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समीर खुटवळकर
@SKHUTWALKER
भारतमाता की जय
Goa, India
Joined February 2012
835 Following
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16.5K Posts
कुछ दिन पहले IAS से त्यागपत्र दिया था और आपके मन में कई सवाल छोड़ दिए थे। अपनी बात इस वीडियो में कह दी है। अगर आपको लगे कि ये आपकी भी बात है, तो 9198956957 पर whatsapp मैसेज करिए।
Garba is not bar or disco dancing.
It is a Shakta ritual thousands of years old. The dance floor is a sacred ground. The clay pot at the center is the Goddess herself. Every dancer's body is a vessel made to inhabit the goddess herself. This ancient ritual was practiced all across India under various names such as Bonalu, Deodhani etc with slight regional variations.
Muslims by definition are those who believe only in Allah and consider the Goddess as devil. Muslims have a record of breaking 1000s of Goddess temples and committing genocide on Goddess worshipers. Why should they be allowed anywhere enter Garba unless they disown Quran and Islam?
After creating a thread providing ample evidence of its Anti-Hindu bias, creating another thread on it Casteist decision.
#SHOCKING! DO YOU KNOW?
BJP is already implementing reservations in Private !!
This is happening right now in Chhattisgarh.
🟢Private medical colleges have something called Management Quota seats that were supposed to be filled more freely by the college at higher fees.
🔻In Chhattisgarh, BJP govt has forced SC, ST & OBC reservations even inside this Management Quota!!!
🔻Result? A general category student has to score much higher marks & still pay the expensive private college fees.
🔻A reserved category student gets the same seat with far lower marks.
Govt seats already heavily reserved. Now BJP making sure private college management quota also has caste quotas shrinking options for GC students
Cut offs keep rising for GC students.
Fees keep rising.
In simple words BJP is choking options for general category kids.
Not just merit but BJP is destroying the future of countless General Category Hindu families
गोद में छोटे-छोटे बच्चों को लेकर स्वर्ण समाज की बहनें भी यूजीसी रोलबैक की मांग को लेकर आंदोलन में डटी हुई हैं।
यह सिर्फ एक आंदोलन नहीं, बल्कि आने वाली पीढ़ी के भविष्य और शिक्षा के अधिकार की लड़ाई है।
मां की गोद में बच्चे हैं, लेकिन आंखों में अपने बच्चों के बेहतर भविष्य का सपना है
बहुत खूब इन महान झूठो के साथ यही होना चाहिए मजा आ गया राजीव जी
फ़ैक्ट चेक होने के बाद भी झूठ रुकता नहीं, क्योंकि BJP IT Cell का मकसद सच नहीं,लोगों को भ्रमित करना है।
व्हाट्सऐप यूनिवर्सिटी के ज़रिए करोड़ों लोगों तक झूठ पहुंचाया जाता है,
ताकि असली मुद्दों से ध्यान हटाया जा सके।
ये उसी राजनीति का एक और नमूना है।
Her name is Sarita Kashyap, single mother for the past 20 years.
She has a daughter who is studying in college. To support her family, she runs a Rajma Chawal (kidney beans and rice) stall on her scooter near a CNG pump in Peeragarhi, Delhi. The prices are:
Half plate: 40 rupees
Full plate: 60 rupees
But...
Even if you don't have money, she won't let you go hungry. She'll feed you, saying, "Eat, pay when you can, or don't pay at all," regardless of your caste, religion, or community.
She feeds poor children in her neighborhood for free, and buys them school supplies, books, uniforms, shoes – anything they need.
And yes...she also tutors the children in her free time.
Has any channel highlighted this woman?
No...
Because there's no glamour in this woman's story.
Anyway, I salute this woman from the bottom of my heart.
May she earn a lot and achieve great success in her life...
The other side of Kerala where, children are given a traditional welcome to the new academic year ♥️
Where learning begins with blessings and love.
Why Sanathana Dharma texts have more freedom than Abhramic Religions Texts.
