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DR/H.S.NAGABHUSHANA BHATTA
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DR/H.S.NAGABHUSHANA BHATTA's Discussions
STOPPING CHINA
Started Sep. 12, 2009
burial/funeral mode
2 Replies
Started this discussion. Last reply by Abhijit Banerjee Aug. 23, 2009.
curtailing violence by nonviolence
Started Jan. 29, 2009
DR/H.S.NAGABHUSHANA BHATTA's Page
Latest Activity
china is acting like a big boss in Asia. this should be stopped forthwith.or else it will become another war-mongering state. i think the un security council should come with two ideas of
1] democratization-of wealth to do away with poverty and
2] d…
Whatever the method, it is giving back to nature from where we came. The method of disposal is not that important.
Yes, but the world is beautiful when there is diversity as long as we don't harm the environment. If we bury we can fertile the soil which gave us life and pay back part of the debts to the mother nature. So it is the way you see things.
Hemanthi
last week one of my uncle died.we went to to the crematorium. to burn the dead body according to hindu custom. the ceremony took 30mts. at that time another dead body was brought.the relatives had brought conches,agarbathis.they made lot of noise.ev…
how to send it .what is the length.last date.
CAN I WRITE A PAPER FROM THE INDIAN PERSPECTIVE
Profile Information
- What motivated you (or your organization) to become involved in peace and conflict resolution?
- the conflict in and around me
- Please feel free to provide a short bio about yourself or the work of your organization (no more than 3 paragraphs)
- A SANSKRIT PROFEESSOR WITH FAMILY BACK U P.A LINGUIST INTERSTED IN NEAR UNIVERSAL PEACE
- Please list the countries and/or regions in which you (or your organization) have direct and significant expertise
- INDIA
- What is your current country of residence (or location of your organization)?
- INDIA
- What is your current job (and organization) and/or where and what field are you studying?
- professor in sanskrit,apscollege bangalore 560019
- What is your personal or organizational website?
- http://aoscommercecollege.org
- What is one of your favorite websites in the field? (please provide one answer per box)
- http://bahai peace foundation
- Which are your primary sectoral areas of expertise (or the primary sectoral areas of your organization) ?
- Alternative Dispute Resolution, Peacebuilding, Democratization, Humanitarian Relief, Gender, Youth, Education, Civil Society, Organizational Development, Health, Psychosocial, Environment
- Which are your primary skills areas(or the primary skill areas of your organization)?
- Training, Program Design, Program Administration, Research
- What are some of your current areas of research (if any)?
- mythology and humanity,astro homeo pathy
- If appropriate feel free to list several of your (or your organization's) publications
- strategic management
DR/H.S.NAGABHUSHANA BHATTA's Photos
DR/H.S.NAGABHUSHANA BHATTA's Blog
center for peace studies
i have started this center. give me ideas to strengthen it.my vision is that of a global commune[वसुधैव कुटुंबकम्]
without hatred [मा विद्विषावहै।] live together in total peace [ ओं शांतिः शांतिः शांतिः]
center for peace studies,samskruthi,1 flr,
3ebl,bsk 3stage,bangalore 560085.hsn.bhatta@gmail.com
without hatred [मा विद्विषावहै।] live together in total peace [ ओं शांतिः शांतिः शांतिः]
center for peace studies,samskruthi,1 flr,
3ebl,bsk 3stage,bangalore 560085.hsn.bhatta@gmail.com
Posted on January 30, 2009 at 11:30am —
towards peace
peace ,prayer and prosperity go together to solve the bane of humanity viz,p o v e r t y.marking the 60 anniversary of mahatma gandhijis death day the martyrs day , i wish to create a global appeal to foster the three at all costs, with a political will unheard off .joiners can e mail me hsn bhatta@gmail.com
Posted on October 28, 2008 at 6:08am —
Comment Wall (5 comments)
- At 6:50pm on July 31, 2009,
Isiaka Alani Badmus said…
- Dear Dr. Bhatta,
Yes you can
- At 3:34pm on June 12, 2009,
Helen Porter, PhD said… - Thank you for inviting me to be a friend. Look forward to continuing conversation about peace and education.
