Ramanisblog

Tag: lifestyle

  • Life As Should Be KD aka Karuppu Dorai

    Life As Should Be KD aka Karuppu Dorai

    What is the long term objective of an individual?

    I was asked this question in a lecture which I was delivering in a Management programme conducted by a University.

    It may be noticed that the present CV/ Bio data being prepared by candidates for jobs have two important features.

    Long Term objective and

    Short term objectives.

    The audience expected me to lecture on Objectives as touted in management jargons.

    But I began by saying that my long and short term objective is to Live.

    To fine tune this,the object of any human being is to be Happy,more specifically avoidance of Pain.

    If one were to introspect, Journey of Life consists in trying to stay alive and avoid pain.

    All other things,Money,Name,Fame and relationships revolve around these.

    And these Avoidence of Pain and to be Happy mark Existence.

    Even speaking philosophically, one tries to attain Moksha or Nirvana,A State where there is no pain,No pleasure and Pain or the state of Pure Joy.

    When we reflect what had given us joy or pleasure, they are not the instruments of pleasure like relationships or Money but small instances that have given us Sublime joy.

    It might be a small toffee,a very kind,yet a small gesture by others,achieving not great things but small things like coming first in a school running race,a simple fulfilling meals,not necessarily costly,

    Going for a ride with childhood friend,doing things uncluttered by the restriction of age or status,

    These make life very interesting and gives one utmost pleasure.

    I recently saw a Tamil movie which has encapsulated this thought in an artistic way.

    The story revolves around an elderly man and the practice of Senicide,Involuntary Euthanasia,called ‘தலைக்கூத்தல்’ in Tamil Nadu.

    In this practice,the elderly person is made to take oil bath and made to drink tender coconut water,which results in Kidney failure and death occurs in a couple of days.

    ‘Typically, the person is given an extensive oil-bath early in the morning and subsequently made to drink glasses of tender coconut water which results in kidney failure, high fever, fits, and death within a day or two.[1][2] This technique may also involve a head massage with cold water, which may lower body temperature sufficiently to cause heart failure.[3] Alternative methods involve force feeding cow’s milk while plugging the nose, causing breathing difficulties (the “milk therapy”) or use of poison’

    https://en.m.wikipedia.org/wiki/Thalaikoothal

     

    Elders Being Killed in India

    An elderly man is about to be killed by his children this way.

    The man runs away,befriends an Orphan boy,who takes Life as it comes by with no preconditions and expectations.

    The boy teaches the Man the Joy of Living with simple pleasures,most of which we have not enjoyed because of our commitments,status and money.

    How such simple pleasures like eating what one likes,doing what one loves passionately without expectations of monetary benefits,visiting A Village Fair,donning one’s favourite Film star’s hat,meeting with one’s unfulfilled lady Love …!

    These points are handled with such sensitivity that one is transported to various stages of Life and realizes what one has lost in pursuit of wealth and false notions of Status.

    Life is Lived in such small yet momentous occasions.

    The Tamil Movie,KD aka Karuppu Dorai has been handled quite sensitively by a young Director,Ms.Madhmitha.

    It is surprising that how one of such young age could conceive a complex issue of Life and convey it!

    The film has won international awards.

    Predictably main stream audience could not get sufficient exposure to this gem of a movie,thanks to Film distribution system in India and meagre coverage in the media.

    Probably the movie would have received better reception at the theatres had it been a Foreign Film.

    I do not normally write on movies in my site.

    But the movie is worth writing about as it teaches Life.

    The movie is available in Netflix.

  • Which Smriti To Be Followed For Present Age, Not Manu

    I have written on the Smritis,Laws governing Hindu Society.

    Laws undergo change with changing Times.

    Our present Laws get changed, including The Constitution quite frequently in a short span of Time.

    Hinduism takes Time Span on a larger scale,the present Aeon ,Kali Yuga lasting for a period of 4,32,000 years and the earlier one Dwapara Yuga 8,64,000 years!

