Latest news with #SanatanaDharma
Time of India
2 hours ago
- Politics
- Time of India
K'taka moots 10yr jail for fake news, misinformation
Bengaluru: The Karnataka govt has resolved to crack down on fake news and misinformation by constituting a six-member social-media regulatory authority to ban promotion and spread of fake news on social media, prohibit posting of content insulting to women, ban publication of content that disrespects Sanatana Dharma, its symbols, beliefs and content which promotes superstition. U nder Karnataka Misinformation and Fake News (Prohibition) Bill 2025, accessed by TOI, the govt has proposed up to seven years in prison or Rs 10 lakh fine or both if social-media users are found guilty of sharing unverified information. It has also suggested a two- to five-year jail term and fine for misinformation on social media or in publications. These offences will be considered cognizable but non-bailable. The social-media regulatory authority will ensure content posted on social media should be based on authentic research on subjects related to science, history, religion, philosophy and literature. To fasten accountability, the bill states special courts will be set up with Karnataka high court's concurrence, with a sessions judge presiding over one or more districts. The special courts will issue directions to intermediaries, publishers, broadcasters, or any other persons exercising control over communication medium disseminating misinformation to persons in Karnataka. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Use an AI Writing Tool That Actually Understands Your Voice Grammarly Install Now Undo The proposal It gives the aggrieved parties 30 days to respond to notices. If directions are ignored, then the court can issue punishment of simple imprisonment of up to 2 years and a fine of Rs 25,000 a day, subject to a maximum of Rs 25 lakh. The bill suggests action against directors of companies and employees, who were present during the violation of the laws if their company is found guilty. It suggests special public prosecutors for every special court for fake news and misinformation, besides proposing punitive action under Bharatiya Nyaya Sanhita against persons posting fake news. Ends GFX What is fake news? Misquotation, false, inaccurate report of one's statement, editing audio or video resulting in distortion of facts, context, or purely fabricated content. What is misinformation? Knowingly, recklessly making false or inaccurate statement of fact -- wholly or in part -- in the context in which it appears, excluding opinions, religious or philosophical sermons, satire, comedy or parody, or any other form of artistic expression if a reasonable man of ordinary prudence does not pursue such communications as statements of facts. Punishment: For fake news: 7 years imprisonment and Rs 10 lakh fine For misinformation: 2 to 5 years; for those who abet, punishment up to 2 years For those who fail to abide by court directive: Up to 2 years imprisonment and a fine of Rs 25,000 per day up to Rs 25 lakh .................................................................................................. 3-yr jail, 5k fine for hate speech, crime Bengaluru: A bill on prohibition of hate speech and hate crimes is on the table, mooting punitive action of up to three years imprisonment and a fine of up to Rs 5,000 against those found guilty. Karnataka Hate Speech and Hate Crime (Prevention and Control) Bill of 2025 has listed 11kinds of offences of hate speech and hate crime: Religion, race, caste or community, sex, gender, sexual orientation, place of birth, residence, language, disability, or tribe. It exempts those who are "bona fide artistic, creativity, performance or other forms of expression or academic or scientific inquiry, fair and accurate reporting or commentary in the public interest or in the publication of information, commentary, advertisement or notice or espousing of any religious tenet, belief, teaching, doctrine or writings that do not advocate hatred". ++++ Explainer What is hate crime? Any person who harms or incites harm or promotes hatred out of prejudice against or intolerance towards any other person because of victim's perceived characteristics, his or her family member or victim's association with, or support for, a group of persons who share any one or more such characteristics. What is hate speech? One who intentionally publishes, propagates, advocates anything or communicates to one or more persons that could reasonably be construed to demonstrate a clear intention to harm or incite harm or promote or propagate hatred.