Nice explanation by Sringeri Jagadguru Sannidanam 🙏
Madhya Pradesh High Court at Indore has struck down the April 7, 2003 order of ASI issued during the earlier #PseudoHindutva RSS-BJP regime that had restricted the rights of Hindus to worship within the Bhojshala complex while permitting namaz by the Muslim community.
In this significant ruling, the Hon’ble Court reaffirmed that #Bhojshala is the temple of Goddess Vagdevi (Saraswati).
I have carefully studied the landmark Bhojshala judgment in Writ Petition No. 10497 of 2022. The petition was filed by Hindu Front for Justice (Regd. Trust No. 976) through its President, Ms. Ranjana Agnihotri.
On behalf of the Hindu community, I extend my heartfelt gratitude to Ms. @RanjanaAgnihotr, a practising advocate at the Lucknow Bench of the Allahabad High Court. Through her tireless dedication, extensive research, and painstaking collection of evidence, she played a pivotal role in building the case that led to this historic judgment.
Well done, Ranjana Ji.💐
https://t.co/MfqwQ5tWbL
Civilisations survive not by inheritance alone, but by deliberate acts of re-foundation. On this auspicious occasion of Adi Sankaracharya Jayanti (Vaisakha Shukla Panchami), I share a brief reflection from one of my forthcoming books. Read on: 👇
Adi Sankaracharya and the Institutional Armour of Hindu Civilisation
If Vyasa furnished Hindu civilisation with its metaphysical and narrative foundations, Adi Sankaracharya supplied the institutional structures that enabled those foundations to endure. His appearance in the early medieval period coincided with a moment of acute internal vulnerability. Ritual communities had grown provincial, sectarian rivalries were intensifying, philosophical schools were drifting into isolation, and the civilisation’s intellectual unity was weakening. Though external invasions had not yet reached their full force, Hindu civilisation was losing its internal cohesion and, with it, its long-term resilience. Adi Sankaracharya’s intervention must therefore be understood not as routine philosophical innovation, but as a response to an emerging civilisational crisis.
His achievement was not confined to the articulation of Advaita Vedanta. His lasting contribution lay in constructing a decentralised yet coherent institutional framework capable of transmitting doctrine, disciplining monastic life, coordinating scholastic authority, and knitting together the diverse ritual and philosophical worlds Hindu civilisation contained. Without such institutional consolidation, Vyasa’s textual and metaphysical architecture might have diffused, rendering it susceptible to erosion.
What follows analyses Sankara’s intervention in sequential layers: first, the metaphysical adjudication that established his authority; second, the reconstitution of Hindu monastic institutions; third, the integration of martial preparedness into ascetic life; and finally, the endurance of these structures under centuries of political catastrophe.
1. Internal Fragmentation and the Limits of Philosophical Pluralism
Sankara recognised that ideas do not survive without institutions to guard, interpret, and transmit them. Philosophy cannot protect itself from political disruption; scriptures cannot defend their own continuity; metaphysics cannot withstand organised external aggression. By the time of his emergence, Hindu philosophical life—though intellectually rich—had become dangerously dispersed. Competing schools developed in relative isolation, ritual communities hardened into localisms, and monastic authority was increasingly fragmented. The problem was not diversity as such, but the absence of a unifying metaphysical and institutional centre capable of integrating plurality without dissolving coherence. For Hindu civilisation to be institutionally rebuilt, its intellectual authority first had to be decisively clarified.
2. Sankara and the Philosophical Resolution of the Buddhist Challenge
One of Sankara’s most consequential yet insufficiently theorised civilisational interventions lay in his systematic engagement with Buddhism at the level of first principles. By the early medieval period, Buddhist traditions had achieved significant regional and institutional prominence, supported in part by royal patronage and monastic networks. Yet this prominence remained circumscribed and did not translate into civilisational primacy. Its pramāṇa-theory and dialectical methods, though influential within specific scholastic settings, remained comparatively limited in scope, while the Hindu śāstric traditions preserved a more comprehensive and enduring metaphysical and epistemic framework. The deeper structures of civilisational continuity—ritual practice, social organisation, and scriptural transmission—continued to be anchored in the Vedic order. Buddhism’s visibility within elite circles thus coexisted with, rather than displaced, the broader and more resilient foundations of Hindu civilisation.
