This essay by Garikapati Pavan Kumar explores the Vedic and Upaniṣadic foundations of Yoga, tracing its disciplined trajectory through the four pādas of the Yoga Sūtras and culminating in the realization of svarūpa and kaivalya. It is written with a commitment to śāstric clarity, and philosophical depth.
Khan Abdul Ghaffar Khan: Liberal or fanatic?
Was Khan Abdul Ghaffar Khan truly the “Frontier Gandhi”, a liberal humanist wronged by history, or a devout fanatic disguised in Gandhian robes? This essay revisits that question through forgotten records, overlooked testimonies, and Sita Ram Goel’s sharp insights. From Pashto pride to Pakistan’s politics, the story unravels a man far more complex and perhaps less idealistic than the hagiographies suggest.
Minority-Progressive Celebrities: Part 2 Changing Landscape
In post-Independence India, a subtle yet systematic ‘purge agenda’ took root. One that equated Hinduism with regressiveness, glorified Western ideologies, and sanctified minority identities. This framework shaped India’s cultural narrative for decades, legitimized by Nehruvian socialism, in the name of secularism, and propagated through the film industry and its so-called ‘Minority Progressive Celebrities’ (MPCs). Today, however, Hindus are awakening to this manipulation and are reclaiming their cultural voice and civilizational heritage.
Minority-Progressive Celebrities: Part 1 ‘The Reform Agenda’
Once hailed as voices of modern, inclusive thought, minority-progressive celebrities like Naseeruddin Shah and Javed Akhtar now face growing skepticism. Their politics, once seen as secular and reformist, appear increasingly selective, critiquing Hinduism while sparing other faiths. The essay traces how celebrity activism and the so-called ‘reform agenda,’ rooted in colonial biases,evolved into a quiet but persistent Hinduphobia shaping India’s cultural and political discourse.
Justice Beyond Colonial Laws: The Case for Dharmic Judiciary
India’s judicial system, still anchored in colonial frameworks, often appears disconnected from the spirit of Dharma when adjudicating on matters of faith, family, and tradition. Judges with little understanding of Hindu philosophy or scriptures frequently issue rulings on matters of Dharma. From casual remarks on our deities to misguided interpretations of temple customs, such decisions reveal a deep cultural disconnect. It’s time to restore balance by establishing Dharmic courts, grounded in our own civilizational wisdom and moral vision, to decide on matters of Dharma, culture and family.
S. L. Bhyrappa: A Tribute to The Man, His Life, and His Stories that Keep Flowing…
S.L. Bhyrappa’s life was a dialogue between art and existence, where suffering became insight and truth found voice through story. From a childhood scarred by loss to a literary career of rare depth, he turned pain into philosophy and realism into revelation. Even in his final words, he taught us that death too can be an act of grace, and meaning, the highest form of art.
Stree Dharma & Why the Bharatiya Naari is Revered
Hindu Dharma envisions men and women as two halves of a whole, each essential in fulfilling the four Purusharthas, Dharma, Artha, Kama, Moksha. A wife is not a bystander but a Sahayogi, without whom even Yajnas lose their merit. While our Shastras elevate a virtuous Bharatiya Naari to the same position of reverence as a Teertha, they also bind men with strict codes of Dharma. Together, such men and women uphold a society rooted in balance, respect, and true Shakti that arises out of virtuous living.
Dharma, Defense, and the Forgotten Art of Shatrubodh
A cobra once promised a Sadhu never to bite, only to be beaten by villagers who mistook its restraint for weakness. The Sadhu reminded it: “I asked you not to bite, but did I ask you not to hiss?” The parable mirrors Hindu society’s larger civilizational problem of mistaking non-violence for inaction in the face of aggression. True Ahimsa was never about surrender — it was resistance rooted in Dharma, with Shatrubodh (enemy-awareness) as its guiding strength.
That! Who or What is Worth Worshipping?
In post-Christian Europe, many no longer subscribe to traditional theology or atheism, instead calling themselves “Something-ists” or “spiritual but not religious.” This vague belief in “Something” echoes ancient Indian thought, where the Vedic word Tad—“That”—points to the Absolute beyond description. Found in the Ṛg-Veda, Upaniṣads, and Bhagavad Gītā, Tad represents the witness-consciousness, the essence beyond qualities. The clearest enunciation of Tad, at once one of the profoundest Vedic phrases is the assurance Tat tvam asi, “that thou art” in the Chāndogya Upaniṣad. Thus, what seems modern is rooted in one of humanity’s oldest insights into the ultimate reality.
Dharma and Development : A Civilizational Balance
When development is not rooted in culture, a nation is reduced to just a geographical landmass. Development and culture are not mutually exclusive in the Indian civilizational context. Sanatana Dharma doesn’t ask us to choose between development and devotion to faith — it asks us to integrate them. Its Purushartha framework enables human fulfillment in every aspect of life, with Dharma as the guiding principle. From the Ram Mandir to the Kumbh Mela, what critics dismiss as distractions are often engines of economy, culture, identity, and belonging.