    And we have two more earlier Yugas,Treta and Krutha Yugas.

    Yugas

    The religious texts of Hindus are classified into two types.

    Sruthi,that which is ‘Heard, and ‘Smriti’,that which is remembered.

    Vedas are called Sruthi and their authority is final in case of a conflict between Sruthi and Smriti.

    Since Hindu texts are transmitted orally and never by written words,there are,at times differences in the number of texts available .

    So,there are two versions regarding Smritis.

    One lists Eleven Smritis and some Eighteen.

    Though it is said that Many Smriti is the first one,being compiled by the first Human,Manu,all Smritis disappear with the dissolution of the world.

    They come into being when new Time scale or creation manifests.

    Vyasa,the great Complier,the name Vyasa means ‘Compiler’.

    He declares that Manu Smriti is not meant for the present Time scale, Kaliyuga.

    The Smriti to be followed for the present Yuga,Kali, is Parasara Smriti.

    There are variations between Manu and Parasara Smriti.

    I shall write on some important points from Parasara Sruthi.

    'The author of the Veda there is none ; (he) the four- 
faced (God) , at each succeeding revolution of a Kalpa, re- 
calls to mind the Veda ; and so does Manu remember the

    law (at each succeeding revolution of a Kalpa) .

    22. ” In conformity to the character of the age, the rules
    of law (suitable) for men differ from age to age. The rules
    for the Krita differ from the Treta rules ; the Dvapara laws
    are not identical with the Kali rules.

    23. ” Self-mortification is the rule in the Krita age ;
    knowledge is said (to be the same) in the Treta ; in the
    Dvapara, (they) say sacrifice (to the gods to be) the sole

    (rule) ; and charity alone in the Kali age.

    24. ” For the Krita are suited the laws of Manu ; for the Treta, those
    by Gautama (are) prescribed ; for the Dvapara those by Shank and
    Likhita ; for the Kali, those by Parasara are prescribed. ‘

    Reference and citation.

    https://archive.org/stream/ParasharaSmriti/SriParasharaSmrithiPdf_djvu.txt

    You may download Parasara Smriti PDF from the above Link.

    ‘The Smritis are named after them. We have Manu Smriti or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the greatest law-giver of the race. He is the oldest law-giver as well. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smriti is chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws.

    There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka.

    The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga.

    The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.‘

    http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=572

    Related.

    Eleven Smriti Compilers

  • Marriage Nischayathaartha Selecting Girl Ritual Details Apsthamba Sutra Explains

    Marriage Nischayathaartha Selecting Girl Ritual Details Apsthamba Sutra Explains

    Smritis,meaning those remembered,lays down rules to lead a pious, auspicious and happy life.

    The Smritis are different from Sruthi,meaning ‘heard’,that is the Vedas.

    For deciding any righteousness action,or for any action,in case of confusion,the words of Sruthi is final.

    If there is a conflict of views between Srithi and Smriti on any issue,Sruthi is the final authority.

    Sruthi is like the Fundamental Rights in the Constitution of India and Smriti is like the Directive Principles of State Policy.

    At all times, fundamental rights prevail.

    Smritis evolved over a period of time,with its base in Sruthi.

    But it also incorporates practices not in contradiction to Vedas.

    So, there are many Smritis.

    Please read my article on Smritis.

    For those who ollow,ApasthambaSutra,Apasthamba lays down rules of life in his Apasthamba Gruhya Sutra.

    Here one would find, not only the rules to follow,but also suggestions on various important events in one’s life,like marriage,Naming ceremony.

    I am providing from Apasthamba Gruhya Sutra portions relating to marriage on,

    1. Seasons,months to marry,
    2. Which months to a avoid,
    3. Marriage Nakshatras,
    4. The attributes of a bride,
    5. The process of choosing a bride,
    6. The process of conducting marriage,

    ‘

    12. All seasons are fit for marriage with the exception of the two months of the śiśira season, and of the last summer month.

