Hindus should junk Hindu Code of Law

I happened to read Madhukishwar’s article few years back, and found it open minded and truly rational in every aspects.  Which ever topic she writes on, she dwells in to the details without any ideological bias and present facts from ground to support her stance.   This is the kind of thought process that is expected out of Hindu Intellectuals.  But barring few, no other writers or columnists had written anything that reflects ground reality.

The latest article by Madhu Kishwar on Unform Civil Code is simple and brilliant,  She has beautifully explained how every laws in india in the name of Hindu is victorian minded, and never reflected the true nature of diverse hindu society.   She makes am important point that there is no religious sanction in hindu society and all laws are customary and localised to jathi, area, family etc.

 

Please read the two parts of the series at below URL.

Part -1:  Covers how muslim angle to UCC and recomments that already existing indian laws are sufficient and we do not need new UCC.  She also covers how tribal  laws enacted by british has marginalised the tribal women who enjoyed protection from earlier collective system.

https://swarajyamag.com/magazine/why-we-dont-need-the-uniform-civil-code

Part – 2:

https://swarajyamag.com/magazine/why-we-dont-need-the-uniform-civil-code-part-ii

In the second part, she covers how Hindu law were forcefully enacted by British on victorian christian framework, and how it destroyed the life style of numerous people groups.

I am reproducing this second part, as it is more important for us to further discuss.  The core point is that we have to dismantle the Hindu Code of Law and put in to trash to free the hindu society from the slavery of urban liberals.


Reproducing part-2 of the article:

Most people think that former prime minister Rajiv Gandhi is the author of reversing and thwarting the process of reform of Muslim Personal Law by using his brute majority in Parliament to pass the Muslim Women’s Protection Act of 1986 which arrogantly overrode the Supreme Court judgement in the Shah Bano case.

But Rajiv Gandhi was neither the first nor the last prime minister to have polarised India on communal lines through ill-advised political interventions. The mess started with the doyen of secularism, Jawaharlal Nehru himself. It defies comprehension why in the very first decade after independence, Nehru chose to put the entire weight of his government in pushing through “reforming” only Hindu customary laws on the basis of poorly understood and half-baked knowledge derived from our erstwhile colonial rulers of what constituted Hindu customs while refusing to touch Muslim or Christian personal laws.

The attempt to codify Hindu law was initiated in the late 18th century because the British colonial rulers wanted to bring under their judicial purview all the aspects of social and political life of diverse communities of India as part of Pax Brittanica. None of the earlier foreign rulers, no matter how tyrannical, had ever encroached upon the internal affairs of diverse communities of India. India was called a land of self-governing village republics precisely because  each village and each community retained its right to manage its internal affairs – be it social organisation or family structure and rules of inheritance. And customs by their very nature are not static. They keep evolving and changing with time.

The British were befuddled by the vast diversity and complexity of Indian society. Having come from a society where most aspects of family and community affairs came under the jurisdiction of canon law, the British looked for similar sources of authority in India. They assumed that just as the European marriage laws were based on Biblical tenets, so must the personal laws of Hindus draw their legitimacy from some fundamental religious tenets.

However, the social reality in India was totally at variance with the assumptions of the British. There was no single body of canon law, no Biblical-type commandments or the equivalent of a Pope to legitimise a uniform code for all the diverse communities of India, no Shankaracharya whose writ ran all over the country. But that did not prevent the British from searching. Neither the Hindu Dharmashastras nor Smritis suggest that there exists an immutable, universal moral doctrine for all people at all times. Rather, they emphasise that codes of morality must be specific to time, person, and place, and evolve according to changing requirements. That is how pluralism could become a way of life and the foundational principle of Indic civilisation. Even today when communities defend their own customs, they say, Hamaare yahan yeh hi pratha hai (This is our tradition here).” They never insist that it must become the standard norm for all.

Dharmashastras were not strictly religious treatises either. Dharma itself means the aggregate of duties and obligations, religious, moral, social and legal. This code of dharmic conduct was expected from each of the social roles a person performs. But there is no attempt to insist on a universal code for all of humanity. It is meant to be situation- and time-specific as well as person- and place-specific rather than an immutable set of laws. And the authority to change or start new customs too lies with not just the biradari (community) but also with the kula or family.