United News of India
15 hours ago
- Politics
- United News of India
RSS has evolved into a respected global outfit: Maha Guv
Mumbai, June 20 (UNI) Maharashtra Governor C P Radhakrishnan said that the Rashtriya Swayamsevak Sangh (RSS), which was founded in 1925, has evolved into a respected global organisation, with branches across many countries, according to a statement issued here on Friday. The Governor was speaking on the occasion of a book release ceremony in Raj Bhavan titled 'Why Are We in the RSS...?' written by author, ideologue and RSS pracharak Ramesh Patange. Countering what he termed as the false narrative that the RSS is an upper caste organisation, Governor Radhakrishnan asserted that RSS has always embodied inclusivity, rooted in the core values of Sanatana Dharma — equality, service, and unity. Complimenting Patange for bringing out a book on RSS in the organisation's centenary year, the Governor praised Patange for dispelling through well-researched evidence, historical facts, and reasoned arguments, the politically motivated myth that the RSS is an upper-caste organisation. He further noted that RSS volunteers have consistently risen to serve the nation during times of crisis—whether during earthquakes, floods, droughts, or railway accidents across the country. Reflecting on the organisation's journey, the Governor acknowledged that the RSS has faced numerous challenges over the past 100 years, including two bans — one following the tragic assassination of Mahatma Gandhi. Yet, he said, the dedication of thousands of swayamsevaks and pracharaks has ensured that the organisation remains strong and vibrant. He also commended RSS workers for fostering emotional integration between the northeastern states and the rest of the country. The Governor pointed out that Prime Minister Narendra Modi, himself a former pracharak, exemplifies the spirit of selfless service inspired by the RSS. He said under the leadership of the Prime Minister, India not only provided free Covid-19 vaccinations to its citizens but also extended support to other nations through vaccine exports. Dr Ashwin Ranjaniker, translator of Patange's original Marathi book 'Aamhi Sanghat Ka Aahot?...', secretary to the Governor Dr. Prashant Narnaware and invitees were present. 'Saptahik Vivek' has published the book on the occasion of the centenary year of the RSS. The book has a foreword by RSS Sarsanghchalak Dr Mohan Bhagwat. UNI AAA PRS
News18
a day ago
- Politics
- News18
PM Modi's Resolve Of Taking Bharat To New Heights
From being a victim and creature of history, India is now emerging as a creator of history. It is an India that Swami Vivekananda had hoped for In the summer of 2024, after a gruelling election campaign and polling, Prime Minister Narendra Modi visited the iconic Vivekananda Rock Memorial in Kanyakumari. The memorial stands on the historic rock on which Swami Vivekananda meditated, before he travelled to the West to address the World Parliament of Religion in 1893. PM Modi spent 45 hours on the rock, contemplating, reflecting and meditating. As he completes an unprecedented and uninterrupted 11 years as prime minister of India, it will be relevant to revisit his contemplations on the Vivekananda Rock articulated a year back, when he was poised to win a third term as prime minister. That was a watershed moment as well. The Vivekananda Rock Memorial in Kanyakumari, observes Swami Ranganathananda, one of the finest exponents of Swami Vivekananda's thought, radiates a 'new message of national and human fulfilment". Of the Rock itself and of its significance in Swami Vivekananda's life, he writes: 'Very few nations can get that privilege of having a national leader of the type of Swami Vivekananda, not only intellectually great, not only a man of tremendous character and will, but a man of supreme spirituality. He imbibed the entire spiritual history of India, the spirit of our culture, into himself, and then he went forth as India's ambassador, spiritual and cultural, to the Western world. It was the first time in some hundred years that our India herself spoke to the world the authentic language of our own culture and spirituality. Swami Vivekananda decided to do this great work in the modern world after he had sat in meditation on the Rock at Kanyakumari, and discovered his mission in life. This Rock has, therefore, acquired a special significance." It was from this Rock that Vivekananda leapt into the world, carrying India's message of liberation. It was on this Rock that the plan for India's resurgence was revealed to him, as he famously wrote, 'Sitting on the last bit of Indian Rock near Mother Kumari's temple, I hit upon a plan…" It was an epic moment for India. The plan was two-fold, says Swami Ranganathananda—'uplift India and Indians out