with Singhvi and asked him how he would
translate the word into Hindi. Singhvi suggested that between
'sampradaya nirapekshata' and 'pantha nirapekshata' which are as
close as possible to the English word secular, he would prefer pantha
nirapekshata, that is neutrality as to pantha. He also added that he
is suggesting this because it will be a sacrilege to use the word
'dharm nirapekshata'; no state, no government of India can be neutral
as regards dharm. And this is particularly so because the new
Constitution has included a new Article related to Fundamental Duties
of Citizens. Indira Gandhi readily agreed with him and handed him the
official pen of the Prime Minister of India and asked Singhvi to
write the corrected hindi translation on the Constitution official
copy in his own handwriting.

He did.

So it is that pantha nirapekshata stands for secular in the hindi
version of the Constitution of India. That some p-sec papers use
dharm nirapekshata or some politicians use this phrase as a
translation of secular has no sanction according to the official
Hindi version of the Constitution.

Yes, indeed, RV; secular is a-dharm. Secular is anti dharm. If the
constitutional pundits go by the mish-mash of provisions included in
the Constitution, referred to in an earlier judgement as 'basic
features of the constitution' which CANNOT be amended by any
amendment procedure (that is, would need a new Constituent Assembly
to write a new constitution), the picture which emerges about
'secular' in Indian constitutional law is a babel of voices, chaotic
and leaves one to dharm. Because, dharm is NOT religion. In Tamil
religion is translated as matam. In many other bharatiya languages,
religion is crudely translated as pantha, as in khalsa pantha,
s\'a_kta pantha, saura pantha, ga_n.apatya pantha. Buddha dhamma is
NOT religion, it is a continuation of Dharm with particular reference
to the duties and responsibilities enjoined on the bhikku as stated
in Dhammapada. Same goes for Mahavira jaina pantha where the term
used is Ariya Dhamma.

The undoing of the secular muddle will call for a deletion of the
word from the Preamble, at the very minimum. There could be other
issues debated with reference to special provisions of the
constitution rlated to treatment of minorities, etc.

Kalyanaraman 13 June 2005

",0]);D(["mi",2,2,"10476ab709fd8935",0,"0","Bipin","Bipin"
,"bp16@ukonline.co.uk","HinduThought, ibharati","10:29 pm (6 hours
ago)",["HinduThought@yahoogroups.com"],["ibharati@yahoogroups.com"]
,[],["ibharati@yahoogroups.com"],"Jun 13, 2005 10:29 PM","[ib] Re:
[HinduThought] Dharm in Indian polity – rajadharm","Sir Kalyanraman
ji, What an excellent, mind-capturing, appealing and
absolute...",[],1,,,"Mon Jun 13 2005_10:29 PM","On 6/13/05, Bipin
wrote:","On 6/13/05, Bipin <bp16@ukonline.co.uk> wrote:"]);//--
>bewildered as to the role of the state in relation to issues related
to dharm. Because, dharm is NOT religion. In Tamil religion is
translated as matam. In many other bharatiya languages, religion is
crudely translated as pantha, as in khalsa panth, s'a_kta panth,
saura panth, ga_n.apatya panth. Buddh dhamma is NOT religion, it
is a continuation of Dharm with particular reference to the duties
and responsibilities enjoined on the bhikku as stated in Dhammapada.
Same goes for Mahavir jain panth where the term used is Ariya
Dhamma.

The undoing of the secular muddle will call for a deletion of the
word from the Preamble, at the very minimum. There could be other
issues debated with reference to special provisions of the
constitution rlated to treatment of minorities, etc.

Kalyanaraman 13 June 2005

End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

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Since newsgroup posts are being removed
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this post may be reposted several times.

==============================================================================
TOPIC: Wollywood
http://groups.google.com/group/rec.arts.movies.local.indian/t/732a88769034b270?hl=en
==============================================================================

== 1 of 2 ==
Date: Fri, Jan 1 2010 2:07 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


In article <dd049122-7ebb-4e52-866e-2314cf3b20ef@r24g2000yqd.googlegroups.com>,
uNmaiviLambi <tripurantaka@yahoo.com> posted:

> On Jan 1, 2:43=A0pm, Moorthy <morta...@hotmail.co.uk> wrote:
>
>
http://timesofindia.indiatimes.com/india/Chetan-Bhagat-3-Idiots-team-in-story-credit-row/articleshow/5403167.cms

> I fully agree
> It is unfortunate our people have taken to cheap imitation of the west
>
> There is so much material and talent in India but the west invaded us
> and colonized our minds! Our people are infested with the cinema
> nonculture

Of course, Muslim savages invaded Bharat before the Brit barbarians
did. As a result most so-called Hindi films aren't. The language
portrayed by Mollywood (formerly "Bollywood") is far from shuddh
Hindi. Not only that, they show more Islamic religious and social
rituals than they do Hindu.

But don't worry: screenwriters such as myself to the rescue!
Encouraged by a Jyotish client in 'wood, when I started writing
screenplays for Hollywood a few years ago, how could I forget my
matrbhoomi! So the script for a film in true Hindi, yet one that
will be clear to most members of its audience used to watching
Mollywood films, and one that strengthens Hindu values is near
completion. Stay tuned while an interactive web site is created.

Jai Maharaj, Jyotishi
and screenwriter
Om Shanti


== 2 of 2 ==
Date: Fri, Jan 1 2010 3:50 pm
From: hari.kumar@indero.com


"screenplays for Hollywood a few years ago, how could I forget my
matrbhoomi! So the script for a film in true Hindi, yet one that will
be clear to most members of its audience used to watching Mollywood
films, and one that strengthens Hindu values is near completion. Stay
tuned while an interactive web site is created. "

How sad, all jay stevens,aka dr. jai etc. seems to have going for him
these days is to indulge himself in this invented image of himself.

He is not an indian.

He speaks no language of india but english. He refuses to accept a call
from a real indian for the obvious instant results.

He is an american and a lifelong citizen of that country.

Other then his claims, there is no proof, none, of him having but a
fantasy about anything to do with script writing. Anyone can write one,
as he might have, but the measure of being relevant in that business is
having one accepted for production.

Holly/bollywood is all about fantasy, that is as close as he gets to
either when he buys a ticket or rents a video.

==============================================================================
TOPIC: A CULTURAL TALIBAN IN SECULAR BHARAT
http://groups.google.com/group/rec.arts.movies.local.indian/t/821756261b912cec?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 4:35 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


A cultural Taliban in secular India

Friday, January 1, 2010

A CULTURAL TALIBAN IN SECULAR INDIA

By V Sundaram
Friday, January 1, 2010

I proudly assert my inalienable, indivisible, immutable, and
inexorable constitutional right to be a practicing Hindu. Yet, seeing
the conduct of E Ahmed, Union Minister of State for Railways, at a
recent public function organised by the Indo-Japan Chamber of
Commerce and Industry in Chennai, I am constrained to raise these
questions. Are we living in Islamic Pakistan? Are we living in
Islamic Bangladesh? Or are we living in Taliban-controlled
Afghanistan? Let me move from this macrocosm to the microcosm. Are we
living in the Muslim-majority Malappuram District in Kerala, rightly
described by some journalists as a mini-Pakistan in India?

http://newstodaynet.com/images/stories/columns/sharpshot/2010-images/0101-sun1.gif

Union Minister of State for Railways E Ahmed

I am raising these issues because the Union Minister of State for
Railways, Ahmedwho recently participated at a public seminar on
'Status of Infrastructure', organized by the Indo- Japan Chamber of
Commerce and Industry in Chennai refused to light the Kuthuvilakku as
a traditional and well-established part of the inaugural ceremony.
The Union Minister caught the other dignitaries and the organisers of
the function off guard when he declined to accept the candle offered
to him to light thekuthuvilakku on the podium. It is reliably
understood that one of the organisers told the press that the
Minister refused to light the lamp because it is an un-Islamic
action. It is understood that the Minister told some of the helpless
and totally clueless organizers; 'The Muslim community does not light
lamps. It is against Shariah, the code which governs Islam'.

I understand that some time back, P K Kunha-likutty, a Muslim League
leader who was Kerala's Industries Minister, courted controversy when
he refused to light the lamp while inaugurating a state function at
Thiruvanan-thapuram. The famous playback singer K J Yesudas who was
also one of the guests at the same function, walked out protesting
against it.

The Cheraman Mosque, Kodungallur in Kerala has an ancient oil lamp
which always burns and whichis believed to be more than a thousand
years old.Every day people of all religions bring oil for the lamp as
offering. This is one of the few mosques in Kerala which allow entry
for people of other religions. In recent years, the mosque has
observed vidyarambham, a Hindu initiation ritual marking the
beginning of a child's learning. I am mentioning this so that Union
Minister E Ahmedcan use his authority for getting a fatwa issued
against the managers of this ancient Mosque for violating the tenets
of Islam!!