For example, Narada states, “Custom is powerful and overrides the sacred law.” The famous quote of Brihaspati Deshe desheya acharah paramparayakramjagaleh; Sa shastrarhabalavanaiva langhaniyah kadhachava essentially emphasises that different regions evolve different customs as per the requirements of that locality and community. People did not need to seek legitimacy from this or that text for practices they found appropriate, nor did they need the approval of any priesthood for amending, changing or scrapping a practice which came to be seen as unfair or unnecessary. This gave endless scope for change and adaptation as well as easy acceptance of differences among communities. While each kula and family had the authority to modify its over customs, none arrogated to itself the power to insist that others follow suit.

Manu Smriti, a text that the British promoted as the most authoritative code for Hindus, stresses that the business of the ruler is not to impose laws from above but that,

Continue reading

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Posted in Articles of Interest, caste system, Legal | Tagged , , , | 56 Comments

Jallikattu: Beyond what meets the eye

This article was written by Balakumar Somu , a photographer and real animal rights activists who has travelled extensively in the rural villages of southern TN.  I bet, you could not get such insights in jallikattu in any of the media .

I have merged two parts of the article in single post.  Has given the links to both the parts in vijayvaani.

Beware, this is a lengthy article, but i am sure, you wont find it boring.


Part-1 :  http://vijayvaani.com/ArticleDisplay.aspx?aid=4152

Part-2 : http://vijayvaani.com/ArticleDisplay.aspx?aid=4153

There is no denying that some of the observations made by the honourable judges of the Supreme Court of India regarding Jallikattu have deeply hurt Tamil sentiments. It is because these observations have exposed how little understanding the judges, lawyers and the so-called animal rights activists have regarding Jallikattu and its vitality in preserving and improving the Indian Native Cattle breeds. World over, Tamils, rural and urban, educated and otherwise, are up in arms against these ‘observations’ showing how close Jallikattu is to the Tamil heart.

The honourable Supreme Court of India banned Jallikattu on May 7, 2014 citing animal abuse and torture in a case filed by the Animal Welfare Board of India (AWBI) along with the US-based animal-shelter organisation, People for Ethical Treatment of Animals (PETA), and a few other such animal welfare organisations. The Supreme Court imposed a blanket ban on all traditional cultural practices and rural sports all over India, that involved ‘bulls’, including Jallikattu, Manjuvirattu, Vadam, Eruthukattum Thiruvizha, Rekla and Bullock-cart races of Tamilnadu, Sethali, Kaalapoottu in Kerala, Bailgada in Maharashtra and bullock-cart races all over India. Continue reading

Posted in agriculture, Culture, villages | Tagged | 1 Comment

Freemasons and illuminatis

This is old news item published in an established newspaper.  I am reproducing here for further discussion.

What do you think about these secret societies like freemasons?

http://www.thehindubusinessline.com/news/variety/nehru-vivekananda-tata-were-also-freemasons/article4237921.ece

Nehru, Vivekananda, Tata were also Freemasons

They are one of the world’s oldest secretive societies whose members included Motilal Nehru, Vivekananda, JRD Tata, King George VI and George Washington, among others. Their temples and lodges are specimens of grand architecture and their arcane rituals have inspired as much curiosity as fear. They are the Freemasons.

Freemasonry, an esoteric fraternity which owes its origin in the late 16th to 17th century in Scotland and England came to India through the East India Company in the early 18th century. They are known by their most recognisable symbol of an interlaced ‘Square and Compass’, found on the facade of all Freemason’s Hall.

The Grand Lodge of India (GLI) is the main governing body of Freemasonry within India. It was officially constituted on November 24, 1961 and celebrated its Golden Jubilee last year.

Before the establishment of its own order there were three delegations from the Grand Lodge of Scotland, Grand Lodge of Ireland and Grand Lodge of England.

Our first lodge was a military one established by the EIC in 1730. After the British took it back to England post-Independence, the oldest surviving lodge, now in India is the Calcutta’s Freemason’s Hall, known as ‘The Star in the East’,” Ambarish Singh Roy, a Freemason and Assistant Regional Grand Secretary, Regional Grand Lodge of Eastern India said.

The fraternity is administratively organised into independent Grand Lodges or sometimes Orients, each of which governs its own jurisdiction, which consists of subordinate or daughter Lodges. Grand Lodges are independent and sovereign bodies that govern Masonry in a given country, state, or geographical area (termed a jurisdiction).

Made famous by the bestsellers of Dan Brown, like ‘The Da Vinci Code’, the Freemasons society commands a global membership of over 6 millions and their number in India is only growing. Their secret and elaborate rituals involve a checkered-board floor and their lodges are run well by ‘Grand Masters’.

