Our news media is full of the plight of Syrian migrants desperate to find a place to call home without bullets and bombs. And while national television broadcasters may be showing pictures of European citizens reaching out with charitable hands, the other side of some social media and elsewhere is not all that rosy with 

After years of debacle, political scrutiny, community disharmony and blame from all sides, Theresa May’s government has finally decided to ditch the caste legislation.

The irrational fear of, hostility or discrimination towards Hindus is known as Hindu phobia. Anti-Hindu Hatred should be legally labelled as a hate crime.

During the European Colonization of India, Western rulers and media demonized Hindus and Hinduism. Winston Churchill depicted as a hero expressed his hate by saying “Hindus were a foul race” and wanted to bomb them. He viciously snatched the farmer’s food during a famine, caused deaths due to massive starvation. The main source of Hindu phobia for Winston Churchill was a book by book by a Nazi-sympathizer, Beverly Nichols, who hated Hindus.

Thomas Babington Macaulay delivered a speech in the British House of Commons, 1843 that-"The great majority of the population of India consists of idolaters, blindly attached to doctrines and rites which … are in the highest degree pernicious. In no part of the world has a religion ever existed more unfavourable to the moral and intellectual health of our race." — 

Complications arose when Western academician's research scriptures that average Hindus do not read. They dig out things like “Gita is a dishonest and perplexing book and it perpetrates caste hierarchies”. The universities and students including Indians are convinced with an academic analysis as books say so without realising the facts. One such example is the Chatur Varna system of the division is misunderstood and abused for their collective or individual or selfish reasons. This is exactly what happens in the Hindu society of India. The roles of gunas (sattvas, rajas and tamas) over human nature were forgotten or ignored and castes were tabooed.

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Destructive Lies

Disinformation, speech that incites violence and

discrimination against religious minorities in India

Review of the Report commissioned by Open Doors and

conducted by researchers at the London School of Economics

September 2021

1. Summary:
   1. This report is focused on the situation of the Church in India and seeks to draw attention to the difficult situation of religious minorities in India. The Forward, by Dr David Landrum, Director of Advocacy and Public Affairs, Open Doors UK & Ireland, mentions the scale of alleged persecution ‘sweeping over religious minorities’ – Christians are experiencing intense and unprecedented pressure in India. If this is correct, it makes for uncomfortable reading, however, caution needs to be taken when extrapolating scale from only a few case studies. Further data collection would be required to determine exactly how persecution is affecting these religious minorities in India. In terms of analysis of the data collected, a thematic focus is missing, as are details regarding the research method and evaluation of the case studies, concerning the research questions. Moreover, the research questions are far too wide for such a limited study, and this is demonstrated by the comparatively little detail provided for each case study. Thus, for such an elementary report to establish any meaningful conclusion is highly unlikely. All the section headings below, excluding [3. Data Analysis] and [11. Conclusion], used in this review are taken from the original report itself.

1. 1. There is a general issue with ethnographic studies, in that there needs to be a large data set that can identify themes and construct a meaningful conceptual framework. The case study method used in this report appears to be based on a limited number of cases. On the contrary, the claims that are being made seem to extend far beyond what appears to be available from the case studies.

1. 1. The report suggests that Hindu nationalism is bad. Moreover, due to the current government, there is little room for any form of equality for religious minorities. However, such claims lack actual evidence, which rigorous academic research could provide, if conducted according to acceptable academic standards. The report fails to consider the fact that Western scholarship is dominated by one subject, namely Hindu nationalism, and this would be strange were it true of any other country.  In this context such an elementary research report goes far beyond its original research questions and, rather, appears to be making a political statement.

1. Background and research design
   1. The background and research design section of the report lacks the usual details expected in an academic study. Only a topic guide for interviews is provided in the appendix. Thus, it is not clear how the interviews were structured and who carried them out. The only information provided is that the interviewers were trained in ethnographic studies and were working according to British Sociological Association ethical standards. We have no information as to what level of training the researchers had or indeed the precise nature of the ethical frameworks in place, given the traumatic events cited in some of the case studies. One important point is that the power disparity between the researchers and the respondents is an element that can create conformity bias, and it is not clear how this was dealt with. Without the information about the whole process of selection of respondents, including inclusion/ exclusion criteria, the ethical permissions obtained for this research, the consent forms that needed to be completed and signed; it is not clear whether robust procedures were followed for this research study.

1. 1. In addition, the report claims to have gained ‘additional insights’ via unstructured interviews with pastors and other members of various churches, human rights activists, lawyers, journalists, civil society members and activists affiliated with social movements. There is some doubt about the validity and reliability of such informal discussions within a rigorous research methodology.

1. 1. The topic guide for interviews is made up of four sections. The questions are poorly drafted and some, could be considered to lead the respondent into providing answers. For example, “Can you think of or recall any ‘fake news’ that has come to you or you have heard about or seen that has been circulating in this place?” A rigorous approach would have explored news consumption of the respondent(s), how the respondent(s) accessed the news and if appropriate, how they identified fake news. 

1. 1. In another section of the topic guide, there is a question about knowledge of violence in the area, then a question about attribution of this violence according to the respondent. This assumes that the respondent has accurate knowledge to give causal explanations about the violence. In the worst case, this would be hearsay and if this is taken as a basis of the report, the robustness of the data is questionable. 

1. 1. There is also an issue about translation from the language spoken and responses by the respondents being translated for this research. This could be problematic if there are nuances that are lost in translation. Again, no details are provided in the report about how such limitations were dealt with and potentially overcome.

1. 1. It is appreciated that collecting sensitive data is challenging, however, the small sample size coupled with the use of indirect interviews used may introduce another source of uncertainty, making it difficult, if not impossible, to determine the relevant issues. There is no explanation of why only eight case studies are included in the report. From the widespread incident of violence suggested in the report, it would be reasonable for the research team to have obtained a wider selection of case studies.

1. 1. The choice of states and locations was guided by researchers’ knowledge of incidents of violence and/ or discrimination against religious minority groups, access to gatekeeper individuals and/or organizations, and their knowledge of the local language and/or access to local translators.

1. 1. From the relatively thin information provided about respondent recruitment, the sample size, without further detail, seems skewed and lacking in diversity. While the researchers conducted their work in the four corners of the country, the sample itself appears problematic. The report does not consider the limitations of the research conducted or how to address such limitations in further work.

1. 1. The type of sampling used in this study can give rise to weaknesses, such as selection bias and a lack of representation. Though it is often used given that it’s inexpensive and time-efficient. The case study method can be successfully applied to understand the how and why of the situation through real-life stories.

1. Data analysis
   1. There is little indication of how the analysis of the data was carried out and what framework was used for analysis. The themes that seem to have emerged are simple. For example, the observation that most media output is now concentrated in the hands of few large business families is not exclusive to India.

1. 1. The choice of the case, or set of cases, to study cannot appear random nor can it be opportunistic or convenient. The case studies chosen represent a convenient sample and are used to illustrate preconceived notions about the events, the people involved and the context within which these events took place. The process of determination of the case studies and the support for such a choice is not provided.

1. 1. Critical incident case studies must describe the method by which the researchers identified the event and explain the process by which the validity of this case was determined, to inform broader perspectives about the research problem, or to reveal new findings. It is not clear from the study how any of this was done.

1. 1. The reliability and dependability of the study are contingent on transparency in the portrayal of the respondents’ range of experience and behaviour. We are not convinced that the report has considered the range of these experiences as described. How the case studies are written demonstrates clear confirmation bias.

1. 1. We need to be able to examine the raw data to determine if there is a clear chain of evidence, as is claimed in the report. There is no indication of such a clear chain of evidence that links the raw data with the interpretation. This is a crucial step, in any case study, in terms of explanation and, as it is not provided in the report. The level of construct validity or confirmability may be deficient.

1. 1. A clear audit trail of all the decisions made in the research process must be available to determine the validity of the process, and outcomes beginning with planning, data collection, analysis and interpretation. It is possible that a coding system of data analysis was not used and, therefore, the interpretations degenerate to investigators’ anecdotal accounts, presenting naïve interpretations of the data, subject to all kinds of bias.

1. 1. With a lack of details about the methodology used, it is not possible to say whether any triangulation methods were used to increase credibility or internal validity. The interpretations are likely based on the investigator’s own singular anecdotal interpretations, with a markedly decreased internal validity and credibility that would make the whole report suspect in its presentation and agenda.

1. 1. We do not know if the respondents read the interpretations, allowing them to confirm or contradict the findings. This would have been another test vital to the analysis and interpretation of the data. Also, data interpretation by independent third parties would have provided additional interpretations for comparison.

1. History and Context
   1. This section provides only a very light touch in terms of explaining the highly complex situation present in India when it comes to national identity formation (the Hindu nation).

1. 1. While the formation of the Rashtriya Swayamsevak Sangh (RSS) in 1925 is an obvious starting point, there needs to be a systematic review of the literature versus an elementary selection that portrays and indeed confirms the position taken by the researchers; i.e. Hindu nationalism is bad. This does not demonstrate that a proper systematic literature review has been conducted and does little to reduce the evidence selection bias. A systematic fact-based approach is missing, as are key authors who provide a contrary fact-based analysis on Hindutva. 

1. 1. The literature cited, regarding the more recent violence against Christians (1992, 2007-2010) is based on an unexamined PhD. Are there more credible and established sources of literature available to provide a proper and full context of the situation in India as it relates to the persecution, discrimination and violence levied against Christians? An overview of the RSS is provided by Andersen and Damle in their 2018 book, however, this important volume has not been cited as a source. Andersen and Damle’s original study from 1987 has been cited, yet a historical overview of the RSS is missing under the section.

1. 1. The way this section is written is inconsistent with academic report writing and seeks to provide a sensationalist precursor to the case studies presented in the next section of the report.

1. Caste, Indigeneity and non-denominational affiliation
   1. The issue of caste is synonymous with India and there are references to it, dating back to at least the 16th century. By maintaining the position of Hindutva majoritarianism, there is no balance in what is stated in the report. Assertions are made without citing evidence, for example, if indeed, Dalits and Adivasi Christians are not eligible for state benefits. Moreover, there is no consideration of other forms of order, social and economic, within the minority religious groups. 

1. 1. While difficulties with Hindu and minority group relations do no doubt exist, this report fails to provide any sort of balance – only a general statement is provided of how religious minorities are affected by the climate of discrimination, dehumanization and violence. Why there is no mention that Muslims, Sikhs, Christians and Buddhists have been added to the Scheduled Castes and Scheduled Tribes, providing constitutional support to minority groups.

1. Structural incentives for vigilantism against minorities
   1. There is no definition of what the researchers recognise or mean by the term Hindutva. It is appreciated that the term has evolved in the recent past and that it would be useful, if not vital, to provide a framework of their approach, thereby allowing rigorous analysis. Moreover, it would be useful to explain to the reader of this report, a basic history of Hindutva and, by doing so, including vital information on India’s national identity and Hindu Nationalism, at least since India’s Independence. At least three themes encompass Hindu Nationalism: territorial, cultural and religious. A discussion needs to include these themes and examine the inherent plurality of the country. The allegations made in this section concerning violence against Christians and Muslims need to be bolstered with evidence.

1. Hostility from State (administration, police, legislature and judiciary)
   1. Similar to the critique provided in section 6, above, there are no sources or citations provided for the statements made regarding the Chief Minister of Uttar Pradesh.

1. The role of mainstream media and social media
   1. This section highlights issues (the spread of misinformation and lack of transparency) facing the media, regardless of format, across the world. Media, globally, has shifted from public to private and with the increasing popularity of social media. As has been noted throughout this report, there is a distinct lack of a rigorous academic approach.

1. Where next? Recommendations
   1. Based on this review, this report does not appear to give enough details to provide recommendations. More detailed research would be required to provide proper and full recommendations. Little thought has been given to the damaging impact of such a poorly drafted report, especially among the UK’s Hindu and Indian community groups. Relationships with churches and Hindu temples in the UK can be affected by creating a false impression of persecution.

1. 1. All of the above generates "noise" that eventually influences the minds and opinions of the public and eventually deforms their relationship with the "other". The report reads as if it is advocating for equality, focused on making a political statement (implied in the title itself) and lacks the usual academic rigour one would expect from an institution such as the LSE.

1. Case Studies (1-8)
   1. The study provides narrative accounts of a total of eight case studies. While case-study research is a recognised tool that allows for the exploration and understanding of complex issues, its utilisation in this research seems problematic.
   2. Case studies provide an established method and tool for social science research and can be applied in a variety of situations. This method can allow researchers to understand how and why something is occurring. 

1. 1. The case studies all concern violence perpetrated by Hindutva RSS members against religious minorities (Christians and Muslims). The reported level of violence appears to go beyond the superficial and in two cases involved fatalities (#3 death in Police custody and #6 teenage murder).

1. 1. The case studies presented in the report lack rigour; no information is provided about how the case studies were examined. Without high-level details on each case study, it becomes difficult for any conclusions to be drawn.

1. 1. The lacking thematic framework makes it difficult to academically analyse each case study, other than to feel sympathy for all those affected by the different circumstances. A lack of other sources would greatly improve this study’s output and provide a fuller understanding. In the current form, this report does not provide a clear analysis. 

1. 1. For example, desk research may provide additional supporting evidence to allow strong interpretations to stand, especially if there are, as the authors claim, other allegations of attacks taking place. The nature of data collection in this research makes a comparison between the case studies difficult, however further case studies (demonstrating diversity) would benefit the overall research.

1. Conclusion
   1. This piece of research makes for difficult reading, the tragic and brutal treatment of these religious minorities, captured in these eight case studies cannot be trivialised. However, there do exist fundamental issues in the way this report is presented – the methodological approach and its failure to address limitations.

1. 1. In its current state, this study feels elementary and requires some redesigning to stand as academic output. The overall language used reads like a long-form journalistic article. Reliance on actual evidence is worryingly limited.

1. 1. Given the considerations above, there is significant doubt about the intentions and agenda for producing such a document.

Lord Harries who instigated the caste discrimination legislation again asked the House of Lords the Government when it intends to implement the amendments to Section 9 of the Equality Act 2010 to incorporate caste as a protected characteristic. The issue has been divisive within the Hindu and other Asian communities.

You can read about it in Hansard which publishes the proceedings of both House of Lords and House of Commons. Below is the abstract from the recent Question raised by Lord Harries.

Caste Discrimination

Question

3.22 pm

Asked by  Lord Harries of Pentregarth

To ask Her Majesty’s Government when they intend to implement the amendments to Section 9 of the Equality Act 2010 that requires the introduction of secondary legislation to incorporate caste as a protected characteristic.

The Parliamentary Under-Secretary of State, Department for Communities and Local Government (Baroness Williams of Trafford) (Con): My Lords, this Government completely oppose caste discrimination. Since coming into office, we have been considering the caste duty, particularly in the light of the Tirkey v Chandok employment appeal judgment. That suggests an existing legal remedy for claims of caste-associated discrimination under the ethnic origins element of Section 9 of the Equality Act 2010. We note this potential protection.

Lord Harries of Pentregarth (CB): I thank the Minister for her reply and I am glad that she mentioned that case because the Employment Appeal Tribunal, as she rightly said, stated that caste-based discrimination may already be unlawful under existing legislation, but not necessarily so. Is it not therefore essential for the sake of legal clarity that the clear will of Parliament be enacted—namely, that caste-based discrimination be included in the Equality Act?

Baroness Williams of Trafford: My Lords, the Employment Appeal Tribunal judge referred to caste in its many forms potentially coming within Section 9 of the Equality Act. This judgment is binding upon employment tribunals.

15 July 2015 : Column 573

Lord Cashman (Lab): My Lords, in 2012, the United Nations Committee on the Elimination of Racial Discrimination in all its forms recommended to the United Kingdom,

“that the Minister responsible in the State party invoke section 9(5)(a) … in order to provide remedies to victims of this form of discrimination. The Committee further requests the State party to inform the Committee of developments on this matter in its next periodic report”.

I have two simple questions. When is the next periodic review and will the Minister comply with these recommendations?

Baroness Williams of Trafford: I can confirm that this Government, elected only a few weeks ago, are actively considering the matter.

Lord Popat (Con): My Lords, the vast majority of the British Hindu and Sikh community are outraged at this amendment to the Equality Act. Does the Minister agree with the Hindu organisations that implementing this amendment would be a blow to community cohesion in this great country and that the Government should legislate to remove it from the statute book?

Baroness Williams of Trafford: I agree with my noble friend that the issue is divisive. There is a strong lobby both for and against, and the Government are very concerned not to exacerbate the problem. Therefore, the present position, whereby protection from caste discrimination is developing naturally through case law, is very helpful.

Lord Avebury (LD): Will the Minister tell us how many representations have been made and by which organisations for the repeal of Section 9(5)(a), as demanded by the noble Lord, and why the Government have not agreed to meet persons or organisations that support Section 9(5)(a), which includes the whole of the Dalit community in this country?

Baroness Williams of Trafford: My Lords, I do not have exact figures and names to hand but I am very happy to write to the noble Lord with them.

Lord Desai (Lab): My Lords, is not the problem that the majority Hindu and Sikh organisations are responsible for discrimination of the minority in their own ethnic origin community? I do not think that one should quietly concede the majority’s view in this respect.

Baroness Williams of Trafford: I agree with the noble Lord that this can be a problem within communities of that nature, and is not generally something that is within the British culture.

Baroness Flather (CB): My Lords, the Hindu community says that there is no caste discrimination in this country and therefore we do not need this subsection. Fine—but if that is the case, why are they fighting so hard against it? If there is no discrimination, then there is no discrimination. If this becomes law—as

15 July 2015 : Column 574

it should, and the sooner the better—there will be no prosecutions, nothing will happen and it will die out. But because they are fighting so hard, it leads me to believe that there is discrimination.

Baroness Williams of Trafford: My Lords, cases of this nature are very few and far between. As I said, the Government are actively considering the matter.

Lord Stevenson of Balmacara (Lab): My Lords, the last Government passed a Bill that required the present Government to act, and they have failed to do so. We understand that there is evolving case law, but it does not fully satisfy those who feel that the law must be respected. The Government may be new, but are they really changing the rules so that we will be governed by what they think might be a helpful way forward?

Baroness Williams of Trafford: My Lords, it would not be appropriate for me to speculate on discussions within government. I do not want to comment on or rule out any course of action. As I have said a couple of times now, the Government are considering the present position.

Lord Lester of Herne Hill (LD): My Lords—

Lord Singh of Wimbledon (CB): My Lords—

The Lord Privy Seal (Baroness Stowell of Beeston) (Con): My Lords, it is the turn of the Lib Dem Benches and then we have time to go to the Cross Benches.

Lord Lester of Herne Hill: Will the Minister explain how her replies are compatible with parliamentary supremacy, given that Parliament decided to insert the duty into the statute? Will she also explain how it is compatible with legal certainty, given that the only way one could do it through case law would be by going to the Supreme Court, at a cost of many hundreds of thousands of pounds, when Parliament has decided that it should be done by us by statute?

Baroness Williams of Trafford: My Lords, I repeat once again that the Government will be actively considering this, and will take their view in due course.

Lord Singh of Wimbledon (CB): My Lords, it has been said, I think misleadingly, that Hindu and Sikh organisations are against this legislation outlawing caste discrimination. Can the Minister note that the whole Sikh community and the whole thrust of Sikh teachings are totally against the notion of caste?

Baroness Williams of Trafford: I duly note that.

Baroness Symons of Vernham Dean (Lab): My Lords, will the Minister please write to my noble friend who raised the question of the periodic review and let him, and indeed others who are interested, know when it will take place?

15 July 2015 : Column 575

Baroness Williams of Trafford: I am very happy to do that.

Baroness Royall of Blaisdon (Lab): My Lords, the last Government agreed to conduct a feasibility study into if and how it might be possible to estimate the extent of caste-based discrimination in Britain. The research was concluded in November 2014, I understand, but the report has not yet been published. When is the report likely to be published, and why has there been such a delay?

Baroness Williams of Trafford: My Lords, the case law provides potential protection for someone wishing to claim caste discrimination, which is what all sides of this House wanted during earlier debates. We need to consider carefully whether putting the word “caste” into the Act would actually change or clarify the legal position.

House of Lords debated on the assessment of ethnic minority contribution to faith communities and public institutions in the United Kingdom. Led by Baroness Berridge, there were passionate views from the ethnic members.

Lord Popat of Harrow iterated how fortunate he was to come to Britain which he sees as a ‘beacon of light.’ The values of Britain has helped ethnic minorities to prosper he explained. His slogan  ‘Proud to be British, Proud to be Hindu’ is an example of how diversity in Britain has helped identify the modern British identity where anyone who is willing to work and persevere hard can succeed.  His only conflict in participating in the House of Lords is the issue of caste legislation which he saw as deeply unpopular in the Hindu community and the only time division took precedent over unity. Caste is an outdated notion that has been left behind by the vast majority of our community, he stresses. Please see below for the full speech.

Lord Popat’s full Speech:

My Lords, I congratulate my noble friend Lady Berridge on securing this important and timely debate.

Britain is a beacon of light for millions of people around the globe. People come here—and many more want to—because our country upholds values that appeal to people of every race, creed and faith. Britain is a free and fair country. We have the rule of law, stability and democracy. We are a tolerant nation where religious freedom is valued and discrimination outlawed. We are a nation of opportunities: if you are willing to work hard and take opportunities, nobody will stand in your way.

My favourite speech to make when I am invited to events is centred around that list: what Britain means to us, how it has given those of us fortunate to move here so many opportunities. It is perhaps a reminder that the reverse of this Question for Short Debate—what contribution the United Kingdom has made to Britain’s ethnic minorities—is something we should also remember. Indeed, as someone who arrived here as a refugee and who feels that he owes this country more than can ever be repaid, I feel that it is particularly important that we acknowledge that there is another side of this debate.

At a time when immigration, identity and faith are never far from our minds, it is vital that we state clearly that this is not a one-way street: that the values of this country have allowed Britain’s ethnic minorities and many faith communities to prosper. Those who abuse our values and tolerance, such as the individuals who have travelled to Syria in support of murderous terrorists, should lose their rights in this nation. British citizenship is a privilege that comes with responsibilities, ones that the overwhelming majority of minorities in this country take very seriously. I ask the Minister to encourage the Home Secretary to go further than the powers afforded to her office through the Immigration Act 2014 and ensure that those individuals have their citizenship revoked. It is incumbent on all of us who love this nation to express its rich history and encourage the continued upholding of its values. That way, our national identity will continue to thrive.

My faith is an integral part of who I am. I am particularly proud that, at my urging, the Hindu Forum adopted the slogan, “Proud to be British and proud to be Hindu”, a few years ago. I felt that that was a strong statement of our modern identity: our faith is important, but is secondary to the place we call home.

My faith and my patriotism are mutually beneficial. The only time I have ever experienced a conflict was during consideration in your Lordships’ House last year of an amendment adding caste discrimination to a list of discriminatory factors under the Equality Act 2010. This was a hugely unpopular move in the British Hindu community. Caste is an outdated notion that has been left behind by the vast majority of our community. It was a rare moment in this House when division was favoured over unity.

I have also been privileged to have been involved in a number of interfaith organisations. This work has allowed me to appreciate the commonalities our faiths have. The increasing role that so many faith communities play in caring for the elderly, the sick and the disadvantaged is as inspirational as it is essential. The most pleasing element of that interfaith work has been the realisation that we all share a passion for British values. When researching this debate, I was drawn, as I so often am, to the words of the noble Lord, Lord Sacks. During his brilliant speech in September 2011, he suggested that,

“all Britain’s faith communities should be invited to make a voluntary covenant with Britain articulating our responsibilities to others and to the nation as a whole, so that we can be true to our faith while being a blessing to others regardless of theirs”.—[Official Report, 8/9/2011; col. 476.]

The idea has stayed with me since I first heard it. It is simple and yet profoundly important. I very much encourage our faith communities and the Government to work together on such a covenant: it would be a tremendous statement about modern Britain.

The greatest contribution that Britain’s ethnic minorities and faith communities have made and can make is embracing the values that have helped this nation to prosper for centuries. We all have to play a role in upholding the values that made the country so appealing to us in the first place.

The full debate on the subject can be found at: My Parliament

Lord Popat’s other speeches can be found at www.lordpopat.com

Immigration continues to be a hot topic in the election campaign. Members of all three political parties were grilled by the audience on issues that matter to the Indian community at the Eastern Eye / Gavari Gujarat Election debate.

Shailesh Vara of the Conservative Party, Barry Gardiner of Labour and Lord Navnit Dholakia went head to head at the Dhamecha Lohana Centre to outline their policies. There were no surprises as the three political party members continued to blame the ‘other’ for the ills of society and they if elected, will make a difference.

What was perhaps more surprising that such a debate actually took place as ethnic minority communities finally get organised and get their political candidates to prove their case for election.

According to Shailesh Solanki of AMG Marketing Group who publish Eastern Eye, there are 168 constituencies where there are significant ethnic populations which could make a pivotal impact on the election. It is therefore essential that ethnic minorities make the best use of their vote.

As for the immigration debate, all the three candidates did agree that the tone of the immigration debate has been somewhat negative and makes people of ethnic origin feel at unease. Shailesh Vara admitted that the debate is not as friendly as it could be and the Home Office ‘Go Home’ immigration vans campaign has not helped the Conservative’s image. However, as David Cameron continues to build strong links with the India, it does illustrate that the Conservatives do care and want people to come to Britain as long as they contribute to the country.

Labour’s Barry Gardiner could only look in amazement and pushed on the idea that Labour is already ahead and the other parties were playing catch up. Labour has the most number of ethnic MPs currently and again Mr Gardiner felt others are trying to catch up. It may be catch up, but the Conservatives are putting ethnic candidates where there is some hope that they might win. The host of the debate, Nihal pushed Lord Dholakia on political parties on the one hand fielding ethnic candidates for the election, but with little hope of winning as they seats are safe with the incumbents. Lord Dholakia stressed that all the main parties are trying hard to encourage ethnic communities to play a greater role in politics and get involved. This election may actually see the most number of ethnic MPs.

Other key issues discussed included how political the political parties consulted on matters relating to Indian community. This was particular relevant to the whole fiasco of how the caste legislation was dealt with. The rule on pensions for people who would like to settle back to their country of origin were highlighted but non of the parties could offer any solution to the imbalance. Lord Dholakia nevertheless is considering a Private Members bill to discuss the matter further. Better opportunities for entrepreneurs and stronger ties with India, including supporting India to have a permanent place on the UN Security Council were the other highlights of the night.

Let us have your say in how you plan to vote and what issues matter to you. Do you have specific issues that you would want political parties to take notice? Make your views known on our Facebook Page where HMB has a poll running to find out your views.

Our news media is full of the plight of Syrian migrants desperate to find a place to call home without bullets and bombs. And while national television broadcasters may be showing pictures of European citizens reaching out with charitable hands, the other side of some social media and elsewhere is not all that rosy with migrant phobia the buzz word.

Many fear that the UK already has too many people and indeed the last election was plagued by the immigration issue. With more than 330,000 net immigration last year, the fears for many in the UK grows as to when will the trend reverse. But that is unlikely as Britain announces to allow thousands of more refugees from Syria. It is indeed a moral duty and as the conflicts in the world continue, so will the movement of people. Europe will always attract those running from danger and searching for security – after all people only want the best for their children and families.

In the context immigrant trends of the UK, the Office for National Statistics (ONS) figures recently indicated that India is the most common non-EU country of birth in the UK. People of Indian origin now represent 9.6% of the total non-UK born population with around 793,000 residents. This is a significant shift from 2004 when there were 505,000 India-born residents. This is an increase of 288,000.

However, what is critical to note is that all the socio-economic data suggests that British Indians are affluent; they have a large middle-class community; are exceptional in educational achievements and amongst the lowest of all ethnic groups on the poverty ladder. In other words, people of Indian origin are most likely to be in elite professional and managerial roles in Britain.

According to 2011 census, Indians are the most successful ethnic minority group with 15.4 % found in class 1 of eight occupational groups, comprising higher managerial, administrative roles as well as professions like doctors and lawyers. Around 41% of doctors come from an ethnic minority background, particularly from an Indian or those classed as other whites according to the ONS.

But let’s not forget, many of these people came to the UK with very little and worked long hours to become successful and provide a future for their families. They have been loyal and integrated within the mainstream social, cultural, economic and political life of the UK. As the immigration debate continues to fuel the news pages, it is worth remembering that there are some communities who will quietly get on, work hard, stay loyal and adapt without worrying about losing its own identity.

The immigrant impact further played a role in the recent elections when Indians played a significant role in the election results. For the first time, most Hindus and Sikhs voted for the Conservatives. It was a change in a political landscape where the Labour Party no longer owned the ethnic vote.

Indeed, the Prime Minister David Cameron paid tribute to some of his young Indian talents who made the dream effort. Ramesh Chhabra who was Special Adviser to the Chancellor of the Exchequer and Ameetpal Gill, Director of Strategy at 10 Downing Street both received OBEs. Lalini Phoolchand, Deputy Head of the Direct Communications Unit at 10 Downing Street was made an MBE.

Experts believe that one of the major reasons for Conservatives’ dream run was the crucial India vote. Prime Minister Cameron has even promised that he will visit the Akshardham temple in Delhi and that Britain should take inspiration from Hinduism if it wants to become better.

He is quoted as saying “When I look at the Ramayana and my understanding of the Hindu religion, there’s so much that you have to say about the importance of family, about the importance of community, about the importance of voluntary service – these are all the values that our country needs more of. So, as you celebrate your values, let’s make them our values, and let’s have more of them in Britain”.

Indian immigrants are doing well all over the world. Only recently the news of both Google and Microsoft having Indian CEOs just added further impetus that working hard for your adopted homeland can reap rewards for you, your community and the nation. It benefits everyone and helps reduce the scaremongering linked to migration.

The 2015 General Election has provided some fascinating insights in the behaviour of Hindu voters.

A post-election survey conducted by Survation for the integration and migration think tank ‘British Future’ found that up to a million ethnic minority votes helped put David Cameron into Downing Street. Over 2,000 people of ethnic minority origin were interviewed across Britain between 8 and 14 May 2015. The Labour Party continues to be the preference for ethnic minorities gaining 52% of the ethnic vote. The Conservatives gained 33% of the ethnic vote which a marked increase from previous general elections. In 2010, the Labour Party had 68% of the ethnic vote and Conservatives 16% according to EMBES 2010 research data. So there is a major shift of balance between the big two parties.

