Jayshree talwalkar biography channel
Speech of Didi Talwalkar
The cultural tradition from where I come, defines religion as ‘धारणात् धर्म इत्याहु: धर्मात् धारयते प्रजा: dharnaat dharma ityahu dharmat dharayate praja’ that which holds and sustains humankind and gives moral order, is religion. ‘यतोऽभ्युदय नि:श्रेयस सिद्धि: स धर्म: Yato abhyudaya nishreyasa siddhi sa dharma’ It has capability to qualitatively elevate material life in this world and lead to eternal bliss thereafter. It can bring about unity and harmony in the society. We consider this as the religion in its broadest sense. Looking at such a colourful portrayal of religion, anyone would naturally be attracted. The question is, why such a divine medium is challenged? When these challenges are faced by religions throughout the world, why single out Asia? I would like to view this subject on a larger canvas. What is prevalent in Asia, is more or less prevalent all over. As a result, the religious eco systems that held together human race for hundreds of years are becoming vulnerable and ineffective.
The religion, for a very long time, enjoyed unquestioned authority; a supreme position in the society and blind following. It became dogmatic. It has not made any effort to resurrect itself or rationalize itself. It only entails performance of set of rituals in typical dress codes by the priests and by masses, recitation of sacred hymns and delivering sermons by the preachers at congregations. However, there has been a meteoric rise in the level of education and literacy all over. Education broadens one’s perspective, breaks shackles of blind faith and develops curiosity for knowledge. Hence people have started seeking rationale behind the postulates and rituals of religion. When they don’t get convincing or satisfactory answers, they either find their own interpretation or distance themselves from religion.
Influence of science is posing another big challenge t Hypocrisy of Swadhyay INDAX PAGE Hypocrisy of Swadhyay Made on behalf of Tatvajnana Vidyapith (for the Swadhyaya community) The Swadhyaya community has grown since the 1960s as a unique pattern of mutual engagement that has empowered some 100,000 Indian villages to develop successfully as communities and across caste barriers (including "untouchables") without financial or material assistance - counteracting conventional social problems in the process. It derives its strength and coherence from the cultural framework provided by the Hindu spiritual and cultural tradition dating back over 2,500 years to the Rg Veda. The Pitjantjatjara aboriginal community at Amata on traditional tribal lands in the Central Australian desert is faced with a classical pattern of psycho-social problems (alcoholism, petrol-sniffing, unemployment, alienation) although supported materially and socially by Australian welfare benefits. The Pitjantjatjara, numbering some 3,000, derive their spiritual and cultural strength and coherence from the Tjukurpa (Dreaming/Law) developed over 40,000 years in relation to their land. This pattern is severely endangered by the encounter with western civilization, despite a variety of well-meaning community development initiatives. There are a significant number of interesting psycho-cultural parallels between the development situations and potentials of both communities which contrast with many conventional community development challenges. Preliminary contacts in 1998 indicate that both communities would be open to a proposed exchange of key figures. This exchange could be partially assisted by westerners known to either or both communities. To explore the wider relevance of this approach, such westerners would seek to derive and communicate insights to ot .
1. Hypocrisy of Swadhyay 2
2. Human Dignity & Swadhyay 3
3. Reply to an Email sent by Didi Mrs. 5
Talwalkar
4. Issues 8
5. Gita Ch. 9 V. 22 10
6. Concepts 11
7. Story of Nabhag 13
8. X-Ray of Religious Terrorism 14
9. Intoxication of a Cult 17
10. Mr. Athavale is the root of all the 18
troubles ailing Swadhyay
11. Where are the other Lectures? 22
12. Jai Fraudeshwar 24
13. Books of Swadhyay 25
14. Analysis of Swadhyay Followers 26
15. After Effects 30
16. Thoughts on Swadhyay 30
17. Dada’s Bhav Pheri 32
18. Swadhyay: A Money Making Scam 33
19. Honest Questions 38
20. Bhav Samarpan: True Story 39
21. “Good actions done with bad motives 41
are bad. Bad actions done with good
motives are good.”
22. Divine Traits of Swadhyay 42
23. Dada & Morarji Desai 45
24. Unfit 47
25. Practice of Swadhyay 49
26. What is Happning? 50
27. Exaggerated Claim 52
28. Flaw in Explanation 53
29. Crime or Sin? 55
30. Holy Geeta 57
31. Hypocrisy, Thy Name 59
32. Gita Learning 60
33. Krishnam Vande Jagat Gurum 62
34. Vedic Sanskriti & Swadhyay 65
35. Ravan & Pandurang 66
36. Dada vs. Anna 67
37. False Propaganda 70
38. Lessons from Mahabharat 72
39. Implications of Asmita 74
40. Daily Gita Learning 76
Page 1 of 108
41. Hinduism or Christianity 78
42. Which Philosophy 79
43. Gorakh Dhandha 81
44. Recollection of an Old Timer 91
45. Lessons from Ramayan 92
46. Chanakya Says: 93
47. Deceit leads to destruction and the 94
truth leads to salvation.
48. Bramha Hatya 95
49. Bhagawan or Chor? 97
50. Impact of Swadhyay 98
51. Scriptures and Mr. Athavale 101
52. Lessons from Ramayan 103
53. Happy Independence Day 105
54. Signs of Kalyug 107Swadhyay Parivar, inspired by Late Pandurang Shastri Athavale, has
always claimed to the movement that has revived the Vedic Culture and
restored human dignity. Unfortunately, their words and actions do not
match at all. I am giving few examples of the hypocrisy of
1998 Proposal for a Learning Exchange
between the Swadhyaya community (Western India)
and the Pitjantjatjara community (Central Australia)-- / --
and Spirit of the Land Foundation (for the Pitjantjatjara community)Summary