India’s first President Rajendra Prasad, first Vice-President S Radhakrishnan, Sir Phirozeshah Mehta, C Rajagopalachari, Sir Jamsetjee Jeejeebhoy, the Nawab Of Pataudi Mansur Ali Khan, Maharaja Jivaji Rao Scindia, among other eminent Indians, were also Freemasons, according to information on the Regional Grand Lodge of North India.

Ambarish and other Freemasons from around the world participated in their 12th World Conference and 51st Grand Festival of India organised recently in South India.

The two-day conference in Mahabalipuram saw around 37 Grand Masters from their respective Lodges and carried the theme of “The Role of Freemasonry in Universal Peacekeeping”.

The conference was followed by a Grand Festival in Chennai which ended with the formal induction of new Grand Master of the Grand Lodge of India.

“RW Bro Vasudev Masurekar took over the charge of the next Grand Master from MW Bro Capt Dr B Balaram Biswakumar in a formal ceremony that was held during the festival,” B Kamakoti, Grand Secretary said.

Freemasons around the world though do not operate under an over-arching body they recognise and derecognise each other. Each country has one central Grand Lodge which is run by a Grand Master elected every three year.

“At the conference only those Lodges were invited which are in ‘amity with each other’ which means those that recognise each other. Also, during a world conference only the Grand Masters (GMs) are allowed to speak or present papers,” Kamakoti added.

The Grand Secretary affirmed that now with so many literature and cinema based on or featuring Freemasonry, whatever myths that been associate with it, must been dispelled.

“I believe whatever myths people had associated with Freemasonry have been dispelled now with so many books and movies, having come out and I feel really sorry for those who say, who do not know or have heard of this,” Kamakoti added.

Well, despite their presence with architecturally striking buildings bearing the ‘Square and Compass’, in almost all major cities in India, Freemasonry has still remained a somewhat esoteric and a mythical term. But its members say, they brush by it almost everyday albeit unwittingly.

The iconic Rashtrapati Bhavan (Viceroy’s House) has Masonic signatures as many British kings were Freemasons. In fact, the plan of the creation of the New Delhi capital has Masonry embedded in it.

Even, the Jantar Mantar has Masonic elements. We can see it, a layman cannot,” added Roy who said Freemasonry involves a lot of study on astronomy as well.

Asked if Freemasonry is present in Pakistan, the Grand Lodge of India informed that it existed earlier before being disbanded by ex-Prime Minister Zulfikar Ali Bhutto and ex-President Zia-ul Haq.

“We did had Freemasonry in Pakistan but it was disbanded during the reign of Zulfikar Ali Bhutto and Zia-ul Haq and now those building are being used as government bungalows and post-offices, among others,” Roy added.

“The Goshamal Baradari in Hyderabad, built in 1682 by Sultan Abul Hassan Tanasha, is the oldest building used as a Masonic Temple in India. It was donated to the fraternity in 1872 by the Nizam of Hyderabad,” Roy said expounding on the architectural heritage of Freemasonry in India.

The organisers believed that Freemasonry would only rise in popularity from here and cited the example of the “revival of the long dormant Patna Regional Grand Lodge which had its Annual Meeting this January” and are now targeting the Ranchi lodge.

The world conference also marked a unique achievement for India as the only country to have been allowed so far to host it twice after being given the nod for the 2002 edition in New Delhi. The next edition is scheduled to be hosted by Romania in 2014.

(This article was published on December 25, 2012)
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Can any one become an archakar?

My discussion in TamilBrahmins.com site about the recent archakar issue.  Reproducing my post here for further discussion.

http://www.tamilbrahmins.com/showthread.php?t=29417

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The recent Supreme Court judgement on Archaka has opened a very old issue back to the fore front. The ultimate question being asked is “Can any one become archakar?”

As a non-brahmin, being invited to this forum as guest participant long back, i would like to pen down my views based on my own analysis and experience.

1. The terminologies like archaka and temples are being used loosely and in generic sense, mainly by the communists and DK ideologists. What does one mean by the term temple? Are all temples same ? and more importantly, are all GODS and GODDESSES same? Answers to these questions will solve most of the problems.

In Bharathya society (for my own reasons i would avoid the term Hindu, which i will explain later), there are three major categories of temples.

1. Agamic Based Temples -> Shaiva temples, vaishnava temples, shaaktha temples

2. Tantric based Temples -> Amman Temples, Grama Devata temples etc.

3. Tribal Worships -> Temples worshipped by Tribal People.

Agamic Based Temples:
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This is classified in to shaiva, vaishnava and shaktha temples, which follows respective agamas. These temples are vaideeha temples, where vedas become supreme, with rules and regulations laid out by agamas. There is no animal sacrifice in any of these temples, and pooja is done by respective brahmin communities in these temples.