According to the data, more Hindus and Sikhs voted for the Conservatives (49%) compared to Labour (41%). Muslims voted 25% Conservative and 64% Labour. And Christians followed a similar trend with Labour vote of 56% and 31% Conservatives.

• Christians         56% Labour, 31% Conservative (28% & 24% in 2010)
• Muslim              64% Labour, 25% Conservative (41% & 12% in 2010)
• Hindu                41% Labour, 49% Conservative (35% & 18% in 2010)
• Sikh                  41% Labour, 49% Conservative (37% & 15% in 2010)

In the previous election in 2010, according the BRIN at the University of Manchester, Conservatives only received 18% of the vote from Hindus and that has now nearly doubled. The Labour vote in 2010 was highest among Muslims (41%) and lowest for Christians (28%), with Hindus (35%) and Sikhs (37%).

There can be questioned asked about the different methodologies and organisations conducting polls. And while one has to be careful in interpreting such data, it seems to be abundantly clear that the Conservatives are attracting the Hindu and Sikh vote comparatively better than in their previous escapades. Not surprising, there were record number ethnic candidates put forward by the Conservatives which would have helped matters.

So why are Hindus attracted to the Conservative Party? The obvious analysis is linked to the hard work and business ethos which gels well with both Hindus and the Conservatives. Not all would agree! But, also, the explosive issue of caste legislation which the Labour Party was adamant to push probably caused much damage. The picture is not as simple. One will have to wait and see how the story pans out as more details emerge about the voting patterns and the which political party will confront the issues that matter to the British Hindu community.

According to many faith groups, the threat of introducing caste legislation has become one of the most pertinent issues within ethnic communities in Britain.

Nobody wants any form of discrimination. The Equality Act 2010 has sufficient provisions to combat prejudice. There has been strong lobbying with groups who are resolute in adding caste discrimination into law. Caste is generall more visible in India and it is subtly present in all societies globally. However, the majority of British born Asians are not necessarily aware of caste and community leaders are asking whether there is any point in conjuring up issues impacting on the Indian sub-continent onto the shores of Britain. It is important that people take action and avoid unnecessary legislation in this area which would only burden ethnic communities with more negative stereotypes and labelling which is unhelpful to community relations.

Implications of caste discrimination legislation?

If legislation were to be enacted, many people fear that Britain would be introducing an issue that is no longer relevant to British born ethnic communities. It would further blight community relations as it would be seen as another example of the mainstream establishment not listening to the concerns of the wider community, nor using credible facts and evidence to enact critical judgements that impact on thousands of people. Furthermore, there are fears of questionable claims that will cause unnecessary difficulties for legitimate organisations who will have to spend valuable time and resources in defending themselves.  

Nobody wants any discrimination. Legislating by using flawed research or without adequate discussions is not an acceptable form of justice in modern society. Anti-caste legislation lobby groups are asking why bother to introduce a law that is causing rifts in community relations especially since any form of discrimination is adequately dealt within the current Equality Act 2010?

The Equalities Act 2010 acknowledges that caste is a highly complex issue. It is linked to economic and/or socio-cultural distinctions within society which is very difficult to define. With no definitive way of contextualising it, the idea of adding it to legislation would require deep scholarly input and some consensus from a broad range of people, communities and ideas. 

What is the background to the debate?

The Equality Act 2010 was designed to ‘simplify and streamline’ discrimination law in Britain. It covers nine protected characteristics (sex, gender reassignment, race, ‘religion or belief’, age, disability, sexual orientation, ‘marriage and civil partnership’ and ‘pregnancy and maternity’). However, pro-caste legislation groups have been proactive in including caste also as a protected characteristic. While everyone condemns caste discrimination, there is a difference in opinion as to: -

1. Whether caste discrimination exists in Britain?
2. If it exists, whether legislation should be used to tackle it and whether the existing legislation of the Equality Act 2010 should cover it in any case.

During the passage of the Equality Bill through Parliament, there are various heated debates on the subject. The Government decided to amend the Equality Bill by inserting a new provision – Section 9 of the Equality Act whereby a Minister may by order amend that section to provide for caste to be an aspect of race and thus would mean caste legislation in Britain. The Government also asked for further research by commissioning the National Institute of Economic and Social Research (NIESR) to assess the nature, extent and severity of caste prejudice, discrimination and harassment in Britain and the implications for Government policy. However, the results of this research were found to be flawed and anti-caste legislation groups are dismayed at the idea such flawed research can be used to provide the foundation for legislation.

So where are we now?

The Government is expected to make a decision on whether Section 9 of the Equality Act 2010 is enacted as secondary legislation whereby making caste an aspect of race making it a form of race discrimination. The previous Coalition Government had indicated this legislation would be introduced in the Summer of 2015. The current Government is reviewing its position following the Employment Appeal Tribunal’s decision in Chandhok & Anor v Tirkey [2014]. The Tribunal noted that caste discrimination is capable of being unlawful under current law, provided that the circumstances of the case fall within the existing prohibition of race discrimination. Hence there has been a flurry of activity from all sides to determine which way the decision will go!

What should you do?

Please go to the HMB Facebook page and answer the questions and join in on the debate.

Write to your local MP and urge them to support in repealing the legislation.

The issues around ‘caste’ have become controversial and complex. There is a lack of clarity and understanding from people who do not understand the nuances and many use it to misinform in order to cause community tensions and rifts.

In a series of three articles together ‘Caste - Not in my name ….’ HMB looks at the issues and takes the reader to current thinking in the area by experts who offer an authoritative analysis on specific aspects of the subject. A group of Hindu organisations have recently challenged why the advocates of legislation are so keen to make caste discrimination a Hindu and an Indian issue when other communities have it and other communities have alternative versions of some sort like for example ‘class’. And why is legislation required and when any kind of discrimination is wrong the current legislation should suffice.

In fact, the term caste was coined from the Portuguese term ‘casta’ meaning race, lineage, breed. Currently, there is no universally accepted definition of caste and any kind of legislation will face a tremendous challenge to define it such that it can be qualified in a court of law.

The series will thus ask the three key questions:

1. Why and Who is targeting the Hindus?  Please see below.

1. Why India or Indian issue? Next week we examine why it is not an Indian issue as most communities suffer the indignities of some form of discrimination.

1. Why do we need legislation? This will examine why legislation is not a good idea and who are the people behind it. We will have an iin-depthanalysis from Prakash Shah as he lays out the consequences of legislation and the negative impact it will bring on community relations.

Why target the Hindus?

Are ‘Hindus’ overseas being attacked for being too successful?

In this article, we look at the Why the Hindu aspect. It stands to reason that the Hindu community is one of the most successful and peaceful communities. Wherever they go in the world, Hindus work hard and integrate within the host community.

Are Hindu values of peace and non-violence making them a “Soft” target?

Its values of peace and non-violence are exemplary and thus why associate any discrimination toward the faith? Hindus do not support any kind of discrimination and as lay abiding citizens would not tolerate abuse.

Is Bad individual behaviour is deliberately twisted to link to scriptures to undermine fundamental beliefs of all Hindus?

Hindu scriptures do not preach any kind of abuse. Of course there are malpractices, but these are linked to individuals or community’s negative behaviour toward others. But this cannot be associated to the faith of Hinduism. In the same vein, should racism be associated with Christianity? Of course not, and there are some serious abuses going on in other communities, yet Hindus do not associate the abuse with the faith, and it is only right that the Hindu faith should not marred with caste and discrimination.

An excellent analysis of this issue can be found at written by Swami Venkataraman called ‘Caste Hierarchy and Discrimination Not Sanctioned by The Vedas’ where is offers an analysis of the scriptures stating:

 ‘Far too many Hindus, including most Dalits, seem to believe that caste hierarchy and discrimination is sanctioned by the Vedas. This is emphatically not the case, and I have not even gone into Hinduism’s track record of producing numerous sages and rishis from the ‘lower castes’.

Does the Church have a hidden global agenda?

What the Hindu community is struggling with is that a community that works so hard and fits well within the British values and British way of life is not listened to. Why is research that is considered flawed is used for legislative purposes. This not only harms community relations but causes mistrust, the very opposite of what the advocates of caste legislation are asking for. It could lead to what people are now calling Hinduphobia, something no good citizen would want.

In next week’s article, we will look at why India or Indian are targeted.

Please see Swami Venkataram’s article at  ‘Caste Hierarchy and Discrimination Not Sanctioned by The Vedas’

Also please see the background to the caste legislation at http://hindumattersinbritain.co.uk/Caste-in-employment.aspx

The issues around ‘caste’ have become controversial and complex. There is a lack of clarity and understanding from people who do not understand the nuances and many use it to misinform in order to cause community tensions and rifts. In the first article, we looked at why Hindus are targeted, when all communities face some form of discrimination and these communities are not linking the discrimination issues with faith.

In this second article, we examine why are critics trying to make it into not just a Hindu issue, but an Indian issue. The most obvious analogy is the issue of class discrimination in the UK and why the same critics are not arguing linking Christianity with class discrimination? The same case can be applied to many other communities or countries.

We have already previously discussed that caste was coined from a Portuguese term and there is no universal definition of the term which will make it very difficult to handle in any legislative process.

Dr. Laxmi Vyas, President of Hindu Forum of Europe and Chair of Education for Hindu Forum of Britain has been writing on the subject matter for years pointing out that some form of caste system existed far earlier in Europe than in the Indian sub-continent. Below is Dr. Vyas’ article which outlines some of the key issues. The article here has been adapted here for HMB with her consent.

The Unpopular Truth on Caste – is it Class or Caste? By Dr. Laksmi Vyas.

RACE: The term "race" can be defined as a distinct biological group of people who share inherited physical and cultural traits that are different from the shared traits in other races. By definition, therefore, race implies racial differences. No scientific basis exists for notions of racial differences as biological, genetically inherited differences. Race is a social construction.

RACE- A SOCIAL REALITY:  Race and racial differences do not really exist. Rather, they have a social reality—they exist within the context of culture and the environment. Ideas of race and meanings of racial differences are determined by people in their interactions and through the negotiation of the meaning of race in everyday situations, circumstances, and contexts.

EHTHNICITY RACE AND MORE: There are several articles and books written on race and intelligence, race and genetics, racial differences. Many scholars and historians have conveyed that the treatment and bullying of Hinduism in name of ‘caste system’ is unjustifiable.

CASTE BASED PREJUDICES EXIST ELSEWHERE: It is affirmed by authors that caste based prejudices and institutions are not wholly absent from social life outside India. There were hereditary cases of distinctions in Europe, maintained by law and order, which existed till recently.  Oman J.C. adds in his book pg 63-64.

‘Europe has compelled men to keep, generation after generation, to the calling of their fathers without the option of change.” John Oman Campbell

EXAMPLES FROM UK: can be quoted from England & UK generally known as estates, endogamy (marriage only within same group) hereditary transmission of occupation, social status and political influence. Even the Parliament was organised on class basis- House of Lords representing the hereditary upper class, House of commons representing everyone else, and the British Monarch is usually viewed as being the at the top of the social class structure. (Cottagers, Husbandmen, Yeoman, Gentry/Gentleman, knight, Baronet, Peer (noble/Archbishop), Royal are some common distinctions used in UK)

EXAMPLES FROM EUROPE: A more striking European example of a compulsory hereditary calling, common enough in the Middle Ages and down to the last century in Russia, is that of the serfs bound to the soil from generation to generation. Then again there existed through long periods of European history, the institution of hereditary slavery, with all its abominations.” (Oman, p. 65)

Authors and writers - Oman, Dill, Ingram, and Weber have sufficient literature to prove that the caste system existed in Europe throughout the History. While caste system is India is less than 1000 years if at all it exist today.

CASTE A WEAPON USED AGAINST INDIANS/HINDUS? May I ask caste or is it class, is only a problem in India/Nepal/Pakistan? Is it not a problem in other part of the World? Or is it that using ‘caste’ as a weapon, someone want to divide Hindus and Indians?   Well, there is some one very much, with vested interest trying to create rifts among the Indians and divide them and this is being achieved by introducing a legislation on caste!

NO ONE CAN DIVIDE US: My brothers and sisters and my teenager friends, let us get together and make sure no one divides us. We in Britain know nothing about caste and we are all one community. With this in mind, let us make sure that the caste legislation is not implemented in UK. Your cooperation is the urgent requirement.

INDIA AND HINDUS MOST TOLERANT: The lessons of secularism is imbedded in Indian stream. In every field be IT, MEDIA, FILMS, SCIENCE, MEDICINE, CULTURE – Indians/Hindus excel and are very successful. Let us not lose out to outsiders who is trying to divide us.

REFERENCES

i) Caste and Race in India Fifth Edition  G. S. Ghurye - Late of Professor Emeritus, University of Mumbai.

ii) Dill, Samuel, Roman Society from Nero to Marcus Aurelius, MacMillan and Co. Ltd., London, 1905.

iii )Edward Alsworth Ross Principles of Sociology 1920 and 1922 ED

iv)Ingram, John Kells, A History of Slavery and Serfdom, Adam and Charles Black, 1895.

v) Oman, John Campbell, ―Caste in India, in Brahmanas, Theists and Muslims of India, Republished Kessinger Publishing, 2003. First published by T. Fisher Unwin, London, 1907.

v) The Origin of the Hindu Caste System and Presence of Caste System in Other Societies of World by Premendra Priyadarshi, MBBS, MD, FRCP Edinmail:  top_doctors@hotmail.co.uk.

vi) Srinivasa M.N., Caste in Modern India, Media Promoters and Publishers PVT. LTD., Bombay. 1989, firstpublished 1962

vii) Weber, Max, ―India: The Brahman and the castes‖, in Weber, Gerth, and Turner, (Eds.),From MaxWeber : Essays in Sociology , Routledge, 1991. First published in 1921 in German as Part 3, Chapter 4of Wirtschaft und Gesellschaft . English translation by Girth, H. H. and Mills, C. W., as ―Class, Status, Party‖,pp. 180 – 195 in From Max Weber: Essays in Sociology, Oxford Univ. Press, NewYork, 1941, 1958.

In the third and final part of this series of articles on ‘caste’ we examine the issue of ‘why legislation?’ As we have been outlining in previous articles, the issue of caste is controversial and highly complex. There is a lack of clarity and understanding on the subject.

In the first article we looked at why Hindus are targeted, when all communities face some form of discrimination and these communities are not linking the discrimination issues with faith.

In this second article, we examined why critics are trying to make it into, not just a Hindu issue, but an Indian issue. The most obvious analogy is the issue of class discrimination in the UK and why the same critics would not link class discrimination with Christianity.  

In this third article we look at the whole area of ‘why legislation?’ There is a comprehensive piece written by Prakash Shah in Public Spirit website which debates on religion and public policy. Prakash Shah is a Reader in Culture and Law at the Department of Law, Queen Mary, University of London, where he is also the Director of GLOCUL: Centre for Culture and Law. He has an in-depth understanding of the caste issue.

In the last few years, there has been strong lobbying with groups who are resolute in adding caste discrimination into law. Although caste is generally more visible in India and it is subtly present in all societies globally, it is not in the mindset of British born ethnic communities. Thus conjuring up issues from past heritage is not necessarily the best remedy for community relations. If legislation were to be enacted, many people fear that Britain would be introducing an issue that is no longer relevant to British born ethnic communities.

Nobody wants any discrimination. Legislating by using research that has been found to be flawed without adequate discussions is not an acceptable form of justice. Anti-caste legislation lobby groups are asking why bother to introduce a law that is causing rifts in community relations especially since any form of discrimination is adequately dealt within the current Equality Act 2010?

The Equalities Act 2010 acknowledges that caste is a highly complex issue. It is linked to economic and/or socio-cultural distinctions within society which is very difficult to define. With no definitive way of contextualising it, the idea of adding it to legislation would require deep scholarly input and some consensus from a broad range of people, communities and ideas.

The Equality Act 2010 was designed to ‘simplify and streamline’ discrimination law in Britain. It covers nine protected characteristics (sex, gender reassignment, race, ‘religion or belief’, age, disability, sexual orientation, ‘marriage and civil partnership’ and ‘pregnancy and maternity’). However, pro-caste legislation groups have been proactive in including caste also as a protected characteristic. While everyone condemns caste discrimination, there is a difference in opinion as to:

If it exists, whether legislation should be used to tackle it and whether the existing legislation of the Equality Act 2010 should cover it in any case.

During the passage of the Equality Bill through Parliament, there are various heated debates on the subject. The Government decided to amend the Equality Bill by inserting a new provision – Section 9 of the Equality Act whereby a Minister may by order amend that section to provide for caste to be an aspect of race and thus would mean caste legislation in Britain. The Government also asked for further research by commissioning the National Institute of Economic and Social Research (NIESR) to assess the nature, extent and severity of caste prejudice, discrimination and harassment in Britain and the implications for Government policy. However, the results of this research were found to be flawed.

So where are we now?

The Government is expected to make a decision on whether Section 9 of the Equality Act 2010 is enacted as secondary legislation whereby making caste an aspect of race making it a form of race discrimination. The previous Coalition Government had indicated this legislation would be introduced in the Summer of 2015. The current Government is reviewing its position following the Employment Appeal Tribunal’s decision in Chandhok & Anor v Tirkey [2014]. The Tribunal noted that caste discrimination is capable of being unlawful under current law, provided that the circumstances of the case fall within the existing prohibition of race discrimination. Hence there has been a flurry of activity from all sides to determine which way the decision will go!

Please read the in-depth analysis from Prakash Shah published in Public Spirit website which debates on religion and public policy. 

Talented actor Dev Patel, who received worldwide acclaim in Danny Boyle’s Slumdog Millionaire nearly a decade ago has won a BAFTA for his role in Lion.

In 2008, he was also nominated for a BAFTA. And after a string of successful films since Slumdog, including The Best Exotic Marigold Hotel and its sequel, Chappie and The Man who new Infinity, Dev is now firmly established himself as a major box office star.

Dev won BAFTA’s Best Actor category in Lion and is also nominated for an Oscar. The film examines the role of an Indian man who was separated from his family in India as a young child and was adopted by an Australian couple. Wanting to learn about his family heritage, he used Google Earth to find his way back home. The film is based on a true story of Saroo Brierley and stars Hollywood icon Nicole Kidman who is Australian.

After winning his Bafta, Dev again thanked his mum saying: "My mum took me to an open casting of Skins after she saw an advert in Metro newspaper and 10 years on we are here at the Baftas and that is pretty amazing." Dev is of Guarati Hindu origin parents who are of East African origin, born in Nairobi Kenya and settled in the UK.

Even with Slumdog’s success Dev found it hard to get new roles and not be type casted with stereotypical characters. Nevertheless, he has amazingly well with the characters he has played and has helped to provide a positive profile for Asian actors on the world stage.

Lion has received rave received rave reviews with the Hollywood Reporter labelled the film "as enthralling as it is emotional," while Awards Circuit called it a "prestige film through and through."

Acting is not the only skill Dev possesses – he also has Black Belt in Taekwon-do. He had participated in many national and international championships, including the 2004 AIMAA (Action International Martial Arts Association) World Championships in Dublin and won a bronze medal. His acting career took a jump on the E4 teen television drama Skins which led to him being subsequently being discovered for Slumdog’s role.

Dev’s next big wait is for the Oscars at the end of February 2017. 

The government consultation on caste has now concluded as to whether measures against caste discrimination should be included in the Equality Law. What happens now? We will have to wait and see. There are the pressing matters Brexit and its impact on the whole nation in the coming months.

There is a concise ‘Opinion’ piece in The Hindu by Vidya Ram which gives an excellent overview.

To view the Government’s consultation, click:

CASTE IN GREAT BRITAIN AND EQUALITY LAW: A PUBLIC CONSULTATION

Many in the Hindu community have grave concerns over applying caste legislation in Britain. The Hindu Matters in Britain take the view that all forms of discrimination and discriminatory practices is wrong and has to be rejected.

The key concern for the Hindu community is that the term ‘caste’ inadvertently is associated with the Hindus. What is most worrying is the fact that there is still no clear definition or understanding of the term ‘caste’ when it comes to legislation. ‘Caste’ - is NOT an Indian/Hindu word. It is derived from the Portuguese word casta, meaning "race, lineage, breed).

In the light of the above and in the absence of adequate evidence, it is difficult to identify ‘caste’ discrimination.

Concerns have also been raised by experts on how ‘caste’ discrimination may be monitored? The government takes no responsibility to monitor ‘caste’ discrimination so the onus remains on the communities and establishments themselves. What does this mean?

It is worth reading Dr Prakash Shah’s book Against Caste in British Law or listen to Citizenship, Caste and Equality in Britain or listen to his seminar on You Tube

The Equality Act 2010

The Equality Act 2010 is a comprehensive, consolidated statute. It brings together Great Britain’s anti-discrimination legislation covering protection on grounds of gender and transgender, race, disability, religion or belief, age, sexual orientation and pregnancy and maternity in employment and the provision of goods and services, including transport, education and housing.

The Equality Act 2010 makes it unlawful to discriminate against a person because of a protected characteristic in certain specified areas of activity (primarily work, providing services, and carrying out public functions).

Under the Act, discrimination can arise in different ways (Appendix A, Caste Consultation 28 March 2017), including:

• Direct discrimination - treating someone with a protected characteristic less favourably than others. Direct discrimination can also take place because of a protected characteristic that a person does not personally have. For example, a person can be discriminated against because of their association with a person who has a protected characteristic, or because they are wrongly perceived to have one, or are treated as if they do.

• Indirect discrimination - putting rules or arrangements in place that apply or would apply to everyone, but that put someone with a particular protected characteristic at a disadvantage when compared with persons who do not share that protected characteristic, and such rule or arrangement cannot be shown to be a proportionate means of achieving a legitimate aim.

• Harassment - unwanted behaviour related to a protected characteristic that violates someone’s dignity or creates an intimidating, hostile, humiliating or offensive environment for them.

• Victimisation - treating someone unfairly because they’ve complained about discrimination or done anything for the purposes or in connection with the Act.

Who is the Government Consulting with and who can respond?

• If you are a member of a community within Great Britain who may encounter caste discrimination in their daily lives;

• If you are an employer, service provider, educational and other institution, and others who might at some point need to respond to a claim of caste discrimination by an employee, student, or customer;

• If you are a Business and trade organisation and trade union which represents employers, service providers and employees;

• If you are a member of the public who have an interest in or wish to know more about caste and caste discrimination in a British context

• If you are a Public body,

• If you have concerns about whether or how caste or caste-based discrimination should be monitored.

How can you respond to the Consultation?
You can respond by answering the Questions in the consultation document CASTE IN GREAT BRITAIN AND EQUALITY LAW: A PUBLIC CONSULTATION with the questions beginning on Page 13 onwards.

 

Understanding ‘Caste’ in the UK

The term caste has no universally accepted definition. It is in fact derived from the Portuguese casta, meaning "race, lineage, breed).

There is a worldwide problem of Human abuse - Evidence produced via reports and arguments have established that discriminatory social malpractices exist in a number of Countries and in all religious beliefs to include – Hindus, Buddhists, Jains, Sikhs, Christians, Muslims - Across continents to include South Asia, South America, West Africa and Europe. The Western societies have their own CLASSES, GROUPS, HIERARCHIES, and RESTRICTIONS implying ‘CASTE’ or ‘CLASS’ discrimination.

It is worth listening to Jay Lakhani’s interview on You Tube

The Government Consultation states in its Preface:
“No one should suffer prejudice or discrimination on any grounds. Behaviour based on prejudice and discrimination is wrong and should not be condoned, whether or not it is prohibited by legislation. Any prejudice and discrimination based on a person’s origins is unfair and unacceptable in a modern society. There is no place for it. We want to eliminate any unlawful discrimination and create a genuinely meritocratic society that works for everyone. However, in discussing caste, we want to be careful not to create or entrench any notion of caste consciousness or caste-based practices into British society, which may prove counterproductive or divisive. Nor do we want to associate caste issues with any one particular community or religion. This consultation is about how to ensure that there is appropriate and proportionate legal protection against unlawful discrimination because of a person’s origins with due consideration given to how such protection would be implemented in practice.”
 

‘Caste’ Legislation Timeline

1. Lord Lester of Herne Hill in June 2007 first asked the question pertaining to caste discrimination.

2. In Jan 2010, he supported the view that “caste was prohibited under existing law” (committee stage; HoL debate, Jan 2010)

3. Enterprise and Regulatory Reform Bill (2012-13) did not, as presented to the Parliament, propose to amend the Equality Act 2010’s provision on caste discrimination. The ERRA’s changes to the EA 2010 originated with an amendment to the Bill moved by Lord Harries of Pentregarth.  (HL debate 4 Mar 2013)

4. Equality Act 2010, section 9 Originally, section 9(5) provided a discretionary power: “A Minister of the Crown may by order …” However, the Enterprise and Regulatory Reform Act 2013 amended the section, changing “may” to “must”, thereby requiring the Government to introduce secondary legislation that would include caste within the definition of race, and thus prohibit caste discrimination as a subset of race discrimination.

5. Enterprise and Regulatory Reform Act 2013, section 97 ERRA amended section 9 of the EA 2010, to require a Minister of the Crown to exercise the power to make caste an aspect of race, although did not specify a time by which the power must be exercised.

6. In 2013, the Commons voted to disagree with the Lords amendment by 307 votes to 243.

7. The Bill returned to the Lords on 22 Apr 2013, where Lord Harries moved a motion to insist on the amendment. The motion was agreed to on division by 181 votes to 168.

8. On Apr 23 2013, the Government tabled a motion to disagree with the Lords’ amendment – proposed its own to make caste an aspect of race while permitting time for the Government first to consult on the matter.

To view the Government’s consultation, click:

CASTE IN GREAT BRITAIN AND EQUALITY LAW: A PUBLIC CONSULTATION

See also:

Bob Blackman MP on Caste Part 1

Bob Blackman MP on Caste Part 2

Caste Not in My Name: Why Hindu?

Caste Not in My Name: Why Indian?

 Caste Not in My Name: Why Legislation?

Is British media representative of its audience?

It may be a generalisation, but British media, on the whole, feel that it is fairer than most, especially the public service broadcasters like the BBC. However, when looking at even the recent news stories, it is not surprising that many people outside the industry do not feel the same way. This issue is particularly accentuated when it comes to stories related to ethnic minorities.

While it is known that particular print media take a specific political stance, it is expected that the broadcasters should be impartial. However, in reality, both the print and broadcast media has been criticised for the lack of understanding and fairness toward Britain’s 13% ethnic minorities.

A report by the race think tank Runnymead Trust in 2014 revealed that ethnic minorities feel that the media does not aid their cause fairly. In a survey, 78% of the respondents felt that the way the media relates stories promotes racism. Even more surprising is that 76% of the white respondents also felt the same. Other studies previously have offered similar results.

The media is not responsible for society’s ills. However, it has a moral responsibility to portray fairly and not be a vehicle for socio-political injustice. Honest journalism equates to good public service which can help progress society and community harmony. But, in reality, there is a lot to do.

One example is the recent terrorists attack that killed seven Hindu pilgrims and injured another twenty in Jammu & Kashmir while visiting the Amarnath Shrine. All the Indian media reported the incident as a terrorist attack. However, most of the foreign media reported the terror attack as an attack by militants or gunmen.

On another recent story, Indian twitter followers went ballistic the way the BBC reported the anniversary of Hizbul Mujahideen terrorist Burhan Wani’s death. The BBC referred Wani as a ‘rebel leader’ and not as a terrorist. Angry Twitters users asked whether the BBC would call Osama Bin Laden a ‘rebel’ and why they would refer attackers of the London tube as ‘terrorists’.

There have been instances in the UK when attacks on civilians by non-whites have been seen as terror, but attacks on ethnic minorities by white supremacists have not been labelled as a terrorist crime. Instead, the individual had been suffering from mental illness which led him to commit such a ghastly act!  

The controversy continues, but what is important to note is that with over 1.5 million Indians living in the UK and with hundreds of years of links with the Indian sub-continent, Britain will come to terms with understanding the cultural nuisances of their ethnic kinsfolks. In the modern Britain, the ethnic minorities of south Asian, Africa, Caribbean and more recently the Eastern Europeans play a highly proactive role in society to make Britain a success. The press needs to reflect this.

There are a number of things that need further push or introducing new ideas so that the media does take notice and fairly represent what the ‘real’ society.

HMB Recommendations:-

Cultural Literacy

Journalists need to understand better the different ethnic communities and the cultural differences to better report stories. One way of doing this is for the press to visit places of worship, festivals and holding workshops as part of educational development.

Diversity in the Workforce

There are not enough people of diversity in the British media, especially in the print media. Without a proper representation, media outlets will not be equipped to relay stories, especially from areas linked to ethnic minority culture and regions associated with these communities. While some media organisations would argue that they do have representative minorities in their workforce, there is a distinct lack of these individuals at Board and executive level.

Fair Reporting

There has to be equivalence in how stories are reported. A story about killing civilians by armed gunmen is terrorism, no matter what the political agenda is. It cannot be a militant incident in one case and a terrorist attack in another case. It has to be reported as a terrorist attack as such, no matter what the geographical area or community involved. Mistakes could be alleviated if there was more cultural literacy among journalists and diversity in the workforce where ethnic minorities can bring in an added knowledge.

The seventh decade has been completed as India marks its independence. Beyond the celebrations, there is also remembrance as the brutality of the partition cannot be forgotten. Partition divided India into two new countries of India and Pakistan.

Around a million people died as Hindus, Sikhs and Muslims had to make life changing decisions as to which part of the political and geographical divide they stood. Whilst Mahatma Gandhi and India’s first PM Jawaharlal Nehru fought for a non-violent movement, partition changed all that as Indians fought amidst religious divides. The aspirations of independence turned into the new challenges ahead beginning with the largest and bloodiest mass migration the world had seen.

For those unfamiliar with the history, it is worth reading the succinct piece done in The Telegraph which gives an excellent brief account.

In current times, there is much to be optimistic about for India with the economy growing, investments as a high, success in science and technology and of course Bollywood and cricket. But beyond such optimism, there are unsolved issues of over population, a significant part of India still under developed and people still suffering below the poverty line and environmental catastrophes. The solutions for Kashmir are still nowhere in sight.