of backwardness, banish poverty, social injustice and oppression and preach those tested, universal, rational truths of Vedanta, of our own ancient Sanatana Dharma, to the rest of the world". The 19th century was a period full of challenges for India. The danger of India wallowing in stagnation, completely exhausted and exploited, was becoming evident. Scholar-diplomat KM Pannikar describes this grave challenge in his 'The Three Determining Periods in India's History'. Pannikar argues that the challenge was that 'Indians, as a people, might, for all times, fall back in the race for progress and be reduced to a position of a semi-civilised, ineffective people with no contributions to make to the world", leading to an age where, the 'philosophies of ancient India might be studied by the curious and the scholarly as the ideas of the ancient Egyptians are studied today". It was Swami Vivekananda's appearance in the 'last quarter of the 19th century" as an 'outstanding all India leader", Panikkar observes, that ultimately 'checked this dangerous tendency". The Vivekananda Rock, thus, radiates a deep symbolism and has a unique historical significance in the annals of modern India. When looked at today against the backdrop of the aspiration of a 'Viksit Bharat' and of 'Amrit-Kaal', both of which signify an era of crystallised and consolidated aspiration for fast-tracking an integral national resurgence, the Vivekananda Rock assumes renewed significance. It symbolises the next phase of India's rise, as an effective, self-confident, surefooted 'Viswamitra", conscious of her strengths. It signifies the rise of India as a compassionate republic, which knows when to wield power and force in defence of itself. It was not Modi's first visit to the Vivekananda Rock Memorial. As a pracharak, as a karyakarta, as a seeker, as an ardent devotee of Swami Vivekananda, as a political activist, as someone who has peregrinated across the length and breadth of India, Modi has visited the Vivekananda Rock Memorial numerous times in the last four odd decades. In fact, even when the Rock Memorial was being constructed in the mid-1960s, Modi, as he recalled, 'had the opportunity to spend some time in Kanyakumari". His association with the Vivekananda Rock thus is long and unbroken. The Vivekananda Rock and its symbolism is another constant in his life—as a seeker and a leader. As a pracharak, Modi was well connected with the iconic Eknath Ranade, himself a pracharak, who had plunged into the mission of erecting a memorial to Swami Vivekananda on that same Rock. It was a historic mission which Ranade fulfilled. But this visit by Narendra Modi, in the summer of 2024, was different. He was visiting it as the prime minister of India, who had already won two mandates and was poised to win a third mandate of the people of this vast and inspiring country—India, Bharat, Swami Vivekananda's beloved motherland. Having spent quiet hours on the sacred Vivekananda Rock at land's end in Kanyakumari, where the three oceans meet and where stands the ancient temple dedicated to Bhagavati Kumari Amman, PM Modi expressed his innermost thoughts for India and her future. He spoke of new 'sankalps' that emerged from his 'sadhana' in Kanyakumari and penned these thoughts during his return flight to Delhi. He wrote: 'Just as we utilised the fourth and fifth decades of the 20th century to impart a new momentum to the freedom movement, we must lay the foundation for a 'Viksit Bharat' in these 25 years of the 21st century. The freedom struggle was a time that called for great sacrifices. The present times call for great and sustained contributions from everyone. 'Swami Vivekananda had said in 1897 that we must dedicate the next 50 years solely for the nation. Exactly 50 years after this call, Bharat gained independence in 1947. Today, we have the same golden opportunity. Let's dedicate the next 25 years solely for the nation. Our efforts will create a strong foundation for the coming generations and the coming centuries, taking Bharat to new heights." The many thoughts and hopes that Modi expressed emerged from a deep state of contemplation that he had undergone. As he sat on the sacred rock, it was the thought and vision of 'Viksit Bharat' that permeated his mind and his psyche. His meditation unmistakably evoked the resolve to initiate and realise that epochal vision of a resurgent India. In the last 11 years as prime minister, Modi had already begun laying the unshakable foundations of 'Viksit Bharat'. From Vivekananda's rock in Kanyakumari, his call was to India, to young India, to all Indians, to firm up their resolve, to strive hard to realise the India of Swami Vivekananda's hopes. The governance vision and model that Narendra Modi has put into effect, combined with the resolve of his fellow Indians will be the principal drivers for realising that vision. Of the governance model and philosophy that is driving 'New India' and shaping 'Viksit Bharat', PM Modi wrote: 'Today, Bharat's governance model has become an example for many countries around the world. Empowering 25 crore people to rise above poverty in just 10 years is unprecedented. Innovative practices such as Pro-People Good Governance, aspirational districts, and aspirational blocks are being discussed globally today. Our efforts, from empowering the poor to last-mile delivery, have inspired the world by prioritising individuals standing at the last rung of society. 