Sankara’s engagement with Buddhism proceeded not through sectarian polemic, but through disciplined philosophical reasoning within the shared framework of śāstric debate (vāda). Accepting the demands of pramāṇa-consistency, inferential rigor, and dialectical accountability, he addressed central Buddhist positions—articulated across diverse schools such as Madhyamaka and Yogācāra—on their own terms. His method was not merely refutational but diagnostic: he examined whether the epistemic and soteriological ambitions of these systems could be coherently sustained within their own ontological commitments.
A central point of tension arises at the level of epistemology. If all cognitions are strictly momentary (kṣaṇika) and no enduring knower (pramātṛ) is admitted, the continuity required for memory (smṛti), recognition (pratyabhijñā), and cumulative knowledge becomes difficult to account for. Buddhist attempts to address this through causal continuity (santāna) explain succession but do not fully secure identity across time, leaving unresolved the basis upon which knowledge can be said to persist, accumulate, or belong to a subject in any robust sense.
Related tensions appear at the level of ontology. The denial of enduring selfhood (anātman) and the critique of intrinsic reality (niḥsvabhāvatā), while philosophically powerful in dismantling naïve essentialism, complicate the grounding of agency, moral responsibility, and liberation. If the subject is reducible to a transient aggregate (skandha), the coherence of bondage and release becomes difficult to stabilise; if all phenomena are devoid of intrinsic reality, the status of knowledge as disclosing anything determinate becomes philosophically delicate. In this respect, the internal ambitions of Buddhist thought—to secure valid knowledge, ethical continuity, and liberation—press against the limits imposed by its own foundational theses.
Sankara’s Advaita Vedanta responds to these tensions by systematically articulating—on the basis of the Upanishads—a non-dual framework that integrates epistemology and ontology. Without abandoning the discipline of pramāṇa, it posits a non-dual substratum (Brahman) as the necessary condition for the possibility of knowledge, continuity, and liberation. The empirical world (vyavahāra) is neither dismissed nor absolutised; it is situated within a dependent order whose intelligibility is grounded in an underlying non-dual reality. This allows Advaita to preserve the validity of cognition, the coherence of ethical life, and the meaningfulness of liberation, while avoiding the instabilities that arise when these are grounded in strictly momentary or non-substantial ontologies.
Sankara engaged Buddhism at the level of first principles by exposing tensions within its epistemological and metaphysical commitments. His critique did not eliminate Buddhism as a historical tradition, but it significantly destabilised its standing within the shared śāstric arena by undermining its ability to coherently ground knowledge, agency, and liberation on its own terms. This intellectual destabilisation rendered the tradition structurally vulnerable, diminishing its capacity to withstand subsequent socio-political shocks. It is within this context of weakened philosophical and institutional resilience that the later processes of decline must be situated.
Buddhism’s subsequent decline in India was not monocausal but arose from a conjunction of internal attenuation and external coercion. Within the shared śāstric intellectual arena, it progressively forfeited philosophical authority and competitive vitality, thereby eroding its institutional coherence and social embeddedness. Externally, its normative commitment to pacific ahiṃsā did not translate into durable structures of political sovereignty or organised military defence. Consequently, during the protracted centuries of Islamic invasions and rule—marked by systematic iconoclasm and the destruction of monastic centres—Buddhist institutions and populations proved especially vulnerable. Monasteries were destroyed, and Buddhists were either converted to Islam or eliminated under conditions of sustained coercion and violence. Although Hindu communities suffered in equal measure, their philosophical traditions did not absolutise pacific ahiṃsā; rather, they sanctioned the legitimacy of force and violence in the protection of self, society, and dharma. This, in conjunction with a comparatively broader social base and a decentralised institutional fabric, enabled more effective resistance and greater civilisational continuity. The residual survival of Buddhism in India was entirely contingent upon the protection and patronage extended within Hindu society.
With the reaffirmation of Vedic philosophical authority in a coherent and systematic form, the conditions were created for the reconstitution of Hindu monastic and pedagogical authority under Sankara’s leadership.
