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PM Narendra Modi Condemns Religious Violence on 71st Indian Independence Day, Warns “Will Not Accept Violence In The Name Of Faith”
- India celebrates 71st Independence Day
- Indian PM Narendra Modi addressed the nation from the Red Fort
- “We cannot accept violence in the name of faith,” said PM Modi in his address to the countrymen
New Delhi, August 15, 2017: As India celebrates its 71st Independence Day, the countrymen alike waited for the dynamic Indian Prime Minister’s address to the nation. Pitching for harmony and peace in his address today, the Indian Prime Minister condemned violence in the name of astha (faith).
Following the unfurling of the national flag at Red Fort, Prime Minister Modi began his address to fellow Indians with the aspiration of building a ‘new India’, emphasizing that the country dwells upon concepts of equality and no distinctions should be made amongst people.
— All India Radio News (@airnewsalerts) August 15, 2017
Throughout his address, the Indian Prime Minister touched upon issues that have been relevant in the Indian Diaspora in the last couple of months including the turmoil in Kashmir, Gorakhpur tragedy, demonetization, and triple talaq.
Referring to the persisting unrest in Kashmir, PM Modi spoke about the gali (abuse) and goli (bullet) association, asserting that these will not help resolve the issue. He emphasized on the need to embrace all Kashmiris.
Talking about violence, he also added that the country will show no mercy to terrorists, however they are free to enter the mainstream and have their issues addressed. PM Modi further stressed about countering the ill plaguing the world today saying that with India’s rising stature, it is supported in its stand to fight the menace of terrorism by the entire world.
In his nationwide address from the Red Fort, Indian Prime Minister Narendra Modi also asserted that violence in the name of astha (faith) will not be accepted, calling casteism and communalism “poison” for the country.
This comes in a context where an increasing number of mob lynching cases have taken place, witnessing outrage in the country.
Touching upon the issue of casteism and religion, the PM asserted that India is a country of “shanti, ekta and sadbhavna” (peace, unity and goodwill) and that distinction on caste, community or religion, will not help us in our entirety.
As part of religious violence, religion acts either as the subject or the object of violent behavior. It is either motivated by, or is a reaction to religious beliefs, texts or doctrines. Contrary to popular notion, religious violence does not only refer to acts committed by religious groups, but also include attacks on religious groups. In the last few months, there have been significant such cases reported in India, including cases of mob lynching and attacks by cow vigilantes.
“There is no place for intolerance in today’s India; this is the land of Gandhi and Buddha” said PM Modi underlying that it is in the culture of the nation to walk collectively and peacefully on the path to development.
In his address, the Indian Prime Minister also asserted that the country had previously operated on the lines of “Bharat Chhodo” (Quit India) but now, that has transformed to “Bharat Jodo” (Unite India).
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By Maria Wirth
This is a true story about a Hindu who had converted to Christianity, and who felt the need to convince his family also to convert.
Once on a flight from Germany to India, one of those bright, young Indians sat across the aisle. We started talking. He was a science lecturer at an American university.
When food came, he ordered non-veg and I ordered veg. I teasingly asked him “non-veg”? He replied, “Yes, I started to eat meat when I converted to Christianity eight years ago.”
“You… converted… to… Christianity?” I asked in disbelief. “How could you do this? Are you not aware of their belief?” I kept throwing questions at him. He surely had not expected this reaction from a white woman with the name Maria. In all likelihood he had converted because he wanted to belong and fit in into the new surrounding in America.
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But since I grew up as a Christian, I knew what Christianity claims and he didn’t have answers. Ultimately he fell back at the ‘personal experience with Jesus’ which convinced him that Christianity is the true religion.
I told him, “If your trust in Jesus helps you, great, but why convert?” Doesn’t your own tradition stress the importance of devotion and does it hinder you from trusting Jesus?” And while for you Jesus may be the ideal guide, for others it may be Shiva or Krishna or Devi. Your tradition allows you all freedom whereas the Church binds you to the doctrine. For example it claims that Hindus go to hell. Do you believe that your Hindu brothers and sisters go to hell?” I asked.
I couldn’t believe his answer and by now he did not look anymore so bright. He said, “Yes, we have to believe this.” … we have to…
So I asked him about his family. Will they burn in hell? He had managed to convince his parents to convert, but his siblings had not (yet?) converted.
I really felt pity for him. His mental freedom to question and to enquire was gone.
He had earlier told me that he wanted to return to India. If he did, I hope he has found his way back to common sense and realised the folly to believe that Hindus go to hell.
By- Laxman Balagani
Remote working has grown to be a dominant trend in the post-pandemic world. Gartner anticipates that 41% of employees will work at least some of the time remotely once the coronavirus is in the rear-view mirror. Such a lasting change in the workplace culture has had the biggest impact on cybersecurity.
Many businesses struggle with how to secure remote workers or if it's even worth trying at all due to fears about security risks for those who aren't physically present on-site at any given time. What they need is insightful, practical, and useful visibility across all communication vectors as they support vast, remote workforces. To obtain this level of visibility, organizations should reconsider their data and user protection techniques and strive to get meaningful insights into what's going on behind the scenes.
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There are cyber risk management solutions available today that can help ensure your business stays safe and productive without sacrificing flexibility for your employees.