'Swami Vivekananda's vision ideal of Seva—of service—has been the foundation of this transformative governance vision and of action." The world of 21st century, PM Modi observed, was 'looking towards Bharat with many hopes" and therefore: '…it is essential that we understand Bharat's internal capabilities. We must acknowledge Bharat's strengths, nurture them, and utilise them for the benefit of the world. In today's global scenario, Bharat's strength as a youthful nation is an opportunity from which we must not look back. And we will need to make several changes to move forward in the global scenario. We also need to change our traditional thinking regarding reform. Bharat cannot limit reform to just economic reforms. We must move forward in every aspect of life towards the direction of reform. Our reforms should also align with the aspirations of a 'Viksit Bharat' (developed India) by 2047." top videos View all PM Modi's words that were articulated after his meditation on the Vivekananda Rock need to be read and re-read. They need to be internalised and assimilated by anyone who wishes to work for the rise of a 'New India'. He has demonstrated an indefatigable energy and an undiminished conviction in the rise of India in the last 11 years. He has ideated it, nurtured it, led it and effectuated it like few others have in the past. From being a victim and creature of history, India is now emerging as a creator of history. It is an India that Swami Vivekananda had hoped and aspired for. The author is Chairman, Dr Syama Prasad Mookerjee Research Foundation, and a member of the National Executive Committee, BJP. The views expressed are personal and solely those of the author. They do not necessarily reflect News18's views. tags : Amrit Kaal pm narendra modi Location : New Delhi, India, India First Published: June 19, 2025, 15:52 IST News opinion Opinion | PM Modi's Resolve Of Taking Bharat To New Heights
Time of India
5 days ago
- General
- Time of India
India's culture best in the world: Nirbhayananda Saraswati
Dharwad: India's culture is being hailed as the best in the world despite several mediocre historians trying to depict the western culture as superior, said Shri Nirbhayanand Saraswati, chief of Shri Ramakrishna-Vivekananda Ashram, Vijayapura. Speaking at a function to celebrate the 70th year of the visit of philosopher-saint Gurudev Shri RD Ranade to Dharwad and the centenary of the Academy of Comparative Philosophy and Religion (ACPR) organised at Srujana auditorium here on Saturday, Nirbhayanand Saraswati said India's culture has survived several onslaughts because of its inner value-based strength. The seer expressed his disappointment over the "mediocre intellectuals and historians losing their analytical ability". "Some intellectuals are depicting that Manusmriti is Sanatana Dharma. Actually, Upanishads represent Sanatana Dharma. These intellectuals read books written in other languages also and expand the horizon of their knowledge," he said. Stating that Gurudev Shri RD Ranade was a great scholar and philosopher, Nirbhayanand Saraswati said one should read Gurudev's literature to understand Upanishads easily. "Gurudev's literature guides us towards realising the truth," he asserted. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Forget Furosemide, Use This Household Item To Help Drain Edema Fluid WellnessGuide Learn more Undo Nirbhayanand Saraswati released three books — Smrutigandha, Amruta Rasavani and A symbiotic Friendship — penned by Sharad Joshi and Prof Sutar. Secretary of ACPR, Belagavi Maruti Zirli said Gurudev Ranade, who was the vice-chancellor of Allahabad University, had special affinity for Dharwad and he visited the city several times to deliver special lectures on the 'Pathway to God in Kannada literature' at Karnatak University. The ACPR organised the function at Dharwad to commemorate Gurudev's visit to Dharwad, he said. Zirli said the ACPR is working on publishing all the books written by Shri Gurudev and they will be released in Aug. Chairman of the department of philosophy, Karnatak University, Prof BH Gujalar also spoke. Subrahmanya Bhat welcomed the gathering.