Pooja is done through chanting of mantras (usually vedic mantras).

Tantric Based Temples:
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These are mostly amman temples (kaali ), and in some cases, male gods mostly found among agrarian societies. eg: selliyamman, kaaliyamman etc. There is NO agama or strict guideline for these temples. Sampradaya is the norm.

The composition of these temples are different from the agamic temples. The moolavar deivam is kaali, and there is a protective deity at the entrance (or border). Karuppusamy, Muni, madurai veeran etc are some examples of protector deity.

apart from this, there are saptha kannimars, found in most of these temples.

Mode of worship is through rituals. There is NO mantra for these temples. The pooja is done predominantly by separate community called Pandarams, who are different from brahmins. The pandarams wear poonool, but do not learn vedas or agamas. (recently the VHP has been foolishly & stupidly training these pandarams in mantra chanting, corrupting both mantras and these native systems).

In many temples of male gods, only males can do pooja. In case this male temple is a kula deiva temple, only the male person from that particular gotra can become priest. (This is followed in my temple)

These tantric temples are Kula Devata temples to most non-brahmin communities. Also these kaali temples are grama temples in all villages. eg: bagawathi amman, maariyamman etc.

Brahmins cannot and should not do pooja in the kaali temples. THis is the norm followed in our society.

Tribal Worships:
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This is followed by forest tribals, and there is no fixed pattern. Whatever evolved among each tribal groups, is followed. These worships are largely unknown. The pooja is done by

Back to the Issue:

The issue of “any one becoming archaka” is primarily raised as means to attack & drive away the brahmins from the agamic temples. It has colonial origins & colonial agenda, and continues till today. And this issue has multitude of dimensions, and based on certain stereotypes.

Let me list Some of the stereotypes:
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Stereotype – 1: Most important stereotype is that all Temples are Same. This stereotype, even though created by colonial forces, is actively promoted by our own people.

Stereotype – 2: Only Brahmins are allowed to do pooja in all temples.

Stereotype – 3: Pooja is just set of chantings & rituals, like how prayer is done in church / mosque. ie, pooja is reduced to set of process like in industries or corporate companies.

Stereotype – 4: GOD is ONLY for satisfying human desires / needs. GOD can ONLY save. It cannot kill. This stereotype is most devastating one, because it creates a consumeric mindset / perception towards god. Today’s generation feels that if GOD does not help, then its NOT GOD.

The solution to this issue lies in demolishing the above stereotypes.

Breaking Stereotype – 1 will establish the fact that all temples are NOT same. This will allow us to focus on the diversity of our temples. More importantly the diversity within agamic temples.

Stereotype – 2 will expose the reality that brahmins do pooja only in agamic temples, and in all other temples, it is Non-Brahmins who do the pooja. and if non-brahmins are already doing poojas in non-agamic temples, then the very issue becomes meaningless. right?

Brahmins NOT equal to Archakas:

A perception is created that any brahmins can do archanai inside the garbagraha. This is wrong.

Archakaship is hereditary, as with every other traditional institutions in bharathiya society. Temples are NOT corporate companies for anyone to apply for job.

What about Dalits?

The DK & Communist ideologists always invoke the dalit card to rake this archaka issue. And they have successfully created a stereotype that Dalits were NEVER allowed to do pooja in temples (again malicious generalisation of temples).

The reality is that Dalits are the priests in their own kula devata temples. And priest of ONE dalit community are NOT allowed to do pooja in the kula devata temple of another dalit community. For eg, a priest from parayar community cannot do pooja in the temples of Sakkiliyar community or Pallar community. Vice versa.

In Tamilnadu, the Telugu Sakkiliars are vaishnavites, and have their own perumal temple as kula devata. There it is their own community member serving as poosari. This poosari has to follow strict vegetarian diet, and acharams. In each of their kula temples, there is a Saami Maadu (divine bull), which should NOT be castrated. This poosari will take this divine bull to all the areas / villages where their community members live.

These real life examples are NEVER considered by our educated brahmins when debating this archaka issue. and this ignorance is the advantage that the DK and Communist ideologists have in the public debates.

Where did we Go wrong?

1. The first and foremost reason is the extreme dis-connect created b/w brahmins and Non-Brahmins, through monstrous propoganda. Particularly the brahmins who pursued higher education, and migrated to Metros and Cities totally lost the understanding of our social fabric. They sourced all the info through media controlled by communists. I hope, that internet will break this dis-connect and enable direct exchange of information b/w brahmins and non-brahmins.

