No Ban On Beef Eating, Read Notification Here. Directive by Supreme Court.


People take to streets without knowing what they are fighting for.

People are engaging in Beef eating festivals stating that individual freedom is at stake and this is in violation of the Constitution.

There is no ban on beef eating.

Notification in English.

https://drive.google.com/file/d/0BxUOtzSmvRPYQU1WclFLdHc3Y2M/view

Read the notification here in Hindi.

http://www.thehindu.com/news/resources/article18586067.ece/BINARY/Gazette%20notification%20on%20animal%20slaughter

Under a notification, titled the Prevention of Cruelty to Animals (Regulation of Livestock Markets) Rules, 2017, those who wish to sell cattle — bulls, cows, buffaloes, steers, heifers and camels — may do so only after they formally state that the animals have not been “brought to the market for sale for slaughter”.

Verification of buyers

At the same time, buyers of cattle at animal markets will have to verify they are agriculturalists and declare that they will not sell the animal/s for a period of six months from the date of purchase.

The rules, notified by the Ministry of Environment, Forest and Climate Change on May 23, demand that buyers “follow the State cattle protection and preservation laws” and “not sacrifice the animal for any religious purpose”. They also prohibit cattle purchased from animal markets being sold outside the State, without permission.

Monitoring committees at the State and district levels will be set up to implement the rules and monitor the functioning of animal markets. Such markets will be identified and registered; any new market that is set up will need the approval of the District Animal Market Monitoring Committee, which will be chaired by the Collector or District Magistrate.

To inhibit smuggling, animal markets may not function within 25 kilometres of a State border and 50 kilometres of an international border.

The notification banning the sale of cattle for slaughter at animal markets under the Prevention of Cruelty to Animals (Regulation of Livestock Markets) Rules, 2017, issued on Friday follows a Supreme Court directive to the government to form an inter-ministerial committee to recommend ways of preventing cattle smuggling.

The SC directive itself was in response to a 2014 writ petition by Gauri Mulekhi of People for Animals.

The committee recommended, among other things, rules to be framed under the Prevention of Cruelty to Animals Act 1960 to regulate livestock markets.’

Source. http://www.thehindu.com/news/national/government-bans-sale-purchase-of-cattle-from-animal-markets-for-slaughter/article18585018.ece

92 Varieties Tamil Nadu Bulls Reason For Cattle Conspiracy.


Many of us think of native, indigenous cattle as one that loiters the road, skinny, sick, eating posters.

We are not aware of our cattle.

Hybrid, Indian cow.

Hybrid and Indian cow

Am providing a list and Link towards the close of this article.

Broadly speaking India has pure breeds numbering 37.

These are classified regionwise.

There are sub classification as well.

For example there are 92 varieties  in Tamil Nadu.

Imagine for the whole of India.

Statistics regionwise is hard to come by.

People from regions may contribute.

Why my sudden interest in Bovines?

It is because of the attempt to eliminate them gradually so that foreign companies can market their Dairy products as a substitute for natural milk.

Instead of finding a solution to improve their yield( though it is higher, but deliberate fudging of statistics showed them as yielding low),steps were taken to crossbreed.

This is not good either for economy or for the nation.

List of 92 Tamil Nadu Cattle.

These are Bulls. Now one can understand the effort to make them extinct.

.அத்தக்கருப்பன்
2. அழுக்குமறையன்
3.அணறிகாலன்
4. ஆளைவெறிச்சான்
5. ஆனைச்சொறியன்
6. கட்டைக்காளை
7. கருமறையான்
8. கட்டைக்காரி
9. கட்டுக்கொம்பன்
10. கட்டைவால் கூளை.

11. கருமறைக்காளை
12. கண்ணன் மயிலை
13. கத்திக்கொம்பன்
14. கள்ளக்காடன்
15. கள்ளக்காளை
16. கட்டைக்கொம்பன்
17. கருங்கூழை
18. கழற்வாய்வெறியன்
19. கழற்சிக்கண்ணன்
20. கருப்பன்

21. காரிக்காளை
22. காற்சிலம்பன்
23. காராம்பசு
24. குட்டைசெவியன்
25. குண்டுக்கண்ணன்
26. குட்டைநரம்பன்
27. குத்துக்குளம்பன்
28. குட்டை செவியன்
29. குள்ளச்சிவப்பன்
30. கூழைவாலன்

31. கூடுகொம்பன்
32. கூழைசிவலை
33. கொட்டைப்பாக்கன்
34. கொண்டைத்தலையன்
35. ஏரிச்சுழியன்
36. ஏறுவாலன்
37. நாரைக்கழுத்தன்
38. நெட்டைக்கொம்பன்
39. நெட்டைக்காலன்
40. படப்பு பிடுங்கி