3. The Reconstitution of Hindu Monastic Authority: Mathas and the Dasanami Order
Sankara translated metaphysical clarity into institutional form. His four monastic centres—Sringeri, Puri, Dwaraka, and Jyotirmath—were not merely theological schools but civilisational anchors. Their geographic distribution created a four-cornered civilisational grid through which no region was left outside the ambit of a shared intellectual core.
These Mathas stabilised monastic training, formalised lineage transmission, coordinated scholastic authority, and prevented Hindu philosophical life from disintegrating into mutually isolated provincial traditions. Each Matha developed regional affinities and pedagogical specialisations, yet all remained united by a common doctrinal foundation. In this respect, Sankara did institutionally what Vyasa had done textually: he created unity without suppressing genuine plurality.
One of his most decisive contributions was the organisation of the Dasanami order. By codifying ten monastic appellations and formalising rules of conduct, initiation, and hierarchy, he gave Hindu monasticism a stable internal identity recognisable across the subcontinent. The Dasanamis became custodians of metaphysical lineage, guardians of ritual continuity, and repositories of canonical authority—providing a civilisational backbone without which Hindu intellectual life might have remained fragmented and vulnerable.
4. Śāstra (शास्त्र) and Śastra (शस्त्र): Akhadas and the Militarisation of Ascetic Defence
By institutionalising the fusion of śāstra (authoritative knowledge) and śastra (disciplined martial force), Sankara ensured that Hindu ascetic institutions would not remain philosophically refined yet materially defenceless. Equally significant was his role in reorganising the Akhadas—martial orders of ascetics combining spiritual discipline with military training. In the centuries marked by Islamic iconoclasm and political upheaval, these Akhadas formed the most important indigenous defensive network available to Hindu civilisation. They protected temples, defended pilgrimage routes, accompanied merchant caravans, and safeguarded sacred sites.
Their existence reflects Sankaracharya’s clear understanding that spiritual authority and physical security cannot be separated. A civilisation whose institutions cannot defend themselves will eventually lose both their knowledge systems and their freedom. By institutionalising the fusion of śāstra and śastra—wisdom and disciplined power—Sankara ensured that Hindu civilisation would not remain intellectually sophisticated yet militarily defenceless.
5. Institutional Survival Under Political Catastrophe
Sankara’s broader civilisational mission extended beyond philosophy and monastic order. Through extensive travels, public debates, reconciliation of sectarian rivalries, and reorganisation of ritual practice, he forged among disparate Hindu communities a shared consciousness of belonging to a single civilisation defined not by political borders but by a unified metaphysical tradition. This civilisational self-recognition later formed the psychological foundation of resistance to external conquest.
During the long era of Islamic invasions, iconoclasm, systematic violence and demographic destruction, Hindu civilisation survived through two parallel forms of resilience. Hindu kingdoms—Rajput, Chola, Hoysala, Kakatiya, Vijayanagara, Ahom, Gajapati, Maratha, and all others—fought sustained wars that prevented complete demographic erasure across vast regions. Yet political power alone was never sufficient. When kingdoms fell or borders collapsed, it was the non-territorial institutional network consolidated by Sankara—Mathas, Akhadas, temples, and scholarly lineages—that preserved texts, rituals, sacred spaces, and civilisational memory.
Together, armed resistance by Hindu polities and the institutional durability supplied by Sankara’s reforms enabled Hindu civilisation to withstand pressures that annihilated many other ancient civilisations, preserving it as a living organism rather than an archaeological memory.
6. Adi Sankaracharya as the Second Architect of Hindu Civilisation
Through Sankara, Hindu civilisation gained not only philosophical clarity but geographic articulation, institutional durability, martial preparedness, and a sense of collective embodiment. His reforms were not merely intellectual; they were technologies of civilisational survival. In the long arc of Hindu history, few figures contributed more to preserving the civilisation as a living, self-reproducing order.
