Griha Pravesh Based on Paraskar Griha Sutra and Vedas

grah pravesh

Author: Subodh Kumar

Griha Pravesh (Entry to NEW HOME ) Based on Paraskar Griha Sutra  and Vedas.

पारस्कर गृह्सूत्र 3.4 के अनुसार

  1. Announce entry in to the new HOME by entering through the decorated main door, carrying flower bouquets, gifts of fruits and sweets.
  2. And carry in a bronze/Copper vessel mixed in water, milk, curd, honey, leaves of गूलर-Ficus Racemosa, पलाश टेसु – Butea Monosperma,कुशा Cyanodon Dactylon  and Barley seeds. (Modern science has confirmed that all these ingredients are natural organic sanitizers and have fungicidal and bacticidal properties.)

While entering recite:

धर्मस्तूणा  राजँ श्रीस्तूपमहोरात्रे द्वारफलके । इन्द्रस्य गृहा

    वसुमन्तो वरूथिनस्तानहं प्रपद्ये सह प्रजाया पशुभि: सह ॥पागृ3.4.18.1

  धर्म के आधार पर बने इस सुन्दर भवन में लक्ष्मी  का निवास हो. ,दरवाज़े

   खिड़कियों पर दिन रात सुरक्षा के लिए देवता उपस्थित रहें  जिस से सारी धन

   सम्पदा की सुरक्षा से मेरे आश्रित पुत्र  पौत्र  सुरक्षित रहें.

 This house achieved by honest means should always ensure a prosperous living for the inmates. Gods may provide full protection and safety on all entrances –doors and windows to ensure wellbeing of all young children and dependants here.

    यन्मे  किञ्चि दस्त्युपहूत: सर्वगण्सखायसाधुसंवृत: ।

    तां त्वा शाले sरिष्ट्वीरा गृहान्न: सन्तु सर्वत इति॥ पागृ 3.4.18.2  

  हम प्रार्थना करते हैं कि हमारा यह भवन  हमारे परिवार जनों को सदा रोग मुक्त

  सुरक्षा प्रदान करे.

We also pray that this house may always be free from any infections that may cause ill health or disease to the inmates.     

  1.  Arrange to sit down and perform jointly with all the family a PUJA and HAWAN (if it can be done).

For Hawan/ Puja consider  the following for reciting.

घी की आहुती

  1. ओ३म् वास्तोष्पदे प्रति जानीह्यस्मान्‌ त्स्वावेशो अनमीवो भवा न: ।

यत्वेमहे प्रति तन्नो जुषस्व शं नो भव द्विपदे शं चतुष्पदे  स्वाहा ॥ ऋग्वेद

7.54.1.पा गृ 3.4.7.1

मैं इस नये भवन में प्रवेश करता  हूं। मेरा यह प्रवेश मंगलमय हो । हमारी रक्षा का भार तुम पर है। इस के लिए तुम आशीर्वाद दो कि मेरी देह, श्रेष्ठ,  नीरोगी और स्वस्थ रहे।  जिस किसी वस्तु की हमें अभिलाषा  हो वह यथाशीघ्र  प्राप्त हों । यह निवास  हम सब के  लिए कल्याणकारी हो.

I occupy this house to bring me good luck. This house may provide to me with healthy ambience to ensure good health. All my needs for this house may get fulfilled at appropriate times.  .

2. ओ३म् वास्तोष्पदे प्रतरणोन एधि गयस्फानो गोभिरश्वेभिरन्दो ।

अजरासस्ते सख्ये स्याम पितेव पुत्रान्‌ प्रति नो जुषस्व ।

शं नो भव द्विपदे शं चतुष्पदे  स्वाहा ।। ऋग्वेद 7.54.2,पागृ  3.4.7.2

हमारी चल सम्पत्ति की रक्षा करो । दुर्घटनाओं से सुरक्षा प्रदान करो । मित्र  भाव  से हमारे स्वास्थ्य और  सम्पत्ति  की वृद्धि  करो । हम चिर तरुण बने रहें । इस घर  से  हम प्रेम  की डोर से  बंधे रहें ।

This house should provide complete safety to all fixtures, furnishings, fittings and movable property safety against thefts and accidents to ensure for us a relaxed carefree living, to make us feel always young and cheerful and to be attached to this place.  

3 . ओ३म् वास्तोष्पदे शग्मया  संसदा ते सक्षीमहि रण्वया गातुमत्या ।

पाहि क्षेम  उत योगे वरं नो  यूयं  पात स्वस्तिभि: सदा न: ॥ ऋग्वेद7.54.3,

पागृ3.4.7..3

अति रमणीय और सुखदायक  उत्तम वाणी,  सहवास , और सभा  पड़ोस से सदा

सुख सम्बंध बनाए रखें । हमारे प्राप्त धन और भविष्य में  हमारी  आय की रक्षा

करो ।  इस प्रकार हमारे कल्याण के सब  साधनों  की रक्षा करो ।

This house should ensure for us a very pleasant happy homely family and sweet atmosphere. We should  be relaxed and on friendly terms with all our neighbors, that  ensures complete safety and protection for our entire wellbeing and living here.