Hans India
6 days ago
- Politics
- Hans India
Not colonial constitution but Hindu majority sustains India's secular demoracy
India stands as the world's largest democracy, a beacon of resilience amidst a region marked by political volatility. India sustains a vibrant secular democracy despite its staggering diversity—linguistic, cultural, religious, and social. Unlike its neighbours, Pakistan and Bangladesh, which have succumbed to military coups, authoritarianism, and democratic erosion, India's democratic experiment endures. This article argues that India's secular democratic character stems not from its constitution, a document derived from the colonial Government of India Act of 1935, but from the cultural ethos of its Hindu majority. This civilisational framework, with its emphasis on pluralism, dialogue, and coexistence, forms the bedrock of India's democratic success. The argument challenges two narratives: the left-liberal view of secularism, which often sidelines Hindu identity, and the Sangh Parivar's politicised Hindutva, which distorts Sanatana Dharma into a divisive ideology. Both misrepresent the Hindu Majority's inclusive ethos, obscuring its role as a unifying force in India's democracy. We will examine how the Hindu majority's cultural values—philosophical flexibility and acceptance of diversity—sustain India's secular democratic framework. Defining Hindutva-A pluralistic foundation: The term 'Hindutva,' coined by Chandranath Basu in 1892 for his eponymous book, encapsulates the essence of Sanatana Dharma, India's ancient spiritual tradition, distinct from the colonial label 'Hinduism.' This article adopts Basu's definition, emphasising Hindutva's inclusivity and pluralism, unlike Savarkar's 1923 nationalist interpretation, which some view as exclusionary. Hindutva, the new name of Sanatana Dharma, embraces diverse indigenous traditions, as articulated in the Rigveda's maxim, 'ekam sat vipraa bahudhaa vadanti' (Truth is one, but the wise express it in many ways). This ethos fosters a democratic temperament by encouraging dialogue, coexistence, and adaptability. Hindu majority's cultural ethos: The bedrock of democracy: India's Hindu majority, comprising over 70% of the population, is shaped by Hindutva's principles of flexibility and diversity. Unlike systems like Christianity, Islam, or Communism, which often emphasise conformity, Hindutva embraces diverse practices and philosophies. This pluralism extends to intellectual and social spheres, fostering a culture of dialogue and coexistence that aligns with democratic principles. The Hindu tradition of shastrartha (scholarly debates) exemplifies this ethos. Scholars from diverse schools engaged in respectful exchanges, mirroring democratic practices of negotiation and consensus-building. The concept of dharma, emphasising duty, justice, and harmony, further supports democratic values. These cultural traits enable India to manage its diversity, ensuring free elections, peaceful power transitions, and robust free expression within a secular framework. In contrast, Islamic Pakistan and Bangladesh have struggled to sustain democracy. Pakistan, founded as an Islamic state, has faced military coups (1958, 1977 and 1999) and authoritarianism, while Bangladesh, despite an initially secular framework, adopted Islam as its state religion in 1988, experiencing military rule (1975–1990) and democratic backsliding. Their exclusionary politics have marginalised and persecuted minority Hindus, including the 1971 genocide in Bangladesh, where over 30 lakhs were killed. India's Hindu majority, by contrast, has fostered a pluralistic environment, integrating diverse communities into the democratic process. While India's constitution provides a legal framework, it is the Hindu majority's cultural ethos—rooted in Hindutva's pluralism—that sustains secular democracy. The constitution, largely a derivative of colonial legislation, lacks the cultural depth to fully explain India's democratic resilience. Instead, it is the Hindu majority's tolerance and adaptability that have prevented India from succumbing to the authoritarian tendencies seen in its neighbours. Historical evidence: Hindutva's democratic roots: India's ancient history reflects practices aligned with democratic values. The ganasanghas (6th–4th century BCE) such as the Licchavis, involved collective decision-making, hereby suggesting openness to participatory governance. While limited to elites, these systems laid the groundwork for inclusivity. Chanakya's Arthashastra emphasises consultation, justice, and ethical governance, resonating with modern democratic ideals. The emergence of Buddhism and Jainism from the Hindu cultural matrix reinforced democratic values. The Buddhist sangha employed consensus-based decision-making, influencing societal norms, while the Bhakti movement (7th–17th centuries CE) transcended social and sectarian boundaries, promoting egalitarianism. These traditions shaped a cultural ethos conducive to dialogue and coexistence, evident