    13. All Nakṣatras which are stated to be pure, (are fit for marriage);

    14. And all auspicious performances.

    15. And one should learn from women what ceremonies (are required by custom).

    16.Under the Invakās (Nakṣatra), (the wooers who go to the girl’s father) are sent out: such wooers are welcome.

    Under the Maghās (Nakṣatra) cows are provided;

    2. Under the Phalgunī (Nakṣatra) marriage is celebrated.

    3. A daughter whom he wishes to be dear (to her husband), a father should give in marriage under the Niṣṭyā (Nakṣatra); thus she becomes dear (to her husband); she does not return (to her father’s) house: this is an observance based on a Brāhmaṇa.

    4.The word Invakās means Mṛgaśiras; the word Niṣṭyā means Svāti.

    5.At the wedding one cow;

    6. In the house one cow:

    7. With the (first cow) he should prepare an Argha reception for the bridegroom as for a guest,

    8. With the other (the bridegroom [?] should do so) for a person whom he reveres.

    9. These are the occasions for killing a cow: (the arrival of) a guest, (the Aṣṭakā sacrifice offered to) the Fathers, and marriage.

    10. Let (the wooer) avoid in his wooing a girl that sleeps, or cries, or has left home.

    11.And let him avoid one who has been given (to another), and who is guarded (by her relations), and one who looks wicked (?), or who is a most excellent one (?), or (who is like the fabulous deer) śarabha (?), a hunch-back, a girl of monstrous appearance, a bald-headed girl, a girl whose skin is like a frog’s (?), a girl who has gone over to another family (?), a girl given to sensual pleasures (?), or a herdess, or one who has too many friends, or who has a fine younger sister, or one whose age is too near to that of the bridegroom (?).

    12.Girls who have the name of a Nakṣatra, or of a river, or of a tree, are objectionable.

    13. And all girls in whose names the last letter but one is r or l, one should avoid in wooing.

    14. If possible, he should place (the following) objects hidden before the girl, and should say to her, ‘Touch (one of these things).’

    15. (The objects are), different kinds of seeds mixed together, loose earth from (the kind of sacrificial altar called) vedi, an earth-clod from a field, cow-dung, and an earth-clod from a cemetery.

    16. If she touches one of the former (objects, this portends) prosperity as characterized (by the nature of what she has touched).

    17. The last is regarded as objectionable.

    18. Let him marry a girl of good family and character, with auspicious characteristics, and of good health.

    19. Good family, a good character, auspicious characteristics, learning, and good health: these are the accomplishments of a bridegroom.

    20. A wife who is pleasing to his mind and his eyes, will bring happiness to him; let him pay no attention to the other things: such is the opinion of some.

    Praśna 2, Section 4

    1. Let him send out as his wooers friends who have assembled, who are versed in the Mantras.

    2. He should recite over them the first two verses (Mantrap. I, 1, 1. 2).

    3. When he himself has seen (the bride), let him murmur the third (verse; M. I, 1, 3).

    4. With the fourth (M. I, 1, 4) let him behold her.

    5. Let him seize with his thumb and fourth finger a Darbha blade, and let him wipe (therewith) the interstice between her eye-brows with the next Yajus (M. I, 1, 5), and let him throw it away towards the west.

    6. If an omen occurs (such as the bride’s or her relations’ weeping), let him murmur the next (verse; M. I, 1, 6).

    7. With the next (verse; M. I, 1, 7) let him send an even number of persons who have assembled there, and who are versed in the Mantras, to fetch water.

    8. With the next Yajus (M. I, 1, 8) he places a round piece of Darbha net-work on her head; on that, with the next (verse; M. I, 1, 9) he places a right yoke-hole; on this hole he lays with the next (verse; M. I, 1, 10), a piece of gold, and washes her with the next five verses (M. I, 2, 1-5), (so that the water runs over that gold and through the yoke-hole); with the next (verse; M. I, 2, 6) he causes her to dress in a fresh garment, and with the next (M. I, 2, 7) he girds her with a rope.

