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In this book, we analyze the psycho-social consequences faced by Indian American children after exposure to the school textbook discourse on Hinduism and ancient India. We demonstrate that there is an intimate connection—an almost exact correspondence—between James Mill’s colonial-racist discourse (Mill was the head of the British East India Company) and the current school textbook discourse. This racist discourse, camouflaged under the cover of political correctness, produces the same psychological impacts on Indian American children that racism typically causes: shame, inferiority, embarrassment, identity confusion, assimilation, and a phenomenon akin to racelessness, where children dissociate from the traditions and culture of their ancestors.


This book is the result of four years of rigorous research and academic peer-review, reflecting our ongoing commitment at Hindupedia to challenge the representation of Hindu Dharma within academia.

Nivṛttināth

From Hindupedia, the Hindu Encyclopedia

By Swami Harshananda

Nivṛttināth lived in A. D. 1273-1297. Nivṛttināth also called as Nivṛtti was the eldest son of Viṭṭhala Pant and Rakhumābāī. Sant Jñāneśvar or Jñāndev and Sopān were his younger brothers and Muktābāī younger sister. Once, when Viṭṭhala Pant was passing through the forest around the Brahmagiri near Nāsik along with his family, a tiger appeared before them. In the resultant confusion, Nivṛttināth entered into a nearby cave where a great yogi, Gayanīnāth, was eagerly waiting for this illustrious disciple. He initiated Nivṛtti into the secrets of yoga and ātmajñāna.[1]

After returning home safely, Nivṛtti , as per the directions of his own guru, initiated Jñāneśvar also. It was due to his direction and inspiration that Sant Jñāneśvar gave his Marāṭhī discourses on the Gitā and also wrote the book Bhāvārthadīpikā or Jñāneśvarī. His another work, Amrtānubhava, was also composed at the command of Nivṛttināth. This work of Jñāneśvar praises his guru highly. Nivṛttināth was one of the pioneers in the composition of Marāṭhī abhaṅgas. His general philosophy, as reflected in these abhaṅgas, is that desire is the root-cause of our bondage. This can be destroyed only by the knowledge of the ātman, which again can be got only by the grace of the guru.


References[edit]

  1. ↑ Ātmajñāna means Self-knowledge.
  • The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore

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