Prime Minister Modi in his Independence speech in Delhi surrounded by a spectacular assortment of independence symbols spoke of his vision of New India which is corruption free, violence free and where caste and communal differences are things of the past.

As Indians enjoy the celebrations and remember the sad memories of partition let us hope that the next decade brings peace in India, Pakistan and Bangladesh – the precursor to such aspirations is dialogue.

With the popularity of Bollywood directors wanting foreign locations to entice audiences, unlikely locations in Britain are becoming likely sources of filming. Bradford, Doncaster and Rotherham are the latest backdrops for Bollywood blockbusters.

Reported on the BBC, the subject of India’s hockey players in the era of WW2 and thereafter is the latest arrival in Yorkshire.  The film ‘Gold’ has attracted Bollywood heart throb Akshay Kumar who is aka Arnie of Bollywood. Directed by Reema Kagti, the film is an increasing number of Bollywood productions which prefers to film outside India where they can access real locations rather than having to build sets. Productions are also going outside London as the costs in the capital are making filming prohibitive for many investors.

Within a decade, Bollywood investments have reached record levels and an increasing number of productions have the budgets to film globally. Film production has increased from under 5 to 22 in 2015-17 and the spend has increased by over 400% to nearly £70 million. These figures are still relatively low compared to Hollywood productions like Star Wars, The Transformers and The Mummy.  But Bollywood powerhouse is rising at an extraordinary pace.

According to the British Film Institute, around £1.3 billion was spent by foreign film makers in Britain which is double the figure compared to 2012. The indication is the trend will continue to rise upwards and onwards.

Full Story, See BBC article.

The 2017 General Election was a precarious one for Theresa May as she lost her small majority into an even a smaller one. However, a record number of 12 MPs of Indian origin did get elected. The most famous of them, Priti Patel made it into the Cabinet, but not for long as her official Israel holiday with informal meetings with Israeli politicians broke the Ministerial code.

The much-awaited ethnicity report had no surprises which outlined that black people were three times more likely to be arrested over their white counterparts. The Indian community has a much more positive snapshot within the mainstream. Indians were half as likely to be stopped and searched by the police than their Pakistani counterparts.

On employment, British Indians had among the highest rates of hourly pay, above the national average and the white British community, while levels of employment were only marginally lower than that of white British (73% against 75%). British Indians also did well in areas of education, with one of the higher rates of students achieving at least 3 A grades at A-level in the final school exams, and, aside from the British-Chinese, were among the most likely to go on to pursue further education after finishing school. On housing, Indians, alongside white British, were also among the most likely to own their own home, and among the least likely to live in social housing.

The caste legislation continues to haunt the community as we wait for conclusions from the Government’s consultation. But with so much going with Brexit, the caste issue is not on the Government’s radar and could continue to on the back burner which will suit a large section of the Hindu community who believe that the current Equality legislation is adequate.

Caste is more visible in India, and it is subtly present in all societies globally. However, the majority of British born Asians are not necessarily aware of caste and community leaders are asking whether there is any point in conjuring up issues impacting on the Indian sub-continent onto the shores of Britain. It is vital that people take action and avoid unnecessary legislation in this area which would only burden ethnic communities with more negative stereotypes and labelling which is unhelpful to community relations.

Fighting Terrorism across the globe is a priority. India is no exception. London and Manchester are recovering from the tragedy and our prayers go out to the victim’s families. Our prayers also go out to the families of the Amarnath pilgrims in Anantnag, Jammu & Kashmir. 

It would not be a surprise to anyone that there has been some form of Hindu presence in the United Kingdom since the 19th Century partly coinciding with the presence of the British in India. Eminent Hindus with likes of Swami Vivekananda, Rabindranath Tagore and Swami Paramahansa Yogananda amongst others have all stepped on to the British shores.

However, it was in the mid to latter part of the 20th Century that the Hindu population of the Hindu community began to steadily rise. The majority of Hindus had come directly from the Indian sub-continent, primarily India. Others came from other parts of the world such as East Africa, who were the descendants of people who originally came from the Indian sub-continent. In recent times, many of the Hindus are British born as they establish themselves as the third, fourth and in some cases fifth-generation British Hindus with their own distinct identity within the diverse Britain of today.  

According to the Office for National Statistics (ONS), the data extrapolated from the 2011 Census of England and Wales indicates that there are around 817,000 Hindus in the UK currently which is around 1.5% of the total population. This makes them the fourth largest religious group in Britain after Christianity (59%), No Religion (25%) and Islam (5%).

Regarding the South Asian community (Indian, Pakistani, Bangladeshi, Sri Lankan) specifically, the number of people of Hindu origin make up 27% of the population, making it the second-largest group after the Muslim community who account for 57%. The third-largest group linked to the South Diaspora are the Sikhs at 14%.  

In the modern era, there have been three very distinct waves of migrations in the UK related to Hindus. It would be safe to suggest that most of the migration occurred after the Second World War. As a footnote, one must not forget the contribution of Indian soldiers from all faiths who fought in both the World Wars which in itself put a foothold of the Indian diaspora onto the shores of Britain.  

The first wave of migration is connected to the independence of India in 1947 and the partition of the nation. This together with the shortage of skilled labour in Britain after the Second World meant that many Indians came over to Britain from the sub-continent to fill the void. People of Indian origin made inroads in all areas of the job market, but it was in an area such as health, textiles and other related fields where opportunities opened up the migration trail.

The second wave of immigration can be attributed to the expulsion of Asians from Uganda in the 1970s. Many Hindus managed to make Britain their new home and large communities built around places like Harrow in north London and Leicester in the East Midlands. The Uganda expulsion also caused many Asians in the region to re-think their own futures which further led to Asians from surrounding East African countries of Kenya and Tanzania to also leave for Britain. One must not also forget that the migration of people from the West Indies to Britain further included a significant number of people of Hindu origin. The populations of Guyana and Trinidad and Tobago have a substantial number of Hindus. Similarly, some of the people who have migrated from islands such as Fiji and Mauritius to consist of people of Hindu origin.

The third wave of migration would be attributed to the 1990s as a much flexible immigration policy allowed an increase in students attending British educational establishments and the increase in skilled Indian labour in fields like IT and health. The common stereotype of Hindus preferring to choose careers in health, engineering and finance is slowly diminishing as the new British Hindu identity is making their mark in all areas of the British social, cultural and economic life.

Indeed, the likes of  Hinduja and the Mittal empire gives the Hindu community a tremendous success kudos as their vast empires provide thousands of jobs internationally and valuable tax revenue to the Chancellor’s purse. It is not merely the economic success, but the wider implication of positive stereotypes that British Hindus are ambitious, hard workers and willing to fit into the broader context of British society. This image perpetuates into the mainstream British psyche that eases into the building of long-term relationship building in a Britain of the future.

In terms of actual numbers, since the 1960s, the Hindu population has risen from around 30,000 to 138,000 in 1970s. By the 1980s, it was 278,00 and 1990s the figures reached 397,000. In the year 2001, the population was 559,000 and currently, the Census figures state the population at around 817,000. In relative terms, since 2001, the Hindu population has increased by around 277,000 or over 40%. This may seem like a significant increase, but analysed comparatively with other ethnic communities and taking the relatively small numbers, it is not a massive rise.

Compared to other faiths, the Hindu population is least likely to be British born with only a third born in the UK. This accounts for around 300,000 or so who now form the third, fourth and even fifth generation. This is followed by Buddhists (40%) and Muslims (47%). This pattern remains unchanged since 2001. These figures are for England and Wales, but with only a tiny minority of Hindus in Scotland and Northern Ireland (NI) there should not be much of a discrepancy in the overall trend for the UK.

As to the home nations specifically, Scotland has around 5,600 Hindus which comprises 0.1% of the Scottish population. In Wales, there are around 10,500 Hindus and Northern Ireland has a few hundred people of Hindu origin.

Regarding the geographical link, ONS Data suggests that nearly half of the Hindu population reside in London. The London boroughs of Harrow and Brent account for 25.3% and 17.8% respectively. Outside London, it is the East Midlands city of Leicester which accounts for 15.2% of the population and is sandwiched with other London boroughs including Redbridge (11.4%) and Hounslow (10.3%).

In the 2011 Census, Christians had the oldest age profile of the main religious groups. Over one in five Christians (22%) were aged 65 and over. The Hindu profile was highest in the range of 25 – 49 years. Muslims had the youngest age profile of the main religious groups.

Socio - Economic Link

As mentioned earlier, the Hindu communities continue to thrive. According to the Demos Integration Hub, which analysed ONS data, the Hindu population is extremely successful with relatively higher representation in professional and managerial positions. Figures suggest that Hindu men are more likely than the general population to be entrepreneurs, and both Hindu men and women are more likely than the general population to have higher education.

The Hindu community is the most economically active of all the faiths, and only second to people who identified themselves with no religion at 74%. Of those Hindus that are economically active, three-quarters are employees and around 13% are self-employed. British Hindus had the highest economic activity in 2011 with a median wealth of £206,000 in 2006 compared to the median net wealth of £223,000 for Christians. Over the last two decades, Hindus in Britain has had the third-lowest poverty level (after British Christian and British Jews), and the second-lowest rates of arrest, trial or imprisonment at 0.5% (after British Jews' 0.3%) among all ethnic groups tracked by UK's Ministry of Justice data.

In overall terms, research reveals that Britain's Indian community is leading the way as a success story of integration and economic advancement – not only out-performing most other minority groups across a host of measures, but also host community. However, it is sometimes difficult to extrapolate data specifically by faith. Much of government data is sometimes tagged by a race which incorporates Hindus to much of the extent, but it would also include some of the other faiths.

Nevertheless, work by Demos reveals that 75.7 % of British Indian students in England obtain 5 or more ‘Good’ GCSE (including English and Maths), compared to 60.5 % of White British students.

With regards to university education, 26 % of British Indian students in England go on to university at the top-third of Higher Education Institutes, compared to 15 % of White British students. British Indians are over-represented in the medical profession, accounting for 12 % of all doctors in the UK – while accounting for only 2.3 % of the population. And recent findings revealed that Hindus scored the highest and well above the national average regarding the happiness indicator.

In areas of faith schools, there are only four Hindu faith schools with the first one opening in 2010. Since then there have been three or so with more planned. But these numbers are minuscule compared to other faith groups. There is also a debate whether many Hindu parents prefer mainstream schools over faith schools to better integrate their children within the wider society. Indeed, the mixture of mainstream schools and additional Saturday teachings in temples and cultural activities continues to work within the community while the faith school debate and how much of religious literacy should be taught in school continues to dominate the news headlines.

An area where there is contention and has blighted the Hindu community is the issue of caste and whether legislation against caste discrimination was necessary. Opinion within the community is divided with passionate arguments from both sides on whether the past heritage of the motherland should be isolated from the new British Hindu identity where caste is not relevant.

In any case, the controversy has led to highlighting an apparent flaw in the British Hindu repertoire. That is the lack of political engagement and understanding of how the political and legislative processes work in Britain and why Hindus are not engaging in public life to voice their opinion. Some would disagree stating that British Hindus are politically savvy. But in comparison to other communities and the lack of Hindu numbers in local authorities, councils and parliament, it is clear that British Hindus do need to make a much bigger impact in the public sphere. In the last few years, things have improved as the likes of Priti Patel and Seema Malhotra have offered new confidence for Hindus in politics as well as getting more women engaging in the frontline.

In summary, British Hindus are making a substantial contribution to all aspects of British life. The community is making tremendous inroads in social, cultural, economic and now also the political life of modern Britain. Hindus are proud to be associated with descriptions such as innovation, compassion, hard work, ambition, family, community – all for the greater good of the nation.

Sources – Office for National Statistics (ONS); Home Office; Ministry of Justice; R. Gale and C. Peach, Muslims, Hindus, and Sikhs in the New Religious Landscape of England, Geographical Review, (2003); Demos Integration Hub.

RACE: The term "race" can be defined as a distinct biological group of people who share inherited physical and cultural traits that are different from the shared traits in other races. By definition, therefore, race implies racial differences. No scientific basis exists for notions of racial differences as biological, genetically inherited differences. Race is a social construction.

RACE- A SOCIAL REALITY:  Race and racial differences do not really exist. Rather, they have a social reality—they exist within the context of culture and the environment. Ideas of race and meanings of racial differences are determined by people in their interactions and through the negotiation of the meaning of race in everyday situations, circumstances, and contexts.

EHTHNICITY RACE AND MORE: There are several articles and books written on race and intelligence, race and genetics, racial differences. Many scholars and historians have conveyed that the treatment and bullying of Hinduism in name of ‘caste system’ is unjustifiable.

CASTE BASED PREJUDICES EXIST ELSEWHERE: It is affirmed by authors that caste based prejudices and institutions are not wholly absent from social life outside India. There were hereditary cases of distinctions in Europe, maintained by law and order, which existed till recently.  Oman J.C. adds in his book pg 63-64

‘Europe has compelled men to keep, generation after generation, to the calling of their fathers without the option of change.” John Oman Campbell

EXAMPLES FROM UK: can be quoted from England & UK generally known as estates, endogamy (marriage only within same group) hereditary transmission of occupation, social status and political influence. Even the Parliament was organised on class basis- House of Lords representing the hereditary upper class, House of commons representing everyone else, and the British Monarch is usually viewed as being the at the top of the social class structure. (Cottagers, Husbandmen, Yeoman, Gentry/Gentleman, knight, Baronet, Peer (noble/Archbishop), Royal are some common distinctions used in UK)

Heirachy diagrams of feudal system in England, Europe and Japan.

EXAMPLES FROM EUROPE: A more striking European example of a compulsory hereditary calling, common enough in the Middle Ages and down to the last century in Russia, is that of the serfs bound to the soil from generation to generation. Then again there existed through long periods of European history, the institution of hereditary slavery, with all its abominations.” (Oman, p. 65)

Authors and writers - Oman, Dill, Ingram, and Weber have sufficient literature to prove that the caste system existed in Europe throughout the History. While caste system is India is less than 1000 years if at all it exist today.

CASTE A WEAPON USED AGAINST INDIANS/HINDUS? May I ask caste or is it class, is only a problem in India/Nepal/Pakistan? Is it not a problem in other part of the World? Or is it that using  ‘caste’ as a weapon, someone want to divide Hindus and Indians?   Well, there is some one very much, with vested interest trying to create rifts among the Indians and divide them and this is being achieved by introducing a legislation on caste!

NO ONE CAN DIVIDE US: My brothers and sisters and my teenager friends, let us get together and make sure no one divides us. We in Britain know nothing about caste and we are all one community. With this in mind, let us make sure that the caste legislation is not implemented in UK. Your cooperation is the urgent requirement.

INDIA AND HINDUS MOST TOLERANT: The lessons of secularism is imbedded in Indian stream. In every field be IT, MEDIA, FILMS, SCIENCE, MEDICINE, CULTURE – Indians/Hindus excel and are very successful. Let us not lose out to outsiders who is trying to divide us.

You may contact HFB –  info@hfb.co.uk

REFERENCES

i) Caste and Race in India Fifth Edition  G. S. Ghurye - Late of Professor Emeritus, University of Mumbai. ii)Dill, Samuel, Roman Society from Nero to Marcus Aurelius, MacMillan and Co. Ltd., London, 1905. iii)Edward Alsworth Ross Principles of Sociology 1920 and 1922 ED

iv)Ingram, John Kells, A History of Slavery and Serfdom, Adam and Charles Black, 1895.

v)Oman, John Campbell, ―Caste in India, in Brahmanas, Theists and Muslims of India, Republished Kessinger

Publishing, 2003. First published by T. Fisher Unwin, London, 1907.

v)The Origin of the Hindu Caste System and Presence of Caste System in Other Societies of World by Premendra Priyadarshi, MBBS, MD, FRCP Edinmail:  top_doctors@hotmail.co.uk.

vi)Srinivasa M.N., Caste in Modern India, Media Promoters and Publishers PVT. LTD., Bombay. 1989, firstpublished

1962

vii)Weber, Max, ―India: The Brahman and the castes‖, in Weber, Gerth, and Turner, (Eds.),From MaxWeber : Essays in Sociology , Routledge, 1991. First published in 1921 in German as Part 3, Chapter 4of Wirtschaft und Gesellschaft . English translation by Girth, H. H. and Mills, C. W., as ―Class, Status, Party‖,pp. 180 – 195 in From Max Weber: Essays in Sociology, Oxford Univ. Press, NewYork, 1941, 1958.

The issues around ‘caste’ have become controversial and complex. There is lack of clarity and understanding from people who do not understand the nuances and many use it to misinform in order to cause community tensions and rifts.

In a series of three articles together ‘Caste - Not in my name ….’ HMB looks at the issues and takes the reader to current thinking in the area by experts who offer an authoritative analysis on specific aspects of the subject. A group of Hindu organisations have challenged why the advocates of legislation are so keen to make caste discrimination a Hindu and an Indian issue when other communities have it and other communities have alternative versions of some sort like for example ‘class’. And why is legislation required and when any kind of discrimination is wrong the current legislation should suffice.

In fact, the term caste was coined from the Portuguese term ‘casta’ meaning race, lineage, breed. Currently there is no universally accepted definition of caste and any kind of legislation will face tremendous challenge to define it such that it can be qualified in a court of law.

The series will thus ask the three key questions:

Why and Who is targeting the Hindus?

Please see below.

Why India or Indian issue?

Next week we examine why it is not an Indian issue as most communities suffer the indignities of some form of discrimination.

Why do we need legislation?

This will examine why legislation is not a good idea and who are the people behind it. We will have an in depth analysis from Prakash Shah as he lays out the consequences of legislation and the negative impact it will bring on community relations.

Why target the Hindus?

Are ‘Hindus’ overseas being attacked for being too successful?

In this article, we look at the Why the Hindu aspect. It stands to reason that the Hindu community is one of the most successful and peaceful communities. Wherever they go in the world, Hindus work hard and integrate within the host community.

Are Hindu values of peace and non-violence making them a “Soft” target?

Its values of peace and non-violence are exemplary and thus why associate any discrimination toward the faith? Hindus do not support any kind of discrimination and as lay abiding citizens would not tolerate abuse.

Is Bad individual behaviour is deliberately twisted to link to scriptures to undermine fundamental beliefs of all Hindus?

Hindu scriptures do not preach any kind of abuse. Of course there are malpractices, but these are linked to individuals or community’s negative behaviour toward others. But this cannot be associated to the faith of Hinduism. In the same vein, should racism be associated with Christianity? Of course not, and there are some serious abuses going on in other communities, yet Hindus do not associate the abuse with the faith, and it is only right that the Hindu faith should not marred with caste and discrimination.

An excellent analysis of this issue can be found at written by Swami Venkataraman called ‘Caste Hierarchy and Discrimination Not Sanctioned by The Vedas’ where is offers an analysis of the scriptures stating:

 ‘Far too many Hindus, including most Dalits, seem to believe that caste hierarchy and discrimination is sanctioned by the Vedas. This is emphatically not the case, and I have not even gone into Hinduism’s track record of producing numerous sages and rishis from the ‘lower castes’.

Does the Church have a hidden global agenda?

What the Hindu community is struggling with is that a community that works so hard and fits well within the British values and British way of life is not listened to. Why are individuals associated with the Church of England determined to have legislation based on flawed research? Such practices are only harming community relations and causing mistrust, the very opposite of what the advocates of caste legislation are asking for. It could lead to what people are now calling Hinduphobia, something no good citizen would want.

In next week’s article we will look at why India or Indian are targeted. Please see Swami Venkataram’s article at  ‘Caste Hierarchy and Discrimination Not Sanctioned by The Vedas’

Also please see the background to the caste legislation at http://hindumattersinbritain.co.uk/Caste-in-employment.aspx

Is ‘Caste’ a problem in employment?

According to many faith based organisations, the threat of introducing caste legislation has become one of the most divisive issue within ethnic communities in Britain.

In recent years there have been some strong lobby groups who are determined to make caste discrimination on the political agenda and incorporate within the employment legislation. However, the majority of British born Asians are not necessarily aware of the issue and really do not want to conjure up issues impacting on the Indian sub-continent onto the shores of modern Britain. Nobody wants any form of discrimination and the Equality Act 2010 is sufficient combat any form of employment prejudice. It is important that people take action and avoid legislation in this area which would only burden ethnic communities with negative stereotypes and labelling which is unhelpful to community relations.

Implications of caste discrimination legislation?

If legislation were to be enacted, many people fear that Britain would be introducing an issue that is no longer relevant to British born ethnic communities. It would further blight community relations as it would be seen as another example of the mainstream establishment not listening to the concerns of the wider community, nor using credible facts and evidence in order to enact important judgements that impact on thousands of people. Further, it will encourage unscrupulous individuals to bring about claims that will cause unnecessary difficulties for legitimate organisations who will have to spend valuable time and resources on legal cases.

Nobody wants any kind of discrimination. Legislating by using flawed research or without adequate discussions is not an acceptable form of justice in modern society. Anti-caste legislation lobby is asking why bother introduce a law that is causing rifts in community relations especially since any form of discrimination is adequately dealt within the current Equality Act 2010?

What is Caste?

Even the Equalities Act 2010 acknowledges that caste is a highly complex issue. In the simplest form, it is referred to hereditary, endogamous (marrying within the group) communities differentiated according to different functions of life, such as occupation. With no definitive way of contextualising it, the idea of adding it to legislation would require deep scholarly input and some kind of consensus from a wide variety of people, communities and ideas. 

What is the background to the debate?

The Equality Act 2010 was designed to ‘simplify and streamline’ discrimination law in Britain. It covers nine protected characteristics (sex, gender reassignment, race, ‘religion or belief’, age, disability, sexual orientation, ‘marriage and civil partnership’ and ‘pregnancy and maternity’). However pro-caste legislation groups have been proactive in including caste also as a protected characteristic. Whilst everyone condemns caste discrimination, there is a difference in opinion as to: -

1. Whether caste discrimination exists in Britain?
2. If it exists, whether legislation should be used to tackle it and whether the existing legislation of the Equality Act 2010 should cover it in any case.

During the passage of the Equality Bill through Parliament, there are various heated debates on the subject. The Government decided to amend the Equality Bill by inserting a new provision – Section 9 of the Equality Act whereby a Minister may by order amend that section to provide for caste to be an aspect of race and thus would mean caste legislation in Britain. The Government also asked for further research by commissioning the National Institute of Economic and Social Research (NIESR) to assess the nature, extent and severity of caste prejudice, discrimination and harassment in Britain and the implications for Government policy. However, the results of this research were found to be flawed and anti-caste legislation groups are dismayed at the idea such flawed research can be used to provide the foundation for legislation.

So where are we now?

The Government is expected to make a decision on whether Section 9 of the Equality Act 2010 is enacted as secondary legislation whereby making caste an aspect of race making it a form of race discrimination. The previous Coalition Government had indicated this legislation would be introduced in the Summer of 2015. The current Government is reviewing its position following the Employment Appeal Tribunal’s decision in Chandhok & Anor v Tirkey [2014]. The Tribunal noted that caste discrimination is capable of being unlawful under current law, provided that the circumstances of the case fall within the existing prohibition of race discrimination. Hence there has been a flurry of activity from all sides to determine which way the decision will go!

What should you do?

Please go to our Facebook page and answer the questions and join in on the debate.

Write to your local MP and ask for repealing the legislation.

Documents to be uploaded:

1. The Equality Act 2010: caste discrimination Briefing Paper Number 06862, 19 November 2015
2. House of Lords Debates
3. NIESR Report
4. The Caste System - HCUK

The term "race" can be defined as a distinct biological group of people who share inherited physical and cultural traits that are different from the shared traits in other races. By definition, therefore, race implies racial differences. No scientific basis exists for notions of racial differences as biological, genetically inherited differences. Race is a social construction. Race and racial differences do not really exist. Rather, they have a social reality—they exist within the context of culture and the environment. Ideas of race and meanings of racial differences are determined by people in their interactions and through the negotiation of the meaning of race in everyday situations, circumstances, and contexts.

There are several articles and books written on race and intelligence, race and genetics, racial differences. Ethnicity and race and more. Many scholars and historians have conveyed that the treatment and bullying of Hinduism in name of ‘caste system’ is unjustifiable. It is affirmed by authors that caste based prejudices and institutions are not wholly absent from social life outside India. There were hereditary cases of distinctions in Europe, maintained by law and order, which existed till recently.  Oman J.C. adds in his book pg 63-64 ‘Europe has compelled men to keep, generation after generation, to the calling of their fathers without the option of change.” John Oman Campbell 

Similar examples can be quoted from England & UK generally  known as estates, endogamy (marriage only within same group) hereditary transmission of occupation, social status and political influence. Even the Parliament was organised on class basis- House of Lords representing the hereditary upper class, House of commons representing everyone else, and the British Monarch is usually viewed as being the at the top of the social class structure. (Cottagers, Husbandmen, Yeoman, Gentry/Gentleman, knight, Baronet, Peer (noble/Archbishop), Royal are some common distinctions used in UK).

A more striking European example of a compulsory hereditary calling, common enough in the Middle Ages and down to the last century in Russia, is that of the serfs bound to the soil from generation to generation. Then again there existed through long periods of European history, the institution of hereditary slavery, with all its abominations.” (Oman, p. 65)

Authors and writers - Oman, Dill, Ingram, and Weber have sufficient literature to prove that the caste system existed in Europe throughout the History.  While caste system is India is less than 1000 years  if at all it exist today.

May I ask caste or is it class,  is only a problem in India/Nepal/Pakistan?  Is it not a problem in other part of the World?  Or is it that using  ‘caste’ as a weapon, someone want to divide Hindus and Indians?   Well, there is some one very much, with vested interest trying to create rifts among the Indians and divide them and this is being achieved by introducing a legislation on caste! 

My brothers and sisters and my teenager friends, let us get together and make sure no one divides us. We in Britain know nothing about caste and we are all one community.  With this in mind, let us make sure that the caste legislation is not implemented in UK. Your cooperation is the urgent requirement.

You may contact HFB – info@hfb.co.uk

Bibiliography

i) Caste and Race in India Fifth Edition G. S. Ghurye - Late of Professor Emeritus, University of Mumbai.

ii)Dill, Samuel, Roman Society from Nero to Marcus Aurelius, MacMillan and Co. Ltd., London, 1905.

iii)Edward Alsworth Ross Principles of Sociology 1920 and 1922 ED

iv)Ingram, John Kells, A History of Slavery and Serfdom, Adam and Charles Black, 1895.

v)Oman, John Campbell, ―Caste in India, in Brahmanas, Theists and Muslims of India, Republished Kessinger Publishing, 2003. First published by T. Fisher Unwin, London, 1907.

v)The Origin of the Hindu Caste System and Presence of Caste System in Other Societies of World

by Premendra Priyadarshi, MBBS, MD, FRCP Edinmail: top_doctors@hotmail.co.uk.

vi)Srinivasa M.N., Caste in Modern India, Media Promoters and Publishers PVT. LTD., Bombay. 1989, firstpublished 1962

vii)Weber, Max, ―India: The Brahman and the castes‖, in Weber, Gerth, and Turner, (Eds.),From MaxWeber: Essays in Sociology , Routledge, 1991. First published in 1921 in German as Part 3, Chapter 4of Wirtschaft und Gesellschaft . English translation by Girth, H. H. and Mills, C. W., as ―Class, Status, Party‖,pp. 180 – 195 in From Max Weber: Essays in Sociology, Oxford Univ. Press, NewYork, 1941, 1958.

The term "race" can be defined as a distinct biological group of people who share inherited physical and cultural traits that are different from the shared traits in other races. By definition, therefore, race implies racial differences. No scientific basis exists for notions of racial differences as biological, genetically inherited differences. Race is a social construction. Race and racial differences do not really exist. Rather, they have a social reality—they exist within the context of culture and the environment. Ideas of race and meanings of racial differences are determined by people in their interactions and through the negotiation of the meaning of race in everyday situations, circumstances, and contexts.

There are several articles and books written on race and intelligence, race and genetics, racial differences. Ethnicity and race and more. Many scholars and historians have conveyed that the treatment and bullying of Hinduism in name of ‘caste system’ is unjustifiable. It is affirmed by authors that caste based prejudices and institutions are not wholly absent from social life outside India. There were hereditary cases of distinctions in Europe, maintained by law and order, which existed till recently.  Oman J.C. adds in his book pg 63-64 ‘Europe has compelled men to keep, generation after generation, to the calling of their fathers without the option of change.” John Oman Campbell 

Similar examples can be quoted from England & UK generally  known as estates, endogamy (marriage only within same group) hereditary transmission of occupation, social status and political influence. Even the Parliament was organised on class basis- House of Lords representing the hereditary upper class, House of commons representing everyone else, and the British Monarch is usually viewed as being the at the top of the social class structure. (Cottagers, Husbandmen, Yeoman, Gentry/Gentleman, knight, Baronet, Peer (noble/Archbishop), Royal are some common distinctions used in UK).

A more striking European example of a compulsory hereditary calling, common enough in the Middle Ages and down to the last century in Russia, is that of the serfs bound to the soil from generation to generation. Then again there existed through long periods of European history, the institution of hereditary slavery, with all its abominations.” (Oman, p. 65)

Authors and writers - Oman, Dill, Ingram, and Weber have sufficient literature to prove that the caste system existed in Europe throughout the History.  While caste system is India is less than 1000 years  if at all it exist today.

May I ask caste or is it class,  is only a problem in India/Nepal/Pakistan?  Is it not a problem in other part of the World?  Or is it that using  ‘caste’ as a weapon, someone want to divide Hindus and Indians?   Well, there is some one very much, with vested interest trying to create rifts among the Indians and divide them and this is being achieved by introducing a legislation on caste! 

My brothers and sisters and my teenager friends, let us get together and make sure no one divides us. We in Britain know nothing about caste and we are all one community.  With this in mind, let us make sure that the caste legislation is not implemented in UK. Your cooperation is the urgent requirement.