Best wishes,
Helen Porter
- At 5:27pm on February 15, 2009,
Rene Wadlow said… - AN APPEAL TO CONTACTS IN INDIA TO EXPRESS COMPASSION BY CONTACTING THE SRI LANKAN AUTHORITIES FOR THE RESPECT OF HUMANITARIAN LAW
Sri Lanka : The Last Round ?
Rene Wadlow
With the Sri Lankan government troops closing in to the remaining Liberation Tigers of Tamil Eelam (LTTE) stronghold, it looks as if this is the last round of a military struggle that began in 1983 but whose roots go back at least to independence in 1948. The ongoing conflict between the Sinhala and the Tamils that has ebbed and flowed derives its emotional force, in part, from competing beliefs that began during the colonial period about legitimate rule, economic wellbeing, and sacred authority.
The Office to the United Nations, Geneva, Association of World Citizens has had a long-standing concern with the conflict in Sri Lanka and has made frequent calls for good-faith negotiations on the political and administrative structure of the State. I had thought that reason would win out over the irrational drive to settle complicated issues of social-political structures through armed violence. I seem to have been wrong since both the government and the LTTE gave up negotiations in exchange for a military ‘solution’. A military victory seems now possible for the government forces.
There are two short-term dangers. There are some 200,000 people trapped between the LTTE militias and the government troops. There have been appeals from the United Nations and the International Committee of the Red Cross for a cease-fire so that civilians, especially the sick and wounded, can leave the fighting area. As this is being written (11 Feb. 2009), there is no cease-fire and none seems in view.
There have been calls from the Government to the LTTE leadership to lay down their arms and end the fighting. Again, this is a logical possibility, but given past LTTE willingness to fight to the bitter end, a massive rendition seems unlikely. Thus, there may be a heavy loss of life of those caught in the cross-fire.
The second danger is revenge killings on a large scale. The Tamil-Sinhalese conflict has been extremely bitter. Many families in both communities have lost kin. Although binding up the wounds of war should be the first priority, there is always a danger that revenge killings take place. Logically, the establishment of social cohesion — that is, an ongoing process of developing a community of shared values and opportunities based on a sense of trust, hope and reciprocity — should be the prime aim of government policy. However, there are small groups of violent individuals who may be ready to kill for revenge or to get rid of rivals.
Therefore, the Office to the UN, Geneva, of the Association of World Citizens has sent a three-point appeal to the President of Sri Lanka, Mr Mahinda Rajapaksa:
1) calling for the respect of international humanitarian law as expressed in the Red Cross Geneva Conventions;
2) appealing for the protection of all civilians both during the on-going conflict and especially in the period following the end of armed conflict during which there is a danger of revenge killings. We are sure that Sri Lanka will respect universally-recognized human rights standards;
3) appealing further that serious consultations on the governmental and administrative structures of the State be undertaken so as to facilitate national unity based on the respect of individual views and aspirations.
Wide support for these three aims would be welcome. Letters could be sent to the Permanent Representative of Sri Lanka to the United Nations in New York:
H.E. H.M.G.S. Palikakkara
Permanent Mission of Sri Lanka
630 Third Ave.
New York, NY 10017, USA
Rene Wadlow, Representative to the United Nations, Geneva, Association of World Citizens
- At 6:07am on January 30, 2009,
Krishna H. Pushkar said… - Namste,
Thank you for your comments. I am a peace and conflict management professional and currently working with Ministry of Home/Govt of Nepal, further, you may have access in my profile part. Thank you.
- At 1:02pm on October 17, 2008,
Rene Wadlow said…
- Dear Colleague, I thought that you might be interested in this new biography of Mahatma Gandhi, With best wishes, Rene Wadlow
Kathryn Tidrick
Gandhi: A Political and Spiritual Life
(London: I.B. Tauris, 2006, 379pp.)
“I do daily perceive that while everything around me is ever changing, ever dying, there is underlying all that change a living power that is changeless, that holds all together, that creates, dissolves, and re-creates. That informing power or spirit is God. I see it as purely benevolent, for I can see in the midst of death, life persists. In the midst of untruth, truth persists. In the midst of darkness, light persists. Hence I gather that God is life, God is light, God is love. God is the supreme good.”