41. படலைக் கொம்பன்
42. பட்டிக்காளை
43. பனங்காய் மயிலை
44. பசுங்கழுத்தான்
45. பால்வெள்ளை
46. பொட்டைக்கண்ணன்
47. பொங்குவாயன்
48. போருக்காளை
49. மட்டைக் கொலம்பன்
50. மஞ்சள் வாலன்

51. மறைச்சிவலை
52. மஞ்சலி வாலன்
53. மஞ்ச மயிலை
54. மயிலை
55. மேகவண்ணன்
56. முறிகொம்பன்
57. முட்டிக்காலன்
58. முரிகாளை
59. சங்குவண்ணன்
60. செம்மறைக்காளை

61. செவலை எருது
62. செம்ம(ப)றையன்
63. செந்தாழைவயிரன்
64. சொறியன்
65. தளப்பன்
66. தல்லயன் காளை
67. தறிகொம்பன்
68. துடைசேர்கூழை
69. தூங்கச்செழியன்
70. வட்டப்புல்லை

71. வட்டச்செவியன்
72. வளைக்கொம்பன்
73. வள்ளிக் கொம்பன்
74. வர்ணக்காளை
75. வட்டக்கரியன்
76. வெள்ளைக்காளை
77. வெள்ளைக்குடும்பன்
78. வெள்ளைக்கண்ணன்
79. வெள்ளைப்போரான்
80. மயிலைக்காளை

81. வெள்ளை
82. கழுத்திகாபிள்ளை
83. கருக்காமயிலை
84. பணங்காரி
85. சந்தனப்பிள்ளை
86. சர்ச்சி
87. சிந்துமாடு
88. செம்பூத்துக்காரி
89. செவலமாடு
90. நாட்டுமாடு

91. எருமைமாடு
92. காரிமாடு

The names are based on their color, limbs,behaviour.

( list, source.  Copyright rests with the site below. Being published here in public interest with no commercial interest.In case of objections, despite link being provided here to the site, the quoted list will be removed if objection is received)  http://tamil.eenaduindia.com/TravelTime/DiscoverIndia/2017/01/16190830/list-of-native-bull-variety.vpf  )

Native cow varities. Source. http://www.nddb.org/information/stats/pop

Last updated: April 05, 2016
Livestock Population in India by Species
(In Million Numbers)
Species 1951 1956 1961 1966 1972 1977 1982 1987 1992 1997 2003 2007$ 2012
Cattle 155.3 158.7 175.6 176.2 178.3 180.0 192.5 199.7 204.6 198.9 185.2 199.1 199.9
Adult Female Cattle 54.4 47.3 51.0 51.8 53.4 54.6 59.2 62.1 64.4 64.4 64.5 73.0 76.7
Buffalo 43.4 44.9 51.2 53.0 57.4 62.0 69.8 76.0 84.2 89.9 97.9 105.3 108.7
Adult Female Buffalo 21.0 21.7 24.3 25.4 28.6 31.3 32.5 39.1 43.8 46.8 51.0 54.5 56.6
Total Bovines 198.7 203.6 226.8 229.2 235.7 242.0 262.2 275.7 288.8 288.8 283.1 304.4 299.6

Rama Called Buddha A Thief?Rubbish


The harm the Invaders inflicted on Indians and Hindu culture is unimaginable.

Right from Max Mueller,to today’s secular authors.

But there are some well meaning people who do not understand Sanskrit propagate Hinduism do more harm to Hinduism than good.

One such is a piece in Quora where the author states that Lord Rama called Buddha a Thief!

And the article quotes Ramayana of Valmiki.

pop56-56

Shankaracharya on Reality in Brahmasutra

And the author asserts  that there have been interpolations in the Rmayana and people should be careful in reading the Ramayana!

No doubt there have been interpolations in The Ramayana and people are aware of it

a336374af756060ea2fb7a1d46f4e1ce

Buddha on Reality.Image credit

And one who knows Sanskrit and History also knows how to sift the chaff from the grain.

In the meanwhile, people who very little of Sanskrit mus refrain from writing on these issues without adequate knowledge of Sanskrit and History.

In the present case, the term Buddha means one who discusses things intellectually and nothing more,.

The term Buddha also means enlightened one according Buddhism.

So when the term Buddha is used in the Ramayana  it is in the sense of one who discusses things  as an Intellectual.

Buddha is venerated as a Great Philosopher  for His interpretation of Reality is as aspect of Brahman.

The Sunyavada of Buddhism is very close to Advaita, though not similar.

“Valmiki Ramayana mentions Buddha in bad light.

Valmiki Ramayana has divisons called Kandas like Bala Kanda , Ayodhya kanda , Yuddha kanda etc.