The anti-Hindu ways of Ahmed were very well known in Kerala even
before he became the Union Minister of State for Railways. After
becoming the Union Minister of State for Railways, he is functioning
like a Mughal chieftain. Many organisations like the Vishwa Hindu
Parishad have already publicly condemned this Hindu-hating Minister
for having issued instructions to Railways officers not to doGanesha
Puja, breaking of coconut, etc before starting of new trains,
inauguration of tracks, bridges, etc. He has banned lighting of
traditional oil lamps during inaugurations. Likewise, garlanding of
trains, anointing them with sandal paste, sindoor, etc. have also
been banned. Railway stations have been discouraged against doing
puja to electronic panels etc. during 'Vijayadasami' and 'Durga
puja'.

Finally, he has ordered the closure of temples in Railway compounds
and is planning their demolition. This anti-Hindu move of Ahmed has
caused deep religious resentment and intense anger among the 25 lakh
strong railway staff and Hindus at large. I am presenting below the
shining symbols of Hinduism and Sanatana Dharma which have been
deliberately denigrated by Ahmed!!

http://newstodaynet.com/images/stories/columns/sharpshot/2010-images/0101-sun2.gif

Garlanding of Railway
Trains disapproved!

http://newstodaynet.com/images/stories/columns/sharpshot/2010-images/0101-sun3.gif

Symbols disapproved by Ahmed!!!

While crores are being spent on 'Haj' even basic amenities are not
being provided to the eight crore plus Sabarimala pilgrims, by the
Indian Railways. These Hindu pilgrim are treated as stateless persons
by the Ministry of Railways! VHP leader Kummanam Rajasekharan has
described this anti-Hindu attitude of this despicable anti-Hindu
Union Minister as a threat and challenge to Hinduism. He has rightly
charged E Ahmed of communalising a national asset like Railways. He
called for immediate restoration of the withdrawn ancient Indian
customs and traditions, failing which RSS and VHP will launch
nationwide massive agitations. I spoke to a very important VHP leader
from Kerala to know more about the blatently anti-Hindu ways of E
Ahmed. He said: 'What more can be expected from Ahmed whose close
relative is a jehadi suspect in the Bengaluru blasts and who is
hiding in Gulf, thanks to Ahmed and the UPA Government!'

Seeing the conduct and opposition of this Union Minister to the
lighting of Kuthuvilakkuat a public function in Chennai, I am
reminded of this savage manner in which the Talibans of Afghanistan
destroyed the two 6th century statues of standing Buddhas carved into
the side of a cliff in the Bamyan valley in the Hazarajat region of
Central Afghanistan.

I am presenting below the photograph of President of India
FAKHRUDDIN ALI AHMED lighting a Kuthuvilakku while inaugurating
Paraplegic Rehabilitation Centre in 1974.

http://newstodaynet.com/images/stories/columns/sharpshot/2010images/0101-sun4.gif

President FAKHRUDDIN ALI AHMED lighting a Kuthuvilakku in 1974

I am presenting below another picture relating to the lighting of a
Kuthuvilakku by Minister for Health & Medical Education, Mian Altaf
Ahmad lighting the lamp on 6th Annual Dental Conference on Sunday.
Agriculture Minister, Ch Mohammad Ramzan is also seen in the picture.

http://newstodaynet.com/images/stories/columns/sharpshot/2010-images/0101-sun5.gif

The Minister for Health & Medical Education, Mian Altaf Ahmad
lighting the lamp at 6th Annual Dental Conference. Agriculture
Minister, Mohammad Ramzan is also seen in the picture

Finally, I would like to conclude this story by giving a photograph
of President Obama lighting a Kuthuvilakku in the United States of
America in the august presence of a Hindu Swami in Ochre robes.

http://newstodaynet.com/images/stories/columns/sharpshot/2010-images/0101-sun6.gif

President Obama lighting a Kuthuvilakku

Ahmed once spoke about the Bombay blasts of November 2008, he took
special care to avoid any reference to the fact that a Jewish Rabbi
and his wife were also killed by his beloved Islamic terrorists from
Pakistan!!

(The writer is a retired IAS officer)

More at:
http://newstodaynet.com/printer.php?id=20828

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
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have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
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not necessarily those of the poster who may or may not have read the article.

FAIR USE NOTICE: This article may contain copyrighted material the use of
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owner. This material is being made available in efforts to advance the
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that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
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subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
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Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: MEGALITHS, ANCIENT TEMPLES AND SARASVATI CIVILIZATION CONTINUUM *** Jai
Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/243be424e6fbe672?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 4:55 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Forwarded message from S. Kalyanaraman

Saturday, November 28, 2009

Megaliths, ancient temples and Sarasvati civilization continuum

http://sites.google.com/site/kalyan97/megaliths

Updated

http://tinyurl.com/yefbdcq

Malhar, iron smelter, 18th cent. BCE

The updated webpage provides an overview of megaliths of Bharat and
perspectives on Bronze age iron in Bharat.

The so-called gap in history between post-Indus valley (ca. 1900 BCE)
and historical periods (6th cent. BCE) is apparently bridged. The
early iron assemblages of Bhagawanpura and Dadheri evidence this
bridged gap. See notes at:

http://www.docstoc.com/docs/17836531/megalithiciron

What were once categorized as megalithic sites [e.g. Kanmer (Kutch),
Farmana (near Rakhi Garhi)], have now been recognised as Sarasvati
civilization sites with the discoveries of metal artefacts and
objects with Indus script.

The discovery of bronze ratha, bronze sculptures of typical Indus
script animals and of a round seal containing only one pictograph:
the rim of a narrow-neck jar (the most frequently occurring Indus
script sign) at Daimabad, dated to ca. 1400 BCE have extended the
civilization impact area south of the Vindhyas to the banks of
Pravara river in Maharashtra.

The typical megaliths of Kanmer are found in the length and breadth
of Bharat in scores of megalithic sites, most of which are also
temple sites. Together with dolmens and mehirs, most of these
megalithic sites have been recognized as iron age sites with
discoveries of iron artefacts.

The discovery of iron smelters in Ganga basin

http://antiquity.ac.uk/projgall/tewari/tewari.pdf

(Malhar, Lohardewa, Raja-nal-ki-tila) by Rakesh Tiwari point to the
dating of bronze age iron to ca. 18th cent. BCE and iron age
continued into the historical periods in this basin.

The archaeological team of DK Chakrabarti and RN Singh of Univ. of
Cambridge have located over 100 archaeological sites near Rakhigarhi
(the largest site of the civilization excavated so far). There are
larger sites in Bhatinda, Gurnikalan (ca. 200 ha.) which need to be
explored.

Together with the exploration of over 1800 archaeological sites on
Sarasvati River Basin, it will also be necessary to excavate selected
Megalithic sites to unearth the continuity of Sarasvati civilization
beyond Daimabad in the regions south of the Vindhyas.

Megaliths are a veneration of ancestors of the civilization. So are
the stupas (dagobas) found in Sarasvati civilization area and in many
other parts of Bharat and regions north-west of Bharat.

It is not a mere coincidence that the word kole.l means both a smithy
and a temple in Kota and Toda languages. The artisans who worked with
metals also invented the temples as places to venerate the ancestors
and adarsha purusha. The techniques of ligatures used on Indus script
and Indus age sculptures continue in the shilpa of utsava beras and
also divinities depicted with multiple arms carrying weapons and
other cultural artefacts.

All these sites become, together with water-bodies endowed with
sacredness, tirthasthanas. At the tirthasthanas (as in Pehoa,
Prthudaka on the banks of River Sarasvati in Haryana, near
Kurukshetra), pitr-s, ancestors are venerated by the offerings of
tarpanam and pinda pradaanam. If Gaya on Ganga is pitr-gaya,
Sarasvati has maatr-gaya in tirthasthana such as Siddhapura
(Gujarat).

The legacy of stone-cutters [sangataraasu (Te.); sang 'stone' (K.)]
who could create a rock-cut reservoir continue into rock-cut caves
such as those of Udayagiri and other megalithic cave/rock-art sites.
Pillars similar to the polished stone pillars created in Dholavira
are found in many temples and shivalingas of many megalithic sites.
The image of Varaha and Mahishasura mardhini become a pan-bharatiya
hindu metaphor.

The blending of adhyaatma with the sculptural tradition is unique in
Hindu civilization, a veritable reverberation of dharma in its many
ethical facets and facets of cultural expression as in yoga, aasanas,
namaste, wearing of sindhu, veneration of shiva with perpetual
dripping of water in abhishekam evoking the water-giver doing tapasya
sitting on the summit of Mt. Kailash and yielding 10 of the greatest
rivers of the world from Manasarovar glacier nearby. The celebration
of divinity in every phenomena, in men, in women, in mountains, in
waters rendering them all sacred makes the bharatabhumi itself
sacred, a geographical manifestation of bharatamaataa. The world-view
of Bharatiya immersed in dharma expands and merges secular,
aadhyatmika and mundane life into a seamless web, eka neeDham (a
web).