Mahatma Gandhi
Mohandas K. Gandhi was born into a political family. His father was diwan of the small princely state of Porbandar. The diwan was the combination of prime minister and chief administrator — a function that was often passed on through the family. While Gandhi’s father died while he was finishing high school, the broader family saw the future of Mohandas as a political administrator, perhaps of an even larger princely state. As British control of India was growing, it was useful for a future political administrator to have an English law degree and to have seen English ways first hand. Thus in 1888 he was sent to England to get a law degree. He took his studies seriously and passed the examinations ranking high in his class. He acquired a taste for jurisprudence and for arguing in a legal maner. But as Kathryn Tidrick points out in this well-written biography, Gandhi understood that “a course of legal study was merely the gateway to a profession in which acumen, initiative and accumulation of experience would be factors deciding success.”
Gandhi had promised his mother to continue the family’s strict vegetarian diet and so he found vegetarian restaurants in London and made friends. He joined the editorial board of the newly-created The Vegetarian journal and started writing articles on Indian food. The journal editor, Josiah Oldfield, was a practicing barrister and social reformer. Through Oldfield, Gandhi met Edwin Arnold, author of a verse biography of the Buddha, The Light of Asia, and a verse translation of the Bhagavad Gita The Song Celestial and a verse life of Jesus The Light of the World. As Tidrick writes “ The Jesus of The Light of the World was not a god come to earth but a man who achieved perfection through renunciation and selfless love and thus became divine…Sin is imperfection and disappears as man become perfect.”
Gandhi was also introduced to the Theosophical Society, meeting with Madame Blavatsky who was then living in London and Annie Besant, who he would again see in India after his work in South Africa. Gandhi was particularly friendly with Archibald and Bertram Keightley, uncle and nephew, who had edited Madame Blavatsky’s The Secret Doctrine for publication in 1888. Madame Blavatsky’s The Voice of Silence was published shortly after Gandhi met her, and the book was an influence in his work in South Africa. The Voice of Silence is a collection of aphorisms which “elaborated the doctrine of liberation through service to others, and introduced into theosophy the Buddhist concept of the bodhisattva — the enlightened being who postpones indefinitely his entry into nirvana, in order to serve others. The voice of the silence is the inner voice heard by the sufficiently pure, the voice of ‘thy inner God’, the ‘Higher Self’. It leads the hearer ‘unto the realm of Sat, the true.”
After a short stay in India, Gandhi was called to work on a civil suit concerning Indian merchants in South Africa. He left for South Africa, thinking of spending one year. He spent 21 years in South Africa and left with an international reputation which he was eager to put to work in India.
In South Africa, Gandhi was to work closely with people from a number of religious backgrounds. An advisor, Raychandbhai was a Jain, and his employer, Dada Abdullah Sheth, was a Muslim. Gandhi had close relations with South African Quakers. He also continued close written contact with Edward Maitland who had been vice-president of the London Lodge of the Theosophical Society and a founder of the Esoteric Christian Union. Gandhi became a representative for the Esoteric Christian Union in South Africa though as he wrote later “the man whose one aim in life is to attain moksha need not give exclusive devotion to a particular faith.”
Once Gandhi returned to India in 1915, in order to develop popular support, he had to find Indian, particularly Hindu, colourings for his ideas. But as Tidrick writes, “Gandhi’s renderings of traditional Hindu beliefs can be understood in the context of Esoteric Christianity (and theosophy, where the two systems overlap). Such unorthodoxies include Gandhi’s very positive notion of rebirth as an opportunity to strive for spiritual improvement; his version of the Hindu concept of avatar, which he expounded particularly in his writings on the Gita , as a mortal man who achieves perfection, rather than as a flawless incarnation of God; his polite but persistent refusal to find a guru, and insistence that each individual is responsible for his own spiritual development; his claim that he, who was not even a Brahmin, was entitled to interpret the Hindu scriptures with only his purified conscience for a guide, and treatment of the Mahabharata and Ramayana as inspired allegory; his substitution (with varying emphasis at various times) of the notions of service, sympathetic suffering and renunciation for the traditional Hindu notion of yajna (sacrifice in the sense of an offering to God); his conflation of Indian ascetic practices (tapascharya) with an un-Indian aspiration to condition the body for spiritual effort…Gandhi regularly proclaimed his ambition to see God, preferably face to face in this life. His use of the term was Esoterically Christian. ‘Seeing God’ he wrote ‘means realization of the fact that God abides in one’s heart.’ The man ‘who sees God in the whole universe’ he also wrote ‘should be accepted as an incarnation of God.’ For Gandhi seeing God was both the critical experience on the way to becoming one with God, and also, in its final fullness, the end point of that journey, when God would take over for the time he remained on earth.”