Bala kanda deals with the balyam i.e childhood of sri rama. Ayodhya kanda,  deals mainly with events that happened after the Rama getting married i.e preparation for coronation of Rama and Rama leaving Ayodhya.

In the beginning of Ayodhya kanda Rama was made to leave kingdom resulting in cascade of event like death of Dasaratha death , recalling of Bharatha urgently from his uncles kingdom and now Bharatha comes back to Ayodhya and comes to know about his mothers wishes , Rama’s exit to forests and death of his father .  He feels very sad for the things that happened and now he thinks about going to forest with many important people like his mothers, his ministers , soldiers etc to persuade rama to accept the Ayodhya kingdom and rule as the king.

After meeting Rama the screen play starts, one by one starts requesting Rama to return to Ayodhya  using their oratory and logical skills and  now comes the turn of Jabali i.e one of the ministers of Ayodhya kingdom. In the replay given to Jabali shunning his logical arguments Rama criticises Buddha.

In Ayodhya Kandas chapters called Sargaa. In ayodhya kanda in 109th sarga  has many poems and in the 34 poem Rama calls Buddha as theif and abuses his religion as atheistic  and bad.

Here is the text:

यथा हि चोरः स तथा हि बुद्ध |

स्तथागतं नास्तिकमत्र विध्हि |

तस्माद्धि यः शङ्क्यतमः प्रजानाम् |

न नास्ति केनाभिमुखो बुधः स्यात् २-१०९-३४

Source.https://www.quora.com/Is-Buddha-mentioned-in-the-Ramayana-What-does-that-imply-for-the-date-of-composition-of-the-text

yathaa hi choraH sa tathaa hi buddha |
stathaagataM naastikamatra vidhhi |
tasmaaddhi yaH shaN^kyatamaH prajaanaam |
na naasti kenaabhimukho budhaH syaat 2-109-34( Valmiki Ramayana, Ayodhya Kanda,Sarga 109. Sloka 34)

34. yathaahi tathaa hi= It is an exact state of the case; saH= that; buddhaH= a mere intellection; choraH= (is deserves to be punished) as a thief; viddhi= and know; naastikam= an atheist; atra= here; tathaagatam= to be on par with a mere intellectual; tasaat= therefore; yaH= he who; shaN^kya tamaH= is the most suspectable; prajaanaam= (should be punished in the interest of) the people; na syaat= In no case; buddhaH= should a wise man; abhimukhaH= consort; naastikaa= with an atheist.

‘In sarga 110 & shloka 34 of Ayodhyakanda Rama saysto  Bharata, ” Buddha & his followers are thieves. They don’t believe  in God. It is better to be away of them.”

तस्य ज्येष्ठो असि दायादो राम इत्य् अभिविश्रुतः |
तद् गृहाण स्वकम् राज्यम् अवेक्षस्व जगन् नृप || ३४

34. asi = you are; jyeSThaH = the eldest son; tasya = of that Dasaratha; abhivishrutaH = very well known; raama iti = as Rama; daayaadaH = the heir who can claim over the inheritance; nR^ipaiH = O; king!; tat = for that reason; gR^ihaaNa = take over; svakam = your; raajyam = kingdom; avekSasva = look after; janam = your people.

“You are the eldest son of that Dasaratha, very well-known as Rama, the heir who can claim over the inheritance. O, King! Hence, take over your kingdom and look after your people there.”

“It is an exact state of the case that a mere *intellection deserves to be punished as it were a thief and know an atheist to be on par with a mere intellectual. Therefore he is the most suspectable and should be punished in the interest of the poeple. In no case should a wise man consort with an atheist.”

* It is the word that is responding to the chanllenge, which we call intellection. Truth/God is very subtle. A mind that is caught in the net of words/arguments cannot understand truth/God.

http://www.valmikiramayan.net/ayodhya/sarga109/ayodhya_109_frame.htm

http://sanskritdocuments.org/sites/valmikiramayan/ayodhya/sarga110/ayodhya_110_frame.htm

https://ramanan50.wordpress.com/2013/08/02/ancient-maps-india-timeline-ramayana-mahabharata/

Indian National Anthem on George IV Tagore Replies


There is a view that the Indian National Anthem ,Jana Gana Mana was wrttien by Rabindranath Tagore in praise of King George IV.

rabindranath_tagore_unknown_location

Rabindranath Tagore who wrote The Indian National Anthem. 

I had written on this.