2. Artificial and unnatural concepts like Universalism and equality adopted and internalised by our people. It is this universalism that makes us believe that all temples are same and all GODS are same. It is equality that places archakas on the same platter with non-archakas. Both are alien concepts to vaideeha tradition. Equality is communist concept and everyone knows how communism was hostile to vedic brahmins.

3. The negation of Jathi, kula, gotra system, which is the foundation of bharathiya society and root of our cultural tree. The eradication of caste in the name of unification has pitted us against our own socio-historic foundation. Infact, the war on caste should be equated to Cultural Genocide. Because every culture and tradition is centered around our jathi system.

How can we ever save our dharma by cutting our roots? We have to boldy assert our jathi identity, and then counter the propoganda. The brahmins should come out of the artificial guilt systematically imposed on them.

4. The creation of Hinduism as canonical religion by colonial rulers (pursued by maratha chithpavan peshwas) has done the greatest damage by abrahamising us from within. First it corrupted our vedas, by making it as a canonical religious text like bible.

Next, it created internal conflicts by putting diverse communities and cultures in to single identity BOX.

If we look at the law enacted by Karunanidhi stating that any Hindu can become archaka in hindu temple, it is based on this artificial religion called “Hinduism”. I want to pont out that there is NO proper definition of Hindu by constitution. It merely states that those who are NOT christian, or muslim or jew is hindu. THis is ultra stupid one. If one is NOT christian or muslim or jew, then he should be identified by the name he has used for generations. Certainly, our fore fathers did not identify themselves as hindus at any point of history.

This erosion of our native identities weakened our acharams and our understanding,

5. The deliberate, cunning betrayal of Bharathiya Society by Hindu Organisations, mainly the Sangh Parivar. They are the trojan horses within our dharmic bharathiya society. They are the ones, who promoted the very identity of Hindu and Hindutva, and silently worked for destroying jathi on which our dharma is based. They promoted marrying brahmins with harijans in the name of Hindu Unity. And even today, they never care about temples or our traditions. But they occupty the central space of our bharathiya society by creating a false impression that they are working for reviving our tradition.

The way forward:

We have to stop subscribing to the views of Universalism and Equality. NOT equal does NOT mean higher lower. It means everyone is unique and different. Every place is unique. Every region is unique. and hence every temple is unique. and our forefathers created sampradayas based on this uniqueness. By acknowledging this uniqueness, we can invalidate the argument that anyone can become archaka.

Before ending, let me ask few questions.

1. When brahmins of one sampradaya (Iyengar) is NOT allowed to do pooja in the temples of another sampradaya, how can we allow non-brahmins to do pooja?

2. When brahmins are NOT allowed in Non-Agamic rural temples, it is natural that non-brahmins are NOT allowed to do pooja in agamic temples. Everyone recognises each other’s sampradaya.

3. All major non-brahmin jathis of tamilnadu (thevars, nadars, vellalars, vanniyars, naidus, chettiyars etc) , always want brahmin priests in agamic temples. Even karunanidhi wants it. Which means the society at large is NOT willing to accept change the status quo. The communists claim that temples are for common people, we have to use the very same argument that common people wants brahmins as priests in agamic temples. Few hundred ideologically moticated individuals cannot dictate or control the society.

Posted in Hinduism, personal thoughts, Religion | Tagged , , , , , | 33 Comments

India’s Brutal Destruction of Bharath – 3 – forceful destruction of village

This fertile village which can produce food for ever, is now destroyed for the sake of Colonial Metro.  The rights of the villagers over their land which they lived for centuries are NOT recognized by the metro india.

Continuation of Colonialism in a different form.

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http://www.frontline.in/the-nation/a-villages-nightmare/article6756538.ece

Two hours was all it took to destroy 80 hectares of fertile land with standing crop in Kannankottai, as the Tamil Nadu government went about “acquiring” the land to implement an “essential” project, invoking a British-era Act. By ILANGOVAN RAJASEKARAN

DAWN had not broken yet on November 7 when rumbling noises jolted the residents out of sleep at Kannankottai village in Gummidipoondi taluk of Tamil Nadu’s Tiruvallur district, some 50 kilometres from Chennai, near the border with Andhra Pradesh. Uncertain about their source, the villagers, mostly farmers and farmworkers, gathered at the village square and started moving towards the fields from where the sounds were coming. They were dumbstruck by what they saw there. A dozen earthmovers, excavators, lorries and tractors were destroying standing paddy and other crops growing in the fertile lands that had given the village the name “Kutti Thanjavur” (Mini Thanjavur: Thanjavur is the rice bowl of the State). A team of government officials was supervising the destruction, with a posse of policemen providing them security.