You may contact HFB – info@hfb.co.uk

Bibiliography

i) Caste and Race in India Fifth Edition G. S. Ghurye - Late of Professor Emeritus, University of Mumbai.

ii)Dill, Samuel, Roman Society from Nero to Marcus Aurelius, MacMillan and Co. Ltd., London, 1905.

iii)Edward Alsworth Ross Principles of Sociology 1920 and 1922 ED

iv)Ingram, John Kells, A History of Slavery and Serfdom, Adam and Charles Black, 1895.

v)Oman, John Campbell, ―Caste in India, in Brahmanas, Theists and Muslims of India, Republished Kessinger Publishing, 2003. First published by T. Fisher Unwin, London, 1907.

v)The Origin of the Hindu Caste System and Presence of Caste System in Other Societies of World

by Premendra Priyadarshi, MBBS, MD, FRCP Edinmail: top_doctors@hotmail.co.uk.

vi)Srinivasa M.N., Caste in Modern India, Media Promoters and Publishers PVT. LTD., Bombay. 1989, firstpublished 1962

vii)Weber, Max, ―India: The Brahman and the castes‖, in Weber, Gerth, and Turner, (Eds.),From MaxWeber: Essays in Sociology , Routledge, 1991. First published in 1921 in German as Part 3, Chapter 4of Wirtschaft und Gesellschaft . English translation by Girth, H. H. and Mills, C. W., as ―Class, Status, Party‖,pp. 180 – 195 in From Max Weber: Essays in Sociology, Oxford Univ. Press, NewYork, 1941, 1958.

The Hindu sacred texts clearly relate ‘varnas’ to the ‘guna’ i.e., behavior and character, rather than the birth.

The argument against the notion that a hierarchical caste system is “divinely inspired” and ‘intrinsic’ to Hinduism is powerful and profound.

The 90th Sukta of the 10th mandala in the Rig Veda, talks about the entire universe as the body of God (Purusha), and of all creation as emerging from only Him; proving the hierarchy based theory wrong.

After being briefly eclipsed from its perch by Narendra Modi’s dramatic victory in the elections of 2014, the topic of caste has emerged in a big way in the public discourse of India.

This includes the debate around the Rohith Vemula suicide, the caste-driven arithmetic of the Nitish-Lalu victory in Bihar, the demand for reservations from prosperous and powerful castes such as the Patels and the Jats, and even in the United States, as one of the points of contention in California’s 6th and 7th grade social science textbooks. While each of these issues have its own peculiar political and social calculus, there can be no two ways about the fact that caste-based discrimination is a terrible social practice.

Modern India’s policy of reservations was explicitly designed to undo the deleterious impact of its history.

Underlying the discourse on ‘caste’, is an assertion that the caste system, along with its in-built hierarchy and discrimination, is ‘intrinsic’ to the practice of Hinduism. While sloganeering often revolves around ‘opposing Manuwad’ or burning the Manusmriti, the more formal criticism leveled by academics and activists, and thus reflected in the media is rooted from the idea that the caste system is “divinely inspired.”

Many hone on making one verse in the “Purusha Sukta” of the Rig Veda, one of the most chanted hymns of the entire Vedic corpus; as an evidence that the Vedas are themselves conceived of a hierarchical and a discriminatory caste system.

First, caste refers to jati, not varna. Jatis are the thousands of indigenous social- occupational groups, while varna refers to the four individualized societal functions described in many texts. Understanding this distinction is a necessary first step. The next is exploring whether the Purusha Sukta really sanctions a hierarchical and discriminatory caste system? 

This is not mere academic curiosity. The solution to any problem relies on a correct diagnosis and even as they acknowledge the social history of caste-based discrimination in India, it is important for Hindus, and non-Hindus, to understand the terminology and know whether the Sukta really does sanction a birth-based hierarchy.

Below is a translation of the relevant verse from ‘Purusha Sukta’, which is the 90th Sukta of the 10th mandala in the Rig Veda, and it talks about the entire universe as the body of God (Purusha), and of all creation as emerging from Him.

From his mouth came forth the Brahmins

And of his arms were Rajanya made

From his thighs came the Vaishyas

And his feet gave birth to Sudras.

At a literal reading, this indeed appears to define a hierarchical system of classes with the Brahmins occupying the most prestigious position and the Sudras being the most inferior as they emerge from the feet. And this has pretty much become the dominant understanding of the verse among academics.

The best way to demonstrate the silliness of this interpretation of the 90th Sukta, is to actually assume it to be correct and then see where that leads us in terms of understanding the rest of the hymn. Thus, if the above verse indicates a hierarchical system, then presumably the body parts of the God (Purusha) from which everything in creation emerges, or the order in which the names are mentioned, or both, ought to be indicative of its superiority or otherwise.

Let us test this understanding against translations of the next two verses from the 90th ‘Purusha Sukta’:

Of his mind, the Moon is born

Of his eyes, the shining Sun

from his mouth, Indra and Agni,

And of his life-breath, Vayu

Space unfolds from his navel

The sky well formed from his head

From His feet, the earth and His ears the Quarters

Thus they thought up all the worlds.

If our assumption above were true, then the moon ought to be superior to the sun because the mind is superior to the eyes, and also because the moon is mentioned first. Moreover, based on where they emerge from, Indra (the king of the Devas) ought to be inferior to both Chandra (moon) and Surya (sun) and on par with Agni (fire), which also is illogical.

A similarly absurd comparison of the space, sky, earth with the ‘four directions’ will arise from the second verse. If the earth comes from the God’s (Purusha) feet, is it then inferior to the moon which comes from the mind?

There is clearly no hierarchy intended, but only symbolic meanings. This can be driven home more clearly, if one considers what the ‘Purusha Sukta’ says in its entirety. It describes the God (Purusha), as the perennial source of all creation, as having countless heads, eyes and legs, manifested everywhere beyond comprehension. All creation is but fourth a part of him and the rest is thus, ambiguous.

The Sukta describes a great Yajna, or a ritual sacrifice, called `Sarvahut’, or the ‘offering of all’. It was God (Purusha) himself who is worshipped in the Yajna, which is performed by Brahma, the creative power of the Purusha. The Devas, who are the senses of the Purusha, are the priests.

Thus, the beast of sacrifice, tied to the altar is the Purusha himself; all of nature is the altar; the Purusha’s heart is the fire, and the Purusha himself is sacrificed in the Yajna, which is the process of creation itself. The ‘Purusha Sukta’ does not intend to speak about human society and its organization.

The translation of one of the final verses states the essence of Hinduism clearly:

I know That Purusha who is glorious

Bright as the sun, beyond all darkness.

He who knows him thus Conquers death in this birth.

I know of no other way than this.

Consider the following now:

In the entire Rig Veda, it is only in the ‘Purusha Sukta’ that the four varnas are mentioned. However, the ‘Purusha Sukta’ itself does not use the word ‘varna’ and wherever the word occurs elsewhere in the Rig Veda, it is to be noted that it is not used to refer to the four types of people in society.

Moreover, Hindu sacred texts clearly relate ‘varnas’ to the ‘guna’ i.e., behavior and character, rather than the birth. The idea that different individuals of the same family can have different ‘varnas’ and those individuals had a choice of ‘varnas’ are present in the Rig Veda itself.

“I am a reciter of hymns, my father is a healer, my mother a grinder of corn. We desire to obtain wealth through various actions”-- Rig Veda 9.112.3

“O Indra, fond of soma, would you make me the protector of people, or would you make me a ruler, or would you make me a sage who has consumed soma, or would you bestow infinite wealth on me?” --- Rig Veda 3.44.5

“The four varnas were created by me according to differences in guna and karma; although the creator of this, know me as the non-doer being immutable.” -- Bhagavad Gita 4.13

This aspect of the caste system as it first existed has been acknowledged by even the most trenchant modern critic of the system. As Dr. B.R. Ambedkar wrote-

Particular attention has to be paid to the fact that this (the varna system) was essentially a class system, in which individuals, when qualified, could change their class, and therefore classes did change their personnel. (Writings and Speeches, Vol. 1, P.18)

If the relationship between the Vedas and the four ‘varnas’ are not rigid and birth-based, then the relationship between the Vedas and the evil of untouchability is bound to be non-existent. Even texts such as Manusmriti, let alone the Vedas, make no mention of untouchability.

As Ambedkar writes in his book ‘The Untouchables – Who were they, and why they became untouchables’:

In the first place, there was no untouchability in the time of Manu…

In this book, he traces the rise of untouchability to somewhere between the 2nd and 6th centuries CE, several centuries after the Vedas are believed to have been composed.

Again, all this may appear as scriptural nuances far removed from the day to day life of Hindus. But it is very important for several reasons:

1. Far too many Hindus, including most Dalits, seem to believe that caste hierarchy and discrimination is sanctioned by the Vedas. This is emphatically not the case, and I have not even gone into Hinduism’s track record of producing numerous sages and rishis from the ‘lower castes’. 

In his book on ‘The Untouchables’ cited above, Dr. Ambedkar himself has the following dedication-

Inscribed to the memory of Nandanar, Ravidas, Chokamela: Three renowned saints who were born among the untouchables and who by their piety and virtue won the esteem of all.

2. Hindus should have no hesitation in denouncing any attempts by some to justify caste-based discrimination on the basis of ‘tradition’. While a discriminatory caste system can certainly be found in texts of social law such as the Manusmriti, these texts are defined by tradition itself as being limited by time, space, and circumstance, and are not the source of the eternal teachings of the Hindu tradition.

3. Caste-based discrimination in modern India is complicated by many political and economic factors, needing political and economic solutions. Nevertheless, all Indians, most of whom are practicing Hinduism, do carry a responsibility to change mindsets and eradicate this scourge from social life. Hindus must assert that caste-based discrimination is a social problem, the solution to which lies in the practice of the essential teachings of Hinduism; that “Aham Brahmasmi” is the antidote to untouchability.

The argument against the notion that a hierarchical caste system is “divinely inspired” and ‘intrinsic’ to Hinduism is powerful and profound. Along with all the other factors that have influenced the evolution of the caste system, any public debate about caste should at a minimum incorporate the understanding that untouchability did not exist until a millennium after the Vedas were composed; finds no mention even in texts such as the Manusmriti; and far from defining or sanctioning a birth-based, hierarchical caste system, the overwhelming message of the Vedas is that of divinity inherent within each one of us.

References:

1. The Purusha Sukta: Its relation to the caste system, by Arvind Sharma, Journal of the Economic and Social History of the Orient, Vol XXI, Part III.

2. Dr. B.R.Ambedkar: Writings and Speeches, Vol. 1.

3. The Untouchables – Who were they, and why they became Untouchables, by Dr. B.R.Ambedkar.

According to many faith groups, the threat of introducing caste legislation has become one of the most pertinent issues within ethnic communities in Britain.

Nobody wants any form of discrimination. The Equality Act 2010 has sufficient provisions to combat prejudice. There has been strong lobbying with groups who are resolute in adding caste discrimination into law. Caste is general more visible in India and it is subtly present in all societies globally. However, the majority of British born Asians are not necessarily aware of caste and community leaders are asking whether there is any point in conjuring up issues impacting on the Indian sub-continent onto the shores of Britain. It is important that people take action and avoid unnecessary legislation in this area which would only burden ethnic communities with more negative stereotypes and labelling which is unhelpful to community relations.

Implications of caste discrimination legislation?

If legislation were to be enacted, many people fear that Britain would be introducing an issue that is no longer relevant to British born ethnic communities. It would further blight community relations as it would be seen as another example of the mainstream establishment not listening to the concerns of the wider community, nor using credible facts and evidence to enact critical judgements that impact on thousands of people. Furthermore, there are fears of questionable claims that will cause unnecessary difficulties for legitimate organisations who will have to spend valuable time and resources in defending themselves. 

Nobody wants any discrimination. Legislating by using flawed research or without adequate discussions is not an acceptable form of justice in modern society. Anti-caste legislation lobby groups are asking why bother to introduce a law that is causing rifts in community relations especially since any form of discrimination is adequately dealt within the current Equality Act 2010?

The Equalities Act 2010 acknowledges that caste is a highly complex issue. It is linked to economic and/or socio-cultural distinctions within society which is very difficult to define. With no definitive way of contextualising it, the idea of adding it to legislation would require deep scholarly input and some consensus from a broad range of people, communities and ideas.

What is the background to the debate?

The Equality Act 2010 was designed to ‘simplify and streamline’ discrimination law in Britain. It covers nine protected characteristics (sex, gender reassignment, race, ‘religion or belief’, age, disability, sexual orientation, ‘marriage and civil partnership’ and ‘pregnancy and maternity’). However, pro-caste legislation groups have been proactive in including caste also as a protected characteristic. While everyone condemns caste discrimination, there is a difference in opinion as to:

Whether caste discrimination exists in Britain?

If it exists, whether legislation should be used to tackle it and whether the existing legislation of the Equality Act 2010 should cover it in any case.

During the passage of the Equality Bill through Parliament, there are various heated debates on the subject. The Government decided to amend the Equality Bill by inserting a new provision – Section 9 of the Equality Act whereby a Minister may by order amend that section to provide for caste to be an aspect of race and thus would mean caste legislation in Britain. The Government also asked for further research by commissioning the National Institute of Economic and Social Research (NIESR) to assess the nature, extent and severity of caste prejudice, discrimination and harassment in Britain and the implications for Government policy. However, the results of this research were found to be flawed and anti-caste legislation groups are dismayed at the idea such flawed research can be used to provide the foundation for legislation.

So where are we now?

The Government is expected to make a decision on whether Section 9 of the Equality Act 2010 is enacted as secondary legislation whereby making caste an aspect of race making it a form of race discrimination. The previous Coalition Government had indicated this legislation would be introduced in the Summer of 2015. The current Government is reviewing its position following the Employment Appeal Tribunal’s decision in Chandhok & Anor v Tirkey [2014]. The Tribunal noted that caste discrimination is capable of being unlawful under current law, provided that the circumstances of the case fall within the existing prohibition of race discrimination. Hence there has been a flurry of activity from all sides to determine which way the decision will go!

What should you do?

Please go to the HMB Facebook page and answer the questions and join in on the debate.Write to your local MP and urge them to support in repealing the legislation.

The caste legislation controversy has become one of the most divisive issue within ethnic communities in Britain. In recent years there have been some strong lobby groups who are determined to make caste discrimination on the political agenda and incorporate within the employment legislation. However, the majority of British born Asians are not necessarily aware of the issue and really do not want to conjure up issues impacting on the Indian sub-continent onto the shores of modern Britain. Nobody wants any form of discrimination and the Equality Act 2010 is sufficient combat any form of employment prejudice. It is important that people take action and avoid legislation in this area which would only burden ethnic communities with negative stereotypes and labelling which is unhelpful to community relations.

What is Caste?

Even the Equalities Act 2010 acknowledges that caste is a highly complex issue. In the simplest form, it is referred to hereditary, endogamous (marrying within the group) communities differentiated according to different functions of life, such as occupation. With no definitive way of contextualising it, the idea of adding it to legislation would require deep scholarly input and some kind of consensus from a wide variety of people, communities and ideas. 

What is the background to the debate?

The Equality Act 2010 was designed to ‘simplify and streamline’ discrimination law in Britain. It covers nine protected characteristics (sex, gender reassignment, race, ‘religion or belief’, age, disability, sexual orientation, ‘marriage and civil partnership’ and ‘pregnancy and maternity’). However pro-caste legislation groups have been proactive in including caste also as a protected characteristic. Whilst everyone condemns caste discrimination, there is a difference in opinion as to: -

1. Whether caste discrimination exists in Britain?
2. If it exists, whether legislation should be used to tackle it and whether the existing legislation of the Equality Act 2010 should cover it in any case.

During the passage of the Equality Bill through Parliament, there are various heated debates on the subject. The Government decided to amend the Equality Bill by inserting a new provision – Section 9 of the Equality Act whereby a Minister may by order amend that section to provide for caste to be an aspect of race and thus would mean caste legislation in Britain. The Government also asked for further research by commissioning the National Institute of Economic and Social Research (NIESR) to assess the nature, extent and severity of caste prejudice, discrimination and harassment in Britain and the implications for Government policy. However, the results of this research were found to be flawed and anti-caste legislation groups are dismayed at the idea such flawed research can be used to provide the foundation for legislation.

So where are we now?

The Government is expected to make a decision on whether Section 9 of the Equality Act 2010 is enacted as secondary legislation whereby making caste an aspect of race making it a form of race discrimination. The previous Coalition Government had indicated this legislation would be introduced in the Summer of 2015. The current Government is reviewing its position following the Employment Appeal Tribunal’s decision in Chandhok & Anor v Tirkey [2014]. The Tribunal noted that caste discrimination is capable of being unlawful under current law, provided that the circumstances of the case fall within the existing prohibition of race discrimination. Hence there has been a flurry of activity from all sides to determine which way the decision will go!

Implications of caste discrimination legislation?

If the secondary legislation were to be enacted, many people fear that Britain would be introducing an issue that is no longer relevant to British born ethnic communities. It would further blight community relations as it would be seen as another example of the mainstream establishment not listening to the concerns of the wider community, nor using credible facts and evidence in order to enact important judgements that impact on thousands of people. Nobody wants any kind of discrimination. Legislating by using flawed research or without adequate discussions is not an acceptable form of justice in modern society.

What should you do?

Please go to our Facebook page and answer the questions and join in on the debate.

Write to your local MP and ask for repealing the legislation.

Documents to be uploaded:

1. The Equality Act 2010: caste discrimination Briefing Paper Number 06862, 19 November 2015
2. House of Lords Debates
3. NIESR Report
4. The Caste System - HCUK

The government continues to consult and people are awaiting its plans about the incorporating caste legislation into UK law. It is highly controversial as both side of pro and against caste legislation are adamant on their own stance with little room for compromise.

A recent public debate was held at the House of Commons. Reported in The Hindu

“The issue of legislation on caste has generated more interest and more involvement [from the U.K. Indian community] than any other issue I have ever encountered,” Bob Blackman, the Conservative MP for Harrow East, and chair of the All Party Parliamentary Group for British Hindus, told the gathering. Mr. Blackman, who argued against the need for legislation, warned that it would lead to a “completely unnecessary interference” and a “bureaucratic nightmare of proportions the Hindu community would not want to see.”

Full story in The Hindu

The issues around ‘caste’ have become controversial and complex. There is lack of clarity and understanding from people who do not understand the nuances and many use it to misinform in order to cause community tensions and rifts.

In a series of three articles together ‘Caste - Not in my name ….’ HMB looks at the issues and takes the reader to current thinking in the area by experts who offer an authoritative analysis on specific aspects of the subject. A group of Hindu organisations have challenged why the advocates of legislation are so keen to make caste discrimination a Hindu and an Indian issue when other communities have it and other communities have alternative versions of some sort like for example ‘class’. And why is legislation required and when any kind of discrimination is wrong the current legislation should suffice.

In fact, the term caste was coined from the Portuguese term ‘casta’ meaning race, lineage, breed. Currently there is no universally accepted definition of caste and any kind of legislation will face tremendous challenge to define it such that it can be qualified in a court of law.

The series will thus ask the three key questions:

Why target the Hindus?

Please see below.

Why India or Indian issue?

Next week we examine why it is not an Indian issue as most communities suffer the indignities of some form of discrimination.

Why do we need legislation?

This will examine why legislation is not a good idea and who are the people behind it. We will have an in depth analysis from Prakash Shah as he lays out the consequences of legislation and the negative impact it will bring on community relations.

Why target the Hindus?

In this article, we look at the Why the Hindu aspect. It stands to reason that the Hindu community is one of the most successful and peaceful communities. Wherever they go in the world, Hindus work hard and integrate within the host community.

Its values of peace and non-violence are exemplary and thus why associate any discrimination toward the faith? Hindus do not support any kind of discrimination and as lay abiding citizens would not tolerate abuse.

Hindu scriptures do not preach any kind of abuse. Of course there are malpractices, but these are linked to individuals or community’s negative behaviour toward others. But this cannot be associated to the faith of Hinduism. In the same vein, should racism be associated with Christianity? Of course not, and there are some serious abuses going on in other communities, yet Hindus do not associate the abuse with the faith, and it is only right that the Hindu faith should not marred with caste and discrimination.

An excellent analysis of this issue can be found at written by Swami Venkataraman called ‘Caste Hierarchy and Discrimination Not Sanctioned by The Vedas’ where is offers an analysis of the scriptures stating:

 ‘Far too many Hindus, including most Dalits, seem to believe that caste hierarchy and discrimination is sanctioned by the Vedas. This is emphatically not the case, and I have not even gone into Hinduism’s track record of producing numerous sages and rishis from the ‘lower castes’.

What the Hindu community is struggling with is that a community that works so hard and fits well within the British values and British way of life is not listened to. Why are individuals associated with the Church of England determined to have legislation based on flawed research? Such practices are only harming community relations and causing mistrust, the very opposite of what the advocates of caste legislation are asking for. It could lead to what people are now calling Hinduphobia, something no good citizen would want.

In next week’s article we will look at why India or Indian are targeted.

Please see Swami Venkataram’s article at  ‘Caste Hierarchy and Discrimination Not Sanctioned by The Vedas’

Also please see the background to the caste legislation at xxxx..

The Hindu community in the UK is well established and highly successful in the UK as well as in other parts of the world.  Many of the issues impacting on Hindus and human rights tend to have a global significance. Issues of conversions, caste and equalities are just some of the controversial topics hitting the headlines.

In the year 2000, the UK based Hindu Human Rights website was launched, and this website highlight cases of persecution and defamation of Hindus and Hinduism around the world. It covers an extensive material on current issues impacting on Hindus.

Other more general issues on human rights can be found via the Government websites or UN base human rights data. Any relevant information will be highlighted in this section in the coming months. In the USA, the Hindu Human American Foundation published a report ‘Hindus in South Asia & the Diaspora: A Survey of Human Rights, 2013 which further looked at the issues impacting on Hindus globally.

Useful Resources

Hindu Human Rights                      http://www.hinduhumanrights.info/

Hindu American Foundation      http://www.hafsite.org/

Reports

Hindus in South Asia & the Diaspora: A Survey of Human Rights, 2013

http://hafsite.org/sites/default/files/HHR_Hindus_in_South_Asia_2013.pdf

After years of debacle, political scrutiny, community disharmony and blame from all sides, Theresa May’s government has finally decided to ditch the caste legislation.

After months of consultation, the government will no longer include caste as an aspect of race in the Equalities Legislation. The government pointed out that with the extremely low level of cases involved and the controversial nature of introducing it, that the least worst option was to let it fizzle away.

The government’s response to an in depth consultation led to the difficulty in defining caste in legislation, the importance of trying to avoid enhanced friction between different groups, and the difficulty in differentiating caste from social class (and hence trying to avoid the inclusion of social class as a protected characteristic). The Government Equalities Office said it would rely instead on 'emerging case-law as developed by courts and tribunals' to tackle the issue.

“Having given careful and detailed consideration to the findings of the consultation, the government believes that the best way to provide the necessary protection against unlawful discrimination because of unlawful discrimination because of caste is by relying on emerging case laws developed by courts and tribunals,” the Equalities Office stated in its conclusion release.

“We were not persuaded by the argument that introducing explicit legislation into domestic law was the most appropriate and proportionate way to provide the necessary legal protection against discrimination because of caste,” it stated.

The decision was welcomed by Trupti Patel, President of the Hindu Forum of Britain, which campaigned heavily on the issue alongside the National Council of Hindu Temples (U.K.), arguing that the legislation would be unnecessary and discriminatory “to us and our future generations”. However, the Anti-Caste Discrimination Alliance said it was outraged at the decision and CasteWatch UK accused the government of caving in to the demands of anti-law lobby and for political reasons with an eye on votes. The Labour Party had been in support of the legislation.

Indians in the UK have enjoyed tremendous success. They are perceived as very hard working, open-minded and can easily integrate with the host society. The Indian diaspora succeeds wherever it is based. But there is an exception – the success comes with a hidden blemish. That is when it comes to political engagement, the picture is not as rosy.

The current debate on Kashmir has helped highlight this political apathy.

Kashmir has been a hotbed of anger beyond the boundaries of the sub-continent. The abrogation of Article 370 was lashed onto by Pakistan’s Prime Minister Imran Khan. It spun into a spiral of human rights abuses and a threat to world freedom.

Listening to the Pakistani PM’s speech at the UN General Assembly, there was plenty of war rhetoric leading to human rights violations, bloodbath and nuclear war. The hype was an advert for WW3.

India did not succumb to such aggressive bullying and stuck to its own policy. Astonishingly, changing a legislative code to equalise the development of Jammu and Kashmir is seen as a violation of human rights! When, in fact, the intention is to free the people and help them develop with the rest of India.

Beyond the border on the other side where state-sponsored terrorism is coming to bite the status quo. Peace and development in Jammu and Kashmir would not be productive for a fanatical lifestyle. Without fear and oppression, the fanatics cannot operate and help their cause. India’s decision on Kashmir has rattled the extremists. It is a courageous decision which has turned into a psychological war of narratives and counter-narratives spreading on the international media. The New York Times surprisingly accepted a full page add on the demise and abuse of the people of Kashmir. A shocking example of money dictating a false narrative.

 In the UK the Labour Party passed a motion on Kashmir at the behest of Pakistani origin Labour MPs, who lobbied aggressively. While all this was happening, the UK Indians kept relatively quiet. It was difficult for the Indian activists to wake up the Indian community and gather any momentum to counteract any kind of anti-India propaganda.

 Arguably, it was the violent attack on the Indian High Commission that finally woke up the Indian psyche. Indian companies fervently complained to the Government demanding justice. And it took a White member of parliament to speak out against the anti-India lobby. Bob Blackman, MP for Harrow East who is primarily supported by British Hindu constituents, raised the issue in parliament. It did help shame   Indian origin MPs who has stayed quiet on the matter.

The rise of the Indian diaspora in speaking out against the anti-India lobby finally paid dividends. The Kashmir protestors decided to hold a political march in London during Diwali and march towards the Indian High Commission. The authorities allowed it to go ahead even though London’s mayor Sajid Khan, condemned it.

The Home Office and Metropolitan Police had to compromise as the Indian voices got louder. While allowing the Kashmir protest to take place on Diwali, it had to be away from the Indian High Commission.

Can you imagine what would happen if a white person decides to hold a protest march at the Pakistani High Commission during Eid - it would not be allowed? Yet, for some reason, the authorities think it is OK to do it against the Indian community.

So what was expected to be a march of 10,000 protestors turned into a pitiful 3,000 or so! What was very sad was seeing young children encouraged to kick an effigy of Indian Prime Minister Modi. This is an example of how kids are radicalised and who may become a threat to national security in a few years. Are these the British Values we want to teach our young people?

Countering the protests were a group of Indian people who used a digital billboard to highlight the universal peace and love message of Diwali. What a way to appease the aggressors.

So does this mean that the Indian diaspora has finally woken up and will engage politically? Perhaps the next election will tell when Indian people decide to oust individuals and political parties who did not support them or their cause. Or will it be another crisis before the people choose to engage again in the political spheres? After all, it wasn’t a long ago when such apathy led to caste legislation being instigated into British law. The Indian diaspora woke up late then, and they have woken up late with Kashmir. Will people learn or are Indians just going to wake up when there is a crisis because one day, they make not wake up in time.

Working Definition of Hinduphobia

Hinduphobia is a set of antagonistic, destructive, and derogatory attitudes and behaviors towards Sanatana Dharma (Hinduism) and Hindus that may manifest as prejudice, fear, or hatred.

Hinduphobic rhetoric reduces the entirety of Sanatana Dharma to a rigid, oppressive, and regressive tradition.  Prosocial and reflexive aspects of Hindu traditions are ignored or attributed to outside, non-Hindu influences. This discourse actively erases and denies the persecution of Hindus while disproportionately painting Hindus as violent.  These stereotypes are used to justify the dissolution, external reformation, and demonization of the range of indigenous Indic knowledge traditions known as Sanatana Dharma. 

The complete range of Hinduphobic acts extends from microaggressions to genocide. Hinduphobic projects include the destruction and desecration of Hindu sacred spaces; aggressive and forced proselytization of Hindu populations; targeted violence towards Hindu people, community institutions, and organizations; and, ethnic cleansing and genocide. 

Some Examples

• Calling for, abetting, or normalizing the killing or harming of Hindus as a result of an extremist and illiberal view of religion and history;

• Kidnapping Hindu women and children in acts of forcible marriage and religious conversion;

• Outright denying or accusing Hindus or any people of inventing or exaggerating the persecution of Hindus, including genocide;

• Calling for the destruction and dissolution of Hinduism on the basis of its allegedly inherent irredeemability;
• Accusing those who organize around or speak about Hinduphobia (including the persecution of Hindus) of being agents or pawns of violent, oppressive political agendas. 
• Maintaining that all inequity in Indian society — including but not limited to sati, caste, misogyny, communal violence, and destruction of places of worship — stem from and are “inextricably bound up with” Hinduism; 

• Using or enacting symbols and actions that evoke historical attacks on Hindu society (e.g., iconoclasm, killing cows, conversion) in contemporary discourse to intimidate Hindu people;

• Making unsubstantiated  claims about the political agendas of people who are simply practicing Hinduism;

• Drawing a causal link between antisocial behaviors and Sanatana Dharma– this can manifest as attributing individuals’ motives uniquely to Hinduism, selectively sampling data to create the perception of a phenomenon, and/or falsely linking observed or apparent phenomena to Hinduism;

• Caricaturizing Hindu scriptures, including unrepresentative curation from and misinterpretation/mistranslation of texts and exaggeration and distortion of their roles in historical and contemporary Hindu life.  These caricatures are falsely cast as emblematic of the entirety of Sanatana Dharma;

• Claiming that Hinduism or Sanatana Dharma does not exist as a valid, cohesive category of spiritual traditions; 

• Erasure of the Hindu civilizational imprint, including the denial of Hindu contributions to specific histories, knowledge systems, geographies, culture, etc., and the superimposition of Western civilization norms;

• Conflating diasporic Hindu identity with Indian citizenship, ethnicity, and patriotism;

• Erasure of colonization, including, but not limited to, calling Hindus “the white people of South Asia.”

The Above  'Working Definitio'  was written by the founding scholars of Understanding Hinduphobia > https://understandinghinduphobia.org

Please also check our Human Rights section. 

Hate Crime Form

Issues to write to your MP and local authority

1. Remove the term "Asians" with the ongoing sex grooming crimes.

The term "Asians" is a very broad and vague term and it’s besmirched to other communities. The involvement of particular community people does not qualify the media to use it for such heinous crimes.