A vivid expression of the continuum is in the continued use of Indus
script glyphs on early punch-marked (pace sign list of Theobald, 342
symbols

http://www.docstoc.com/docs/12434184/Indus-script-glyphs-on-coins

and cast coins of Bharat from the mints of Gandhara ([now] Afghanistan) to
the mints of Karur (Tamil Nadu)

Sarasvati heritage is a challenge to archaeologists, geologists, art
historians to help unravel the continuum of Hindu civilization and
culture which lives on, as Sarasvati flows on.

A beginning can be made by revisiting megaliths and identifying sites
for further exploration to define the cultural continuum of Hindu
civilization.

S. Kalyanaraman
End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.

FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
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democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: RICE, WHEAT, BARLEY & GRAPE FROM 7000 BCE IN GANGA JI
http://groups.google.com/group/rec.arts.movies.local.indian/t/cd76209c8ae23ed4?hl=en
==============================================================================

== 1 of 2 ==
Date: Fri, Jan 1 2010 5:02 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Forwarded message from S. Kalyanaraman

Saturday, November 28, 2009

Rice, wheat, barley & grape from 7000 BCE in Ganges

Forwarded message from Carlos Aramayo

Saturday, November 28, 2009

Dear friends,

Let's take a look at

Pokharia A., J.N. Pal and A. Srivastava, 2009. "Plant macro-remains
from Neolithic Jhusi in Ganga Plain: evidence for grain-based
agriculture", in Current Science, Vol. 97, No. 4, 25 August 2009,
pp. 564-572.

http://www.ias.ac.in/currsci/aug252009/564.pdf

This recent and revolutionary article establishes that, since at
least 7th millennium BC, the Neolithic plant remains in Jhusi show
that possibly the Middle Ganges people were in contact with the
original home of winter crops (i.e. Mehrgarh in Baluchistan around
7000-5500 BCE).

Until now, it was thought that wheat and barley were introduced into
Gangetic region only around 2500-2000 BC from Harappan region, now
three calibrated C14 samples show a range of 7106 to 5642 BCE for
wheat and barley at Jhusi.

Also, Pokharia et al 2009 contributes with the report of 250 new
oriza sativa (cultivated) grains from these earliest Neolithic
levels in Jhusi that come to support the Rakesh Tewari's findings of
cultivated rice grains from 6400 BCE in Lahuradewa IA level.

And that's not all. Pokharia et al also reports the finding of a
grape seed, which could suggest viticulture in Ganges Valley since
such early times.

Who knows what other surprises can research in Ganges Valley show us?

Best regards,

Carlos

End of forwarded message from Carlos Aramayo

End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.

FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.


== 2 of 2 ==
Date: Sat, Jan 2 2010 12:04 am
From: Franz Gnaedinger


On Jan 2, 2:02 am, use...@mantra.com and/or www.mantra.com/jai (Dr.
Jai Maharaj) wrote:
>
>  This recent and revolutionary article establishes that, since at
>  least 7th millennium BC, the Neolithic plant remains in Jhusi show
>  that possibly the Middle Ganges people were in contact with the
>  original home of winter crops (i.e. Mehrgarh in Baluchistan around
>  7000-5500 BCE).

The cultivated cereals of the Göbekli Tepe region,
southeast Anatolia northern Syria, are still older.

> Since newsgroup posts are being removed
> by forgery by one or more net terrorists,
> this post may be reposted several times.

Are you trying to suffocate sci.lang again?
Must I resume my earlier thread on you and your
astrological self-promotion? Is the Mayan end of
civilzation frenzy announced for the end of 2012
giving you an indirect right to abuse sci.lang again?

==============================================================================
TOPIC: 'INDIAN JUDICATURE: AN UNACCOUNTABLE MESS TO BE CLEANED UP' *** Jai
Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/e048e59cf248b33f?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 5:37 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Forwarded message from S. Kalyanaraman

Saturday, December 26, 2009

Indian judicature: an unaccountable mess to be cleaned up -- Noorani,
Krishna Iyer

Lawyers' ways

A.G. Noorani
Frontline
Jan. 17-30, 2009

David Pannick's book entertains even as it instructs and enlightens.

Book facts: I have to move my car: tales of unpersuasive advocates
and injudicious judges by David Pannick, Q.C>, Hart Publishing,
Oxford, pp. 299 L. 10.97

It is not given to lawyers, certainly to Indian lawyers, to carry
their learning lightly. David Pannick does so with remarkable ease. A
Fellow of All Souls College, Oxford, he is the author of Sex
Discrimination Law (1986) and two delightful books Judges (1987) and
Advocates (1992). Witty and erudite, they correct many a false notion
commonly held in India about the legal system in Britain.

Pannick has written for The Guardian. This is a collection of his
fortnightly columns from The Times -- 76 in all. The title is a take-
off from barristers who tell the judge that their closing submissions
to the jury will not take long because they would like to move their
car before 5 o' clock. The columns are carefully sourced.

Chief Judge Bazelon remarked that the comments by the lawyer, who
spoke with such humility, were not "reassuring" as to his
"effectiveness" in a serious criminal trial.

The author has been long at work collecting such cameos. He explains
how he went about it.

"I collect legal curiosities like others collect stamps, air miles,
or Impressionist paintings. My book has no characters other than
idiosyncratic judges and maverick lawyers. It provides no plot other
than the continuing saga of the common law as it follows the route,
as described by Lord Justice Diplock, of 'a maze and not a motorway',
which involves regular detours past all sorts of unexpected sights.

The following chapters serve no purpose other than entertainment,
save to provide reassurance on two matters. It confirms, if there
were otherwise any doubt, that the law is applied by human beings
some of whom suffer from all the prejudices, vanities and
irrationalities common to our species... this book should also
reassure judges and lawyers, as they toil in the dusty volumes of the
law reports or scroll down austere legal pages on the Internet, that
if they persevere they may just find something amusing."

An article aptly entitled "Sweet Dreams" records instances of
judicial somnolence. "What is surprising is not that judges
occasionally fall asleep during trials but that they normally manage
to stay awake.

Courts are often hot and stuffy, the evidence boring and repetitive,
the barristers long-winded and uninspiring. As Virginia Woolf wrote
in 1938, the volume and tedium of the work of lawyers explains why
they are hardly worth sitting next to at dinner -- 'they yawn so.'"
Nehru complained that lawyers' conversations fall into a pattern and
after a time the pattern begins to pall. He was right. Few lawyers
make good conversationalists. Most revel in anecdotes and stale
jokes.

As dinner companions, judges can be insufferable.

Pannick is liberal and tolerant to a fault. At times, excessively so.

Certainly his criticisms of some taboos, however justified in his
country, would be misplaced in India. "Lord Hailsham suggested in
1970 that it has been accepted since the seventeenth century that
judges cannot resume a career at the Bar. Certainly the Bar has
disapproved of any such return as a matter of policy, though it has
not imposed a prohibition. There is, though, no good reason to
prevent such action.

It cannot seriously be suggested that judges will look more
favourably on the submissions of one of their former colleagues." His
criticism of a consultation paper on barristers entertaining
solicitors would be misplaced here. That practice is rampant in many
a place in India. It is interesting to read of Justice McCardie who
tried Sir Sankaran Nair's libel case with utter lack of firmness.

"Lord Justice Scrutton humiliated McCardie when allowing an appeal
from his decision in a claim by a husband against another man for
allegedly enticing away his wife. Scrutton stated, 'If there is to be
a discussion of the relationship of husbands and wives, I think it
would come better from judges who have more than theoretical
knowledge.' Scrutton added, gratuitously, that he was 'a little
surprised that a gentleman who has never been married should, as he
has done in another case, proceed to explain the proper underclothing
that ladies should wear.' McCardie responded by stating in open court
that if any future case of his were to be the subject of an appeal to
a court of which Scrutton was a member, McCardie would not supply a
copy of his notes. The Lord Chancellor negotiated an uneasy truce."
Some of the columns were book reviews that are far from the stodgy
ones lawyers tend to write. Very many teach a lesson one should take
to heart.

Some courageous columns were written to expose a wrong or defend a
wronged person. The book entertains even as it instructs and
enlightens. It is a gift to carry learning so lightly.

http://www.hinduonnet.com/fline/fl2602/stories/20090130260207700.htm

The Indian judicature

There is a strong case to consider constitutional changes in the
judicial appointment process in India if disappointment is not to
visit judicial performance and disinvestment of democracy is not to
vitiate the judicative establishment.