Tagore had replied  to this criticism  thus,

Tagore was a premier literary figure when Emperor George V and Empress Mary came to the Delhi durbar of 1911. In this context a few royalists asked him to compose a song in praise of the monarch. In answer, Tagore wrote to his friend P.B. Sen thus: “…A certain high official in His Majesty’s service, who was also my friend, had requested that I write a song of felicitation towards the Emperor. The request simply amazed me. It caused a great stir in my heart. In response to that great mental turmoil, I pronounced the victory in Jana Gana Mana(abbreviated, JGM) of that Bhagyavidhata [god of destiny] of India who has from age after age held steadfast the reins of India’s chariot through rise and fall, through the straight path and the curved. That Lord of Destiny, that Reader of the Collective Mind of India, that Perennial Guide, could never be George V, George VI, or any other George. Even my official friend understood this about the song. After all, even if his admiration for the crown was excessive, he was not lacking in simple common sense…”

The song rendered at the Calcutta session of the Indian National Congress that year. The same day, another song, written in praise of the emperor, was also sung. Sections of the press messed up the reporting, and thus started the confusion, that has since persisted.

During his lifetime Tagore was asked more than once about JGM being written in praise of the emperor. His reply was: “I should only insult myself if I cared to answer those who consider me of such unbounded stupidity as to sing in praise of George IV or George V as the Eternal Charioteer leading the pilgrims on their journey through countless ages of the timeless history of mankind.”

Source.

http://m.thehindu.com/opinion/open-page/tagore-and-that-song/article7342972.ece

I am unable to find a clear statement that Tagore had not written the song in praise of King George IV.

He could have said

‘No, I have not written in praise of King George IV.  The song was written in praise of India’

Instead poetic interpretations ?

Some replies reveal more.

Why Vande Madaram Was Dropped As Indian National Anthem


I wrote an article that Indian National Anthem ‘Jana Gana Mana’ written by Rabindranath Tagore was originally written in praise of King George IV.

images

Vande Madaram by Bankim Chandra Chatterjee.

 

While there were favorable comments,there have been few criticisms.

I shall write on the explanation provided by Tagore in another post.

In the meanwhile there isca lot of heat with a group calling for Indians to hail India as ‘Bharat Mata Ki Jai’- Victory unto Bharat(India)’ , Mother.

Predictability Muslims refused this saying that they will not as their Religion forbids worshiping any one other than Allah.

 

The other side calls them unpatriotic.

During the Freedom Struggle the song Vande Madaram was sung to rouse people and it was quite popular.

There was a concerted move to have this song as Indian National  Anthem.

As expected Muslims objected to this.

Now read on,

But as communalism aggravated, its ‘importance’ got pumped up. The Hindu Mahasabha organised a ‘Vande Mataram Day’ in October 1937. In March 1938, Jinnah wrote: “Muslims all over [India] have refused to accept Bande Mataram… as a binding national anthem.” It was clear the freedom fighters would have to stall these ‘divide and rule’ tactics.

Subhas Chandra Bose and Jawaharlal Nehru approached Tagore for advice. In a remarkable letter to Bose, Tagore wrote: “The core of BM is a hymn to goddess Durga: this is so plain that there can be no debate about it… no Mussulman can be expected patriotically to worship the ten-handed deity as ‘Swadesh’….The novelAnandamath is a work of literature, and so the song is appropriate in it. But, Parliament is a place of union for all religious groups, and there the song cannot be appropriate…” In a post script, he added: “…[S]ince there are strong feelings on both sides, a balanced judgment is essential. In pursuit of our political aims we want peace, unity and good will — we do not want the endless tug of war…”

Not surprisingly, both Tagore and Gandhi came under attack from zealots. However, the national leadership stood firm. By end-October 1937, the Congress Working Committee, which included Nehru, Bose, Vallabhbhai Patel and Abul Kalam Azad, declared that “…[the first two stanzas] described in tender language the beauty of motherland… absolutely nothing in them to which objection could be from the religious or any other point of view…” However, they stated that “[the other stanzas] contain certain allusions and a religious ideology which may not be in keeping with the ideology of other religious groups in India. The Committee recognises the validity of the objection raised by Muslim friends to certain parts of the song… [T]aking all things into consideration therefore, the Committee recommend that wherever the BM is sung at national gatherings only the first two stanzas should be sung with perfect freedom to the organisers to sing any other song of an unobjectionable character…”

A sub-committee was constituted to decide which other songs could be sung at formal gatherings. Thus, while BM remained in use as a slogan, the song per se was sent into ‘retirement’ by the finest of Indians. This was no easy choice, given that many of them had a personal attachment to it. But they were pragmatic enough to banish their ‘musical weapon’ rather than allow the enemy to misuse it.’

This is it.

One should not waste time in trying to tell Muslims what  one should do.

They are beyond Nation.

Beyond country’s Laws.

One cacan not force a guest/ refugee to follow the Nation’s ethos.

For them their ‘Umma’ comes first.

Period.

Citation and reference.

http://m.thehindu.com/opinion/open-page/tagore-and-that-song/article7342972.ece