    9. Then he takes hold of her with the next (verse; M. I, 2, 8) by her right hand, leads her to the fire, spreads a mat, west of the fire, so that the points of the blades in it are directed towards the north, and on this mat they both sit down, the bridegroom to the north.

    10. After the ceremonies have been performed from the putting of wood on the fire down to the Ājyabhāga oblations, he recites over her the first two (verses of the third Anuvāka).

    11. Then he should take with his right hand, palm down, her right hand which she holds palm up.

    12. If he wishes that only daughters may be born to him, he should seize only the fingers (without the thumb);

    13. If he wishes that only sons may be born to him, the thumb.

    14. He takes (her hand) so as just to touch her thumb and the little hairs (on her hand),

    15. With the four verses, ‘I take thy hand’ (Mantrap. I, 3, 3-6).

    16. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7).

    17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14).

    Having before the sacrifice gone round the fire, so that their right sides are turned towards it,

    2. They sit down in their former position, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras), with (the Mantras), ‘To Soma, the acquirer of a wife, Svāhā!’ (M. I, 4, I-16), one oblation with each Mantra.

    3. He then causes her, to the north of the fire, to tread with her right foot on a stone, with (the verse), ‘Tread’ (M. I, 5, 1).

    4. Having ‘spread under’ Ājya into her joined hands, he pours roasted grain twice (into them), and sprinkles Ājya over it.

    5. Some say that an uterine relation of hers pours the grain (into her hands).

    6. He (?) sacrifices (that grain) with (the verse), ‘This wife’ (M. I, 5, 2).

    7.Having gone round the fire, with the right side turned towards it, with the next three (verses; M. I, 5, 3-5) he makes her tread on the stone as above (M. I, 5, 6).

    8. And the oblation (is performed) with the next (verse; M. I, 5, 7).

    9. (Then follow) again the circumambulation (M. I, 5, 8-10), the injunction to tread on the stone. (I, 5, 11), and the oblation with the next (verse; I, 5, 12);

    10. (Then) the circumambulation again (I, 5, 13-15).

    11. He enters upon the performance of the Jaya and following oblations.

    12. Having performed (the rites) down to the sprinkling (of water) round (the fire), and having untied the rope with the next two verses (I, 5, 16. 17), he should then make her depart (from her father’s house in a vehicle), or should have her taken away.

    13. Having put that fire (with which the marriage rites have been performed, into a vessel), they carry it behind (the newly-married couple).

    14. It should be kept constantly.

    15. If it goes out, (a new fire) should be kindled by attrition,

    16. Or it should be fetched from the house of a Śrotriya.

    17. Besides, if (the fire) goes out, one of them, either the wife or the husband, should fast.

    18. Or he may sacrifice with the next (verse; M. I, 5, 18), and not fast.

    19. The next (verse; M. I, 6, 1) is for putting the chariot (on which the young couple is to depart), in position;

    20. With the next two (verses; M. I, 6, 2. 3), he puts the two animals to the chariot;

    21. First the right one.

    22. When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7).

    23. With the next (verse; M. I, 6, 8), he spreads out two threads in the wheel-tracks (in which the chariot is to go), a dark-blue one in the right (track), a red one in the left.

    24. With the next (verses; M. I, 6, 9-11), he walks on these (threads).

    25. And when they pass by bathing-places, posts, or cross-roads, let him murmur the next (verse; M. I, 6, 12).

    The next (verse; M. I, 6, 13), he recites over a boat (with which they are going to cross a river).

    2. And let the wife, when she is crossing, not see the crew.

    3. When they have crossed, let him murmur the next (verse; M. I, 6, 14).

    4. If they have to pass over a cemetery, or if any article (which they carry with them), or their chariot is damaged, the ceremonies from the putting of wood on the fire down to the Ājyabhāga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras; M. I, 7, 1-7), then he enters upon the performance of the Jaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire).

    5. If they pass by trees with milky sap or by other trees that serve as marks, by rivers or by deserts, he should murmur the next two (verses; M. I, 7, 8. 9), according to the characteristics in them (which refer to these different cases).