V.R. Krishna Iyer
Frontline
May 25-June 7, 2002

Justice, justices and justicing are the triune facets of the judicial
process. The central figure, the protagonist of the drama of judicial
administration, is, of course, the robed brother on the bench who is
the symbol, the paradigm, the dynamic operator vis-a-vis the whole
dispensation of legal justice. So paramount is the role of the
forensic delivery system that sans judicial presence, jungle law and
demoniac democracy governs society, robbery rules as right, and rule
of law reigns as a bare rope of sand. This critical importance of the
judge is reinforced by our Constitution, which stresses, right in the
forefront, the solemn resolution of the people of India to secure
justice, social, economic and political. This three-dimensional
concept of constitutional justice lifts the court to the highest
level of authority and makes the judicature the foremost power under
the Republic, although it is often referred to as the least dangerous
branch of government, since it has neither the purse nor the sword,
sans which the might of the state is not within its province. Indeed,
human rights have reality only if judges, sensitive to social
concerns, are alertly available to undo violations or promote
enforcement. Justice is the end of government. It is the end of civil
society. In James Madison's words, justice has been and ever will be
pursued until it is obtained or until liberty be lost in the pursuit.

We cannot, however, exaggerate the judicial power or make it arrogate
to itself all the powers of the Republic. Alexander Hamilton's oft
quoted opinion is not irrelevant to the Indian counterpart: Whoever
attentively considers the different departments of power must
perceive, that, in a government in which they are separated from each
other, the judiciary, from the nature of its functions, will always
be the least dangerous to the political rights of the Constitution;
because it will be least in a capacity to annoy or injure them. The
Executive not only dispenses the honours, but holds the sword of the
community. The legislature not only commands the purse, but
prescribes the rules by which the duties and rights of every citizen
are to be regulated. The judiciary, on the contrary, has no influence
over either the sword or the purse; no direction either of the
strength or of the wealth of the society; and can take no active
resolution whatever. It may truly be said to have neither force nor
will, but merely judgment; and must ultimately depend upon the aid of
the executive arm even for the efficacy of its judgments.

Nevertheless, it has been observed of the U.S. Supreme Court: The
least dangerous branch of the American government is the most
extraordinarily powerful court of law the world has ever known. The
power which distinguishes the Supreme Court of the United States is
that of constitutional review of actions of the other branches of
government, federal and State.

The Indian judicature, at the apex, deals with infinitely more number
of cases, more myriad issues of wide coverage and more plural
divisions of court than Washington's marble judicial marvel does.

Maybe a Montesquien division of the three branches may apply broadly
to the Indian political scheme, but our Constitution is not a
textbook application of the French jurist's project. Our founding
fathers had a fighting creed -- a democratic polity with an
egalitarian dimension and social justice quintessence, a
parliamentary process with a federal hue and limited sovereignty and
an Executive committed to massive socio-economic transformation and
human rights protection. Central to the vibrancy of this vision is a
unitary judiciary, independent, accessible and activist, functionally
instrumental as a sentinel on the qui vive and geared to a social
justice revolution and rule of law of crimson dynamism and vast
jurisdiction.

This constitutional compact is further reinforced by three great
Articles of empowerment. Article 141 grants the final forum, that is,
the Supreme Court, the ultimate authority to declare what the law is,
and its finality binds every adjudicatory body. Article 144 is a
celebration of this supremacy because it obligates all authorities,
civil and judicial, to act in aid of the Supreme Court. Article 142
is the jurisdictional infinity and remedial glory of the Supreme
Court in doing complete justice in any cause or matter pending before
it. Vast, in all conscience, is this large power of considerable
stature, and so, the choice of the trustees of this somewhat
vistaramic functionalism has to be made with great circumspection and
creative attention. It is dangerous to invest unlimited authority in
midgets, delinquents, insolents, indulgents, persons with dubious
commitments.

The social philosophy of the Constitution and judicial convictions of
the Court must concur. The social philosophy of the robed brethren
and the social-economic-political justice projected in the Preamble
must find active concordance. The selecting agency, the selection
criteria and the very selection process need purposeful, paradigmatic
and public operationalism, with a sense of principled pragmatism and
uninhibited transparency. Oligarchic methodology in picking and
choosing judges is incompatible with democratic ideology. Esoteric
ways and iron curtain operations run counter to the democratic system
that judges are expected to uphold. To mystify the mode of
appointment of judges is unfair to the office which is public justice
and unjust to the selectors, leading to suspicion and speculation
about the manner in which the appointees have managed to gain
elevation.

Broadly speaking, David Pannick, a brilliant Q.C., puts the position
of judges in England correctly, with which Indian robed conservatives
cannot quarrel: Because the judiciary has such a central role in the
government of society, we should (in the words of Justice Oliver
Wendell Holmes) 'wash... with cynical acid' this aspect of public
life. Unless and until we treat judges as fallible human beings whose
official conduct is subject to the same critical analysis as that of
other organs of government, judges will remain members of a
priesthood who have great powers over the rest of the community, but
who are otherwise isolated from them and misunderstood by them, to
their mutual disadvantage.

Democratic methodology must operationalise judicial selection and
regulate their bench behaviour.

There is a strong case to consider constitutional changes in the
appointment process in India if disappointment is not to visit
judicial performance and disinvestment of democracy is not to vitiate
the judicative establishment, leading to court authoritarianism,
arbitrariness and sharp alienation from constitutional justice,
departure from probity and collapse of systemic propriety. The
Constitution, in explicit Anglo-Saxon, specificates a process. The
nine-judge bench, with divided opinions, has rendered a majority
verdict which reversed the intent and text of the Founding Fathers.

Independence of the judiciary has been accorded a paramountcy (of
imperium in imperio) by inventive interpretive genius and impractical
reasoning which is a riddle wrapped in a mystery inside an enigma. So
bizarre is the final formula that the grotesque effect of getting a
judge's name through to the President for signature is an arcane
operation which has neither speeded up the course nor improved the
quality of the selection, nor eliminated the potential for any hidden
agenda of particular senior judges. In principle non-transparent, in
selective range narrow, in performance dithering, dilatory and
personalised, the unwisdom and infirmities of the judicial
engineering under the new scheme totally divest the Executive of any
voice, never known in any country. The Venkatachaliah Commission has
made a tepid recommendation for a Judicial Commission.

The English practice is amusing, interesting and instructive. My
source is the delightful and informative David Pannick (Judges). Says
the author:

In 1986 Lord Hailsham attempted 'to dispel any lingering sense of
mystery or obscurity that there may be' about how judges are
appointed by publishing a guide to his policies and procedures.

The guide explains in bland terms the criteria for appointment. The
Lord Chancellor's policy is to appoint to every judicial post the
candidate 'who appears to him to be the best qualified to fill it and
to perform its duties....' It outlines the process of gathering
information and 'broadly based' consultations which precede an
appointment. Lord Hailsham had earlier described how the practice in
all High Court appointments is to hold a meeting between the Lord
Chancellor and the Heads of Division (the Lord Chief Justice, the
Master of the Rolls, the President of the Family Division, and the
Vice-Chancellor) at which a 'number of names is always discussed.

There is never a vote, but a consensus is usually arrived at....' I
never remember a case in which the decision, when made, was not in
fact a collective one.

Lord Halsbury, who is a legend, was an ugly example of partisanship
in choosing judges for high judicial office. I see no reason to trust
our high judicial echelons to be higher than Halsbury, once given
unaccountable administrative power of appointments. Prof. Griffith,
in his book The Politics of the Judiciary, writes: In a famous essay,
H.J. Laski recorded that between 1832 and 1906 out of 139 judges
appointed, 80 were Members of the House of Commons at the time of
their nomination and 11 others had been candidates for Parliament;
that, of the 80, 63 were appointed by their own party while in office
and 33 of them had been either Attorney-General or Solicitor-General.

Of the thirty judges appointed by Halsbury to the High Court, eight
were MPs at the date of their appointment and of these six were
Conservatives. Five others had been unsuccessful parliamentary
candidates, three of them being Conservatives. One other had been a
Conservative MP nearly twenty years before. So fourteen out of the
thirty appointments were, in those senses, of politicians -- and ten
were Conservatives. Heuston concludes that of Halsbury's 30
appointments to the High Court, four or five were men of real
distinction, eighteen or nineteen were men of competent professional
attainments, leaving no more than seven 'whose appointments seem
dubious'. Four of these seven were Conservative MPs on the date of
their appointment, one had been a Conservative MP, and another had
twice been an unsuccessful Conservative candidate.

In England, the power of appointment is with the politicians, and in
India it has been wrung by judges and will remain so until a
constitutional amendment introduces a well-balanced Commission.
Judges too have frailties and partialities even in judicial affairs.
In administrative matters they can be so without easy detection.
Choosing candidates for the Supreme Court habitually from Chief
Justices of High Courts is doubly dubious and hardly fair to great
puisne judges.

Promotion as Chief Justice is chancy, as I know, and picking from
that lucky lot is another gamble. The process, as at present, is a
casino game and promotes cultivation -- a subtle form of corruption -
- of Supreme Court chiefs.