In this sense, Vyasa and Sankaracharya stand as complementary architects. Vyasa articulated the metaphysical foundations; Sankara built the institutional armature. Vyasa gave Hindu civilisation its mind; Sankaracharya gave it the organisational body capable of withstanding centuries of upheaval.
Happy #adishankaracharyajayanti.
#ShankaraJayanti
#SankaraJayanti
In view of the humiliation being thrown at Hindus on daily basis, an initiative has been taken by @SachdevaAmita ji to have a network of advocates across the country to counter such actions legally through filing of cases and FIRs. There is a need for such volunteers who are willing to do so on a pro-bono basis. Guidance will be provided.
Pl write to [email protected] in case you are keen to be a part of the initiative.
Pl spread this word.
@AadiAchint
Made in India for Indian students !
https://t.co/wKUNCgHhBd
श्रीमद् जगद्गुरु शंकराचार्य महाराजों के श्रीचरणों में विनम्र निवेदन
परम पूज्य जगद्गुरु शंकराचार्य उत्तराम्नाय पीठम् पुरी @govardhanmath
परम पूज्य जगद्गुरु शंकराचार्य दक्षिणाम्नाय पीठम् श्रृंगेरी @sringerimath
परम पूज्य जगद्गुरु शंकराचार्य पश्चिमाम्नाय पीठम् द्वारका @DandiSwami
आपके श्रीचरण-कमलों में कोटि-कोटि प्रणाम एवं सादर वन्दना।
मैं अत्यन्त विनम्रतापूर्वक एवं भक्तिभावेन निवेदन करता हूँ कि जगद्गुरु शंकराचार्य उत्तराम्नाय पीठम् @jyotirmathah स्वामी श्री अविमुक्तेश्वरानन्द सरस्वती महाराज जी पर संघ परिवार द्वारा संचालित केन्द्रीय एवं राज्य सरकारों के माध्यम से तथा कुछ साधु-सन्तों के सहयोग से निरन्तर आक्रमण किया जा रहा है।
माघ मेला प्रयागराज में मौनी अमावस्या के पावन अवसर पर गंगा-स्नान करने से उन्हें रोका गया। उनके विरुद्ध झूठे आपराधिक प्रकरण थोपने के प्रयास किए जा रहे हैं। ये सभी दुष्कृत्य सुनियोजित रूप से एवं उद्देश्यपूर्वक शंकराचार्य परम्परा को बदनाम करने एवं नष्ट करने तथा उत्तर भारत में सनातन धर्म को हानि पहुँचाने के दुरूद्देश्य से किए जा रहे हैं।
ऐसे अत्यन्त असाधारण, संकटपूर्ण एवं विपत्तिपूर्ण इस समय में मैं आप तीनों जगद्गुरुओं से करबद्ध प्रार्थना करता हूँ कि आप एक संयुक्त वक्तव्य जारी करें, जगद्गुरु शंकराचार्य अविमुक्तेश्वरानन्द सरस्वती जी महाराज के विरुद्ध इन सुनियोजित प्रयासों की कड़ी निन्दा करें तथा भारत के राष्ट्रपति महोदय, प्रधानमंत्री महोदय एवं भारत के मुख्य न्यायाधीश महोदय से अपील करें कि वे प्रभावी ढंग से हस्तक्षेप करें, इस हिन्दू-धर्म-विरोधी अन्याय को तत्काल रोकें तथा दुष्ट कृत्यों के लिए उत्तरदायी दुष्टों के विरुद्ध उचित कार्यवाही करें।
आपके श्रीचरणों में यह प्रार्थना सनातन धर्म की रक्षा एवं शंकराचार्य परम्परा की सुरक्षा के लिए की जा रही है।
आपकी कृपा एवं मार्गदर्शन की अपेक्षा में,
सादर एवं विनम्र,
एम. नागेश्वर राव, आई.पी.एस्. (रि)
पूर्व निदेशक, सी.बी.आई.
https://t.co/OaVvzGWrVV
Salute the talent of the daughter, Jai Hind 👏
@Gadgetf72400238 @AstroPrashanth9 Is astro ke mutabik Jo nepo kid Modi ke saath woh sahi nepo kid hai🤔
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