  1. ओ३म् अमीवहा वास्तोष्पते विश्वा रूपाण्याविशन्‌ ।

सखा सुशेव एधि न: स्वाहेति ॥ ऋग्वेद 7.55.1 पागृ3.4.7.4

इस भवन में हमें रोगादि सुक्ष्माणुओ से सुरक्षा प्राप्त हो। सुंदर स्वास्थ्य दायक

वातावरण प्रदान करो ।

This house may always have disease free, healthy ambience of positive energy.

स्थालीपाक से  आहुतियां खीर मिठाइ  से हवन

(These are addressed to all different Devtas that have a role in our wellbeing.)

  1. ओ३म् अग्निमिन्द्रं बृहस्पतिं विश्वाँश्च देवानुपह्वये ।सरस्वतीञ्च वाजीञ्चवास्तु मे दत्त वाजिन: स्वाहा ॥ पागृ3.4.8.1

This offering of food in to fire is  to symbolize my wish that food in this house may promote the wisdom to lead an active life in welfare of the entire community.

  1. ओ३म् सर्प देवजनान्त्सर्वान् हिमवन्तं  सुदर्शनम्‌ । वसूँश्च रुद्रानादित्यानीशानं  जगदै: सह । एतान्त्सर्वान्‌ प्रपद्येSहं  वास्तु मे दत्त वाजिन:  स्वाहा ॥ पागृ 3.4.8.2

This offering of food in to fire is to symbolize my wish that food in this house is to welcome the presence of health promoting, and disease (pollutants)   removing agents in this house.

  1.  ओ३म् पूवह्णणमपराहणं चोभे मध्यन्दिना सह । प्रदोष्मर्धरात्रं चव्युष्टां देवीं महापथाम्‌ । एतांत्सर्वान्‌  प्रपद्येSहं  वास्तु मे दत्त वाजिन:  स्वाहा ॥ पागृ 3.4.8.3

This offering of food in to fire is to symbolize my wish that food in this house that the availability of Nature’s gift to ensure the living of our physical body along with our mental faculties to remain fully awake even during our sleep in the nocturnal 24 hours cycle.

 

  1. ओ३म् कर्तारञ्च विकर्तारं विष्वकर्माणमोषधींश्च वनस्पतीन्‌ ।  प्रपद्येSहं  वास्तु मे दत्त वाजिन:  स्वाहा ॥ पागृ 3.4.8.4

This offering of food in to fire is to symbolize my wish that our life style in this house should ensure that the entire environment – ecosystem provides us complete welfare.

  1. ओ३म् धातारं विधातारं निधीनांचपति सह । प्रपद्येSहं  वास्तु मे दत्त वाजिन:  स्वाहा ॥ पागृ 3.4.8.5

This offering of food in to fire is to symbolize my wish that Nature is our guardian angel to shower all its bounties for us to live happily and with peace in this house.

 

  1. ओ३म्  स्योनं शिवमिदं वास्तु दत्तंव्वब्रह्मप्रजापती। सर्वाश्च देवताश्च स्वाहा ॥पागृ 3.4.8.6

This offering of food in to fire is to symbolize my wish that my guardian angels ensure that I progress in life to reach highest levels of fame, prestige and prosperity.

After the hawan/Puja   visit the entire house starting from the main entrance anoint all the walls on the four directions East-West- South-North with the sanitizing water mixture brought in the bronze/copper vessel , while reciting the following:

On the East side; श्रीश्च त्वा यशश्च पूर्वे सन्धौ गोपायेतामिति । पागृ 3.4.10

तुम्हारा यश (समाज में सम्मान) और धन सामर्थ्य तुम्हारी पूर्व दिशा की रक्षा करें

Your reputation and financial strength may provide protection from Eastern side.

On the South side; यज्ञश्च त्वा च दक्षिणे सन्धौ गोपायेतामिति । पागृ 3.4.11

तुम्हारे समाजिक कार्य और दान तुम्हारी तुम्हारी दक्षिण दिशा से रक्षा करें

Your social work and charities may provide you protection from South side.  

On the West side; अन्नञ्च त्वा ब्राह्मणाश्च पश्चिमे सन्धौ  गोपायेतामिति । पागृ 3.4.12

तुम्हारा अन्न और सुमति तुम्हारी पश्चिम दिशा से रक्षा करें

The wisdom in your living and your food may provide protection from West side.

On the North side; ऊर्क्‌च त्वा सूनृता चोत्तरे सन्धौ गोपायेतामिति । पागृ 3.4.13

तुम्हारा तेज और सत्याचरण तुम्हारी उत्तर  दिशा से रक्षा करें

Your image in community as supporter of just causes may provide protection from North side.