David Pannick puts on record a British experience: Today, judicial
appointments are not made on a corrupt or politically partisan basis.
But the methods adopted continue to suffer from major defects which
harm the public interest. Judges are appointed by a process that
resembles a pre-1965 Conservative Party leadership contest or a Papa
Conclave rather than the choice of law-makers in a modern democracy.
Judges are chosen without any public discussion of their identity,
let alone of the merits or defects of the candidates.

Their appointments receive little, if any, public comment. The
reasons why one candidate, rather than another, has been recommended
to the Queen remain hidden in the files of the Lord Chancellor's
Department or concealed within the breasts of those senior judges
amongst whom 'soundings' have been taken. All of this serves to deter
public discussion of the criteria of good judges and to perpetuate
gossip (most of it untrue) about the reasons for the rejection of
certain candidates and the success of others.

In the USA the President has the power to appoint Supreme Court
Justices with the consent of the Senate. A Presidential nominee has
to undergo a Senate examination of his record and jurisprudential
beliefs. This serves a valuable function in helping to articulate the
criteria of a good judge, in publicising the beliefs of the nominee,
in rejecting inadequately qualified candidates, and in focussing
public attention on the process of appointment. The Senate has
declined to confirm twenty-seven of the nearly 140 Supreme Court
nominees placed before it since 1789. Other federal U.S. judges are
similarly appointed by the President, subject to confirmation by a
vote of the Senate. The tasks of the President and the Senate are
facilitated by the practice of the American Bar Association of
assessing whether the nominee is qualified to be a judge.

The more open, more critical American procedure of judicial
appointments could be imitated in England to great advantage. At
present we work on the doubtful principle that the Lord Chancellor
and senior judges will know the candidates for judicial office,
professionally or otherwise (p. 66-67). (The American political
abuse, sometimes outrageous, has been missed by dear David.)

What is most instructive is another constructive proposal in Britain.

I quote Pannick again:

In 1972 the Justice Sub-Committee which reported on the judiciary
wisely recommended that the Lord Chancellor should be helped in his
task by an appointments committee. This would allow for interested
bodies to make recommendations, or for interested persons to
apply....

The appointments committee could comprise representatives of the Law
Society, the Bar, academic lawyers, the judiciary, and perhaps some
lay members, for example highly trained and experienced personnel
officers skilled in selection procedures. The committee would not
fetter the decision of the Lord Chancellor on whom to appoint. Nor
would it introduce party politics into the process. It would,
however, add an element of professionalism into what is still an
amateur exercise. When judges are appointed to the Court of Appeal or
the House of Lords, the Committee could usefully publish a report on
the qualifications of the nominee. In this and other ways (such as
the publication of an annual report on judicial appointments) the
committee would introduce a much-needed public eye into what has
hitherto been a private appointment process (p. 67-68).

At this point, an exaggerated myth -- independence of the judiciary -
needs moderation. I quote Prof. Griffith:

What is meant by saying that judges must be impartial and seen to be
so? Judges themselves claim this as their great virtue and only
occasionally as it is seen to be departed from. Lord Haldane was a
practising barrister in 1901 when he recorded: 'I fought my hardest
for the Dutch prisoners before the Privy Council this morning, but
the tribunal was hopelessly divided, and the anti-Boers prevailed
over the pro-Boers. It is bad that so much bias should be shown, but
it is, I suppose, inevitable.'

D.N. Pritt in his autobiography told of his many political cases and
of one which 'came before a judge of great experience and knowledge,
so bitterly opposed to anything left-wing that he could scarcely have
given a fair trial if he had tried'.

Are such phrases applicable today? Every practising barrister knows
before which judges he would prefer not to appear in a political case
because he believes, and his colleagues at the bar believe, that
certain judges are much more likely than other to be biased against
certain groups, like demonstrators or students, or certain kinds of
action like occupations of property by trade unionists or the
homeless. This however is to say little more than that, as we have
already remarked, judges are human with human prejudices. And that
some are more human than others (p. 30-31).

The notable American book The Brethren, which has no counterpart in
India, observes ripping open the functional secrecy of the judiciary:
The United States Supreme Court, the highest court in the land, is
the final forum for appeal in the American judiciary. The Court has
interpreted the Constitution and has decided the country's pre-
eminent legal disputes for nearly two centuries. Virtually every
issue of significance in American society eventually arrives at the
Supreme Court. Its decisions ultimately affect the rights and freedom
of every citizen -- poor, rich, blacks, Indians, pregnant women,
those accused of crime, those on death row, newspaper publishers,
pornographers, environmentalists, businessmen, baseball players,
prisoners and Presidents.

When judges blunder critics thunder, since contempt law inhibition is
alien there (in the U.S.).

Of course, the law of contempt is liberal and free speech, as a
value, enjoys high priority in the U.S., but in India colonial
contempt jurisprudence is still a hangover. We need, I plead, a
Commission to investigate complaints about judges and provide for
punitive consequences for bad behaviour and gross incompetence. Chief
Justice S.P. Bharucha, frank and forthright, has admitted the
existence of corrupt judges, though provably few, impeachably fewer.
But by gossip, judicial delinquency is of proportions sufficient to
warrant a just and accessible but high-powered mechanism to
investigate venial deviancy. Dark room behaviourism is unbecoming of
high judicial office. Absent the system of electing judges, as in
several States in the U.S and in Switzerland, the scope for scrutiny
of candidates and incumbents must be provided by law. Contempt
justice is to defend the court process, not the conduct or reputation
of the judicial personnel - for which the law of the land will
suffice. Special free prosecutional facility, as in the case of
Ministers, may perhaps be made for judges too. The prolix,
promiscuous and in terrorem availability and use of contempt
jurisprudence, where even truth is no justification, exceeds
constitutional bounds and the High Bench, sitting in banc, must
civilise, liberalise, humanise and harmonise Free Speech and Contempt
Justice in a creative comity, tuned to the dialectic and dynamic of
democratic values.

There is no reason why American juristic scholarship should not give
us light. I will furnish a recent example of extraordinary, obnoxious
criticism of the most controversial ruling of the U.S. Supreme Court.

Jamin B. Raskin, Professor of Constitutional Law at American
University's Washington College of Law, wrote an article with a
vehement title ('Bandits in Black Robes') and a sub-title ('Why you
should still be angry about Bush v. Gore'). The article runs as
follows:

Quite demonstrably the worst Supreme Court decision in history, Bush
v. Gore changes everything in American law and politics. The
Rehnquist Court has destroyed any moral prestige still lingering from
the Warren Court's brief but passionate commitment to civil rights in
the middle of the last century. Now the court has returned to its
historic conservative role, rushing to aid the political party of
property and race privilege in a debased partisan way, torturing out
of the Equal Protection Clause new rules to assure the power of one
political faction. Bush v. Gore was no momentary lapse of judgment by
five conservative justices, but the logical culmination of their long
drive to define an extra-constitutional natural law enshrining the
rights of white electoral majorities, like the one that brought
George W. Bush the White House.

Imagine the Arundhati Roy case and compare it with the 'Bandits in
Black Robes' article. The Supreme Court of the U.S. has not
collapsed, nor has Prof. Raskin been incarcerated for gross contempt.
Lord Denning ignored a similar gross contempt case and demonstrated
how the dignity and performance of judges will overpower vituperative
rebuke by critics.

I plead for no serendipitous innovation but insist that the rule of
egalitarian law must run close to the realism of the social order.
The court, more than the 'brethren', must not lose its credibility
and the judges must be as sensitive as Justice Stevens, who in a
recent leading dissent in the notable Bush v. Al Gore wrote: What
must underlie petitioners' entire federal assault on the Florida
election procedures is an unstated lack of confidence in the
impartiality and capacity of the state judges who would make the
critical decisions if the vote count were to proceed. Otherwise,
their position is wholly without merit. The endorsement of that
position by the majority of this Court can only lend credence to the
most cynical appraisal of the work of judges throughout the land. It
is confidence in the men and women who administer the judicial system
that is the true backbone of the rule of law. Time will one day heal
the wound to that confidence that will be inflicted by today's
decision. One thing, however, is certain. Although we may never know
with complete certainty the identity of the winner of this year's
Presidential election, the identity of the loser is perfectly clear.
It is the Nation's confidence in the judge as an impartial guardian
of the rule of law.