The “operation annihilation” was completed in less than two hours and it laid waste 200 acres (80 hectares) of land with standing crop and left the villagers’ lives in ruin. Water-carrying ducts, culverts and sluices of the Kannankottai Raja Eri tank which commands an ayacut of 3,000 acres, were destroyed. The men protested angrily, while the women wailed at what they saw as an “impudent act” of the state. The paddy crop needed only two more weeks to be harvested and the groundnut crop was also ready for harvesting.

The residents said that the Public Works Department (PWD), by its mindless act of destruction under the ruse of acquiring land for the Thervoy Kandigai-Kannankottai reservoir project, an ambitious project of the Tamil Nadu government to augment water supply to Chennai city, not only destroyed land and standing crop but also the century-old irrigation system of the Kannankottai Raja Eri tank, which has been the source of livelihood for more than 10 villages, including Kannankottai.

“I nursed them [the crop] like my children. It was a heartless act of murder. I was watching helplessly,” said 70-year-old Murugan, one of many Dalit landholders in the village for whom farming is the only source of livelihood.

The questionable acquisition of large parcels of “live” land from farmers on that “Black Friday”, as they call it, invited widespread condemnation.

The farmers’ fight against the acquisition had suffered a blow two days earlier, when the Madras High Court, in a ruling on November 5, dismissed a batch of public interest petitions challenging the acquisition and agreed with the government that the project was an essential one. The court also said that many farmers had accepted the interim compensation. This emboldened the state to unleash strong-arm tactics against a hapless people who refused to part with the land they had been tilling for generations. Without giving them the mandated 60 days to file an appeal against the High Court order, the government got down to the task of taking possession of the land.

“We do not know how to react. But we are confident that the judiciary will understand our plight and come to our rescue,” said P. Vijayakumar, who owns five acres of land. Refusing to accept the compensation, he and 50 other farmers have approached the judiciary through a series of petitions and appeals.

Interestingly, nearly 60 per cent of the farmers in the village are Dalits who also work as agricultural labourers. Telugu-speaking Naidus form the next major land-holding caste group. “All of us are small and medium farmers owning tracts of wet and dry lands. It was harmonious and peaceful existence for generations until the reservoir project came and brought with it disarray and despair. The village economy hinges on farming alone,” said Raagan, a Dalit farmer whose wife, R. Muniammal, is the village panchayat president.

The villagers smell a conspiracy in the urgency with which the project is being executed. They claim that the reservoir project aims to supply water to the nearby SIPCOT Industrial Estate, which has multinational companies, many of which are water guzzlers. “The current water supply is not adequate for them. They have been pressuring the state for adequate supply,” said K. Balram Naidu, a former village panchayat president. He is now the chairman of the Farmlands Retrieval Committee, which is spearheading the struggle against the land acquisition.

“The Chief Minister might not have been properly informed about it,” he said, adding that farmers in the village raised two paddy crops and a groundnut crop in a year. The village has been a proud leader in terms of agriculture produce in the Gummidipoondi block for several decades.

Vijayakumar endorsed Balram Naidu’s views. He said the farmers usually went for two crops of paddy on 2,000 acres and a third crop if the Kannankottai lake had enough storage. “We produce 80,000 bags of paddy, of 76 kg each, per crop. Two crops ensure a production of around 1.60 lakh bags of paddy. A few farmers go for a third crop, too, every year with the aid of well irrigation. We grow groundnut on about 300 acres, besides sesame and green gram,” he said.

Kannankottai’s nightmare began when the government announced the project to augment the reservoir capacity of Chennai city by 4.20 tmcft (thousand million cubic feet) at a cost of Rs.1,851 crore, on August 4, 2011. It envisaged creating a new storage capacity of 1 tmc ft at Thervoy Kandigai, Thirukandalam and Kannankottai Raja Eri. Six tanks —Nemam, Porur, Iyambakkam, Ambattur, Korattur and Madhavaram—were to be desilted to augment their capacities by 0.9 tmcft each, besides the Cholavaram tank.

Accordingly, the Water Resources Department (WRD) of the Public Works Department, while submitting a proposal, said Chennai city received drinking water supply from the Krishna river in Andhra Pradesh under the Krishna Water Supply Project. The four reservoirs of Poondi, Cholavaram, Red Hills and Chembarambakkam stored the monsoon flows and acted as storage reservoirs for the water received from the Krishna river. At present, the combined storage capacity of the four reservoirs is 11,057 million cubic feet.

