We often speak of Theosophy as not in itself a religion, but the truth which lies behind all religions alike. That is so; yet, from another point of view, we may surely say that it is at once a philosophy, because it puts plainly before us an explanation of the scheme of evolution of both the souls and the bodies contained, in our solar system. It is a religion in so far as, having shown us the course of ordinary evolution, it also puts before us and advises a method of shortening that course, so that by conscious effort we may progress more directly towards the goal.
Essentials of Hindutva - by V.D. Savarkar Date: 1922 Veer Savarkar completed his historic book "Essentials of Hindutva" while still in Andamans. This was later published under the pseudo name 'A Mahratta' What is in a name? We hope that…
THE earliest preoccupation of man in his awakened thoughts and, as it seems, his inevitable and ultimate preoccupation, – for it survives the longest periods of scepticism and returns after every banishment, – is also the highest which his thought can evisage. It manifests itself in the divination of Godhead, the impulse towards perfection, the search after pure Truth and unmixed Bliss, the sense of a secret immortality. The ancient dawns of human knowledge have left us their witness to this constant aspiration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of Wisdom promises to be its last, – God, Light, Freedom, Immortality.
Ever since the signing of the U.S.-Pakistan Military Aid Agreement, our Government has, to all intents and purposes, abandoned its policy of neutrality and entered on a phase of enthusiastic friendship with the Soviet Union and its satellite, Red China. Whether there was a predisposition for this change, and the U.S.-Pak Agreement provided merely a handy excuse, is a larger question which I do not want to discuss here.
The first rulers of Vijayanagar, however, did not dare to call themselves kings, nor did even the Brahmans do so who composed the text of their early inscriptions. It is for this reason that I have spoken of Harihara I. and Bukka I. as "Chiefs." The inscription referred to of Harihara in 1340 calls him "Hariyappa VODEYA," the former name being less honourable than "Harihara," and the latter definitely entitling him to rank only as a chieftain. Moreover, the Sanskrit title given him is MAHAMANDALESVARA
With deepest application and forethought, and by the blessing of God, we have attained both of these objects. The barbarian nations which we have subjugated know our valour, Africa and other provinces without number being once more, after so long an interval, reduced beneath the sway of Rome by victories granted by Heaven, and themselves bearing witness to our dominion. All peoples too are ruled by laws which we have either enacted or arranged. Having removed every inconsistency from the sacred constitutions, hitherto inharmonious and confused, we extended our care to the immense volumes of the older jurisprudence; and, like sailors crossing the mid-ocean, by the favour of Heaven have now completed a work of which we once despaired.
Is not the knowledge of the Gods which we have set forth with so much zeal one of the noblest sorts of knowledge—to know that they are, and know how great is their power, as far as in man lies? We do indeed excuse the mass of the citizens, who only follow the voice of the laws, but we refuse to admit as guardians any who do not labour to obtain every possible evidence that there is respecting the Gods; our city is forbidden and not allowed to choose as a guardian of the law, or to place in the select order of virtue, him who is not an inspired man, and has not laboured at these things.
Based on the 1953 study by Sir Bernard O. Binns Revised by Peter F. Dale The designations employed and the presentation of material in this publication do not imply the expression of any opinion whatsoever on the part of the…
A nation, in the sense of the political and economic union of a people, is that aspect which a whole population assumes when organized for a mechanical purpose. Society as such has no ulterior purpose. It is an end in itself. It is a spontaneous self-expression of man as a social being. It is a natural regulation of human relationships, so that men can develop ideals of life in co-operation with one another.
AMONG the priceless teachings that may be found in the great Hindu poem of the Mahâbhârata, there is none so rare and precious as this—"The Lord's Song." Since it fell from the divine lips of Shrî Krishna on the field of battle, and stilled the surging emotions of his disciple and friend, how many troubled hearts has it quieted and strengthened, how many weary souls has it led to Him!
The law is justice—simple and clear, precise and bounded. Every eye can see it, and every mind can grasp it; for justice is measurable, immutable, and unchangeable. Justice is neither more than this nor less than this.
Hindu society has been inspired through the ages by such mighty ãtras as the Vedas, the Upanishads, the Gita, the Jainãgama, the TripiTaka, the various Yogaãstras, the VãNî of Siddhas and Sants, and the devotional outpourings of Alvars and Nayanars. Hindu society has been reawakened and reformed by such visionaries as Bankim Chandra, Maharshi Dayananda, Swami Vivekananda, Sri Aurobindo, Rabindranath, and Subramanya Bharati.