in India's post-independence ability to manage diversity. The Hindu majority has historically supported persecuted communities. Jewish settlements thrived in Kerala and Mumbai since the 2nd century BCE. Zoroastrians (Parsis) found refuge in Gujarat after fleeing Islamic conquests in the 7th–8th centuries. Tibetans escaping Chinese oppression in the 20th century preserved their culture in India. This openness, without requiring conversion, reflects Hindutva's pluralistic ethos. Constituent Assembly's flawed framework: India's Constituent Assembly, predominantly Hindu, instinctively enshrined secular democracy, reflecting the Hindu civilisational pluralistic ethos. However, influenced by a colonial, Abrahamic lens, it crafted a constitution that denied Hindus equal rights. Articles 25–30 grant minorities special privileges while subjecting Hindu temples to state control, creating an imbalance that marginalises Hindu identity under the guise of secularism. This pseudo-secularism ignores the lesson of India's 1947 partition, driven by Muslim demands for a separate state, which underscored the Hindu majority's role as a shield against divisive forces, ensuring India's unity and democratic resilience. Misrepresentations of Hindutva: Two ideological streams undermine the contributions of India's Hindu majority: pseudo-secularism and pseudo-Hindutva. The left-liberal establishment, rooted in the Constituent Assembly's flawed pseudo-secular framework, misinterprets secularism as suppressing Hindu identity. It dismisses Hindutva's pluralistic ethos as divisive, distorts history by downplaying Islamic atrocities and temple destruction, and blames Hindus for the partition. This alienates the majority, fostering cultural dispossession and weakening India's secular democratic cohesion. Conversely, the Sangh Parivar claims to champion Hindu identity but distorts Hindutva's inclusive essence for political gain. Labelled as pseudo-Hindutva, their approach manipulates Hindu symbols and rhetoric to mobilise support while sidelining Hindutva's philosophical core. By focusing on socio-religious divides rather than addressing key Hindu grievances—such as constitutional inequalities, state control over temples, and legal disadvantages—it deepens polarisation and undermines India's democratic framework. Preserving Hindu majority: India's secular democracy relies on its Hindu majority to sustain its pluralistic ethos. However, aggressive conversion campaigns by Christianity and Islam threaten this foundation. The 1956 Niyogi Committee Report exposed predatory conversion tactics and recommended a constitutional amendment to ban it. Yet, Article 25's inclusion of the right to "propagate" religion enables demographic and cultural subversion under the guise of religious freedom. Religious freedom, though a democratic cornerstone, is not absolute. Just as the state criminalises suicide to protect life, it cannot allow the erosion of millennia-old traditions through conversion. To address this, India should amend Article 25 to remove "propagate," curbing conversions while preserving the right to practice faith. By safeguarding its Hindu majority, India can protect the cultural ethos that anchors its secular democracy and ensure its civilisational legacy endures. Strengthening democracy through Hindutva: To bolster its secular democracy, India must integrate Hindutva's universal values: Education Reform: Revise textbooks to reflect historical accuracy, highlighting Hindutva's democratic roots while avoiding exclusionary nationalism. Constitutional equality: Amend Articles 25–30 to grant Hindus equal rights, freeing temples from state control, ensuring fairness. Dharma-based policy: Develop policies rooted in dharma, promoting justice and harmony through community-driven interfaith dialogues. Interfaith coexistence: Leverage Hindutva's historical inclusivity to foster dialogue among religious communities, strengthening democratic resilience. Conclusion Critics may argue that emphasising India's Hindu majority risks promoting majoritarianism. However, recognising the Hindu civilisational ethos is not about privileging Hindus but acknowledging the cultural framework that has historically enabled pluralism. Secularism, in this context, does not reject religion or civilisational identity but ensures equal treatment for all. India's secular democracy thrives not because of its colonial constitution but due to the Hindu majority's cultural ethos, deeply rooted in Hindutva's pluralistic values. Unlike its neighbours, India's Hindu foundation has fostered inclusivity, contributing to its democratic resilience. By integrating Hindutva's universal principles through education, constitutional reforms, and inclusive policies, India can strengthen its secular democracy. This approach offers a model of governance that harmonises cultural heritage with secular principles, providing a balanced framework for a polarised world. (The writer is a retired IPS officer, and a former Director of CBI. Views are personal)