For the sake of political correctness, the police and public authorities are using the term “Asians”? Sarah Champion on writing for the notion not to use term "Asians" had to resign. She states rapes are not indulged in a particular community but thinking white girls are trash is a mind-set of a particular community.

Writing "Asians" creates hatred for other innocent communities and results in changing facts and creates false opinions for other groups of people.

2. Seek Greater Representation in the Public Arena.

Hindus in the U.K do not write about issues that are affecting the community. This is one of the reasons Hindu community are underrepresented in Parliament compare to other faith where everyone often sends emails to their local MP and acknowledge the issues they are facing and this is further discussed in the parliament.

3. Hinduphobia.

Discrimination against Hindus via action/writing should make criminal offences.

4. Sexgrooming.

To seek the protection of Hindus against Grooming, Radicalisation in the U.K

5. Caste.

The issue of Caste is very sensitive and complicated. To remove the usage of term Caste in the Equality Act 2010.

6. Places of Worship Security.

Provide security to our place of Worship.

HMB campaigns on major issues that impact on the British Hindu community. It engages with local and national community groups as well as public bodies such as local councils and members of parliament.

Our Campaigns:

Hinduphobia

No to 'Asian' Label

Caste

Places of Worship Security

Representation

Grooming

Human Rights

Dietary Provisions

The caste legislation controversy had become one of the most divisive issues within ethnic communities in Britain.

In recent years there have been some strong lobby groups who are determined to make caste discrimination on the political agenda and incorporate within the employment legislation.

However, the majority of British born Asians are not necessarily aware of the issue and really do not want to conjure up issues impacting that they left behind from their heritage. Nobody wants any form of discrimination and the Equality Act 2010 is sufficient to combat any form of employment prejudice.

Although the Asian community was slow to act, it did become proactive when it was clear that such legislation was likely to become into the statutes. The British Hindus need to stay politically active and try not to get into such difficult situations in the future by staying proactive and politically active to combat any issues that may not be in their interest.

After the 2015 caste controversy, and years of the debacle, political scrutiny, community disharmony and blame from all sides, Theresa May’s government in 2018 finally decided to ditch the caste legislation. The government pointed out that with the extremely low level of cases involved and the controversial nature of introducing it, the least worst option was to let it fizzle away.

The government’s response to an in-depth consultation led to the difficulty in defining caste in legislation, the importance of trying to avoid enhanced friction between different groups, and the difficulty in differentiating caste from social class (and hence trying to avoid the inclusion of social class as a protected characteristic). The Government Equalities Office said it would rely instead on 'emerging case-law as developed by courts and tribunals' to tackle the issue.

“Having given careful and detailed consideration to the findings of the consultation, the government believes that the best way to provide the necessary protection against unlawful discrimination because of unlawful discrimination because of caste is by relying on emerging case laws developed by courts and tribunals,” the Equalities Office stated in its conclusion release.

“We were not persuaded by the argument that introducing explicit legislation into domestic law was the most appropriate and proportionate way to provide the necessary legal protection against discrimination because of caste,” it stated.

The decision was welcomed by Trupti Patel, President of the Hindu Forum of Britain, which campaigned heavily on the issue alongside the National Council of Hindu Temples (U.K.), arguing that the legislation would be unnecessary and discriminatory “to us and our future generations”. However, the Anti-Caste Discrimination Alliance said it was outraged at the decision and Caste Watch UK accused the government of caving into the demands of the anti-law lobby and for political reasons with an eye on votes. The Labour Party had been in support of the legislation.

HMB Caste Articles

Caste not in the name of my faith

Caste not in my name

Is caste a factor in employment?

Caste hierarchy and discrimination not sanctioned by the Vedas

The unpopular truth about caste

Is it class or caste?

Caste not in my name - Why legislation?

Caste not in my name - Why Indian?

Caste debate continues

Government backing off caste legislation

Life in the era of the COVID-19 pandemic is severe, stressful and in many cases fatal with the UK death rate rising above forty-four thousand. It is during this time; you see and hear about the brave and enduring individuals who find ways to beat the odds against the virus.

We have learnt a great deal about the NHS and social workers. Then there are those key workers without whom the country would stop functioning. Amid all this are the innovators trying out new ideas that make a difference.

One such example is Healing Our Earth (HoE) which is a global online volunteer-led webinars on critical subjects that can aid the wellbeing of individuals and communities.

The scheme has only been running a few months since the rise of COVID-19 and people, especially from the BAME communities desperately trying to get accurate and relevant information. Nil Kumar, the producer of the event, felt that community-led initiatives are needed to get information through to the grassroots.

Nil carries many years of experience in the media world, and for many, he is well known for the big festivals, including the annual Diwali in London.

The recent event on COVID-19 had some unique features. The event was broadcasted for 7 hours offering viewpoints on the virus from a BAME perspective. It reached viewers from all around the globe hitting a footprint of 146 countries, said Nil. Monthly updates will now follow as these highly worthwhile project attracts a whole host of specialists and well-known faces, who all want to contribute and engage with the subject matter.

To set up such an infrastructure is such a short time is an excellent achievement for the team and the community. Nil Kumar argues that Healing the Earth is for everyone who wants to learn and for anyone who would like to contribute. The initiative aims to enhance global cohesion, harmony and make people better informed with the unprecedented challenges we presently face.  

The 7-hour webinar examined the COVID-19 challenge from different angles. In other words, COVID-19 has impacted on us on various levels including physical and mental health, the economy, politically, technically and spiritually.

Recording of the sessions can be viewed at:  

https://m.facebook.com/healingourearth 

or:

https://m.facebook.com/healingourearth

For those who would like a quick summary to get enticed, here goes:

Chiropractor Dr Lalit Sodha, GP Dr Milen Shah and international Wellbeing and Mindset Coach Prash Kotecha hosted the event.

Dr Sunil Gupta, a consultant haemato-oncologist and a certified Patanjali yoga instructor, talked about the immunity boosting enhancement techniques and impact against COVID-19.

Nitin Palan, MBE founder of Golden Tours and the Palan Foundation and a supporter of HoE argued the business case. More importantly, how to balance the business aims of a company with that of the lives and wellbeing of their staff.

 Professor Dr Tuhin Kanti Biswas from Kolkatta India stated the role of Ayurveda in dealing with mental health.

Professor Bhik Kotecha, consultant ENT Surgeon from London, outlined the disproportionate impact on BAME communities from COVID-19. He mentioned the South Asian Health Foundation’s report on COVID-19 and BAME, which is worth reading to understand the BAME factor. Please participate in the COVID-19 survey, which will only take you a few minutes at www.lcnl.org/survey.

Dr Mukesh Batra from India outlined the role of homoeopathy in combatting COVID-19. He is well known for his book ‘13 Steps to Bloody Good Health.’

Captain Swati Raval of Air India talked about her flight to Rome to bring back 263 stranded Indian citizens from Rome on 22 March 2020. She was the first Indian female civil pilot to undertake a rescue mission during the pandemic and upon her return needed to distance from her children.

The keynote session was with Lord Jitesh Gadhia who is also a member of UK-India CEO Forum in conversation with Dr Bharat Pankhania, senior consultant in Communicable Disease Control, Public Health Medicine. Dr Pankhania outlined the latest on the virus in the UK.

Another keynote speaker was Lord Rami Ranger who has won the Queen's Awards for industry eight times. He imparted his valuable experience in achieving success in times of profound changes in our lifestyle.

There was a yoga session by Beatrice, from Italy who trained under Sri Sri Ravi Shankar and is currently the Director of Teacher Training at the Sri Sri Yoga School based in Italy.

Dr Rajeev Gupta, Chairman of Central Specialist Advisory Committee of The Royal College in London, spoke about the medical benefits of yoga, breathing techniques and meditation.

Dr Melissa Kapoor shared her experiences on how Hindu philosophy helps strength mental health.

Jiten Patel, author and diversity expert, shared his knowledge on the coping strategies of lockdown.

Schedule for Future COVID 19 Session on HoE are on:

Sunday, 9 August 2020 at 12.00 – 19.00 UK time

Sunday 6 September 2020 at 12.00 – 19.00 UK time

Sunday 4 October 2020 at 12.00 – 19.00 UK time

Sunday 1 November 2020 at 12.00 – 19.00 UK time

Sunday 6 December 2020 at 12.00 – 19.00 UK time

Recording of COVID-19 Session on Sunday 12 July 2020 can be seen at:

https://m.facebook.com/healingourearth 

or

https://m.facebook.com/healingourearth

For further information, please go to https://healingourearth.com

Destructive Lies

Disinformation, speech that incites violence and

discrimination against religious minorities in India

Review of the Report commissioned by Open Doors and

conducted by researchers at the London School of Economics

September 2021

1. Summary:
   1. This report is focused on the situation of the Church in India and seeks to draw attention to the difficult situation of religious minorities in India. The Forward, by Dr David Landrum, Director of Advocacy and Public Affairs, Open Doors UK & Ireland, mentions the scale of alleged persecution ‘sweeping over religious minorities’ – Christians are experiencing intense and unprecedented pressure in India. If this is correct, it makes for uncomfortable reading, however, caution needs to be taken when extrapolating scale from only a few case studies. Further data collection would be required to determine exactly how persecution is affecting these religious minorities in India. In terms of analysis of the data collected, a thematic focus is missing, as are details regarding the research method and evaluation of the case studies, concerning the research questions. Moreover, the research questions are far too wide for such a limited study, and this is demonstrated by the comparatively little detail provided for each case study. Thus, for such an elementary report to establish any meaningful conclusion is highly unlikely. All the section headings below, excluding [3. Data Analysis] and [11. Conclusion], used in this review are taken from the original report itself.

1. 1. There is a general issue with ethnographic studies, in that there needs to be a large data set that can identify themes and construct a meaningful conceptual framework. The case study method used in this report appears to be based on a limited number of cases. On the contrary, the claims that are being made seem to extend far beyond what appears to be available from the case studies.

1. 1. The report suggests that Hindu nationalism is bad. Moreover, due to the current government, there is little room for any form of equality for religious minorities. However, such claims lack actual evidence, which rigorous academic research could provide, if conducted according to acceptable academic standards. The report fails to consider the fact that Western scholarship is dominated by one subject, namely Hindu nationalism, and this would be strange were it true of any other country.  In this context such an elementary research report goes far beyond its original research questions and, rather, appears to be making a political statement.

1. Background and research design
   1. The background and research design section of the report lacks the usual details expected in an academic study. Only a topic guide for interviews is provided in the appendix. Thus, it is not clear how the interviews were structured and who carried them out. The only information provided is that the interviewers were trained in ethnographic studies and were working according to British Sociological Association ethical standards. We have no information as to what level of training the researchers had or indeed the precise nature of the ethical frameworks in place, given the traumatic events cited in some of the case studies. One important point is that the power disparity between the researchers and the respondents is an element that can create conformity bias, and it is not clear how this was dealt with. Without the information about the whole process of selection of respondents, including inclusion/ exclusion criteria, the ethical permissions obtained for this research, the consent forms that needed to be completed and signed; it is not clear whether robust procedures were followed for this research study.

1. 1. In addition, the report claims to have gained ‘additional insights’ via unstructured interviews with pastors and other members of various churches, human rights activists, lawyers, journalists, civil society members and activists affiliated with social movements. There is some doubt about the validity and reliability of such informal discussions within a rigorous research methodology.

1. 1. The topic guide for interviews is made up of four sections. The questions are poorly drafted and some, could be considered to lead the respondent into providing answers. For example, “Can you think of or recall any ‘fake news’ that has come to you or you have heard about or seen that has been circulating in this place?” A rigorous approach would have explored news consumption of the respondent(s), how the respondent(s) accessed the news and if appropriate, how they identified fake news. 

1. 1. In another section of the topic guide, there is a question about knowledge of violence in the area, then a question about attribution of this violence according to the respondent. This assumes that the respondent has accurate knowledge to give causal explanations about the violence. In the worst case, this would be hearsay and if this is taken as a basis of the report, the robustness of the data is questionable. 

1. 1. There is also an issue about translation from the language spoken and responses by the respondents being translated for this research. This could be problematic if there are nuances that are lost in translation. Again, no details are provided in the report about how such limitations were dealt with and potentially overcome.

1. 1. It is appreciated that collecting sensitive data is challenging, however, the small sample size coupled with the use of indirect interviews used may introduce another source of uncertainty, making it difficult, if not impossible, to determine the relevant issues. There is no explanation of why only eight case studies are included in the report. From the widespread incident of violence suggested in the report, it would be reasonable for the research team to have obtained a wider selection of case studies.

1. 1. The choice of states and locations was guided by researchers’ knowledge of incidents of violence and/ or discrimination against religious minority groups, access to gatekeeper individuals and/or organizations, and their knowledge of the local language and/or access to local translators.

1. 1. From the relatively thin information provided about respondent recruitment, the sample size, without further detail, seems skewed and lacking in diversity. While the researchers conducted their work in the four corners of the country, the sample itself appears problematic. The report does not consider the limitations of the research conducted or how to address such limitations in further work.

1. 1. The type of sampling used in this study can give rise to weaknesses, such as selection bias and a lack of representation. Though it is often used given that it’s inexpensive and time-efficient. The case study method can be successfully applied to understand the how and why of the situation through real-life stories.

1. Data analysis
   1. There is little indication of how the analysis of the data was carried out and what framework was used for analysis. The themes that seem to have emerged are simple. For example, the observation that most media output is now concentrated in the hands of few large business families is not exclusive to India.

1. 1. The choice of the case, or set of cases, to study cannot appear random nor can it be opportunistic or convenient. The case studies chosen represent a convenient sample and are used to illustrate preconceived notions about the events, the people involved and the context within which these events took place. The process of determination of the case studies and the support for such a choice is not provided.

1. 1. Critical incident case studies must describe the method by which the researchers identified the event and explain the process by which the validity of this case was determined, to inform broader perspectives about the research problem, or to reveal new findings. It is not clear from the study how any of this was done.

1. 1. The reliability and dependability of the study are contingent on transparency in the portrayal of the respondents’ range of experience and behaviour. We are not convinced that the report has considered the range of these experiences as described. How the case studies are written demonstrates clear confirmation bias.

1. 1. We need to be able to examine the raw data to determine if there is a clear chain of evidence, as is claimed in the report. There is no indication of such a clear chain of evidence that links the raw data with the interpretation. This is a crucial step, in any case study, in terms of explanation and, as it is not provided in the report. The level of construct validity or confirmability may be deficient.

1. 1. A clear audit trail of all the decisions made in the research process must be available to determine the validity of the process, and outcomes beginning with planning, data collection, analysis and interpretation. It is possible that a coding system of data analysis was not used and, therefore, the interpretations degenerate to investigators’ anecdotal accounts, presenting naïve interpretations of the data, subject to all kinds of bias.

1. 1. With a lack of details about the methodology used, it is not possible to say whether any triangulation methods were used to increase credibility or internal validity. The interpretations are likely based on the investigator’s own singular anecdotal interpretations, with a markedly decreased internal validity and credibility that would make the whole report suspect in its presentation and agenda.

1. 1. We do not know if the respondents read the interpretations, allowing them to confirm or contradict the findings. This would have been another test vital to the analysis and interpretation of the data. Also, data interpretation by independent third parties would have provided additional interpretations for comparison.

1. History and Context
   1. This section provides only a very light touch in terms of explaining the highly complex situation present in India when it comes to national identity formation (the Hindu nation).

1. 1. While the formation of the Rashtriya Swayamsevak Sangh (RSS) in 1925 is an obvious starting point, there needs to be a systematic review of the literature versus an elementary selection that portrays and indeed confirms the position taken by the researchers; i.e. Hindu nationalism is bad. This does not demonstrate that a proper systematic literature review has been conducted and does little to reduce the evidence selection bias. A systematic fact-based approach is missing, as are key authors who provide a contrary fact-based analysis on Hindutva. 

1. 1. The literature cited, regarding the more recent violence against Christians (1992, 2007-2010) is based on an unexamined PhD. Are there more credible and established sources of literature available to provide a proper and full context of the situation in India as it relates to the persecution, discrimination and violence levied against Christians? An overview of the RSS is provided by Andersen and Damle in their 2018 book, however, this important volume has not been cited as a source. Andersen and Damle’s original study from 1987 has been cited, yet a historical overview of the RSS is missing under the section.

1. 1. The way this section is written is inconsistent with academic report writing and seeks to provide a sensationalist precursor to the case studies presented in the next section of the report.

1. Caste, Indigeneity and non-denominational affiliation
   1. The issue of caste is synonymous with India and there are references to it, dating back to at least the 16th century. By maintaining the position of Hindutva majoritarianism, there is no balance in what is stated in the report. Assertions are made without citing evidence, for example, if indeed, Dalits and Adivasi Christians are not eligible for state benefits. Moreover, there is no consideration of other forms of order, social and economic, within the minority religious groups. 

1. 1. While difficulties with Hindu and minority group relations do no doubt exist, this report fails to provide any sort of balance – only a general statement is provided of how religious minorities are affected by the climate of discrimination, dehumanization and violence. Why there is no mention that Muslims, Sikhs, Christians and Buddhists have been added to the Scheduled Castes and Scheduled Tribes, providing constitutional support to minority groups.

1. Structural incentives for vigilantism against minorities
   1. There is no definition of what the researchers recognise or mean by the term Hindutva. It is appreciated that the term has evolved in the recent past and that it would be useful, if not vital, to provide a framework of their approach, thereby allowing rigorous analysis. Moreover, it would be useful to explain to the reader of this report, a basic history of Hindutva and, by doing so, including vital information on India’s national identity and Hindu Nationalism, at least since India’s Independence. At least three themes encompass Hindu Nationalism: territorial, cultural and religious. A discussion needs to include these themes and examine the inherent plurality of the country. The allegations made in this section concerning violence against Christians and Muslims need to be bolstered with evidence.

1. Hostility from State (administration, police, legislature and judiciary)
   1. Similar to the critique provided in section 6, above, there are no sources or citations provided for the statements made regarding the Chief Minister of Uttar Pradesh.

1. The role of mainstream media and social media
   1. This section highlights issues (the spread of misinformation and lack of transparency) facing the media, regardless of format, across the world. Media, globally, has shifted from public to private and with the increasing popularity of social media. As has been noted throughout this report, there is a distinct lack of a rigorous academic approach.

1. Where next? Recommendations
   1. Based on this review, this report does not appear to give enough details to provide recommendations. More detailed research would be required to provide proper and full recommendations. Little thought has been given to the damaging impact of such a poorly drafted report, especially among the UK’s Hindu and Indian community groups. Relationships with churches and Hindu temples in the UK can be affected by creating a false impression of persecution.

1. 1. All of the above generates "noise" that eventually influences the minds and opinions of the public and eventually deforms their relationship with the "other". The report reads as if it is advocating for equality, focused on making a political statement (implied in the title itself) and lacks the usual academic rigour one would expect from an institution such as the LSE.

1. Case Studies (1-8)
   1. The study provides narrative accounts of a total of eight case studies. While case-study research is a recognised tool that allows for the exploration and understanding of complex issues, its utilisation in this research seems problematic.
   2. Case studies provide an established method and tool for social science research and can be applied in a variety of situations. This method can allow researchers to understand how and why something is occurring. 

1. 1. The case studies all concern violence perpetrated by Hindutva RSS members against religious minorities (Christians and Muslims). The reported level of violence appears to go beyond the superficial and in two cases involved fatalities (#3 death in Police custody and #6 teenage murder).

1. 1. The case studies presented in the report lack rigour; no information is provided about how the case studies were examined. Without high-level details on each case study, it becomes difficult for any conclusions to be drawn.

1. 1. The lacking thematic framework makes it difficult to academically analyse each case study, other than to feel sympathy for all those affected by the different circumstances. A lack of other sources would greatly improve this study’s output and provide a fuller understanding. In the current form, this report does not provide a clear analysis. 

1. 1. For example, desk research may provide additional supporting evidence to allow strong interpretations to stand, especially if there are, as the authors claim, other allegations of attacks taking place. The nature of data collection in this research makes a comparison between the case studies difficult, however further case studies (demonstrating diversity) would benefit the overall research.

1. Conclusion
   1. This piece of research makes for difficult reading, the tragic and brutal treatment of these religious minorities, captured in these eight case studies cannot be trivialised. However, there do exist fundamental issues in the way this report is presented – the methodological approach and its failure to address limitations.

1. 1. In its current state, this study feels elementary and requires some redesigning to stand as academic output. The overall language used reads like a long-form journalistic article. Reliance on actual evidence is worryingly limited.

1. 1. Given the considerations above, there is significant doubt about the intentions and agenda for producing such a document.

Preface

An introduction to HH Pramukh Swami, Head of BAPS Worldwide

His gifts to humanity

Introduction

Meetings with Shastriji Maharaj

Early years – Engaging in Seva and Sanskrit studies

Head of Sarangpur Temple – at the age of 25 years 

Appointment as the administrative head of the entire BAPS organisation – at the age of 28

Shastriji Maharaj departs for Akshardham

Introduction to Vinu Bhagat (Mahant Swami Maharaj - the present spiritual leader)

Working tirelessly to spread satsang

First special train journey in 1953

First Yuvak Adhiveshan (Youth Convention) in 1955

Yogiji Maharaj foreign trips in 1955 and 1959/1960  

Ordination of nine youngsters in 1960

Pramukh Swami Maharaj (Swamishri): Highlights of 1961 to 2016.

Gadhada kalash Festival: May 1961

Beginning of new Mumbai Mandir: 1961

Guru agna despite loss of beloved mala

There is only one guru: 1965

Yogiji Maharaj Amrut Mahotsav: 1967

Swamishri’s first birthday celebrations in Mumbai:  1968 

BAPS Humanitarian work: 1969

Bhadra Mandir opening: 1969

Last Visit to Africa by Yogiji Maharaj: February to June 1970

Establishing Satsang in Europe: May to July 1970

Yogiji Maharaj departs for Akshardham: 23 January 1971 

3rd (and final) All-India Train Journey: 25 November 1972 to 4 January 1973

Bhagwan Swaminarayan Bicentenary Celebrations in Ahmedabad, 1981

5 February 1983: Pramukh Swami Maharaj, aged 62, suffered a heart attack in Sundalpura.

7 April 1984: Meeting with Pope John Paul II, Vatican City.

The Cultural Festival of India (CFI) in London, 1985 

Aksharbrahma Gunatitanand Swami Bicentenary Celebrations in Ahmedabad in 1985

Social Seva

1987: Cattle camps and famine relief activities in Gujarat.

1988: Pramukh Swami Maharaj honoured in the British parliament and Canadian Parliament.

1991: 12 July to 11 August Cultural Festival of India, Edison, New Jersey, USA

1992: Grand 35-day celebration of Yogiji Maharaj’s Centenary. Inauguration of Swaminarayan Akshardham, Gandhinagar.

1993 Earthquake of Latur in Maharashtra, India

1995: 20 August Murti-pratishtha of the BAPS shikharbaddha mandir in Neasden, London.

1997: Pramukh Swami Maharaj received at St. James’ Palace by HRH Prince Charles, The Prince of Wales.

1998: Swamishri undergoes heart bypass surgery, New York, USA.

1999: Murti-pratishtha of BAPS Shri Swaminarayan Mandir, Nairobi.

Visit to Israel where Pramukh Swami Maharaj prayed at holy sites for Christians and Jews. Meeting with Rabbi Lau and Rabbi Doran Bakshi

2000: Historic meeting with US President Bill Clinton and Secretary-General of the UN Kofi Annan.

Gujarat earthquake - 2001

2004: 50th anniversary of BAPS Bal Mandal celebrated at Swaminarayan Akshardham, Gandhinagar.

2005: 6 November (Kartik sud 5, VS 2062)

Opening of Swaminarayan Akshardham, New Delhi, by Pramukh Swami Maharaj.

2007: Opening of Toronto mandir in Canada.

2011: ‘Reader’s Digest’ selects Swaminarayan Akshardham in New Delhi as one of ‘The Seven Wonders of the 21st Century’.

2014: 10 August - Pramukh Swami Maharaj performs murti-pratishtha of new shikharbaddha BAPS Shri Swaminarayan Mandir, Robbinsville, NJ, USA.

2015: 20 June, Sarangpur – Kalam presents his book to Pramukh Swami Maharaj

2016: 3 to 13 May 2016 – centenary celebration of BAPS Sarangpur Mandir

13 August 2016 (Shravan sud 10, Samvat 2072) at 6.00 p.m

Legacy

Preface

In the Joy of others lies our own

A short glimpse of the life and achievements of HH Pramukh Swami Maharaj

There are hundreds of coaching books that teach you various ways of dealing with life situations. Never ever has there been a book written about the life of a Hindu Sadhu containing lessons from his life.

This is a unique educational tool as the readers gets a glimpse of the life of a Sadhu and even more unique is that we will share some incredible basic life lessons from someone that actually practises them.

To start off, how many teachers do you know that work for nothing other than to help humanity, have only one purpose in life which is to introduce all individuals from all walks of life to the God within him.

This book is all about humility, purpose of life, love and respect, patience and working to benefit everyone - all unheard of life lessons. You will not learn to make more money, or how to have more of everything, you will simply learn about how to become happy by actually not wanting anything!

HH was born in an average family home in a village in India and when he died at the age of 96 he had established temples, schools and hospitals  in almost all the continents of the world. The Sanstha(2) has a following of over 10 million devotees worldwide, each one an ambassador of his virtues. He has received accolades from various Parliaments etc. and, most importantly, built a workforce of over 100,000 volunteers who had been inspired to give time (seva) as part of life. 

Yet he personally had two pairs of Dhotis, no bank account, and practised 5 vows of detachment - his attachment was only to God and his  purpose was to introduce everyone to God, help all to live a life free of addiction, commit to spreading harmony and truly understand that the purpose of life is to be responsible for all that is around us and be a good sevak(3), never expect to receive credit and only to participate in making the world a happier place without waiting for the result. One piece of advice he gave was not to engage in breaking someone else's stick or trying to make your stick bigger, not to bully nor to bring someone else down, only to show that you have a higher purpose of reconciliation, forgiveness, harmony and love.

 The life lessons we will explore are from his childhood right up to his death.

I hope you will enjoy reading about this wonderful soul who I was privileged enough to know and serve. Many individuals from all walks of life, even those who met him for as little as 5 minutes, have commented "if God was to exist on earth, it would be in him because he and his action can only be described as divine".

It would be appropriate to end this short introduction by summarising his life’s message:

In the joy of others, lies our own

In the happiness of others rests our own,

In the progress of others rests our own.

An introduction to HH Pramukh Swami, Head of BAPS Worldwide

Short synopsis

Swamiji left home on a bicycle at the age of 17 from Chansad, with only one thought in his mind – to serve his Guru. Swamiji passed away at the age of 96. During his lifetime he kept Bhagwan central to his work, and his beloved devotees central to his life’s purpose. He suffered from numerous ailments including gallstones, bladder issues, cataracts and even underwent heart operations twice in his lifetime. There was hardly a year in his last 40 years of life that he had not fallen ill. Yet he consistently ignored his health and bodily comforts, leaving his medical care until the very last – always hiding pain from others until necessary or until his carers spotted his discomfort.

His beloved Thakorji (the small metallic murti of Bhagwan Swaminarayan) always travelled with him. For Swamiji the murti was Bhagwan. He would take utmost care to ensure there was an parasol for him when in the sun, always keeping a suitable seat for him in all circumstances, whether it be the Parliament or on stage. There was an instance in Africa where Swamiji and sadhus went for a swim in the ocean. Thakorji also enjoyed this. Upon return, Swamiji reminded the sadhus that Thakorji should be given another bath with clean water to remove salt water from the ocean.

Devotees meant a lot to Swamiji. He would delay his meals many times to visit devotees from all backgrounds. He knew no differences in caste nor background. He walked barefoot in deep mud, in rain and many times when he had fever – travelling on oxen, barefoot, or whatever vehicle was available. His love to serve his beloved bhaktas and to be with them never diminished under any circumstances. He gave names to thousands of devotees’ children, guiding thousands in their education, marriage, health and every aspect of their lives, visiting thousands of villages and writing over 500,000 letters during his lifetime. His ability to love without judgement and only to give was his lifestyle.

Once a long serving farmer in Sarangpur met Swamiji. Upon seeing that he was wearing broken spectacles unsuitable for his eyes, Swamiji took off his own glasses and placed them on his eyes with the gentleness of a father caring for his child He ensured and propagated life without vice and millions gave up their unhealthy habits. It is this love and compassion that resulted in countless devotees who live today as ambassadors of his life’s message.

Swamiji was equally compassionate to people of all faiths and treated everyone equally. He always said that we are separated from each other by ignorance of the other! While in Israel, he placed a message in the wailing wall: “May all who write their messages be blessed and their good wishes be fulfilled.” He recognised that faith was the most important virtue, especially if practised with love and compassion. When Swaminarayan Akshardham, in Gandhinagar, was attacked in 2002 and over thirty individuals were killed, he immediately announced that this was not a religious matter; it was simply a bad person doing a terrible thing!

His gifts to humanity

Spirituality was his gift. Let us look at some of his achievements. 

In terms of propagation of Sanatan Dharma internationally, large Cultural Festivals of India were held, first in London in 1985 and then in New Jersey in 1991. These were mega cultural festivals organised by a minority community who had just arrived on the shores of the UK and USA so made a very powerful statement. The festivals ran over one month. More than 1.2 million visitors attended each festival, savouring the sights, sounds and tastes of India. Using materials as simple as cane, bamboo, burlap and paper pulp, exquisite artwork was created. The messages were universal and tangible; the presentations were aesthetic and inspiring, and the atmosphere was original and congenial.

He built three large mandir complexes that we call “Swaminarayan Akshardham” complexes in Gandhinagar (1992), Delhi (2005) and New Jersey (to open in 2023). They have a functioning mandir, enormous spiritual and cultural campuses that have exhibitions and cultural shows dedicated to devotion, education, and unification of humankind. Timeless devotional messages and vibrant Sanatan Dharma traditions are echoed in their art and architecture. The complexes are humble tributes to Bhagwan Swaminarayan (1781 to 1830) and the avatars, devas and sages of Sanatan Dharma. These traditionally styled complexes are each unique and were built with the blessings of HH Pramukh Swami Maharaj and through the devoted efforts of thousands of skilled artisans and volunteers. Further information can be found on their respective websites. 