    6. With the next (verse) he shows her the house(M. I, 7, 10).7. With the next two (verses; M. I, 7, 11. 12) he unyokes the two animals; the right one first.

    8. Having, with the next (verse; M. I, 8, 1), spread out, in the centre of the house, a red bull’s skin with the neck to the east, with the hair up, he causes her to recite the next (verse; M. I, 8, 2), while he makes her enter the house, (which she does) with her right foot.

    9. And she does not stand on the threshold.

    10. In the north-east part of the house the ceremonies from the putting of wood on the fire down to the Ājyabhāga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras; M. I, 8, 3-15); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). Then they sit down with the next (verse; M. I, 9, 1) on the skin, the bridegroom to the north.

    11. He then places with the next (verse; M. I, 9, 2), the son of a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yajus (M. I, 9, 3), and murmurs the next ṭwo (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear.

    12. When the stars have appeared, he goes out (of the house with her) in an easterly or northerly direction, and shows her the polar star and (the star) Arundhatī with the next two verses (M. I, 9, 6-7), according to the characteristics (contained in those verses).

    He then makes her offer the sacrifice of a Sthālīpāka sacred to Agni.

    2. The wife husks (the rice grains out of which this Sthālīpāka is prepared).

    3. After he has cooked (the Sthālīpāka), and has sprinkled (Ājya) over it, and has taken it from the fire towards the east or the north, and has sprinkled (Ājya) over it while it stands (there near the fire), (the ceremonies) from the putting of wood on the fire down to the Ājyabhāga oblations (are performed), and while she takes hold of him, he sacrifices of that Sthālīpāka.

    4. The ‘spreading under’ and the sprinkling over (of Ājya are done) once; two Avadānas (or cut-off portions are taken).

    5. Agni is the deity (of the first oblation); the offering is made with the word Svāhā.

    6. Or he may sacrifice after having picked out, once, a portion (of the sacrificial food with the Darvi spoon).

    7. Agni Sviṣṭakṛt is the second (deity).

    8. (At the Sviṣṭakṛt oblation) the ‘spreading under’ and taking an Avadāna are done once, the sprinkling over (of Ājya) twice.

    9. The Avadāna for the first deity (is taken) out of the middle (of the Sthālīpāka);

    10. It is offered over the centre (of the fire). 11. (The Avadāna) for the second (deity is taken) from the northern part (of the Sthālīpāka);

    12. It is offered over the easterly part of the northerly part (of the fire).

    13Having silently anointed (a part of) the Barhis (by dipping it) into the remains both (of the Sthālīpāka and the Ājya) in the way prescribed (in the Śrauta ritual) for the (part of the Barhis called) Prastara, he throws (that part of the Barhis) into the fire.

    14.(The rule regarding) the second sprinkling (of water round the fire) is valid (here).

    15. He gives (the remains of) that (sacrificial food) with butter to a Brāhmaṇa to eat—

    16. Whom he reveres. To that (Brāhmaṇa) he makes the present of a bull.

    17. In the same way, with the exception of the sacrificial gift, they should sacrifice a Sthālīpāka from then onwards, on the days of the new and full moon, after having fasted.

    18. Some say that a vessel full (of grain) is the sacrificial gift.

    19. From then onwards he should offer morning and evening with his hand these two oblations (to Agni and to Agni Sviṣṭakṛt) of (rice) grains or of barley.

    Prasna 1, Section 1 to Prasna 4, Section 8.

    Source.

    https://www.wisdomlib.org/hinduism/book/āpastamba-gṛhya-sūtra/d/doc116797.html

  • Towards The End Subrahmanya

    Towards The End Subrahmanya

    I had the unpleasant task of visiting my elder brother , 86, who was hospitalised for a Fall.

    Unpleasant because , to see one who had been vigorous, fiercely independent and forever dynamic bedridden depending on others for basic functions.

    To see human beings dependant on others is pathetic.