To guarantee a safe and secure working environment, enterprises must rethink their approach to security and privacy when dealing with a dispersed workforce. This article explores how business leaders should approach cybersecurity risk management in the era of remote working.
A behavior-centric approach based on a human-centric viewpoint on cybersecurity
The growing usage of smartphones, cloud-based apps, and social media in both work and personal has made it clear that people are the new perimeter. To contain these changes, the new cybersecurity risk management strategy, which aims to protect people, places, and things, works on a behavior-centric approach.
This approach centers on understanding users' behaviors using critical data and intellectual property across worldwide IT systems. This strategy is designed to identify problematic employee behaviors and prevent them from escalating. It's a new way of defending against threats that complements the traditional cyber risk management approach of stopping the bad guys.
It has become essential for businesses to integrate edge security, cloud security, and network security into a single, cohesive format. Here are a few steps businesses can take to enhance cybersecurity when working remotely -
To guarantee a safe and secure working environment, enterprises must rethink their approach to security and privacy when dealing with a dispersed workforce.Unsplash
Providing cyber security training to employees who work remotely can help minimize cyber threats. Ideally, employees should be able to spot a cyber scam in action and know how to avoid it in the future so they stay one step ahead of cyber threats. Providing cyber security training through video modules or cyber security e-learning is a great way to help remote employees retain cyber threat prevention techniques, cyber-hygiene standards, and cyber safety procedures.
There is an absence of a true security perimeter in a remote workplace. Thus, organizations must adopt the mentality of zero trust. All systems must be properly secured and require verified access, whether internal or external. Adding a layer of multi-factor authentication is a crucial step that will protect data from unauthorized access.
Ironically, cloud-based security systems offer better cybersecurity risk management than on-premise servers. Cloud systems are built from the ground up to be safe even when exposed to the public internet. This gives them an edge over regular file servers, which are only lightly secured with sensitive data.
The use of collaboration tools and videoconferencing platforms to allow for business interactions while away has increased significantly. Most of these were quickly integrated, with resiliency taking precedence over any security concerns. The recent Zoom-bombing is the poster child for the risks that come with adopting technologies fast. Teams in the CXO suite need to get defensive and audit all tools and platforms for security flaws before integrating them.
We've already seen software-defined networks (SDNs) emerge to define and protect networks, allowing businesses to use a single, holistic approach for all edge computing. Now that remote networks have taken center stage, IT leaders must apply the same strategy across the network and into the cloud to ensure consistency, cohesion, and security.
Remote working makes it imperative to rely on digital connections, making it critical to ensure that they're secure, fast, scalable, and robust across all networks.
Some companies may not embrace working remotely as their modus operandi, while some organizations might cling to an outdated network model. Anyhow, businesses must consider the long-term impacts of technological disruption and look at them as opportunities. With a distributed workforce, organizations must reconsider how they secure and protect their data.
(Disclaimer: This article is sponsored and includes some commercial links.)
By- Devakinanda Ji!
ॐ त्रिकालसन्ध्यानुष्ठितभूम्यै नमः
(Ṫrikāla: Three periods of the day; Sandhya: Obeisance to Sun god; Anuṣthiṫa: Practice, performance)
The word sandhya refers to those times, when night passes into day and day passes into night. They are dawn and dusk. The ritual of one's obeisance to God during these periods is known as sandhyāvandanam. Doing the ritual thrice at dawn (prātah sandhyā), at midday when the sun is right above our head (madhyāhna sandhyā); and dusk (sāyantrah sandhyā) is known as trikāla.
A person who has undergone the upanayana ceremony, as also house-holders (except the working class), are expected to perform this sandhyā ritual three times a day, as a sacred duty. These three rituals have many steps in common. However, in practice, only the first and the last have survived. The scriptures have provided for this modification.
After taking a bath and wearing the traditional religious dress (dhoṫi and chadar or uttarīya) one should apply the religious marks on the forehead (like the vibhūti or the ūrdhva puṇḍra as per one's family traditions), and sit on the seat (kept aside and used only for such religious purposes). Though there are differences in the procedure and the various steps to be followed, the six steps common to all and the detailed procedure has to be learnt from the family priest or the elders in the family.
These six steps are: 1) Āchamanam- is the ceremonial sipping of water from the right hand cupped in the shape of the ear of a cow (gokarṇam) to the appropriate mantras. This āchamanam is a general purification act that precedes every religious undertaking. 2) Prāṇāyāmam- is the control of the prāṇic energy through the regulation of the breathing process as detailed in the works of yoga. Prāṇayāmam helps in the control of the mind also. 3) Mārjanam- is literally means cleansing or purifying. It consists of sprinkling water on specified parts of the body with a mantra. This process will make the body ceremonially pure and fit the ritualistic act. 4) Arghyapradāna-is the offering of water taken in the two hands cupped together, by repeating the Gāyatrī mantra and addressing the Sun-god. This is just to show our gratitude to the Sun-god who is our primary life-support. 5) Gāyatrī japa-is for the goddess Gāyatrī within the orb of the sun. 6) Sūryopasṭhāna- is repeating the prayer addressed to the deity Gāyatrī in the standing posture, facing the sun. This is the last rite of bidding farewell to the goddess after having invoked her and satiated her through japa.
Hence, our land which worships the Sun-god who is our primary life-support, three times a day is known to be 'Trikālasandhyāvandānuṣthiṫa Bhūmi'.