Overall, Swamiji established over 1,100 mandirs in 28 countries between 1971 and 2016. In the last 10 years, the organisation was opening two mandirs a week in smaller villages. This continues even today. Making mandirs is no small achievement. Each mandir is built with personal care and attention and as a gift for devotees for the nation and its people to enjoy – open to all, for everyone to find their own bhakti and meet Bhagwan. Each mandir was built with care by the devotees. As Swamiji said, “Each devotee will become a mandir himself or herself.”

During his lifetime, over 1000 sadhus were ordained. They all follow the eightfold form of celibacy, a principle propagated by Bhagwan Swaminarayan 200 years ago. These sadhus came from diverse backgrounds and from all parts of the world. A sizable number of them were highly qualified young people who were inspired by his message and mission.

He encouraged that new literature, scriptures and bhajans be written so that Bhagwan’s message could be easily understood. As a result, literature was published in many languages in many countries allowing the organisation to flourish.

Pramukh Swami Maharaj creatively fused spiritual concepts with modern technology to disseminate dharmic teachings to all. Ranging from exhibitions containing robotics and the ‘Mystic India’ film to water shows, laser shows and more, he was ahead of his time.

The revival of Sanskrit traditions was another achievement. He encouraged his swamis and lay followers to learn Sanskrit. Under his direct spiritual guidance, Sadhu Bhadreshdas completed the unimaginable feat of writing the Swaminarayan Bhashyas, thereby grounding the knowledge which was so dear to his Guru Shastriji Maharaj within the texts of Sanatan Dharma. 

Today there are millions of devotees who have instilled in them the depth of knowledge of the Swaminarayan philosophy and live a life without addiction and in harmony with everyone, being exemplary citizens wherever they live.

Introduction

www.baps.org

As we begin our journey to discover HH Pramukh Swami Maharaj, we will discover that from childhood to the very last breath, he is the same person – BORN TO SERVE. For simplicity we will now refer to him as Swamishri.

He was born around 8.20am on 7 December 1921 in Chansad, a small village 12km southwest of Vadodara. As was the tradition, a birth chart was prepared:  “This child will become very great; he will worship God and inspire countless to do the same. Crowds will throng for his darshan(6), for which they would have to watch from a mile away.”

Chansad is still a very small village and in 1921 had a population of under 2,000. The entire community in those days was fully engaged in farming. His parents had a reasonable living standard. He was named Shantilal (peaceful) by his parents. He had 3 brothers and 6 sisters. His father was a farmer. Both parents were truly devoted to the Swaminarayan faith and its then spiritual head (Guru(7))- Shastriji Maharaj. Their faith and commitment in Shastriji Maharaj can be seen in the following example. 

Swami Ji's nephew had become seriously ill. His father took him in his lap and chanted the ‘Swaminarayan’ mantra (name) for many hours. After a while, the grandson started blinking his eyes and soon became fully conscious and recovered. 

Capacity to tolerate: Shantilal once had intense diarrhoea. He had to go to the toilet 15 to 20 times. He ended up staying by the shores of the nearby lake (traditional way of bathing) so that he could adhere to the rule of bathing and so as not to disturb anyone else!

No desire for food: Shantilal had no interest in eating or drinking. He hardly expressed a wish for any likes or dislikes. Sometimes he even forgot to eat until mum reminded him.

His spiritual nature:  Shantilal got his first puja (7) when he was 4 years old. He would visit the Hanumanji Mandir and the Swaminarayan Mandir daily. His mother was also very strict and always enquired every day if he had been for the darshan. From an early age he learnt to fast. There was an occasion when he with all his friends were invited to celebrate a birthday and he still insisted on not eating any food.

Education: Shantilal studied in Chansad initially. During his gap year, he travelled with sadhus from the temple for one year on their normal spiritual programme. He went through a lot of hardship, waking up early, helping to cook and clean and he was introduced to begging for alms. Sadhus are required to do this as part of their daily practice.

Meetings with Shastriji Maharaj

Shantilal once had darshan of Shastriji Maharaj at a train station. Yogiji Maharaj recounted this years later: “He was wearing black coat and I said to Shastriji Maharaj that a great mumuksh has come for darshan”.  

A short while later, he joined Shastriji Maharaj on his tour of local villages. Shastriji Maharaj asked him to go and visit Vartal to do darshan. The second direction he received from Shastriji Maharaj was to fast with no liquids. Shastriji Maharaj wanted Shantilal to complete his education first, so he returned to Chansad and enrolled for senior school at a village Padra.

About a year later, Shastriji Maharaj visited Chansad and told his father that he would like to make him a sadhu and that he can complete his education in Ahmedabad. Unfortunately, before all this could be formalised, Shastriji Maharaj had to leave urgently, so this could not be implemented. 

Another year had now passed. Shantilal learnt to play cricket and became an expert swimmer. One day while they were playing cricket, Ravjibhai, a devotee of Shastriji Maharaj, arrived on his bicycle with a letter from Shastriji Maharaj requesting that Shantilal join him.

He immediately left the game; both parents gave him their loving blessings and advised that he should follow all the instructions of Shastriji Maharaj and earn his grace. Off he went, riding on the back of the bicycle, leaving behind his friends and family, knowing full well that this part of his life had come to an end.

For various reasons, it took over two weeks for Shantilal to reach BAPS Mandir in Ambli Pol, Ahmedabad. By this time, he was totally exhausted and had a fever. Shastriji Maharaj came to the mandir and put his hand on his head and blessed him and said, your fever will now go and not return.

Journey as a Sadhu: Three days later, on 22 November 1939 when he was 18 years old, he was initiated as a parshad, the first stage of getting ordained. 

Shastriji Maharaj blessed him: “You will gain much strength. Now you are to live as a renunciant. Follow the vow of celibacy and do not keep money. You will earn the pleasure of Bhagwan.” And true to his name and nature, Shanti Bhagat quietly entered the path of a renunciant. No fuss, no commotion, no announcement – much like a river silently merging with the ocean.  

Within one day, he had fully recovered, and he received his initiation as a parshad. Three months later in Gondal on 10 January 1940, he received his bhagvati diksha and was initiated as Narayanswarupdas Swami. We will now refer to him as Swamishri. (This is an extremely fast initiation, at present the process takes around 7 years).

Early years – Engaging in Seva and Sanskrit studies

Swamishri immersed himself into seva straight away starting to help with the construction work in Bochasan, Gondal and Atladra. During the course of his seva he sustained injuries at various times. Once his fingers were injured and another time while helping to prepare limestone during the Atladra construction in the middle of the hot summer, blisters erupted on his entire body. When Shastriji Maharaj heard about this, he immediately asked young Narayanswarupdas to come to him. As soon as Shastriji Maharaj saw him, he embraced Swamishri and very gently rubbed his hands on his face, hands and legs and blessed him that the blisters would disappear. Within seven days, all the blisters did disappear except for one on his nose – which still remained until his later years.

He studied at a number of places including Gondal, Bhadran, Khambhat and Ahmedabad. Shastriji Maharaj would ensure that he received tutorage from the right teacher. For food, he learnt to ask for alms which was the traditional way for sadhus – it helped to sculpt him.

Education also came in the form of lessons of sadhuta (virtues of a saintly sadhu). Among many lessons he learnt from Shastriji Maharaj, one was to always have folded hands, a sign of humility, attentiveness towards agna (instruction) and following the same, how to engage in a dialogue and help resolve disputes by listening carefully and compassionately. Shastriji Maharaj was also instilling the art of management in his young disciple.

Despite working so hard, Swamishri mastered the art of oratory and would deliver exceptional discourses in a loud and confident, but very sweet, voice that would engage the minds of the listeners.

Head of Sarangpur Temple – at the age of 25 years 

Shastriji Maharaj was very impressed with Swamishri and soon appointed him as the head of the mandir (temple) in Sarangpur in 1946. Despite Swamishri’s very young age, he became well respected. During this period, the organisation faced serious financial difficulties. Swamishri was left in a very difficult and precarious situation. He decided to travel to the sanctified places of Gondal, Dwarka and Bhadra to pray for the alleviation of such a dire situation. Upon hearing of the situation, Shastriji Maharaj gave courage to Swamishri and blessed him to understand that everything happens at the right and as per the wish of Bhagwan and our job was simply to make the effort.

Appointment as the administrative head of the entire BAPS organisation – at the age of 28

In the meantime, Shastriji Maharaj continued to suffer from ill health. He decided that it was now time to appoint Swamishri as the administrative head of the organisation, as its President (Pramukh). Swamishri was not at all agreeable to this. However, after receiving three letters and a number of messages from senior devotees, he accepted the position.

The ceremony took place on 21 May 1950, again at Ambli Vali Pol in Ahmedabad, where he had received his parshad diksha ten years previously.

Around 70 to 100 devotees had gathered on this occasion. After the devotees had eaten, their used utensils were spotted by Swamishri. He immediately proceeded to wash all those utensils. And thus was written the first page of his glorious chapter as the new President – who had no problem in being an exemplary sevak. From that day, he was known as ‘Pramukh Swami’. (Head sadhu)

Shastriji Maharaj departs for Akshardham

During his illness, Shastriji Maharaj had told Yogiji Maharaj: “Now Maharaj (Bhagwan) will call me to Dham (heaven). Therefore, I am handing over the responsibility of this Narayanswarupdas to you. Look after him.” 

While resting in Sarangpur, Shastriji Maharaj expressed his final wish to visit Gadhpur. On arrival, he was overjoyed with the work that Swamishri had done. He performed the entire pratishtha rituals to the murtis who were to be installed. He then uttered: “The pratishtha is complete. My rituals are now complete. Yogiji Maharaj will come and perform the arti.” 

A few days later in Sarangpur, Shastriji Maharaj was seated with Yogiji Maharaj and Swamishri along with other sadhus and devotees. Addressing Swamishri, Shastriji Maharaj said: “The most senior in this Satsang is this Yogi Maharaj. Everyone should act according to his agna. That will please me.” 

Shastriji Maharaj departed for Akshardham (heavenly abode of the Supremebeing) soon after on 10 May 1951. His divine body was brought to the banks of the River Falgu and River Utavali at the location where Bhagwan Swaminarayan had performed countless liberating pastimes. 

Swamishri watched the final rites of Shastriji Maharaj, filled with tears and sadness. However, with the Akshar-Purushottam philosophy fully ingrained in him, he was fully aware that: ‘Shastriji Maharaj has not left; he remains present in Yogiji Maharaj.’ 

The clear message is that this was exactly the same individual who had “emerged from being a young boy from a very small village to becoming the head of a vast organisation.” It was as if this was the reason he was born. His incredibly rapid progress was indeed a testament of his natural ability or perhaps even his divine purpose.

With the passing of Shastriji Maharaj in 1951, while Gadhada Mandir was about to open its doors for the first time, it was a time for grief and concern for the organisation. However, Yogiji Maharaj was at the helm fully supported by the young, 29-year-old, Pramukh Swami, and all concerns were soon put aside. The grand opening of Gadhada Mandir happened on the pre-agreed date in its full glory.

The cremation of Shastriji Maharaj had taken place at the site he had chosen in Sarangpur and a small deri (shrine) was built as a memorial to him in March 1952. This was replaced by a grander mandir in 1981 as a permanent remembrance.

Introduction to Vinu Bhagat (Mahant Swami Maharaj - the present spiritual leader)

As per the divine wish and plan, Vinubhai, 18 years of age, came with his family to Sarangpur to attend Shastriji Maharaj’s final rites. Here he met for the first time the young Pramukh Swami and immediately formed a friendship. There were a number of occasions when they met over the next few years and during these meetings, Swamishri blessed him with a kanthi (beads) and introduced the initial thought of him becoming a sadhu. It was also at the wish of Swamishri that he did his first waterless fast on ekadashi.

Working tirelessly to spread satsang

Young Pramukh Swamiji immediately started working tirelessly spreading satsang in hundreds of villages, stepping in whenever Yogiji Maharaj fell ill and carrying out pratishtha of numerous mandirs and literally conducting hundreds of parayans and discourses. He grew from a very young person to a hard-working sadhu that had no care for his personal needs – be it food, place to sleep, travelling in third class or on horse or bullock carts, no matter what the weather was from extreme heat to cold and wet.

He truly adhered to the oath he took when he was appointed as president of the organisation.

First special train journey in 1953

It is worth mentioning this as Swamishri wanted to learn more about the country, its people and of course all the spiritual places to visit.

After initiation, young Pramukh Swami had once expressed to Shastriji Maharaj of his wish to visit Bhagwan Swaminarayan’s birthplace - Chhapaiya. Shastriji Maharaj had told Yogiji Maharaj: “Please fulfil his wish in the future.”  

 According to these words of Shastriji Maharaj and through Yogiji Maharaj’s inspiration and blessings, a special train yatra was arranged in 1953. 500 devotees had put down their names to take the opportunity of this yatra. In the end, there was so much demand, that two additional compartments were added to the train. A second train yatra was organised 3 years later to accommodate those that could not come on the first one.

When the group arrived in Chhapaiya, sadhus from the Swaminarayan Mandir gave them all a warm reception. Six elephants and 60 bullock carts had been kept ready. With great fanfare, they were welcomed into the village. 

Swamishri became overwhelmed with emotion merely on visiting this sanctified land of Chhapaiya. For one who was seeing Bhagwan Swaminarayan in every dust particle of this land, the darshan of the murtis gave him immense bliss. 

First Yuvak Adhiveshan (Youth Convention) in 1955

Yogiji Maharaj had already made great efforts to develop the youth activities of the Sanstha. To further encourage the development of all youths, the first Yuvak Adhiveshan (Youth Convention) was organised in Atladra. The seeds that were planted then later bore fruits with thousands of young devotees participating in daily activities of BAPS mandirs in every part of the world today. This also resulted in some of the highly educated youths becoming sadhus in the future. Today, of the 1200 sadhus, more than 300 are graduates from the UK, USA, Australia etc.

Yogiji Maharaj foreign trips in 1955 and 1959/1960   

This was the first time that sadhus of the Sanstha were to embark on vicharan abroad to spread satsang. This was a short trip to East Africa where Yogiji Maharaj opened a beautiful mandir in Mombasa, Kenya and also planted the seeds for mandirs to be built in Uganda.  In 1959 these mandirs were ready in Kampala, Jinja and Tororo. Yogiji Maharaj was invited to the pratishthas of these mandirs. Yogiji Maharaj asked Swamishri to join him this time as he was quite keen to introduce him as the President of the organisation to devotees in East Africa. Vinu Bhagat (later Mahant Swami Maharaj) and Arunbhai (later Ishwarcharan Swami) also accompanied them on this trip.  

On 21 January 1960, the murti pratishtha took place in Kampala, followed by Jinja murti pratishtha on 1 February 1960, and finally the third pratishtha in Tororo on 22 February 1960. There were thousands in attendance at each of the mandirs and these mandirs became centres of spiritual and social development for the wider community. 

In this way, Yogiji Maharaj created three wonderful mandirs in Uganda. (Today in Africa, there are over 30 mandirs, with many more centres.) Everyone felt that these sadhus did not just conduct parayans or home visits; they also created mandirs and Satsang centres to provide and maintain the essence of Indian culture and Sanatan Hindu Dharma. 

After covering over 20,000 miles and sanctifying 103 villages and cities, Yogiji Maharaj and Pramukh Swami returned to India from Africa in June 1960

. 

Ordination of nine youngsters in 1960

Soon after his return to Mumbai in India, Yogiji Maharaj gave parshadi diksha to nine educated youths on 3 July 1960. These included Mahant Swami, Kothari Swami, Tyagvallabh Swami, Ishwarcharan Swami and Viveksagar Swami, and currently they are the most senior Sadhus of the organisation leading the organisation to even greater heights.

On this occasion, Swamishri also addressed the parshads and passed on his best wishes. He also mentioned: “Through this feat, Shri Yogi Bapa has entrenched the foundations of the Sanstha all the way to the core of the earth.”  

Pramukh Swami Maharaj (Swamishri): Highlights of 1961 to 2016.

(We will look at highlights of 1961 to1971. You can find a more detailed account on www.baps.org)

Gadhada kalash Festival: May 1961

The beautiful marble Akshar-Purushottam Mandir in Gadhada was complete and the kalash pots were to be placed on top of the spires. As the scriptures state, they contain nectar of elixir: “May those who see the kalash be blessed with an eternal place in Akshardham.” During the celebrations, over 40,000 devotees attended, and 51 educated youths were blessed by Yogiji Maharaj and Swamishri as they were initiated into the sadhu fold. This included Sadhu Keshavjivandas (later, His Holiness Mahant Swami Maharaj).

Beginning of new Mumbai Mandir: 1961

The Sanstha officially acquired a property that Yogiji Maharaj had set his eyes upon, opposite Dadar Railway Station. Thus, the foundations of the mandir in Dadar, Mumbai were laid.

Guru agna despite loss of beloved mala

Swamishri had been gifted a mala by Shastriji Maharaj, which had also been sanctified by Bhagwan Swaminarayan himself. Once an individual tricked Swamishri into giving it to him by saying he wanted to borrow it for a few minutes. Once when Swamishri was performing puja in Ahmedabad, Yogiji Maharaj came holding the hand of that individual, and said: “From now on, don’t think of receiving the sanctified mala back. Take blessings!”  Swamishri instantly replied: “Very well. I received it as per your wish; now if such is your wish, then let the mala remain with him.”

There is only one guru: 1965

One morning, Swamishri passed by his sevak, who was performing his daily puja. Swamishri noticed that the sadhu had kept his (Swamishri’s) murti in his puja. Swamishri instantly leaned forward, took the photo, tore it up and threw it away. He explained: “As long as there is Yogiji Maharaj, you can never keep the photo of anyone else. Believe only one as your guru.”

Yogiji Maharaj Amrut Mahotsav: 1967

Under the able leadership of Pramukh Swami, the BAPS Sanstha celebrated the 75th birth anniversary of Guru Yogiji Maharaj in Gondal. Despite there being a water shortage and lots of objections from senior devotees, Pramukh Swami left no stone unturned in ensuring the success of the festival, playing a key role in ensuring that adequate water supplies were in place to cater for the tens of thousands of devotees who attended. This gained him lots of blessings from Yogiji Maharaj who had wanted this celebration to take place in Gondal. Swamishri was fully "in tune" and knew what his Guru liked so he had to take on a lot of resistance from seniors to ensure that his Guru's inner wish was fulfilled.

Swamishri’s first birthday celebrations in Mumbai:  1968 

Pramukh Swami’s first birthday celebration took place in Mumbai when he was 48 years old. Despite his protests, Yogiji Maharaj insisted that Swamishri stay back in Mumbai for the evening festival celebrations. On this occasion, Yogiji Maharaj explained the glory of Pramukh Swami and blessed him that he would initiate 700 sadhu in the future.

BAPS Humanitarian work: 1969

The year of 1969 witnessed many areas around Gujarat severely affected by a drought. As part of the relief work for this callous calamity, the Sanstha undertook the responsibility of sheltering and providing for 700 cows for six months. In later years and many humanitarian projects later, BAPS’s reputation as a world class emergency relief provider was recognised.

Bhadra Mandir opening: 1969

Under the able leadership and guidance of Pramukh Swami, a spired mandir was established at the birthplace of Aksharbrahma Gunatitanand Swami in Bhadra. Swamishri himself toiled for two months to ensure the digging of wells and the construction of a pipeline to ensure adequate water supplies. 

Last Visit to Africa by Yogiji Maharaj: February to June 1970

Yogiji Maharaj, Swamishri and sadhus left Mumbai for Nairobi in February 1970. A new Mandir was consecrated by Yogiji Maharaj in Nairobi. During their stay in East Africa for 108 days, the sadhus travelled across Uganda, Tanzania and Kenya. Since their last visit in 1960, satsang in East Africa had expanded and was full of dedication. Towards the end of this trip, in Mombasa, Yogiji Maharaj was given an outstanding gift –  around 20 youths were ready to be initiated as sadhus! 

Establishing Satsang in Europe: May to July 1970

Yogiji Maharaj wanted to visit London, but was reluctant because of the cold climate. However, he managed to extract a promise from the devotees in London to establish a small mandir. This was the first visit by any Swaminarayan sadhus to the UK. At the time, there was a small community of Indians already spread over various cities. Yogiji Maharaj opened the first BAPS Swaminarayan Mandir on western soil in Islington in the heart of London. He also sanctified the River Thames. The stay in the UK lasted 46 days with Yogiji Maharaj predicting that there would be many more mandirs in Europe. A small group of sadhus later left for the USA. Yogiji Maharaj further predicted that there would soon be a mandir built in New York in 2 to 4 years and that Pramukh Swami would come to open it. The sadhus returned to India in July 1970.

Yogiji Maharaj departs for Akshardham: 23 January 1971 

Yogiji Maharaj’s health was now deteriorating quite rapidly. At one stage, he also gave his puja to Swamishri. In Gondal, when his health took a turn for the worse, doctors suggested that he be moved to Mumbai for treatment. Unfortunately, on 23 January 1971, he left his mortal body and departed for Akshardham, leaving a well-structured and deeply rooted Satsang community in India and Africa in the capable hands of Pramukh Swami, who now assumed the spiritual leadership as well as the administrative leadership of BAPS Swaminarayan Sanstha as previously instructed by Yogiji Maharaj.

At that time, BAPS had around 70 mandirs and a large following in India and East Africa, and around 150 sadhus.

Swamishri continued to work tirelessly visiting hundreds of villages and initiating over 300 new sadhus. Several new temples were built including Kosindraa, Sankari and Kolkata, while establishing many other mandirs in India.

Overseas saw tremendous growth with new temples being established in New York (1974), Ashton (1977), Leicester (1977), Wellingborough (1977), Dar es Salaam (1977), Mwanza (1977), London (1982), Preston (1984), Chicago (1984) and Los Angeles (1984). 

By 1985, he had undertaken 9 international trips visiting Africa, UAE, UK, USA, Canada, Nepal, Europe, Fiji, Australia, Japan, Hong Kong, Thailand, Malaysia and Singapore. At each place he visited, he prayed and toiled for the progress and sustenance of Hindu Dharma, culture and values worldwide and established communities of devotees. Over the next few years, his efforts bore fruit and today there are hundreds of mandirs and thousands of devotees. It was during one of his trips to Europe in 1984 that he also met with Pope John Paul II at the Vatican which was his first engagement in interfaith dialogue.

A beautiful Yogiji Maharaj Smruti Mandir was opened in Gondal in 1975. Also, in 1981 the Yagnapurush Smruti Mandir was established in Sarangpur in memory of his guru Shastriji Maharaj.

All this did not come without inflicting a price on his health. During this 15-year period he sustained his first serious illness in Mumbai in February 1978, had cataract operations on both his eyes in 1980, a gall bladder operation in 1981, and sustained a heart attack in 1983 at the early age of 62. 

The following events are worthy of a special mention 

3rd (and final) All-India Train Journey: 25 November 1972 to 4 January 1973

Swamishri undertook this journey with 800 devotees and sadhus. The trip had many highlights including the opening of the mandir in Kolkata. The train literally became a temple and an ashram. Volunteers looked after devotees for their every need, and the train’s sound system was used for daily arti and discourses from sadhus and Swamishri. The journey concluded in Mumbai where thousands turned up at the Dadar station at midnight to welcome Swamishri.

Bhagwan Swaminarayan Bicentenary Celebrations in Ahmedabad, 1981

BAPS Swaminarayan Sanstha organized its first international cultural festival in 1981 to mark the bicentenary celebrations of Bhagwan Swaminarayan. The festival site was spread across a lush, 200-acre campus in Ahmedabad, Gujarat. The festival was celebrated for 37 days with a variety of spiritual, humanitarian, and cultural programmes, including folk music and classical music performances by some of India’s leading pandits and maestros, theatrical and folk-dance performances from all over India, and a special exhibit dedicated to world peace and universal brotherhood. The festival featured majestic gates and mandirs carved by artisans, highlighting the beauty of Indian art and architecture.

Over 8 million visitors enjoyed the celebrations while 10,000 volunteers gave their time and dedication to making the event a success. The event motivated thousands of individuals to renounce their addictions and bad habits.  
 

A three-day interfaith conference dedicated to religious harmony attracted more than 1,500 religious leaders, while 207 educated youths were initiated as sadhus.

5 February 1983: Pramukh Swami Maharaj, aged 62, suffered a heart attack in Sundalpura.

 However, in some sense the 1980s was the decade where Swamishri was still laying the foundation of his work to spread the message of Bhagwan Swaminarayan globally. While people of that age might typically consider retirement, Swami would carry his health conditions to every village, town, country and continent that he would visit to live a life not of royalty but genuine service. A heart attack would set anybody back and discourage them from a life of strenuous activity. Swamishri was yet to even build major centres of peace in the form of Neasden Temple, two grand Akshardham Temples in Gujarat and Delhi, and countless more such structures. His work had just begun.

7 April 1984: Meeting with Pope John Paul II, Vatican City.

Often, accounts of Swamishri’s life seem ordinary. He went to a town or city and to those in need of spiritual guidance. However, in his lifetime, he met an extraordinary number of dignitaries ranging from religious and political figures to scientists, artists and visionaries. Just think about how a single individual can meet people as eminent as the Pope or the US President and yet still go out of his way to grace the home of a humble villager. We meet people on the basis of what we can gain from them. Swamishri was different. On 7 April 1984, Swamishri was in Vatican City. Somebody asked Swami: “What will you wear when you meet the Pope? The pope will be wearing a silk vest and robes.” Swamishri laughed, commenting on how people often judge a person by the way they dress over the content of their character. He emanated steady confidence in his simple attire. “Most people talk about political matters when they meet the Pope…What will you talk about?”, the person probed again. Swamishri responded: “We are not here to discuss politics. We want to talk about how the world can be a more harmonious and God-loving place. We want to show that if two religious leaders can meet peacefully, then their followers should not live in conflict either”. 

The Cultural Festival of India (CFI) in London, 1985 

This festival was held on the grounds of Alexandra Park, next to Alexandra Palace. It was the first of its kind to bring the wonders of India to London. This 33-day festival attracted over a million visitors from across the globe. CFI featured four intricately carved mandirs, 16 magnificent displays, five beautiful gates, and a “Cradle of Civilization” exhibition portraying 5,000 years of Indian civilisation. All of these structures were skilfully crafted in India and then shipped to London where they were assembled on the festival grounds. Additionally, CFI showcased 14 types of traditional Indian folk dances and musical performances by various pandits and maestros. It was as if India had descended on Alexandra Palace. The dedication of thousands of volunteers was evident in every corner of the festival.

Aksharbrahma Gunatitanand Swami Bicentenary Celebrations in Ahmedabad in 1985

This 60-day festival marked the bicentenary celebrations of Aksharbrahma Gunatitanand Swami, Bhagwan Swaminarayan’s first spiritual successor. It included numerous cultural performances and exhibits. It also hosted the International Convention for Better Living and an Interfaith Harmony event attended by political and spiritual leaders, including the Dalai Lama and Indian President Gyani Zail Singh.
 

Over 8 million visitors enjoyed the celebrations organised by 15,000 volunteers. 

Through establishing mandirs and organising festivals, thousands of individuals found new meaning in life and were inspired to a higher way of noble, addiction-free living. 

Social seva

Swamiji always said that you cannot separate spiritual seva from social service; they go hand in hand. 

During his lifetime, BAPS participated in several relief operations.

1987: Cattle camps and famine relief activities in Gujarat.

A severe drought swept through Gujarat. A few other states were also affected but to a lesser degree. It was the century’s worst famine and the third successive famine that year, which had taken a heavy toll of life, especially livestock. To help the victims of the famine, the Sanstha started distribution of buttermilk, food grains, nutritious biscuits, and clothes. 

1988: Pramukh Swami Maharaj honoured in the British parliament and Canadian Parliament.

 In 1988, Swamishri was honoured by both the British and the Canadian Parliaments for his spiritual guidance and exemplary service to humanity. Even amidst these felicitations, he requested the sadhu carrying Harikrishna Maharaj’s murti to stand up first, after which he stood up and paid tribute to the fact that all service is done due to the strength given by God. Some of us may be fortunate to have even had a tour of these Parliamentary buildings, but to be felicitated in them and yet remain equipoised is something he was able to achieve without effort.

1991: 12 July to 11 August Cultural Festival of India, Edison, New Jersey, USA.

Over 1 million people attended and greatly benefited from this grand festival. Many festivals take place all the time – music festivals, art festivals or even religious festivals from different world faiths. However, the spirit behind which this festival was executed is what astounded so many – Swamishri was not only an inspiring personality but an inspiration to the countless volunteers of BAPS who have striven to imbibe these virtues in their lives. For an “Indian” spiritual guide to inspire this festival thousands of miles away in America in that time – no mobile phones, no emails – is something worth pondering. 

1992: Grand 35-day celebration of Yogiji Maharaj’s Centenary. Inauguration of Swaminarayan Akshardham, Gandhinagar.

This was a truly special year for Swamishri, as it was the 100th birth centenary of his guru Yogiji Maharaj. A grand celebration lasting over a month took place to commemorate the life, message and works of Yogiji Maharaj, who was the original visionary behind the Neasden Temple when he visited London in 1970. Aptly, it was in 1992 when Swamishri and the devotees in London secured the land to bring this vision to life in the form of the first ever traditional Hindu mandir outside of Asia. As ‘black Wednesday’ hit the British economy and landed it in recession, Swamishri would guide the community and continue to provide motivation. In the exact same year, he opened the doors of Western India’s greatest architectural marvel – the Akshardham Temple in Gandhinagar. 

1993 Earthquake of Latur in Maharashtra, India

It took only a few seconds for the world of many Indians to come crumbling down. The earthquake that struck Latur and Osmanabad in the State of Maharashtra at 3:56 a.m. on 30 September 1993 had a terrifying force of 6.4 on the Richter scale and was India’s worst earthquake since independence in 1947. In 24 hours, a team of 25 sadhus and volunteers of the organisation reached the village of Samudraal with 2,000 kg of food and medicine. The volunteer force peaked to more than 250 during the relief work. About 1,60,000 kg of food and clothes along with medical aid was distributed in 15 villages. The injured and sick were looked after by the devoted doctors of the organisation. A ‘Pitru-tarpan’ ceremony, where ablutions to souls of the deceased are made, was also held.