One of the worst weaknesses of the Indian court system is the
intolerable problem of arrears and delays. Various views have been
expressed plural proposals have been propounded and yet, Docket
Terrorism is still with us creating consternation. Some say that more
judges are necessary in proportion to the population. This would
result in a judicial over-population problem with benches
disagreeing, appeals multiplying and Parkinson's law proving its
validity vis-a-vis the judiciary. The more the judges the more the
work they create to fill the time available for its completion.
Multiply judicial numbers by ten and you will find multiplicity of
admissions, appeals, references, revisions and leisurely hearing with
judgments kept indolently pending, as now, for years. There is
another law known as the Peter Principle which lays down that each
functionary rises to the highest level of his incompetence. This rule
will fill the High Courts with incompetent subordinate judges who may
even ascend to the Supreme Court. Their incompetence is never exposed
because of the existence of contempt law. It is common knowledge that
standards are falling, procrastination is increasing and prompt
disposal, fair and square, is becoming a rarity. Why should this be a
pathology of the judiciary? Should there not be an enforceable code
of ethics which makes judges answerable and pronouncement of
judgments prompt and made with probity? As Chief Justice, M.N.
Venkatachaliah began a move which was taken to a much higher level by
Chief Justice J.S. Verma, but judges violate this ethics code and are
slipshod in the daily business in courts. A constructive
constitutional provision in the shape of a Code and a Commission may
get for us the best from our robed brethren.

The appointment of judges is delayed although the fact that vacancies
are coming up is known in advance. The nine-judge formula has not
accelerated the process of filling of vacancies. Why? Now the judges,
not the executive, must answer.

Fast track courts, part-time judges as in Britain, streamlining the
process in court, using commissions of advocates for many purposes,
appointing ad hoc judges and adopting the full potential of
information technology in the administration of justice may go a long
way in making short shrift of die-hard arrears. The Civil Procedure
Code and the Code of Criminal Procedure can be simplified instantly.

Execution proceedings can be similarly expedited and the law made a
model of fairness and speed.

Currently, even data about judicial arrears and other particulars are
difficult to get, nor are annual judicial reports brought before any
public body. Why not cyber courts that work as virtual courts, as
recently suggested by the member-secretary, Law Commission of India?
Why not utilise final year students and law teachers for smaller
forensic disposals? The legal and judicial professions are
indifferent except exceptionally, and treat the systemic collapse as
an inevitable evil -- more and more inevitable and less and less
evil. The imbroglio, it is a pity, is taken as a fait accompli. Fair
justice once denied, human rights vanish. Therefore, the national
problems of justice, justicing and justices must be regarded as a
people's programme.

V.R. Krishna Iyer is a former Judge of the Supreme Court.

A question of salaries

Mahatma Gandhi told the British Lord Chancellor in the 1930s that the
widest judicial power should be conferred on the apex court. The
question of emoluments was also mentioned by him. Today, forgetting
the penurious lot of the little Indian in large numbers, there is
fashionable demand for huge salaries. I quote Gandhi who told
England:

So far as the salary is concerned, you will laugh, naturally, but the
Congress believes that it is an impossible thing for us who, in terms
of wealth, are a nation of dwarfs, to vie with the British
Government, which represent today giants of wealth. India... can ill
afford to pay the high salaries that are commanded here. I feel that
it is a thing which we will have to unlearn if we are going to have
voluntary rule in India. It is all very well so long as British
bayonet is there to squeeze out of these poor people taxes to pay
these salaries of Rs.10,000 a month, Rs.5,000 a month, and Rs.20,000
a month. I do not consider that my country has sunk so low that it
will not be able to produce sufficient men who will live somewhat in
correspondence with the lives of the millions and still serve India
nobly, truly and well.

I do not believe for one moment that legal talent has to be bought if
it is to remain honest.

The price of justice shall not be beyond the access of the humble.

Today it is, and the wages of justice denied is violence on the
streets. I do not consider that the country is deprived of basic
patriotism so as to drive the people from the courts to the streets.

Do remember, legal aid is now a myth but must be enlivened. Justice
is what justice does. Let us make India:

A land of settled government,
A land of just and old renown,
Where Freedom slowly broadens down
From precedent to precedent.

(Oxford Quotations, p. 544-11)

http://www.hinduonnet.com/fline/fl1911/19111020.htm

End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
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==============================================================================
TOPIC: OBAMA'S DANGEROUS DENIAL *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/ff5f3ef2e6e95acb?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 6:06 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Obama's dangerous denial

By Charles Krauthammer
Jewish World Review
Friday, January 1, 2010

Janet Napolitano -- former Arizona governor, now overmatched
secretary of homeland security -- will forever be remembered for
having said of the attempt to bring down an airliner over Detroit:
"The system worked." The attacker's concerned father had warned U.S.
authorities about his son's jihadist tendencies. The would-be bomber
paid cash and checked no luggage on a transoceanic flight. He was
nonetheless allowed to fly, and would have killed 288 people in the
air alone, save for a faulty detonator and quick actions by a few
passengers.

Heck of a job, Brownie.

The reason the country is uneasy about the Obama administration's
response to this attack is a distinct sense of not just incompetence
but incomprehension. From the very beginning, President Obama has
relentlessly tried to play down and deny the nature of the terrorist
threat we continue to face. Napolitano renames terrorism "man-caused
disasters." [1] Obama goes abroad and pledges to cleanse America of
its post-9/11 counterterrorist sins. Hence, Guantanamo will close,
CIA interrogators will face a special prosecutor, and Khalid Sheik
Mohammed will bask in a civilian trial in New York -- a trifecta of
political correctness and image management.

And just to make sure even the dimmest understand, Obama banishes the
term "war on terror." It's over -- that is, if it ever existed.

Obama may have declared the war over. Unfortunately, al-Qaeda has
not. Which gives new meaning to the term "asymmetric warfare."

And produces linguistic -- and logical -- oddities that littered
Obama's public pronouncements following the Christmas Day attack. In
his first statement, Obama referred to Umar Farouk Abdulmutallab [2]
as "an isolated extremist." This is the same president who, after the
Fort Hood, Tex., shooting, warned us "against jumping to conclusions"
[3] -- code for daring to associate the mass murder there with Nidal
Hasan's Islamist ideology. Yet, with Abdulmutallab, Obama jumped
immediately to the conclusion, against all existing evidence, that
the would-be bomber acted alone.

More jarring still were Obama's references to the terrorist as a
"suspect" who "allegedly tried to ignite an explosive device." You
can hear the echo of FDR: "Yesterday, December 7, 1941 -- a date
which will live in infamy -- Japanese naval and air force suspects
allegedly bombed Pearl Harbor."

Obama reassured the nation that this "suspect" had been charged.
Reassurance? The president should be saying: We have captured an
enemy combatant -- an illegal combatant under the laws of war: no
uniform, direct attack on civilians -- and now to prevent future
attacks, he is being interrogated regarding information he may have
about al-Qaeda in Yemen.

Instead, Abdulmutallab is dispatched to some Detroit-area jail and
immediately lawyered up. At which point -- surprise! -- he stops
talking.

This absurdity renders hollow Obama's declaration that "we will not
rest until we find all who were involved." Once we've given
Abdulmutallab the right to remain silent, we have gratuitously
forfeited our right to find out from him precisely who else was
involved, namely those who trained, instructed, armed and sent him.

This is all quite mad even in Obama's terms. He sends 30,000 troops
to fight terror overseas, yet if any terrorists come to attack us
here, they are magically transformed from enemy into defendant.

The logic is perverse. If we find Abdulmutallab in an al-Qaeda
training camp in Yemen, where he is merely preparing for a terror
attack, we snuff him out with a Predator -- no judge, no jury, no
qualms. But if we catch him in the United States in the very act of
mass murder, he instantly acquires protection not just from execution
by drone but even from interrogation.

The president said that this incident highlights "the nature of those
who threaten our homeland." But the president is constantly denying
the nature of those who threaten our homeland. On Tuesday, he
referred five times to Abdulmutallab (and his terrorist ilk) as
"extremist[s]."

A man who shoots abortion doctors is an extremist. An eco-fanatic who
torches logging sites is an extremist. Abdulmutallab is not one of
these. He is a jihadist. And unlike the guys who shoot abortion
doctors, jihadists have cells all over the world; they blow up trains
in London, nightclubs in Bali and airplanes over Detroit (if they
can); and are openly pledged to war on America.

Any government can through laxity let someone slip through the
cracks. But a government that refuses to admit that we are at war,
indeed, refuses even to name the enemy -- jihadist is a word banished
from the Obama lexicon -- turns laxity into a governing philosophy.

[1] http://www.dhs.gov/ynews/testimony/testimony_1232547062602.shtm
[2] http://voices.washingtonpost.com/44/2009/12/obama-remarks-on-airline-secur.html
[3] http://www.washingtonpost.com/wp-dyn/content/article/2009/11/06/AR2009110604351.html

More at:
http://www.jewishworldreview.com/cols/krauthammer010110.php3

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.

FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: EVOLUTION CAUGHT IN THE ACT
http://groups.google.com/group/rec.arts.movies.local.indian/t/c406b1a89e0c893e?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 6:51 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Forwarded message from S. Kalyanaraman

Friday, January 1, 2010

Evolution caught in the act

US-German team measures how quickly genomes change

December 31st, 2009, Max Planck Society

Mutations are the raw material of evolution. Charles Darwin already
recognized that evolution depends on heritable differences between
individuals: those who are better adapted to the environment have
better chances to pass on their genes to the next generation. A
species can only evolve if the genome changes through new mutations,
with the best new variants surviving the sieve of selection.
Scientists at the Max Planck Institute for Developmental Biology in
Tübingen, Germany, and Indiana University in Bloomington have now
been able to measure for the first time directly the speed with which
new mutations occur in plants. Their findings shed new light on a
fundamental evolutionary process. They explain, for example, why
resistance to herbicides can appear within just a few years.

(Science, January 1, 2010)

http://www.mpg.de/bilderBerichteDokumente/multimedial/bilderWissenschaft/2009/12/weigel0904/Web_Pressebild.jpeg

Fig.: Different mutants of Arabidopsis thaliana.
Image: Detlef Weigel

"While the long term effects of genome mutations are quite well
understood, we did not know how often new mutations arise in the
first place," said Detlef Weigel, director at the Max Planck
Institute in Germany. It is routine today to compare the genomes of
related animal or plant species. Such comparisons, however, ignore
mutations that have been lost in the millions of years since two
species separated. The teams of Weigel and his colleague Michael
Lynch at Indiana University therefore wanted to scrutinize the
signature of evolution before selection occurs. To this end, they
followed all genetic changes in five lines of the mustard relative
Arabidopsis thaliana that occurred during 30 generations. In the
genome of the final generation they then searched for differences to
the genome of the original ancestor.

The painstakingly detailed comparison of the entire genome revealed
that in over the course of only a few years some 20 DNA building
blocks, so called base pairs, had been mutated in each of the five
lines. "The probability that any letter of the genome changes in a
single generation is thus about one in 140 million," explains Michael
Lynch. To put it differently, each seedling has on average one new
mutation in each of the two copies of its genome that it inherits
from mum and dad. To find these tiny alterations in the 120 million
base pair genome of Arabidopsis was akin to finding the proverbial
needle in a haystack, says Weigel: "To ferret out where the genome
had changed was only possibly because of new methods that allowed us
to screen the entire genome with high precision and in very short
time." Still, the effort was daunting: To distinguish true new
mutations from detection errors, each letter in each genome had to be
checked 30 times.

The number of new mutations in each individual plant might appear
very small. But if one starts to consider that they occur in the
genomes of every member of a species, it becomes clear how fluid the
genome is: In a collection of only 60 million Arabidopsis plants,
each letter in the genome is changed, on average, once. For an
organism that produces thousands of seeds in each generation, 60
million is not such a big number at all.

Apart from the speed of new mutations, the study revealed that not
every part of the genome is equally affected. With four different DNA
letters, there are six possible changes—but only one of these is
responsible for half of all the mutations found. In addition,
scientists can now calculate more precisely when species split up.
Arabidopsis thaliana and its closest relative, Arabidopsis lyrata,
differ in a large number of traits including size and smell of
flowers or longevity: Arabidopsis lyrata plants often live for years,
while Arabidopsis thaliana plants normally survive only for a few
months. Colleagues had previously assumed that only five million
years had passed by since the two species went their separate ways.
The new data suggest instead that the split occurred already 20
million years ago. Similar arguments might affect estimates of when
in prehistory animals and plants were first domesticated.

On a rather positive note, the results of the US-German team show
that in sufficiently large populations, every possible mutation in
the genome should be present. Thus, breeders should be able to find
any simple mutation that has the potential to increase yield or make
plants tolerate drought in a better manner. Finding these among all
the unchanged siblings remains nevertheless a challenging task. On
the other hand, the new findings easily explain why weeds become
quickly resistant to herbicides. In a large weed population, a few
individuals might have a mutation in just the right place in their
genome to help them withstand the herbicide. "This is in particular a
problem because herbicides often affect only the function of
individual genes or gene products," says Weigel. A solution would be
provided by herbicides that simultaneously interfere with the
activity of several genes.

Turning to the larger picture, Weigel suggests that changes in the
human genome are at least as rapid as in Arabidopsis: "If you apply
our findings to humans, then each of us will have on the order of 60
new mutations that were not present in our parents." With more than
six billion people on our planet, this implies that on average each
letter of the human genome is altered in dozens of fellow citizens.
"Everything that is genetically possible is being tested in a very
short period," adds Lynch, emphasizing a very different view than
perhaps the one we are all most familiar with: that evolution reveals
itself only after thousands, if not millions of years.

[SD]
Original work:

Stephan Ossowski, Korbinian Schneeberger, José Ingnacio Lucas-Lledó,
Norman Warthmann, Richard M. Clark, Ruth G. Shaw, Detlef Weigel and
Michael Lynch

The rate and molecular spectrum of spontaneous mutations in
Arabidopsis thaliana.

Science, January 1, 2010
PDF (174 KB)

Contact:

Detlef Weigel
Max Planck Institute for Developmental Biology, Tübingen
Tel.: +49 179 676 9032
E-mail: weigel@tue.mpg.de

Susanne Diederich (Public Relations officer)
Max Planck Institute for Developmental Biology, Tübingen
Tel.: +49 170 6304946
E-mail: presse@tue.mpg.de

http://www.mpg.de/english/illustrationsDocumentation/documentation/pressReleases/2009/pressRelease20091228/index.html

End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
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==============================================================================
TOPIC: 'INDIGENOUS INDIANS': GENETIC STUDIES *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/615f83bbe2408a83?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 7:11 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Forwarded message from S. Kalyanaraman

Friday, September 25, 2009

Indigenous Indians: genetic studies

Here are three genetic study reports. Two reports on Indian
population genetics appeared in *Nature* of 24 Sept. 2009 and another
on the origins of Zebu in South Asia in *Molecular Biology and
Evolution*, Sept. 21, 2009.

These studies throw light on the indigenous evolution of human
population and zebu cattle in ancient India.

http://www.docstoc.com/docs/12019127/nature08365

David Reich et al., Reconstructing Indian population history (Nature,
Vol. 461, 24 Sept. 2009)

http://www.docstoc.com/docs/12019195/Aravinda-Chakraborthy_Comment-on-Reich-et-al_Tracing-India's-invisible-threads
http://www.docstoc.com/docs/12019195/Aravinda-Chakraborthy_Comment-on-Reich-et-al_Tracing-India's-invisible-threads

Aravinda Chakravarti, Tracing India's invisible threads (Nature, Vol.
46, 24 Sept. 2009)

http://www.docstoc.com/docs/12019170/Chen-et-al_2009_MBE_

Zebu-cattle-are-an-exclusive-legacy-of-the-South-Asia-Neolithic
(Shanyuan Chen et al, Zebu cattle are an exclusive legacy of the
South Asian Neolithic, *Molecular Biology and Evolution*, OUP, Sept.
21, 2009). Zebu is depicted on Indus script (Sarasvati hieroglyphs)
and is often recognized as the signature-tune of Indian connections
in Mesopotamian civilization finds of the 4th-5th millennium BCE.

Earlier genetic reports include the following, detailing ongoing
genetic researches in many scientific institutions:

http://www.pnas.org/content/early/2009/07/17/0810842106.abstract
http://www.pnas.org/content/<http://www.pnas.org/content/early/2009/07/17/0810842106.full.pdf+htmlearly/2009/07/17/0810842106
http://www.pnas.org/content/early/2009/07/17/0810842106.full.pdf+htmlfull.pdf+html
http://www.pnas.org/content/early/2009/07/17/0810842106.full.pdf+html

Mirror: http://sites.google.com/site/kalyan97/palaeolithic

Dr. Petraglia (University of Oxford): "Today, humans are concerned with the
effects of burgeoning population size and climate change. By pulling
together an interdisciplinary and international group of scholars, we
address the correspondence between environmental change, population size
increase and technological innovations in prehistory. Our research
programme sets a new research agenda for those who wish to understand the
prehistory of India, but also to those investigating similar issues
worldwide. Our study, centering on archaeological sites across South Asia,
and includingnew field research in the Kurnool District of Andhra Pradesh,
finds that microlithic technologies are much earlier than assumed, and go
back to at least 35,000 years ago. There are few better places to conduct
this research than in India. India is blessed with a rich archaeological
record that can be used to test many theories of human adaptation and
survival."

Dr. Gyaneshwer Chaubey (Institute of Molecular and Cell Biology, University
of Tartu, Estonia): The extremely interesting outcome of this research is
finding the same result by genetics, palaeoenvironmental as well as
archaeological researches. The high genetic diversity in South Asian
populations came from the large number of people who were already present in
the subcontinent 35 thousand years ago. It is also notable that the South
Asians have highest number of maternal lineages coming out directly from the
root. We observed that the most of such lineages have an emergence time
around 35 thousand years. The archaeological and palaeoenvironmental
findings reached to the same conclusions suggesting a population expansion
before LGM (last glacial maxima). It supports the indigenous South Asian
in-situ development of maternal genepool in to the subcontinent rather than
any major influx out of the subcontinent. This study stress the need of
interdisciplinary approach for reconstruction of the complex population
histories of South Asia, which needs to be resolved through the interaction
of genetics, anthropology, archaeology and linguistic approaches.

http://www.dc-epaper.com/DC/DCC/2009/03/02/ArticleHtmls/02_03_2009_001_020.shtml?Mode=0

Common genetic traits - Aryan theory demolished

An international team of genetic scientists has ruled out the theory of
Aryan invasion of the Indian sub-continent.