During the monsoon, according to PWD officials, whenever the four reservoirs achieved full storage level (FRL), water received from the Krishna river could not be stored in them. “Subsequently, the government has to ask Andhra Pradesh to cut supplies during these periods. On account of this, the city is not able to receive the full quantum of allocated water,” an official pointed out.

Hence, it was held that a new reservoir be formed by connecting two tanks—the Thervoy Kandigai tank and the Kannankottai Rajaneri tank—will ensure an additional annual storage of 1 tmcft. (The reservoir will have the capacity to hold 1 tmcft when filled twice, which is equal to the amount of water drawn every month from the existing reservoirs to meet the city’s water requirements.)

To build additional storage capacity for the Krishna water, the WRD proposed to construct an off-take canal from the Kandaleru-Poondi canal (through which the water comes from Andhra Pradesh) with a length of 7,900 metres, passing through Thamaraikuppam, Senjiagaram and Pallikuppam villages and the reserve forest of Pallikuppam. A maximum flood discharge diversion canal would also be built.

To implement the scheme, the State government needed to acquire 1,252.47 acres of land at a cost of Rs.160 crore. It includes 692.42 acres of patta land, mainly wet; 527.92 acres of poromboke land; and 32.13 acres of forest land. On the basis of this assessment, the government sanctioned Rs.330 crore for the “formation of a new reservoir near Kannankottai and Thervoy Kandigai villages in Gummidipoondi taluk”, which the then Chief Minister, Jayalalithaa, inaugurated on September 11, 2013, through videoconferencing.

The concern of the people that the water in the new reservoir is actually meant for industries situated in the SIPCOT Industrial Estate is not far from the truth. The State, in its administrative sanction note dated January 24, 2012, has specifically stated that the project should be executed “without affecting the SIPCOT lands”. A notification under Section 4(1) of the Land Acquisition Act, 1894, was passed to acquire land in Kannankottai village. It also invoked the urgency provisions under Section 17 of the same Act to dispense with the mandatory inquiry under Section 5(a) of the Act. These were notified in the gazette on July 15, 2013.

The villagers pointed out that the government’s decision to dispense with the mandatory inquiry was not justifiable since it deprived the landholders of their rights. Senior advocate N.R. Chandran, while arguing their case in the Madras High Court, pointed out that even the Supreme Court had held that the exceptional and extraordinary power of dispensing with the inquiry under Section 5(a) of the Act “is not a routine power and a greater degree of care must be taken by the State while invoking such powers of compulsory acquisition”.

He noted that the government had not notified the acquisition under the provisions of The Right to Fair Compensation and Transparency in Land Acquisition, Rehabilitation and Resettlement Act, 2013, which came into effect on January 1, 2014. The notification under Section 4 of the 1894 Act, he maintained, violated the fundamental rights of the farmers, guaranteed under Articles 14 and 21 of the Constitution.

But the State in its reply pointed out that the project was meant to meet the drinking water needs of Chennai city and hence was very important. It states: “The government has already taken possession of 629.92 acres of poromboke lands and, similarly, out of 800.65 acres of patta lands, 24 awards have also been passed for acquiring 753.22 acres and of which 102.80 acres have already been acquired. Land owners, 36 in total, have also received compensation of Rs.11.96 crore. At present 33 per cent of project work has been completed. Of the total 571 land owners, only a few have approached the court.”

It further claimed that the government had issued an order on January 20, 2014, regarding the applicability of the 2013 Act to the land owners, stating that all provisions of the new Act relating to the determination of compensation shall apply to them.

But the residents are wary. They are not sure whether the amendments regarding rehabilitation and resettlement (RR) under the new Act will be applicable to them. A former village vice-president, E. Govindasamy, a Dalit, however, pointed out that the provisions of the new Act had not been followed.

Against the spirit of the law

The Act, he said, was meant to “ensure, in consultation with institutions of local self-government and gram sabhas established under the Constitution, a humane, participative, informed and transparent process for land acquisition for industrialisation, development of essential infrastructural facilities and urbanisation with the least disturbance of the owners of the land and other families and provide just and fair compensation to those whose land has been acquired and make adequate provisions for their rehabilitation and resettlement”. The resolution of the village panchayat’s gram sabha meeting on September 9, 2012, asking the State to “abandon the project” had been ignored, he said.