    And the blind trust one has to have on others on such situations.

    One is proud, independant, does not bother others or bothers about others when one is healthy and/or young.

    When one falls sick or advances in age when one can not even command his senses, pitiable.

    People might have money, contacts.

    Yet one needs people at these times.

    One must also remember that those who assist, be it children or friends, that they have their commitments, offices/businesses to attend to, families to look after……

    As one lies helplessly, awaiting others to come to help….

    Humiliating and painful.

    Yet you can do nothing.

    If the disease is severe and chances of revival are remote, horrible!

    One can not choose his time of Death.

    What does one need towards the end of his life?

    That,

    He should not lie sick,

    He should not have self reproach and the

    End should be swift and painless.

    .நோயுற்று அடராமல் நொந்து மனம் வாடாமல் பாயிற் கிடவாமல் பாவியேன் காயத் தை ஓர் நொடிக்குள் நீக்கி என்னை ஒன் போருர் ஐயா நின் சீரடிக்கீழ் வைப்பாய் தெரிந்து’

    ‘சென்னை போரூர் பா மாலையில் தவத்திரு சிதம்பர சுவாமிகள் தி ருவாய் மலர்ந்து அருளியது.

    Addressed to Lord Subrahmanya at Porur.

    Let me be not struck by disease,

    Nor do I suffer by Self reproach,

    Ensure Lord Subrahmanya that You ensure I attain Your Feet swiftly, without pain.

    -Chidambara Swamigal, Porur Paamaalai.

  • Asshada Practices Husband Wife No Sanction Hinduism

    In a highly personalised Religion, sometimes misconceptions creep in.

    Though Hinduism insists that one has to study the Vedas, the Scripture of Hindus, people often do not do so, confused as they are with the dictum that Guru should be obeyed.

    The problem is that Guru is different from Acharya, Upadhyaya.

    For Details read my article Guru Acharya Upadhyaya.

    Guru is one who instinctively understands your spiritual needs and guides and their instructions will never run contrary to Vedas, Sruthi.

    In such cases where Gurus instructions are at variance with Vedas, Veda should be followed.

    On the other hand, Upadhyayas and Acharyas do not have as nuch the authority as the Guru.

    As such their instructions, if they run counter to Vedas are to be ignored.

    Over a period of years people have not studied Vedas nor many know about the Smritis.

    Smriti is a code of conduct which is followed over a period of Time.

    Even Smritis if they run contrary to Vedas, are to ignored.

    For Vaidikas, Vedas are the Sole Authority.

    Many of us follow what purohit says without bothering to check either Sruthi or Smriti.

    Result is that many irrelevant practices not found in Vedas , Smritis are followed.

    I have been writing on some of these practices which do more harm to Hinduism than Atheists.

    I have received the following query on Ashada Maasa, Adi in Tamil.

    ‘Dear Sir Good Morning. I have been reading your Blog since long time and the information u have been sharing is really incredible. Today, I have a question where I am not getting any exact answers ..hope u can clarify it for me.
    This is Regarding the AAshada Masam as I got newly married, the customs followed during this month was implied on me as well but the questions unanswered or partially answered.

    1. Why do Mother-In Law and Daughter inlaw should not walk in the same main door or stay together.
    2. Why Husband and wife should not stay together.
    3. Incase if the girl gets conceived during the aashada maasam will there be a negative effect on the child or is there any negetive effect on the mother during delivery time or so.’

    My answer.

    All these points have no sanctions by Sruthi or Smriti and hence may be ignored.

    These seem to have crept in as Mores/ practices in Communities.

    There is also an effort to justify the separation of couples in Aashada, arguing that if the couple were to be together and if the woman conceives in Aashada, she would deliver in Summer .

    This is effort to justify something which is not needed.

    The premises for the practice is hypothetical.

    And Hinduism does not intrude in to private affairs unnecessarily.

    And wherever it needs to intervene in personal Life it comes out clearly with no ambiguities.

    So one need not try to promote Hinduism by saying things which Hinduism does not.