1995: 20 August Murti-pratishtha of the BAPS shikharbaddha mandir in Neasden, London.

This was truly a moment of history. The first ever traditional Hindu temple outside of Asia would open its doors to millions of visitors who would be able to experience the peace of Bhagwan and enjoy the beautiful devotional intricacies in marble and wooden form. There was no bigger moment of pride for the Hindu community of Britain than this auspicious day. A team of young volunteers used the lockdown period to release a 14-part documentary on the making of this temple titled ‘The First of its Kind’.

Alongside the opening of this mandir, he also opened an eye hospital in Mumbai. The investment he put in devotional edifices was not to the detriment of significant contributions to the physical and educational wellbeing of thousands. His love for God and his care for people were in perfect sync.
 

1997: Pramukh Swami Maharaj received at St. James’ Palace by HRH Prince Charles, The Prince of Wales.

Pramukh Swami Maharaj has met and inspired members of the British royal family, most notably King Charles III and the late Prince Philip. The present King was always in awe of the charitable work which Pramukh Swami inspired, as well as the humbleness with which he has built such magnificent centres of devotion and spirituality. Prince Philip was surprised to hear that Pramukh Swami Maharaj did not live permanently in the majestic Akshardham in Gandhinagar. When Prince Philip visited the mandir, he was informed that Swamishri was touring villages in Gujarat and did not have a single ‘home’ – he flowed like a river to meet thousands.
 

1998: Swamishri undergoes heart bypass surgery, New York, USA.

The bypass operation was undertaken by Dr. Subramanium, a self-proclaimed atheist, who became so inspired by Pramukh Swami’s persona that he bowed before him as a gesture of respect. Whenever Swamishri underwent any medical treatments, doctors from around the world observed his state of equanimity, his firmness in following the commands of Bhagwan Swaminarayan and his unwavering devotion towards Harikrishna maharaj’s murti.

1999: Murti-pratishtha of BAPS Shri Swaminarayan Mandir, Nairobi.

Visit to Israel where Pramukh Swami Maharaj prayed at holy sites for Christians and Jews. Meeting with Rabbi Lau and Rabbi Doran Bakshi.

Whenever Swamishri visited other countries, a key priority of his was intrafaith and interfaith dialogue. He was a visionary in terms of bridging gaps between religious communities and leaders in line with his motto ‘In the Joy of Others Lies our Own’. He was able to visit places of worship from all faiths.

2000: Historic meeting with US President Bill Clinton and Secretary-General of the UN Kofi Annan.

When Swamishri met Clinton, the latter was awestruck by a feeling of divinity. Immediately after meeting the President, Swamishri saw some villagers who had recently been affected by natural disasters and swiftly asked of their wellbeing with love. He was able to meet eminent individuals as well as ordinary people in the same way. Swami also addressed the United Nations in an emphatic message of peace, interfaith dialogue and harmony on behalf of the global Hindu community. During the same year, cattle camps and relief aid for victims of drought were run in Saurashtra  and there also was the inauguration of BAPS Swaminarayan Vidya Mandir for Girls, Karamsad. In Dabhoi, BAPS opened a general hospital for the underprivileged. In the same year there was a major de-addiction drive by children of the BAPS community who successfully motivated hundreds of thousands to reduce their use of alcohol and drugs.
 

Gujarat earthquake - 2001

The aftermath of the 2001 earthquake left tens of thousands of residents homeless and anxious about the safety of their fractured apartments. Millions of packets of food were distributed and many new homes and villages were rebuilt under the inspiration of Pramukh Swami Maharaj.

2004: 50th anniversary of BAPS Bal Mandal celebrated at Swaminarayan Akshardham, Gandhinagar.

In the presence of former Indian President APJ Abdul Kalam and 20,000 children, there was a grand celebration of the children’s activities which BAPS has run for the past 50 years. Swamishri saw the potential in shaping a better society if children received the correct moral guidance and were engaged positively in self-development. Imagine how many friendships were formed between children of all ages across these decades – friendships which turned into support networks for a lifetime. Girls and boys who graduated into respectful, moral and dedicated citizens and leaders. In building such large edifices and meeting eminent individuals around the world, he did not forget children! The same year saw Pramukh Swami Maharaj receiving the Lifetime Achievement Award from the U.S. government.

2005: 6 November (Kartik sud 5, VS 2062)
Opening of Swaminarayan Akshardham, New Delhi, by Pramukh Swami Maharaj.

Finally, after over 3 decades of endeavour and prayer, Swamishri opened the doors of Delhi Akshardham to countless people who would be in awe of not just the splendour but the spirit and message behind the mandir and its engaging exhibitions. While a few have commented on these being ‘Disneyfied’ places of worship, Swamishri was aware that adaptation was required to convey the eternal messages of dharma to so many who need them in a world which itself has become devoid of meaning and authenticity. He knew what it meant to be firm in ‘tradition’, but he was a visionary who truly captured what it meant to be spiritually modern. The same year saw the release of a film which captured the astounding journey of Nilkanth Varni, the child yogi who would eventually be known to the world as Bhagwan Swaminarayan. This did not deter Swamishri from being sensitive to the natural disasters which struck Tamil Nadu and Pondicherry where emergency aid was provided to over 50 villages far away from Gujarat. 

2007: Opening of Toronto mandir in Canada.

It is fair to say that a spiritual guide is popular in one part of the world. Perhaps they may inspire small pockets of people in other parts. But to keep on building traditional mandirs which gave peace and carved generations of devotional communities from Europe to North America to Africa and the Asia Pacific? This is something else. In 2007, Swamishri gifted the people of Canada with a beautiful marble mandir in the presence of the Canadian Prime Minister and others.

2011: ‘Reader’s Digest’ selects Swaminarayan Akshardham in New Delhi as one of ‘The Seven Wonders of the 21st Century’.

2011 was a turbulent year as Swamishri had suffered his second heart attack and was compelled to take some rest. However, this did not stop his work from continuing to spread. In August of that year, he ritually commenced the Akshardham mandir which is nearing completion in New Jersey, USA. Furthermore, the Reader’s Digest chose the Akshardham mandir in Delhi as one of ‘The Seven Wonders of the 21st Century’. BAPS also assisted the victims of ammunition blasts in Tanzania and the tsunami-earthquake in Japan.

2012: Pramukh Swami Maharaj inaugurates BAPS Yogiji Maharaj Hospital in Ahmedabad

2014: 10 August - Pramukh Swami Maharaj performs murti-pratishtha of new shikharbaddha BAPS Shri Swaminarayan Mandir, Robbinsville, NJ, USA.
Despite his frail health and the seemingly impossible prospect of him being able to travel outside of Gujarat let alone India, Swamishri himself expressed a strong yearning to attend the formal opening ceremony of the BAPS Shri Swaminarayan Mandir in Robbinsville, New Jersey. He ritually inaugurated the murtis despite being bound by a wheelchair and gave spiritual bliss to thousands merely through his presence. Words cannot describe how risky this journey could have been for his health, and yet with perfect composure he carried out his promise to his guru Shastriji Maharaj that he would serve the devotees and spiritual community of BAPS without care for his physical comfort.

2015: 20 June, Sarangpur – Kalam presents his book to Pramukh Swami Maharaj

This year would see the last of several meetings between the former President Abdul Kalam and Pramukh Swami Maharaj. Sadly, Abdul Kalam passed away while delivering a lecture some weeks after presenting his book to Swamishri in Sarangpur titled ‘Transcendence: My Spiritual Experiences with Pramukh Swamiji’. The full video, available online, captures the beauty of that interaction. A Muslim man, a scientist, a former President and someone from the Southern region of India seamlessly connected to a Hindu spiritual leader who spoke little English and yet inspired a global community through his virtues and purity. Only upon reading that book can one understand the nature of this unique companionship. Kalam keenly expressed the joy on Pramukh Swamiji’s face when addressing the assembly in Sarangpur shortly after the meeting. As he left Sarangpur for the final time, the book would become a beacon of hope for human civilisation – that fine mind and his ‘ultimate’ teacher will survive for centuries to come. 

2016: 3 to 13 May 2016 – centenary celebration of BAPS Sarangpur Mandir

Swamishri chose Sarangpur as his final resting place. For three years he gave spiritual bliss and guidance to so many – young people who had never met him in person took saffron robes and dedicated their lives completely to the service of humanity, leaving behind their family and personal possessions. Sarangpur was a special place for Swamiji – he was first placed here by his guru Shastriji Maharaj as the head of the temple. Fondly known as Narayan Swami in those days, he pleased one and all. When duty called for him to take up responsibility as the guru of BAPS, he still maintained a fondness for Sarangpur which was unrivalled. This is where he was shaped – where he received his spiritual instruction from Guru Shastriji Maharaj. The towering mandir which was inaugurated in 1916 was celebrating its 100th year anniversary and Swamishri ensured it was celebrated on a grand scale. At this point, his health had become particularly frail but he still ensured to attend all the festivities. Sadly, 19th May would be the last public appearance he ever made. 

13 August 2016 (Shravan sud 10, Samvat 2072) at 6.00 p.m

Swamishri passed away at 95 years in BAPS Swaminarayan Mandir Sarangpur, India.

The day prior, Swamishri had given darshan in the inner quarters of his residential area in Sarangpur. However, on 13th August 2016, his body was unable to continue any longer. At the age of 95, Pramukh Swami Maharaj renounced his physical body in Sarangpur to the devastation of millions around the world who were connected to him in some way. Having read about his life and work, imagine how many people he had interacted with, spiritually counselled and inspired towards better living! 2.1 million people flocked to Sarangpur within a span of 4 days to have a final glimpse of this spiritual persona that was truly One of a Kind. Many experienced great peace merely in the presence of his body which was seated in a glass cabin for 4 days. As mantras were chanted from the Upanishads and Bhagavad Gita relating to his virtues and spiritual state, Swamishri’s body was cremated. As evening fell, people solemnly sat around that sacred site contemplating everything which Swamishri represented in their lives. However, Swamishri did not leave people without spiritual guidance – he had written a letter some years back stating that the next spiritual successor would be His Holiness Mahant Swami Maharaj, who continues to embody the spirit of Pramukh Swamiji today. 

Legacy

Educational and medical institutes:

Swamiji also encouraged the building of many schools and hospitals. Today, BAPS runs seven hospitals mostly in Gujarat and Saurashtra. They have treated millions of people through their state-of-the-art hospitals, outpatient facilities and mobile medical clinics in western India. Staffed by dedicated medical professionals and caregivers, BAPS is working to bring low-cost, quality medical care to society through these facilities. 

Additionally, through 14 schools, BAPS Swaminarayan Sanstha helps thousands of students earn a value-based education as well as the skills required to succeed in a globalized economy. BAPS operates both residential and non-residential schools in the states of Gujarat, Rajasthan and Maharashtra in India.

Accolades and recognitions:

Swamiji’s life was full of recognitions and accolades. He would not approve of us remembering him for the recognitions he received as he said that his work was that of a devotee fulfilling his guru’s wishes. Below are some examples of NOT accolades, but his ability to inspire others.

In 1997, he was invited to visit HRH Prince Charles, and separately HRH Prince Philip. During this visit, HRH Prince Charles asked how he could be a good king. Swamiji responded by saying just see Bhagwan in all your citizens

In 1988, Pramukh Swami Maharaj was honoured in the British and Canadian parliaments.

In 2000, Pramukh Swami Maharaj addressed the Millennium World Peace Summit of Spiritual Leaders at the United Nations, New York, USA.

In 2001, ex-President Bill Clinton visited India to see the relief work that was being done following the earthquake in Gujarat. He met and thanked Swamiji for the work the organisation was doing. Swamiji gave him a gift of his mala and said, “This is the most valuable tool for peace. Prayers can make anything happen” (PHOTO)

2015, former President of India, Dr APJ Abdul Kalam, authored a book ‘Transcendence: My Spiritual Experiences with Pramukh Swamiji’ in a tribute to Swamiji’. This is an incredible book sharing his personal experiences with Swamiji.

His legacy continues ….

Swamiji left us in 2016 and gave us the gift of HH Mahant Swami Maharaj. He continues in the same way encouraging relief work during Covid, publication of scriptures, and building mandirs. He has said more than once: “I really have nothing to do other than to continue Swamiji’s legacy and work.” “Everything is so well organised and planned.”

Covid relief work in 2020 and 2021

The entire organisation in every part of the world came together in their respective countries providing food and more support. Funds were collected to assist during the Oxygen crisis in India. The work is too vast to be mentioned here – information can be found on each Mandir’s website.

Understanding Swamiji through his words 

Below are some of his statements.

“I am a sadhu of Bhagwan Swaminarayan and a sevak of my gurus Shastriji Maharaj and Yogiji Maharaj.”

“We introduce principles of Sanatan Dharma in the hearts of everyone and bring everyone closer to Bhagwan and remind them of their true nature of love, education, forgiveness and patience. Bhagwan is kind and compassionate and he will only do what is ultimately good for us.”

“I have no achievements. I followed the agna of my gurus and acted according to their wishes. All that happened is because of Bhagwan – I have done nothing.”

“We build mandirs that are beautiful because when you love someone you want to give them your best specially when what you have is theirs! Secondly, mandirs are a source of pride for Hindus and a place for peace for everyone … we cannot build enough!”

“A sadhu is an enemy of your negative attitudes, but a lifetime friend of your soul. Through constant seva and devotion, Bhagwan and the guru will always guide you.”

“Learn to accept, and see your own flaws, see Bhagwan in others, give joy and allow others to progress. These are keys to your true nature; this is true knowledge. Harming others in mind, thought or action is not our nature.”

“We are not the doer. Bhagwan is. Have faith and surrender to him. In time, all will become clear.”

A personal perspective of HH Pramukh Swami Maharaj  - Priyesh P. 

The life of Pramukh Swami Maharaj can be understood through four stages. 

Traditionally, there are four stages of life within the tradition of Hinduism. The first stage is Brahmacharya. This is when one is pursuing one’s education, learning, and also practicing self-control for a higher purpose. The second stage is grihastha. This is known as the householder stage where one traditionally would get married, start a family and earn wealth. The third stage is known as vanaprastha. This is when one gradually begins to consider retirement from worldly pursuits and more firmly turns towards the path of enlightenment, although this pursuit should be sustained throughout life. Fourth is the stage of sanyas. This is the stage of life where, traditionally, people completely renounced everything and focused the body completely on enlightenment without the distractions of worldly pursuits or involvement in family ties.

This model does not apply to the life of Pramukh Swami Maharaj entirely. He certainly excelled in the first stage, but he renounced his family and home at the age of 18 and effectively glided into the final stage – sanyas. However, his sanyas was different. It was not for the sake of his own enlightenment, but to guide countless on the path of morality, dharma and devotion. It was not one which resided in the mountains or forests, but which was authentic even amidst the hustle and bustle of international travel.

Based on the traditional four stages of Hindu life, this book highlights four stages which best portray the life of Pramukh Swami Maharaj. 

Learner: 1921 to 1948

This is the first stage, where Swamiji learned. 

Who did he learn from? He learnt from his parents, from the pujaris at the local mandir, village elders, from his school teachers and friends. But most importantly, he learnt from his foremost guru named Shastriji Maharaj

What did he learn? From a worldly perspective, one might argue not much! He only read until the fifth grade. However, it was not about worldly education. We have scores of educated people around us at the workplace, in universities and in places of power. How many of them have the education of devotion, spirituality, integrity? Known as Shantilal during his childhood years, Swamiji learnt many good values from his upbringing in the humble village of Chansad. His most formative experience of education was during his training under the auspices of Shastriji Maharaj.

Server: 1948 to 1971

Having been appointed as the President of the BAPS organisation in 1948 by Shastriji Maharaj, who himself was an exemplary leader and spiritual guide which is beyond the scope of this book, Pramukh Swamiji now had much to do. New responsibilities, new challenges. This is similar somewhat to the way we often find ourselves taking on more responsibilities in our late 20s and early 30s as our parents begin to teach us how to run the household, manage finances, perhaps start a family and juggle the expectations of people around us. Swamiji thus started to put into action what he had learnt from his Guru. Upon the passing of Shastriji Maharaj, Pramukh Swamiji did not assume leadership. He in fact remained under the spiritual leadership and authority of his new guru, Yogiji Maharaj. There was much more to do, and as Yogiji Maharaj handled the aspect of spiritually nourishing the community, Pramukh Swamiji remarkably handled the administrative aspects of the community and overcame many challenges as a result.

Yogiji Maharaj sadly passed away in 1971 having handed spiritual authority to Pramukh Swamiji. Now, it was time to move into a new phase.

Leader: 1971 to 2011

Traditionally, the third stage of life is associated with gradual retirement from worldly affairs. Swamiji had already renounced worldly pursuits at the age of 18. However, at the age of 50, his leadership phase was just beginning! 

It was during this phase where the world came to know Pramukh Swamiji. Within this 40-year period, he achieved superhuman feats – the construction of architectural marvels which dot the landscapes of major cities around the world, visiting hundreds of thousands of homes through his tireless tours of villages, towns, cities and countries globally. He initiated over 700 sadhus within a single lifetime. He oversaw the writing of a Sanskrit commentarial tradition which is unseen for the past five centuries. He created communities around the world which were steeped in the values he himself embodied.

Although he did not cease to be a leader till his final moments, he was not the kind of leader who everything and everyone were helplessly dependent upon. He ushered in a new era which is a lesson for all – to create a sustainable legacy and community through inspiring the qualities which helped him serve and lead in others. This would ensure that even after his passing, his work and message would live on. He empowered others to serve in the same way he did.

Inspirer: 2011 to 2016 and beyond

This is the final phase of his earthly life. This is a level beyond mere leadership. First, it is key to distinguish the difference between Pramukh Swami the leader and Pramukh Swami the inspirer. During the last 5 years of his life, Swamiji was not able to be as physically active as he was in his 70s and 80s. This did not stop him from continuing his work and, if anything, inspiring more people than ever before. In 2012, he had written a letter with senior swamis present which stated that after his passing, Mahant Swamiji would be the guru and leader. 

A leader might be able to manage or control, but not necessarily inspire. A great leader of an organisation might have hardworking and happy employees, but this is still due to a financial transaction in-between. However, between Swamiji and the millions he interacted with, it was a spiritual transaction.

Swami’s wish was to be cremated in Sarangpur at the intersection of two mandirs – so that God’s vision would be on him, and his vision would be towards the memorial temple of his foremost guru Shastriji Maharaj. He kept God and his Guru at the heart of everything he did.

What did he inspire? Who did he inspire? How did he inspire? Why did he inspire? What does it mean to truly inspire? This can only be found out through a much deeper study of his life, but the chart below is a mere snapshot into his inspirational life:

Credit: First of its Kind documentary series, YouTube

The chart above corresponds to the final two ‘stages’ – as a leader from 1971 to 2011 and as an inspirer from 2011 to 2016 and beyond. The number of mandirs and sadhus goes up every 5 years. His travels (vicharan), is extremely impressive when we factor in his age. At various points, one can see major festivals, relief work and health challenges which Swamiji managed.

It might be possible for someone to specialise in one aspect – e.g. building mandirs or writing books and touring countries, but he did everything simultaneously and at that kind of age despite having no western education in management or leadership and being from rural Gujarat. Amidst all these activities, he never lost the personal touch. With age, people in fact became more eager for his mere darshan. 

The quality of Godliness and God-centricity was something he was able to inspire in others. That is the utmost test of a true inspirer, which goes beyond a leader. He inspires eternally and internally whereas a leader is only able to lead externally. As an inspirer he became an evolutionary rather than merely a revolutionary.

My memories with HH Pramukh Swami Maharaj 

What did he mean to me ?      Kesh Morjaria

Swamiji left home on a bicycle  at the age of 17 from Chansad with only one thought in his mind – to serve his Guru. Swamiji passed away at the age of 96. During his lifetime he kept Bhagwan central to his work, and his beloved devotees central to his life’s purpose. He suffered from numerous ailments including gallstones, bladder, cataracts and even heart operations twice in his lifetime. There was hardly a year in his last 40 years of life that he had not fallen ill. Yet he consistently ignored his health and bodily comforts, leaving his medical care until the very last – always hiding pain from others until necessary or until his carers spotted his discomfort.

His beloved Thakorji (the small metallic murti of Bhagwan Swaminarayan) always travelled with him. For Swamiji the murti was Bhagwan. He would take utmost care of him ensuring that there was an umbrella for him when in the sun, always keeping a suitable seat for him in all circumstances whether it be the Parliament or on stage. There was an instance in Africa where Swamiji and sadhus went for a swim in the ocean. Thakorji also enjoyed this. Upon return, Swamiji reminded the sadhus that Thakorji be given another bath with clean water to remove salt water of the ocean.

Devotees meant a lot to Swamiji. He would delay his meals many times to visit devotees from all backgrounds. He knew no differences in caste nor background. He walked barefoot in deep mud, in rain and many times when he had fever – travelling on oxen, barefoot, or whatever vehicle was available. His love to serve his beloved bhaktas and to be with them never diminished in any circumstances. He gave names to thousands of devotees’ children, guiding thousands in their education, marraige, health and every aspect of their lives, visiting thousands of villages and writing over 500,000 letters during his lifetime. His ability to love without judgement and only to give was his lifestyle.

Once a long serving farmer in Sarangpur met Swamiji. Upon seeing that he was wearing broken spectacles unsuitable for his eyes. Swamiji took off his own glasses and placed them on his eyes with the gentleness of a father caring for his child. (photo). He ensured and propagated life without vice and millions gave up their unhealthy habits. It is this love and compassion that resulted in countless devotees who live today as ambassadors of his life’s message.

Swamiji was equally compassionate to people of all faiths and treated everyone equally. He always said that we are separated from each other by ignorance of the other! While in Israel, he placed a message in the wailing wall: “May all who write their messages be blessed and their good wishes be fulfilled.” He recognised that faith was the most important virtue especially if practised with love and compassion. When Swaminarayan Akshardham, in Gandhinagar, was attacked in 2002 and over thirty individuals were killed, he immediately announced that this was not a religious matter; it was simply a bad person doing a terrible thing!

His gifts to humanity

Spirituality was his gift. Let us look at some of his achievements. 

In terms of propagation of Sanatan Dharma internationally, large Cultural Festivals of India were held, first in London in 1985 and then in New Jersey in 1991. These were mega cultural  festivals organised by a minority community who had just arrived on the shores of UK and USA so made a very powerful statement. The festivals ran over one month. More than 1.2 million visitors at each festival, savoured the sights, sounds and tastes of India. Using materials as simple as cane, bamboo, burlap and paper pulp, exquisite artwork was created. The messages were universal and tangible; the presentations were aesthetic and inspiring, and the atmosphere was original and congenial.

He built three large mandir complexes that we call “Swaminarayan Akshardham” complexes in Gandhinagar (1992), Delhi (2005) and New Jersey (to open in 2023). They have a functioning mandir, enormous spiritual and cultural campuses that have exhibitions and cultural shows dedicated to devotion, education, and unification of humankind. Timeless devotional messages and vibrant Sanatan Dharma traditions are echoed in their art and architecture. The complexes are humble tributes to Bhagwan Swaminarayan (1781 to 1830) and the avatars, devas and sages of Sanatan Dharma. These traditionally styled complexes are each unique and were built with the blessings of HH Pramukh Swami Maharaj and through the devoted efforts of thousands of skilled artisans and volunteers. Further information can be found on their respective websites. 

Overall, Swamiji established over 1,100 mandirs in 28 countries between 1971 and 2016. In the last 10 years, the organization was opening two mandirs a week in smaller villages.This continues even today. Making mandirs is no small achievement. Each mandir is built with personal care and attention and as a gift for devotees for the nation and its people to enjoy – open to all, for everyone to find their own bhakti and meet Bhagwan. Each mandir was built with care by the devotees. As Swamiji said, “Each devotee will become a mandir himself or herself.”

During his lifetime, over 1000 sadhus were ordained. They all follow the eight fold form of celibacy, a principle propagated by Bhagwan Swaminarayan 200 years ago. These sadhus came from diverse backgrounds and from all parts of the world. A sizable number of them were highly qualified young people who were inspired by his message and mission.

He encouraged that new literature, scriptures and bhajans be written so that Bhagwan’s message could be is easily understood. As a result, literature was published in many languages in many countries allowing the organization to flourish.

Pramukh Swami Maharaj creatively fused spiritual concepts with modern technology to disseminate dharmic teachings to all. Ranging from exhibitions containing robotics and the ‘Mystic India’ film to watershows, lasers shows and more, he was ahead of his time.

The revival of Sanskrit traditions was another achievement. He encouraged his swami’s and lay followers to learn Sanskrit. Under his direct spiritual guidance, Sadhu Bhadreshdas completed the unimaginable feat of writing the Swaminarayan Bhashyas, thereby grounding the knowledge which was so dear to his Guru Shastriji Maharaj within the texts of Sanatan Dharma. 

Today there are millions of devotees who have instilled in them the depth of knowledge of the Swaminarayan philosophy and live a life without addiction and in harmony with everyone, being exemplary citizens wherever they live.

Immerse yourself in a more visual way to connect with Swamishri’s life…

We have called them life lessons from the life of HH Narayan Swarup Das, ( popularly known as  Pramukh Swami Maharaj.) The corresponding QR code for each incident is found beneath the description.

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1. Be Wise with Your Time: Time. Our precious resource. Most often wasted not in hours or days but seconds and minutes. Swamishri saw time as belonging not to himself but to Bhagwan. Reading and responding to over 700,000 letters was often about using those seconds and minutes - while travelling, in assemblies as well as in-between medical check-ups…He mastered the art of managing every window of time. Let us go back to an incident from June 1990…

1. Compassion Personified: Compassion. A powerful emotion capable of moving human beings to go above and beyond to help another. Prashant, a child in Surat, had met with an accident in 1999. Swamishri made the decision to visit the child and give his blessings, but road construction meant the car stopped some hundred metres short of the hospital. “We will walk it”, Swamishri said immediately. Gliding over ditches and muddy streets at the age of 80, he proceeded on. What did he say to Prashant?

1. A Divine Companionship: “Mr President, this was one of the most extraordinary speeches we have ever heard”. The year was 2007. President APJ Abdul Kalam is about to address the European Parliament when he prays to Swamishri to inspire him to speak about peace and unity. Both Kalam and Swamishri’s unique bond has been eternalised in a book called ‘Transcendence’. Let’s hear what President Kalam said…

1. From a Grand Stage to a Simple Chair: Would the CEO of a large company be able to sit with an ordinary employee at their work desk? The year was 1991. Swamishri had just addressed an audience of thousands in Edison after inspiring the biggest festival of Indian culture America had ever seen. As he came off the stage, a devotee wanted to meet him immediately. The sadhus began looking for an appropriate seat for Swamishri, when suddenly…

1. A Dance Becomes Transformational: Swamishri was in Chota Udaipur. Some youths performed a traditional dance and sanctified their art before Swamishri in the main assembly. Afterwards, Swamishri came to learn that some of them harboured vices which were inconducive to a pure lifestyle. He lovingly inspired them to give up these vices to live a more devotional life…

1. Dedication Even in Illness: Imagine someone has a 104-degree fever. Aged 79. The first thing we would want them to do is rest. Swamishri was in Badalpur and had become unwell. However, seeing the devotees’ enthusiasm, he himself was inspired to continue his hectic schedule. The sadhus wanted him to immediately go to a place where better treatment would be available, but were unable to do so upon seeing Swamishri’s dedication. This video tells of the hardships he underwent and what happened immediately afterwards…

1. Incomparable Disciple : Think about a vision you have. Could you spend 34 years tirelessly overcoming countless obstacles to fulfil it? This is the story of someone who, through hard work and prayers, persisted to bring the vision of his guru to life…

1. From a Car to a Cart: The hands which inaugurated mandirs which are wonders of the modern world could also inaugurate the well in a small village upon the request of a simple devotee. Despite the village being too remote to reach by car, Swamishri thought of a solution!

1. Whatever You Wish: A genie might grant three wishes, but Swamishri granted innumerable wishes no matter how big or small. A year after becoming spiritual head of BAPS, Swamishri was touring a town and visited the shops of local devotees. This is merely a drop in the ocean of wishes he fulfilled throughout his life…

1. Undeterred Devotion: Sanctified by Bhagwan Swaminarayan himself, the Jetpur mandir was celebrating a grand festival in 2004. Since the roads leading to the mandir were closed, Swamishri’s desire to visit the mandir faced an obstacle. However, he immediately expressed the desire to walk over 15 minutes through narrow pathways to eventually reach this sacred site and offer devotion. “Bhagwan has sanctified this road countless times”, he said, leaving those around him in awe of his steadfastness. 

1. A Devotee’s Devotion: Near the Narmada River is a village called Chuli. A devotee called Nimabhai wished for his humble home to be sanctified by Swamishri. Suddenly, Swamishri’s white car graced the village and hundreds flocked to witness this moment and surrounded the car. This video captures a special moment - as if Shri Krishna himself was meeting his old friend Sudama.

1. A Heart of Gold: Imagine meeting the President of the United States! But what would the President gain from meeting a humble sadhu who barely spoke English? Bill Clinton was visiting Gandhinagar Akshardham in April 2001. Watch this narration of what he said about his experiences with Swamishri…and observe how moments later, Swami met some victims of the recent Bhuj earthquake with the exact same respect and care. This video truly embodies who Swamishri was - actions speak louder than words.

1. For Future Generations: Atop Mount Abu in Rajasthan is a residential school. Swamishri spent two days here, despite his hectic schedule. Just look at how he pays attention to each aspect of the children’s learning and welfare. What message did Swamishri give for these children?

1. A Thousand Miles for a Boy: Ooty, the beautiful hill station in Tamil Nadu, became the backdrop for a special memory for a young boy named Rajesh. Studying at the Blue Mountain School, he was not expecting any visitors when he was suddenly told that Pramukh Swami had come to visit him. In fact, the boy’s father had written to Swamishri to go and bless Rajesh and thus Swamishri travelled over 1000 miles, waiting an hour in the sun until Rajesh was able to come and meet him. Listen to the story in the words of Rajesh himself…

1. No one is too small: Swamishri was in Bhuj, and was visiting a particular tribal area for the first time. Everybody was overjoyed to see that the same Pramukh Swami who addressed thousands in assemblies both in India and internationally was sitting in a small, intimate gathering. These gatherings were life changing for each person present.