As the controversy over the land acquisition deepens, farmers alleged that they were not properly informed about the terms of what they called “a compulsory acquisition”. No public announcement such as beating a tom-tom was made, nor were the details of the acquisition proceedings conveyed to them, they said. “We have not been given the copies of the necessary environmental impact assessment (EIA) report of the project too,” said Vijayakumar. They insist that instead of fertile wetlands, alternative lands are available on the southern side of the village, which could be utilised for the project.

The hasty land acquisition has left important questions unanswered. The aggrieved farmers claimed that the State government did not obtain the mandated social impact assessment report. The Tiruvallur District Collector, they alleged, had not visited them in their village to listen to their grievances. They said that before the announcement of the project, a team of revenue officials had come and sought their views on it and that they had strongly opposed it.

But nothing seems to have worked in the farmers’ favour. “The land now technically belongs to the PWD since March this year,” says District Collector K. Veera Raghava Rao. Talking to Frontline, he said the villagers had, in fact, met him. “It is an important project. We have dispersed interim awards of compensation as per the guidelines. Adequate awards will be paid as per the new Act. A few have refused to accept and gone to court.” He added that he had asked the officials not to pursue the acquisition until the harvesting of crops was over.

But the people are sceptical. The major political parties, barring the Desiya Murpokku Dravidar Kazhagam (DMDK) and the Communist Party of India (Marxist), confined their support to the mere issuing of statements. The affected residents want compensation on the basis of current market value. They are at a loss to understand how water will be shared by the rest of the traditional ayacutdars of Kannankottai and Thervoy Kandigai tanks once they are merged.

Today, Kannankottai wears a haunted look. Though the heavy machines that wreaked havoc on their lives have been withdrawn temporarily, the fear remains. They are yet to recover from the trauma of the Black Friday when their crops were killed. Their future looks bleak.

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Why Native Cows are our Supreme God – part – 2

C.V. Krishna Manoj has posted an excellent comment in the last post explaining the greatness of our native comes in detail.  He has articulated from both religious and Non-Religious perspectives .  I would like to post his comments as separate blog and thank him for his valuable comments.

Non-Religious Perspective:

https://orientviews.wordpress.com/2015/07/28/why-native-cows-are-our-supreme-god/#comment-36663

From non-religious view, I think you and I know only too well na Senthil(for instance u mentioned about the gut bacteria etc.), that’s y I deliberately didn’t touch upon that. Ok anyways since you have presented me with a great(even describing cow’s glories is punya-daayakam) opportunity to discuss it, i will in do so in my humble capacity. There is no end to the benefits that flow from the Go-maatha!

Few additions to the overflowing list of cow’s glories:
1) Cow’s urine has the power to dissolve even stones(soil/kidney!). Hence even hard Continue reading

Posted in Culture, Native Cows | Tagged | 51 Comments

Why Native Cows are our Supreme GOD?

The article given below describes about the cancer cure through Dhesi COW Therapy..  NOT just cancer.  Many ailments are cured through Native Cow Breed’s Urine alone.  The panchagavya prepared through it is “Amirtham”.  It rejuvenates our health.

This is exactly the reason why Dhesi COWS (NOT the hybrid ones) are our supreme GOD..  All our acharams and worships were based on Native Cows alone.  The temples, the statues, etc came later to counter budhism and jainism which used big statues of budha to attract people..

Panchagavya has been part of brahmin’s daily life style.. It is used for purification in many occasions.  For grahapravesham, when returning from long travel, when purifying home after death etc.

The abishekam in temples are nothing but panchagavya preparation..  today our people, including the vaideeha brahmins, lost this fundmental purpose, and in turn pour tons of milk , ghee, curd over the deity and drain it in to sewages..  This is NEVER a dharma..   We had lost the purpose of our dharma, which is where dharma becomes religion and becomes blind belief based..

Cow has been part of the biome eco -system.. it is the world of bacterias.. these bacterias live in the soil enriching it..  it lives in the intestine of every animal.. it lives in the intestine of humans too.. they are called as GUT bacteria..  it is these bacterias which determine the thought process, physical characteristics, and thought process..

Panchagavya is about refilling these gut bacterias..  the cow’s qualities enable it to host all necessary good bacterias in its intestine..  these bacterias are available in the cow dung..  when a smal amount of this dung is added with milk, curd, ghee of panchagavyam, it multiplies and refills our gut ..  which in turn heals our body, purifies our mind..

its time we return back to our native cows, our supreme GOD ..

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An interview with author Amit Vaidya who talks about taking the road less travelled to discover his own path of healing

Continue reading

Posted in agriculture, Native Cows | Tagged , | 30 Comments