"The age old argument that there was an Aryan invasion of the sub-continent
is simply bunkum.

Scientific studies prove that there is no such thing as Aryan Indian or
Dravidian Indian. Genetic high resolution studies carried out by us prove
that all Indians are derived from same grandgrand parents who arrived here
60,000-70,000 years ago from Africa," Dr Gyaneshwer Chaubey, a scientist of
the team, told Deccan Chronicle.

Dr Chaubey, a member of the scientific community at the Instituteof
Molecular an d Cell Biology, University of Tartu, Estonia, said the research
also proved that all Indians had common genetic traits irrespective of the
regions to which they belonged.

"It took us four years to complete the study and we analysed 12,200 samples
to reach this conclusion," said Dr Chaubey.

"Genetic studies help us to establish relations between populations. We
focussed on the paternal (Y chromosomes) and maternal DNA genealogies. The
data which we generated does not support any major influx to the
subcontinent other than the earlier arrival of migrants from Africa," he
said.

"The present day caste/creed/religion is of indigenous origin," said Dr
Chaubey.

http://www.dc-epaper.com/DC/DCC/2009/03/02/ArticleHtmls/02_03_2009_001_020.shtml?Mode=0#

http://www.dc-epaper.com/DC/DCC/2009/03/02/ArticleHtmls/02_03_2009_001_020.shtml?Mode=0

Additional comments:

We all are aware on social endogamy and caste division of India and
this paper is a solid evidence that the sanatana dharma is deeply
rooted. It can be also true that there are two roots of major
civilizations.

But there are several shortcomings in the study reported in Nature of
24 Sept. 2009:

1) They have used population Santhal on the centre of "ancestral
South India" which is not correct. ASI should be recalculated keeping
real South Indian populations. Santhal is an East Indian population
which has a East Asian genetic input.

2) The main problem of this paper is showing the upper caste closer
to Central Asians and Europeans which is the same fault, which has
been done by Bamshad and Stoneking in their older papers on India!
The North Indian ancestry which they have misinterpreted as derived
from central Asians and Europeans is actually is the genetic
component of Indus people who have migrated from west to east after
drying up the river Sarasvati.

3) The dates of any founding lineage can't be calculated by the
method used in this paper becase SNP's don't give any algorithm to
calculate the time. Therefore, we think that south as well as north
ancestry is quite old and needs further exploration.

* * *

It is clear that the genetic studies consistently point to 1)
indigenous evolution of the present-day Bharatiya and 2) demolish the
Aryan-invasion/migration as a myth. This myth was indeed a creation
of indology, as Eurocentric academics sought to find their origins
and ended up in India and could not stomach the possibility that
India had an indigenously-founded and evolved civilization ca. 5th
millennium BCE which ran counter to their wrongly perceived 'white-
man's burden' of civilizing forest-dwellers and cattle-keepers who
could not even domesticate cultivation of food-crops.

Read on . . . http://sites.google.com/site/kalyan97/palaeolithic

S. Kalyanaraman
End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.

FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: STATUS OF PIE. IE IS A MYTH CREATED BY INDOLOGISTS - REVIEW OF A NEW
BOOK *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/f58e5f66091b07e5?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 7:18 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Forwarded message from S. Kalyanaraman

Thursday, October 8, 2009

Status of PIE. IE is a myth created by indologists -- Review of a new book

This is a stop press report on the death-throes of IE.

A remarkable debate is ongoing in the field of IE linguistics,
questioning the very method on which the non-falsiable discipline is
founded, making IE virtually a myth. Indigenous evolution of Indians
is NOT a myth. Aryan invasion is a myth. IE is a myth.

I am referring to a recent book.

Angela Marcantonio, 2009, The Indo-European Language Family:
questions about its status, Washington DC, Institute for the study of
Man, Journal of Indo-European Studies Monograph Series, No. 55.

Let me cite from the introduction in this remarkable book:


"Conclusion. The reader has seen in this book a variety of views
about IE, ranging from the belief that it represents the language of
a real pre-historical community; through the thesis that it is only a
model to embody linguistic correlations; all the way to statistical
evidence that (many) linguistc correlations themselves may be merely
an artefact of the method of analysis. In fact, when the various
components of the theory are brought together so that they can be
seen holistically, it is hard to pin down what the foundations of the
theory are actually supposed to be. For example, one of the founding
principles of the traditional version of the theory was the
assumption that morphological paradigms cannot be borrowed, and
therefore it is possible to trace genetic inheritance through them.
However, we have seen evidence of wholesale paradigm borrowing, based
on studies of languages in contact. In any case, some scholars now
hold that morphology is less relevant than other actors -- but it is
at present unclear whether, or how, these other factors may be
verified or falsified. It has been the purpose of this book to bring
to the fore these contradictions and open questions associated with
the theory. It is for the reader and the linguistic community to
decide the way forward."

Yes, Angela Marcantonio, IE is a big theory. The way forward is to
start focussing on semantics, instead of treating morphology as
relevant and relate the semantics to the cultural settings which
determine the formation and evolution of languages. Take a look at my
Indian Lexicon, for example. About 4000 of the so-called Dravidian
etyma have Indo-Aryan and Austro-asiatic cognates. Then, why persist
with the aryan-dravidian-munda divide within the Indian linguistic
area?

Angela Marcantonio should be complimented for the bold statement she
has made by editing a set of contributions which should make all
linguists (and, indologists dealing with IE, in particular) re-think,
introspect on the limitations of their discipline.

Table of contents:

Introduction by Angela Marcantonio

The satem languages of the Indo-European Northwest by Henning
Andersen

Ideology, the Indian homeland hypothesis and the comparative
methodd by E. Annamalai and SB Steever

The Indo-Aryan migration debate by Edwin Bryant

Indo-European vowel alternations: (ablaut/apophony) by Onofrio
Carruba

Verbal inflection from 'Proto-Indo-European' to the Indo-European
languages: a matter of coherence? by Paolo Di Giovine

Stratified reconstruction and a new view of the family tree model
by Bridget Drinka

The origin and spread of the Indo-Germanic people by Alexander
Hausler

Indo-European linguistics and Indo-Aryan indigenism by Nicholas
Kazanas

Evidence that most Indo-European lexical reconstructions are
artefacts of the linguistic method of analysis by Angela Marcantonio

Defining the limits of grammatical borrowing by Yaron Matras
Iranian archaisms vs. Vedic innovations and the Indo-Iranian unity by
Rudiger Schmitt

Bye-bye, IE, the myth. It is time to restore language studies into a
cultural framework instead of indulging in verbal juggleries called
morphological studies resulting in false classifications of language
families.

For anyone interested, I will be happy to email excerpts from
selected, specific contents of the book.

S. Kalyanaraman

End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.

FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.

Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.

==============================================================================
TOPIC: RAMAYAN ERA BASED ON PLANETARIUM SOFTWARE *** Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/067f00127b6b50f3?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 7:54 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Forwarded message from S. Kalyanaraman

Monday, December 24, 2007

Ramayan era based on planetarium software

http://kalyan98.wordpress.com/2007/12/25/ramayana-era-based-on-planetarium-software/

Ramayan era based on planetarium software

Source: Pushkar Bhatnagar, 2004, Dating the Era of Lord Ram, Delhi,
Rupa and Co.

Nov. 4, 2007 Interview with Dr. S.R. Rao on Ramayana in archaeology

http://tinyurl.com/242e9a

End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

==============================================================================
TOPIC: VEDIC MANAGEMENT - THE HOLISTIC APPROACH TO MANAGERIAL EXCELLENCE ***
Jai Maharaj posts
http://groups.google.com/group/rec.arts.movies.local.indian/t/394d1bb251f197ed?hl=en
==============================================================================

== 1 of 1 ==
Date: Fri, Jan 1 2010 8:14 pm
From: usenet@mantra.com and/or www.mantra.com/jai (Dr. Jai Maharaj)


Friday, January 1, 2010 4:55 PM

Vedic Management - The Holistic Approach to Managerial Excellence

Write-up about Vedic Management published in "Business Mandate",

January 2010 of Madras Management Association:

http://www.mmachennai.org/mandate/2010_jan/vedic.html

With thanks and kind regards,

Dr. S. Kannan

http://www.vedvikas.blogspot.com

End of forwarded message from Kannan Srinivas

Jai Maharaj, Jyotishi
Om Shanti


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