While Gandhi was ‘Hinduizing’ his public persona and his manner of life with deep appeal for many ordinary Indians, his efforts at satyagraha ‘soul force’ – non-violent action- never attracted Hindu religious leaders. Gandhi’s close co-workers were non-religious like Jawaharlal Nehru, Muslims like the ‘Frontier Gandhi’ Abdul Ghaffar Khan and non-Indian Christians like Madeleine Slade and C.F. Andrews. Rich Hindus like G.D. Birla gave money to the cause of Indian independence and Gandhi’s leadership but were not close co-workers. There were no gurus on the frontlines of protests, and finally, it was a member of a militant Hindu movement, the RSS, Nathuran Godse, who killed Gandhi on 30 January 1948.
Kathryn Tidrick’s description of Gandhi’s political life in India follows chronological ground but is well told. The relations of Gandhi with other key figures of the political scene, Mohammed Ali Jinnah, father of Pakistan, Subhas Chandra Bose, one time President of the Congress Party who later joined the Japanese to fight against British power, Jayaprakash Narayan, the Indian socialist leader, and Lord Mountbatten, the last Viceroy are drawn in a lively way.
The 32 years of non-violent effort to liberate and reform India ended for Gandhi in the Hindu-Muslim violence which followed the partition of India and Pakistan, leaving 15 million uprooted refugees and half a million dead in inter-religious massacres. Tidrick’s last chapter ‘Gotterdammerung’ captures well these last six months of Gandhi’s life. As Tidrick writes “Gandhi and many others shared the blame for these horrors. Despite his unorthodoxy, despite his friendships and alliances with Muslims, he haw a ‘Hindu’ politician, incessantly invoking Rama and publicly embracing the ascetic practices associated with Hindu holiness. The message he wanted India, as a nation, to broadcast to the world was a mixture of Hinduism and Christianity, philosophically alien to Islam. He never dissociated himself sufficiently from the Hindu communalist wing of Congress. He demurred at being treated as an avatar by the masses, but left no doubt that his spiritual aspirations might as well be so understood by the ignorant. In the early months of 1946, as communal hatred smouldered in India, he was touring the country holding vast prayer meetings, complete with mass chanting of the Ramdhum, which were now his preferred means of exposing himself to the crowd. He saw the chanting as a form of synchronized spiritual experience, evoking the power of silent thought and connecting the mob to God…When he began to include readings from the Koran,
Fanatical Hindus turned up to heckle. Communal feeling, however high-mindedly invoked, was a tiger he could not ride.”
As has been said before, there is no guarantee that non-violent action will succeed, no more than violence is always successful. Tidrick does well to stress both the spiritual and political life of Mahatma Gandhi. He saw them as united though many of the people he worked with saw them as separate. Most of the leaders in the movement for independence were concerned with the political dimension. Kathryn Tidrick does well in pointing out that for Gandhi the spiritual and the political means were interdependent and could not be separated.
Rene Wadlow
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Events
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Tele-seminar on Culturally-Adapted MHPSS in Haiti and for Haitian-Americans
March 19, 2010 from 1pm to 4pm – New York City + Remote Distance Learning
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USAID, Global Pulse 2010 is a 3-day, online collaboration event, that will bring together individual socially-engaged participants and organizations from around the world
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Nonviolence In The Context Of War Or Armed Conflict
June 18, 2010 at 6pm to July 5, 2010 at 7pm – Kurve Wustrow
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June 19, 2010 to July 17, 2010 – Johns Hopkins SAIS Bologna Center
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Thank you Ilan for your interest in this program.
Yes, we have scholarship for needy scholars.
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Bimal
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