1. A Guru Remembers a Boy: Picture the scene. 10pm on a cold winter’s night in Gujarat. The year is 1990. Some time ago, a young boy named Shambu went to have darshan of Swamishri. He had innocently requested Swamishri to grace his home. On this night, Swami remembered the wish of that young boy and graced his home, traveling 29 miles!

1. Just One Minute: Swamishri is on a flight from London to New York. The picture in this video shows him reading a letter standing up. However, the image does not convey the full story. As Swamishri got up from 3 hours of reading letters to visit the bathroom, the attendant sadhus began preparing his resting area. Swamishri returned. The sadhus had not yet finished. Swamishri instantly picked up a letter, in the 60 seconds he had spare, and began to read it. We often use moments like this to check our own phones to see if anyone has messaged us. Swamishri, one might say, had an attachment to letters in a similar way! He is the master of time management, and we are often victim to time mismanagement.

1. Touch of the Philosopher’s Stone: The caring touch of Swamishri’s hand has saved many from ruin. Rather than transforming things into literal gold, he made hearts of pure gold. Listen to one such incident from 1993…

1. Like Family: Just as the Vedas pray ‘Lead us from darkness into light’, Swamishri replaced the darkness in the form of vices, addictions and violence into devotion and pure character. Just one example of this was his travels in Valsad (Gujarati) in 1984 where he visited countless homes which did not even have basic amenities such as electricity. In a world where people first ask about the Wi-Fi password, Swamishri connected seamlessly with people of all walks of life…

1. The Sixth Topic: June 2001, New Delhi. The Indian President is formulating a vision for India 2020. Why does he present this plan to Swamishri, who has renounced the worldly path? Because he knows that Swamishri’s guidance is able to not only spiritually uplift individuals but socially nourish society and humanity as a whole. President Kalam presented 5 key ideas. Pramukh Swami added a sixth - faith in God. Watch this interaction between two great visionaries, a meeting which would be their last on this earth…

1. Like the River Ganges: We may either know or have experienced the effects of a serious addiction. We might think automatically of alcohol or drugs. However, addictions can range from social media and technology to unhealthy food. So, these incidents are not merely for those with a particular type of addiction - they speak to us all. In March 1987 near Bhavnagar, Swamishri met a man who was engulfed in addictions. What he said next brought a new chapter into the life of this man as well as his family…

1. Tireless Travels: If we made a documentary about a day in our life, what would it look like? Well, this is a short snippet from January 2003 of what Swamishri’s hectic schedule often looked like, day in day out. He is 82-years-old. Within half a day he sanctifies 11 villages and adjusts as per the desires and needs of others.

1. Like the Ganga: February 1990. Swamishri arrived in Badalpur to lay the foundation for a new mandir. The roads were rough. Despite having visited the home of each devotee, he accepted their request to visit for a second time. They felt as if the Holy Ganga itself had come to purify not just their homes, but their hearts…

1. A Unique Guru: Swamishri is at the home of Vishnubhai in Coimbatore in 1989. Vishnubhai expresses his desire to wash Swamishri’s feet as an act of devotion. Swamishri immediately turned to the murti of Bhagwan, which accompanied him everywhere, and asked the devotee to offer flower petals at the feet of Bhagwan instead. Believing himself to be a mere servant of Bhagwan, he promoted a similar belief in devotees. Watch on as a Swamishri sits at the train platform that same day and writes a very special letter…

1. Equal of Love for All: A river flows for all. The sun shines upon all. Similarly, Swamishri equally loved and respected all as he saw Bhagwan residing in the hearts of every living being. In Mumbai, a mill owner wanted his premises sanctified by the presence of Swamishri. However, the way Swamishri met the artisans struck a deep chord with everyone who was present…

1. Why go to Dhasa: “Take the car to Dhasa”, Swamishri gently instructed. But this town was not in the itinerary. Why did Swamishri want the driver to do so? They soon arrived at a small shop of a devotee who had some time ago invited Swamishri to Dhasa, not knowing that he would honour that invitation by amending his personal schedule…

1. Forgive and Forget: Imagine a feud which is 2 centuries long. The world is plagued with territorial conflict, or in the words of former President Kalam, a vast range of islands which are disconnected with each other, metaphorically. One such feud raged on for 200 years between two villages in Odarka near Bhavnagar. The year was April 1990. People would not even drink water from the rival village let alone think about peace or reconciliation. Until Swamishri arrived, and history was made…How did he manage to end the conflict?

1. Glasses for the Shepherd: Bapa had known Hira Bharwad of Sarangpur for many decades. The frail shepherd had recently undergone a cataract operation. As Swamishri met scores of devotees eager to receive his blessings, he noticed Hira Bharwad standing in the corner. Swami himself approached Hira and sanctified his glasses, asking about his recovery. Hira’s joy knew no bounds.

1. Yearning for Darshan: When we are afflicted by serious illness, it is natural for us to forget about others, let alone God. Swamishri was different. In July 2011, as Swamishri was about to sleep, he felt pain in his chest. He was 90 years of age. He could not sleep and doctors were called to examine his chest. The doctors declared that he had suffered a heart attack (for the second time in his life) and that he should take full bed rest for 48 hours. However, Swamishri had a burning desire to visit the mandir of God and have darshan as per his daily routine. Watch what happened next…

1. Never Ending Travels: Examine this photo carefully. Does it seem as if Swamishri has a 102-degree temperature? Or that on the same day he also sanctified 122 homes in the heat of the Indian summer? There is not a glimmer of frustration on his face. In his lifetime, Swamishri visited thousands of villages, towns and cities, and over 250,000 homes.

1. Equanimity: In January 1986, Swamishri was in Bhuj. He wanted to visit the mandir which was sanctified by Bhagwan Swaminarayan himself. The roads were too narrow to allow his car to proceed any further. The only option left was a rikshaw. Wouldn’t this be embarrassing for a spiritual leader who was so renowned? Not at all! Swamishri himself sat enthusiastically in the rikshaw to express his devotion to Bhagwan. 

1. Prayers for Faith: September 1999. Swamishri is at the Western Wall of Jerusalem. Many write notes and place them in the sacred wall. Swamishri too said two prayers: May God fulfil all the wishes of those who have prayed here before, and of those who will pray here in the future. He encouraged people of all faiths to strengthen their refuge in prayer and in God.

1. Keeping a Promise: Not often would you see Swamishri lost in thought. On this particular day in October 1990, Swamishri was visibly so. He requested for some flowers to be kept aside and for a car to be arranged. Nobody knew where Swamishri was planning to go. However, 5 days ago, an ill devotee called Jaykrishna was suffering in hospital and requested Swamishri to carry out his final rites upon his passing. Swamishri arrived at the crematorium before Jaykrishna’s family. Everyone was awestruck to see Swami there. These photographs capture the sentiment that Swamishri has been there for devotees from the time of their birth until even after the time of their death…

1. Homes Become Temples: A new mandir was to be inaugurated in Pati, Gujarat. Swamishri’s mission remained the same: to purify society, bring about harmony and connect people towards devotion. After de-addicting an individual, Swamishri arrived at a family home where two brothers had a major dispute. Encouraging them both to forgive each other, he united both families and created peace not only within the walls of the mandirs he created but in the hearts of those he met.

1. Bihari Meets Bihari: God is sometimes referred to as ‘Vihari’ or ‘Bihari’. One day, outside the vidyanagar town hall, Shri Biharibhai Brahmbhatt was seated in his car. Swamishri arrived there but Biharibhai was paralysed and unable to leave the car to meet him. Swamishri himself approached the car of this individual and offered him a sanctified garland of flowers. Biharibhai was moved to tears, saying: “God himself, referred to as Bihari, has come to meet his Bihari (referring to himself) to rid my pain!”

1. A President’s Praise: During Indian President Zail Singh’s visit to the festival celebrating the 200-year anniversary of Gunatitanand Swami of the Swaminarayan tradition, only 10 minutes were assigned to the exhibition. The President, however, insisted on spending at least 30 minutes looking at it in great detail. Listen to what he had to say about the spiritual power behind these festivals…

1. Sarveshvar Mahadev: As the construction of the grand Delhi Akshardham was underway in March 2022, the committee of a Shiva temple which was being made in Vadodara faced some obstacles. Despite being from a different denomination, they did not hesitate to reach out to Swamishri for help in finishing their carving work. Swamishri diverted resources and personnel from the BAPS mandir work to help the Shiva mandir to open on time. Listen to the gratitude expressed by one of the committee members. Truly, Swamishri was a personification of inter and intra-religions harmony.

1. Like Family: Swamishri travelled to bring people closer to Bhagwan. Countless people bear witness to how Swamishri’s visit to their village, town or city was transformational yet familial in nature. It did not feel like a great spiritual leader of a major organisation was visiting, but a close friend or family member. Just take this one example of Desaibhai from February 1990…

1. Only One Desire: Three tribal men came to meet Swamishri in February 1990. Swamishri came to know, by asking them, about their addictions and impure habits. Swamishri lovingly yet convincingly talked to them at great length about leading a better life and taking responsibility for their own wellbeing as well as that of their dependent families. How and why would the spiritual head of such a vast devotional community connect with such individuals? He had nothing to gain. But these transformational interactions helped them to regain their sense of true self.

1. Life-long Memory: Do you ever look back at photo albums and reminisce about special moments from the past? Or wish that certain moments were captured on camera? In December 1995, during Swamishri’s 75th birthday celebrations by devotees, a young boy called Suketu welcomed Swami to the festival with a beautiful flower garland. The moment passed so quickly and the boy wanted a photo of that moment. He wrote a letter to Swamishri requesting this! As Bapa read the letter, he asked for that photo to be located and sent to the child’s home. Suketu received the photo with immense joy. 

1. No One is Little: Often, people use worldly measures to categorise people as important or insignificant. The year was 2003. As craftsmen were working on the Akshardham project in Delhi, they were overjoyed to see Swamishri arriving to bless them. One said that people usually offer flowers to the murtis that we carve, but for the first time ever, someone is offering flowers to us. Listen to Swamishri’s blessings in Hindi as he beautifully conveys the analogy of carving a pure life…

1. Eternal Companion: February 1994. Swamishri came to know of the passing of CM Patel, who was a key individual in the effort to build the Neasden Temple in England. Instantly, Swamishri wrote a 14-page letter to the head sadhu at Atladara mandir, where CM Patel’s body was to arrive from London, in regards to the funeral rites. In fact, Swamishri himself went on the day to personally carry out the rites. His love for devotees endured until the very end, and even beyond that…

Glossary:

• Pramukh Swami Maharaj – Sadhu and leader of BAPS who lived from 1921-2016
• Four ashrams – ashram here refers to a stage or phase of life (four in total)
• Brahmacharya – stage of being a student/learner
• Grihastha – stage of being a householder/earner
• Vanprastha – stage of gradual retirement from worldly life
• Sanyaas – fourth and final stage of totally withdrawing from worldly life
• Swamiji / Swamishri – a word which refers to Pramukh Swami Maharaj
• Pujari – one who takes care of the sacred images in a Hindu place of worship
• Mandir – Hindu place of worship
• Shastriji Maharaj – founder of BAPS and primary guru of Pramukh Swami 
• Yogiji Maharaj – guru of BAPS from 1951-1971, second guide of Pramukh Swami
• Mahant Swami Maharaj – successor of Pramukh Swami Maharaj and current guru of BAPS
• Shantilal – childhood name of Pramukh Swami
• Chansad – village in Gujarat where Pramukh Swami was born
• BAPS – a socio-spiritual organisation which stands for Bochasanwasi Akshar Purushottam Swaminarayan Sanstha, founded in 1907 in the village of Bochasan
• Guru – spiritual guide and remover of spiritual ignorance
• Sarangpur – historic village in Gujarat for the Swaminarayan community
• Vicharan – travelling for spiritual purposes to guide others
• Sadhu – one who renounces worldly life to dedicate themselves fully to devotion
• Sadhuta – the state in which one possesses the virtues of a true sadhu (which are laid out in the Shrimad Bhagavatam)
• Dhoti – orange clothing worn by sadhus
• Seva – service 
• Satsang – means ‘right company’ but refers also to the broad spiritual community
• Ekadashi – a day of fasting which occurs every 15 days
• Kanthi – worn around the neck by devotional Hindus as a sign of refuge in God
• Parayans – discourses on God
• Pratishtha – infusing God’s presence into sacred images
• Yatra – visiting religious sites for the purpose of gaining spiritual merit
• Sanstha – organisation 
• Bhakti - devotion
• Darshan – to view the sacred image of God
• Murti – the sacred image of God 
• Kalash – a sacred/auspicious pot used in worship
• Puja - worship
• Agna – commandments given by God and the holy Sadhu
• Upasana – the correct understanding of the Ultimate
• Ashirwad – blessings
• Sevak – one who humbly serves
• Bhagwan – God/the Ultimate being
• Bhagwan Swaminarayan – Swaminarayan is believed to be the Supreme incarnation
• Thakorji / Harikrishna Maharaj – the murti of Bhagwan Swaminarayan which the guru takes with him on his spiritual tours
• Nilkanth Varni – the teenage form of Bhagwan Swaminarayan who travelled India for 7 years
• Shikharbhaddha mandir – a traditionally constructed Hindu place of worship
• Bhakta – devotee of God
• Akshardham (Gandhinagar/Delhi) – grand cultural/devotional complexes dedicated to Bhagwan Swaminarayan
• Akshardham (the abode of God) – the ultimate abode where Bhagwan Swaminarayan resides with his devotees
• Akshar Purushottam – Bhagwan Swaminarayan and his choicest devotee Gunatitanand Swami, both distinct entities 
• Akshar Deri – a sacred shrine in Gujarat for the BAPS community 
• Sanatana Dharma – the eternal way
• Diksha – ordination into sadhu-fold
• 5 mandirs of Shastriji Maharaj – Bochasan, Sarangpur, Gondal, Atladara and Gadhada (all in Gujarat, India)
• Narayanswarupdas – the new name given to Pramukh Swami by his guru Shastriji Maharaj upon receiving formal initiation as a sadhu

 [NU1]Is this correct or should it be “Discipline”?

In a world marked by diversity, where cultures and traditions intertwine, the Hindu festival of Holi stands as a beacon of joy, color, and unity. Originating in the Indian subcontinent, Holi transcends geographical boundaries to become a global celebration of harmony and togetherness. As we delve into the significance of Holi in contemporary times, we uncover its timeless relevance and the profound message it carries for humanity.

A Splash of Colors: Joyful Celebrations

Holi, also known as the Festival of Colors, is a jubilant occasion that commemorates the victory of good over evil, symbolized by the legend of Prahlad and Holika. The festival typically falls in March, marking the arrival of spring, a season of renewal and rejuvenation. Streets and squares burst into a kaleidoscope of hues as people gather to revel in the joyous spirit of Holi.

The hallmark of Holi lies in the exuberant throwing of colored powders and water, creating a vibrant tapestry of hues that dissolve barriers of caste, creed, and social status. This act of smearing colors on friends, family, and even strangers fosters a sense of camaraderie and equality, reminding us that beneath our diverse exteriors, we are all interconnected.

Embracing Diversity: Unity in Plurality

In today’s world, characterized by divisions and discord, Holi serves as a poignant reminder of the beauty of diversity and the power of unity. As individuals from various walks of life come together to partake in the festivities, differences fade into the background, and a sense of unity prevails. Regardless of one's background or beliefs, Holi encourages inclusivity and acceptance, fostering a sense of belonging and community.

Moreover, Holi transcends religious boundaries, with people from different faiths joining in the celebrations. This interfaith harmony reflects the essence of Holi – a celebration of humanity’s shared heritage and collective spirit. In a time where religious intolerance often dominates headlines, Holi serves as a beacon of hope, showcasing the possibility of coexistence and mutual respect.

Forgiveness and Reconciliation: A Time for Renewal

One of the most cherished aspects of Holi is the tradition of forgiveness and reconciliation. The festival provides an opportunity to mend broken relationships, heal past wounds, and start anew. The custom of seeking forgiveness, known as "Holika Dahan," underscores the importance of letting go of grudges and embracing forgiveness as a path to inner peace and harmony.

In today’s fast-paced world, where conflicts and misunderstandings abound, the message of forgiveness embodied by Holi holds immense relevance. It reminds us of the transformative power of forgiveness in fostering reconciliation and fostering a culture of empathy and understanding.

Environmental Consciousness: Celebrating Responsibly

As we celebrate Holi in the modern era, it is imperative to embrace environmental consciousness and celebrate responsibly. Traditional Holi colors, derived from natural sources such as flowers and herbs, are not only eco-friendly but also safe for the skin and environment. However, the rampant use of synthetic colors containing harmful chemicals poses a threat to both health and ecology.

In recent years, there has been a growing awareness about the need to opt for organic and natural colors, thus reducing the festival’s ecological footprint. Additionally, initiatives promoting water conservation and minimal wastage have gained traction, encouraging revelers to celebrate Holi in an environmentally sustainable manner.

Cultural Exchange and Global Outreach

Beyond its origins in India, Holi has transcended borders to become a global phenomenon, embraced by people of diverse cultures and backgrounds. From the United States to Europe, Australia to Africa, Holi celebrations are held with fervor, showcasing the universality of its message of joy, love, and unity.

This cross-cultural exchange not only enriches the tapestry of Holi celebrations but also fosters intercultural understanding and appreciation. Through participation in Holi festivities, individuals gain insight into the rich tapestry of Indian culture and traditions, promoting dialogue and mutual respect among nations.

Conclusion

In a world fraught with challenges and divisions, the Hindu festival of Holi serves as a beacon of hope, unity, and renewal. Its vibrant celebrations, rooted in ancient mythology and tradition, resonate deeply in today’s globalized world, offering valuable lessons in diversity, forgiveness, and environmental stewardship.

As we immerse ourselves in the kaleidoscope of colors and revelry, let us remember the timeless message of Holi – that beneath our diverse exteriors, we are all connected by the threads of humanity. Let us celebrate Holi not just as a festival, but as a reminder of the inherent goodness within each of us and the boundless potential for harmony and coexistence in our world.

Throughout history, Hinduism has been more than just a religion; it has been a way of life, a philosophy, and a cultural beacon that has illuminated the world with its profound wisdom and timeless teachings. From ancient scriptures to modern innovations, Hindus and Hinduism have made significant positive contributions to the world, shaping both the spiritual and material realms. Let us explore some of these enduring contributions that continue to enrich humanity.

1. Philosophy and Spirituality:

At the heart of Hinduism lies a rich tapestry of philosophical thought that has captivated minds for millennia. The ancient scriptures such as the Vedas, Upanishads, and Bhagavad Gita contain profound insights into the nature of existence, consciousness, and the cosmos. Concepts like karma, dharma, and moksha have not only provided spiritual guidance to millions but have also influenced the philosophical discourse worldwide. The emphasis on the interconnectedness of all beings and the pursuit of self-realization has inspired individuals across cultures to seek deeper meaning in their lives.

2. Yoga and Meditation:

Hinduism gave birth to the practices of yoga and meditation, which have become global phenomena embraced by people from diverse backgrounds. Yoga, with its focus on physical postures (asanas), breathing techniques (pranayama), and meditation, offers holistic benefits for both body and mind. Its popularity transcends religious boundaries, with millions around the world incorporating it into their daily routines to promote health, well-being, and inner peace. Similarly, meditation techniques rooted in Hindu traditions have been scientifically validated for their efficacy in reducing stress, enhancing cognitive function, and fostering emotional resilience.

3. Science and Mathematics:

Contrary to popular misconceptions, Hindu civilization has made significant contributions to the fields of science and mathematics. Ancient Indian scholars made groundbreaking discoveries in areas such as astronomy, metallurgy, medicine, and architecture. The concept of zero, the decimal system, and the numerical value of pi are just a few examples of India's mathematical prowess that revolutionized the way we understand and quantify the world. Furthermore, texts like the Vedas contain intricate astronomical knowledge that astounded Western scholars upon its discovery.

4. Art, Architecture, and Literature:

The artistic and architectural heritage of Hinduism is as diverse as it is breathtaking. From the intricate carvings of temples like Khajuraho and Konark to the majestic sculptures of gods and goddesses, Hindu artistry reflects a deep reverence for the divine and a celebration of life's beauty. The epics Ramayana and Mahabharata, along with ancient texts like the Puranas, are literary treasures that have inspired countless works of art, literature, and music across cultures. The timeless stories contained within these texts impart moral lessons, cultural values, and profound insights into the human condition.

5. Social and Humanitarian Values:

Central to Hindu teachings are principles of compassion, tolerance, and social justice. The concept of ahimsa (non-violence) espoused by figures like Mahatma Gandhi has influenced numerous movements for peace and social change worldwide. Hinduism's emphasis on seva (selfless service) has inspired countless charitable initiatives aimed at alleviating suffering and promoting the welfare of all beings. Additionally, the caste system, often misunderstood and misinterpreted, originally served as a division of labor based on skills rather than social hierarchy, and efforts to reform and mitigate its negative impacts continue within Hindu society.

6. Environmental Stewardship:

Hinduism's reverence for nature is deeply ingrained in its spiritual ethos. The belief in the interconnectedness of all life forms has fostered a culture of environmental stewardship and sustainability. Practices such as tree worship, river conservation, and eco-friendly rituals reflect the Hindu commitment to preserving the natural world for future generations. Moreover, concepts like Vasudhaiva Kutumbakam (the world is one family) promote a sense of global responsibility towards protecting the planet and fostering harmony among all living beings.

In conclusion, the contributions of Hindus and Hinduism to the world are manifold and enduring. From its profound philosophical insights to its practical applications in science, medicine, and social welfare, Hinduism continues to inspire and enrich humanity in myriad ways. As the world grapples with complex challenges, the timeless wisdom of Hinduism serves as a guiding light, reminding us of our shared humanity and the interconnectedness of all existence.

In recent years, the portrayal of Hindus in UK media has sparked significant debate and concern within the community. This blog delves into the nuances of media bias against Hindus, examining the prevalence of stereotypes, underrepresentation, and negative framing. We explore the impact of these biased narratives on public perception and community cohesion. Additionally, the blog highlights efforts being made to address and counteract this bias, offering a pathway towards fair and balanced representation. Join us as we uncover the challenges and advocate for a more accurate and respectful portrayal of Hindus in UK media.

The Issue of Stereotyping and Underrepresentation

One of the most significant issues facing the Hindu community in the UK media is the prevalence of stereotypes. Hindus are often depicted in a narrow and clichéd manner, focusing on outdated and superficial aspects of the culture. Common stereotypes include the emphasis on practices like vegetarianism, arranged marriages, and religious rituals without any depth or context. These portrayals fail to capture the diversity and modernity within the Hindu community, leading to a skewed public perception.

Underrepresentation is another critical issue. Despite being one of the largest religious communities in the UK, Hindus are rarely given significant airtime or meaningful representation in mainstream media. When they do appear, it is often in contexts that reinforce negative stereotypes or in stories that do not reflect the everyday lives and contributions of Hindus in British society. This lack of visibility can lead to a sense of invisibility and marginalization among the community.

Negative Framing and Its Consequences

Negative framing of Hindus in the media exacerbates these issues. Media narratives often focus on conflicts, controversies, or sensational aspects of the community, such as caste-related issues or religious extremism, without providing balanced coverage. This selective reporting can create a distorted view of the community, highlighting problems while ignoring the positive contributions and achievements of Hindus in the UK.

The consequences of this negative framing are far-reaching. It can lead to increased prejudice and discrimination against Hindus, fostering a climate of intolerance and misunderstanding. Public perception is heavily influenced by media portrayals, and when these portrayals are biased, they can contribute to social divisions and hinder community cohesion.

Impact on Community Cohesion

The biased portrayal of Hindus in the media has a direct impact on community cohesion. When a community is consistently depicted in a negative light, it can lead to feelings of alienation and resentment. This, in turn, can affect how Hindus perceive their place in British society and their relationships with other communities.

Moreover, the lack of positive representation can hinder efforts to build bridges between different communities. Media has the power to shape narratives and foster understanding, but when it fails to do so, it can reinforce stereotypes and perpetuate divisions. For a multicultural society like the UK, it is essential that all communities are represented fairly and accurately to promote harmony and mutual respect.

Efforts to Address Media Bias

Recognizing these challenges, various efforts are being made to address media bias against Hindus. Organizations like INSIGHT UK have been at the forefront of this movement, conducting surveys and studies to highlight the issue and advocate for change. Their work has shed light on the perceptions and experiences of the British Hindu and Indian communities, providing valuable data to support calls for fairer representation.

Educational initiatives are also playing a crucial role. By raising awareness about Hindu culture and contributions, these initiatives aim to challenge stereotypes and promote a more nuanced understanding of the community. Media literacy programs that encourage critical consumption of news and foster dialogue about representation can also help counteract biased narratives.

Pathway Towards Fair Representation

Achieving fair representation of Hindus in the UK media requires a multifaceted approach. Media organizations need to commit to more balanced and inclusive reporting, ensuring that their coverage reflects the diversity and complexity of the Hindu community. This involves not only avoiding negative stereotypes but also actively seeking out and highlighting positive stories and contributions.

Community engagement is equally important. By involving Hindu voices in the media production process and encouraging greater participation from the community, media organizations can ensure that their content is more representative and accurate. This can be achieved through partnerships with Hindu organizations, increased recruitment of Hindu journalists, and platforms that amplify Hindu perspectives.

Case Studies and Examples

To illustrate the points discussed, let's look at some specific examples of media bias and the efforts to counteract them. One notable case involved a popular UK newspaper that published a series of articles focusing on the negative aspects of Hindu festivals, emphasizing noise pollution and disruption without acknowledging the cultural significance and community spirit behind these celebrations. In response, Hindu organizations launched campaigns to educate the public and the media about the importance of these festivals, highlighting the charitable activities and community bonding that occur during these times.

Another example is the portrayal of Hindus in popular television shows and movies. Often, Hindu characters are depicted in a stereotypical manner, either as overly traditional or as comic relief. This kind of representation fails to capture the diversity and richness of Hindu culture and can reinforce negative perceptions. Advocacy groups have been working with producers and writers to create more nuanced and accurate portrayals of Hindu characters, emphasizing their individuality and contributions to society.

The Role of Social Media

In the digital age, social media has become a powerful tool for challenging media bias and promoting positive representation. Hindu communities in the UK have been leveraging platforms like Twitter, Facebook, and Instagram to share their stories, highlight their achievements, and call out biased reporting. Hashtags like #HindusInUK and #PositiveRepresentation have gained traction, providing a platform for Hindus to voice their concerns and celebrate their culture.

Social media campaigns have also been instrumental in mobilizing support and raising awareness about issues affecting the Hindu community. For example, when a major UK broadcaster aired a documentary that many Hindus felt was biased and misleading, a social media campaign quickly gained momentum, leading to thousands of complaints being lodged and a subsequent review of the program by the broadcaster.

The Importance of Media Literacy

Media literacy is a crucial component in the fight against bias and negative representation. By educating the public about how media works and encouraging critical consumption of news, we can empower individuals to recognize and challenge biased narratives. Media literacy programs should be integrated into school curriculums and community education initiatives, providing people with the tools they need to analyse media content critically and make informed judgments.

Collaborations and Partnerships

To achieve fair representation, it is essential for media organizations to collaborate with Hindu communities and other stakeholders. These partnerships can help ensure that media content is accurate, respectful, and reflective of the diversity within the Hindu community. Collaborations can take many forms, from consulting with Hindu experts on cultural issues to involving community members in the production process.

One successful example of such a partnership is the collaboration between a major UK news outlet and a Hindu cultural organization to produce a documentary series on Hindu contributions to British society. The series, which highlighted the achievements of Hindu entrepreneurs, artists, and community leaders, received widespread acclaim and helped to counteract some of the negative stereotypes often seen in the media.

Moving Forward: Recommendations for Change

To promote fair and balanced representation of Hindus in UK media, several key recommendations can be made:

1. Increased Diversity in Media Personnel: Media organizations should strive to increase diversity within their teams, including hiring more Hindu journalists, editors, and producers. This can help ensure that a broader range of perspectives is represented in media content.
2. Cultural Sensitivity Training: Providing cultural sensitivity training for media personnel can help them understand and respect the nuances of Hindu culture, leading to more accurate and respectful reporting.
3. Balanced Reporting: Media organizations should commit to balanced reporting, avoiding sensationalism and ensuring that both positive and negative aspects of stories are covered. This can help provide a more nuanced and accurate picture of the Hindu community.
4. Engagement with the Community: Media organizations should actively engage with Hindu communities, seeking their input and feedback on media content. This can help build trust and ensure that media portrayals are accurate and respectful.
5. Promoting Positive Stories: Highlighting positive stories and achievements within the Hindu community can help counteract negative stereotypes and provide a more balanced view of the community. Media organizations should actively seek out and promote such stories.
6. Media Literacy Education: Integrating media literacy education into school curriculums and community programs can help individuals recognize and challenge biased media portrayals. This can empower people to advocate for fairer representation.

Conclusion

The portrayal of Hindus in UK media is a complex issue that requires attention and action from multiple stakeholders. Stereotypes, underrepresentation, and negative framing have contributed to a skewed public perception and hindered community cohesion. However, through concerted efforts by media organizations, community advocates, and educational initiatives, it is possible to counteract these biases and promote a fairer, more respectful portrayal of Hindus.

As we move forward, it is crucial to continue advocating for change and holding media accountable for their representations. By doing so, we can foster a more inclusive society where all communities are respected and valued for their contributions. Let us work together to ensure that the voices of Hindus in the UK are heard, understood, and represented with the fairness and accuracy they deserve.

In summary, achieving fair representation of Hindus in UK media is not just about addressing the current biases but also about building a future where diversity is celebrated and respected. This involves a collective effort from media professionals, community leaders, and the public to promote understanding, challenge stereotypes, and highlight the positive contributions of the Hindu community. Through these efforts, we can create a media landscape that truly reflects the rich tapestry of British society and fosters a sense of belonging and mutual respect for all communities.