(Perhaps too much should not be read in mention of specific directions East West South North. Symbolically it is only reminder as to the  type of your life style that provides protection from all the four sides)

After these ceremonies and a community meal, and thanking every one, while departing the elderly persons may bless the house holder by reciting following;

इमे गृहा मयोभुव ऊर्जस्वन्त: पयस्वन्त: ।

सर्व भवन्तोsत्राssनन्दिता: सदा भूयासु ॥ अ‍थर्व  7.60.2

तुम्हारा जीवन सुख समृद्धि दूध  से पूर्ण हो. (दूधो  नहाओ पूतो  फलो)

Departing guests wish the householder a living full of prosperity and love.

ओ३म् सस्तु माता सस्तु पिता सस्तु श्वा सस्तु विश्पति: ।

ससन्तु सर्वे ज्ञातय: सस्त्वयमभितो  जन: ॥ ऋग्वेद 7.55.5

इस घर के  माता पिता, घर की रक्षा करने वाले बुज़ुर्ग , सब सम्बन्धी अड़ोस पड़ोस के जन सुख चैन से रहें।

Departing guests also wish the householder a carefree happy living in the entire neighborhood.  

Homosexuality is not compatible with the teachings of the Vedas – Dr Vidhu Mayor

Homosexuality: the Vedic perspective

Dr Vidhu Mayor

 For homosexuality to be critically repudiated from the Vedic perspective it needs to be emphasised as a starting point that Vedic knowledge is of Divine authorship. In other words, the Vedas are revealed to rishis (sages) in the beginning of each cycle of creation for the guidance and benefit of mankind; as such this wisdom is eternal. Texts such us the Yajur Veda and Shatapatha Braahamana state that the Rig veda, Saama veda, Yajur veda and Atharva veda originated from God at the beginning of the creation. That great historical text, the Manu Smriti further names the four rishis (sages) to who each of the four Vedas were revealed respectively; since then this revelation has been preserved in its original pure form and passed on to us via successive human generations.

So, why has God given us the Vedic ‘dharma’? The first humans created would have needed to learn the essentials of everyday life without which their survival would have been impossible. Although, like all other creatures man has been equipped with ‘instinct’, this instinctive knowledge is limited to the basic impulse of preservation of our genes (with its three components of self-defence, self-procreation and self-perpetuation). Without additional enlightenment, man would not have been able to traverse the road to civilisation. Interestingly, it must be noted that the second and third elements of survival (firstly having children and then fiercely protecting them so that they also go on to procreate in order to perpetuate our genes) are predicated entirely on mating with someone of the opposite sex. This must be the key explanation as to why homosexual behaviour is completely absent – other than in humans – from the animal kingdom.

In this context, the concept of dharma needs further explanation. The greatest Indian rishi of recent millennia, Swami Dayanand Saraswati (1824-1883) defined dharma as truthfulness in thought, word and action leading humans to practise justice. [That he is worthy of such an immense accolade is, briefly, justified by the unprecedented quality – and humility – of his interpretation and translation of the Vedas; he also had the intellectual capacity to study the works of the great etymologist, Yaska and the renowned grammarians Paanini and Patanjli to do so]. According to Dayanand dharma,in a word is the practice of equitable justice and truthfulness in word, deed and thought – virtues which are in conformity with the will of God as embodied in the Vedas’. If for nothing else, humanity needs these universal dharmic truths to be comprehensible to our children and thus we must be able to differentiate right from wrong in a form that is simple enough for all to see (irrespective of age or level of basic education). In this light, the numerous modern-day ethical dilemnas (such as euthanasia, genetic modification by science to produce new foods and therapies, assisted suicide, abortion and homosexuality etc.) all need to be judged in the court of dharma. That is, they are either right or wrong (but cannot be partly both) when adjudicated by the ‘law’ of God’s word as contained in the Vedas.

It is a fact that we teach our children that certain behaviours such as throwing litter, using bad language or telling lies are unacceptable because they are – quite simply – wrong. For aeons, humankind has evolved legal systems that are founded on differentiating right from wrong; otherwise anarchy would prevail. A variant of such ‘judgmentalism’ is the concept of deviancy to describe acts such as paedophilia, transvestitism, child marriage and polygamy. Why then the nervousness, if not hypocrisy, over judging sexually deviant behaviour as being wrong? The truth is that if we are selective in our application of dharma, humanity causes itself immense trouble. For example, is there any wonder why human societies all over the world are being ravaged by adversities such as divorce and the breakdown of the family when we in the west encourage promiscuity and the premature sexualisation of children (not to mention the most recent sexually transmitted disease ‘plague’ of AIDS)?

 

Let us now further consider dharma as elucidated by Patanjli, one of the great maharishis of pre-historic India. In writing one of the six classics of Indian philosophy, Yoga sutra (the science of meditational yoga) Patanjali described 5 yamas (our duties to society) and 5 niyamas (one’s duties to oneself). By doing so, he effectively simplified dharma into ten ‘Vedic commandments’. Relevant to homosexuality are the three yamas of brahmcharya, ahimsa and satya as well the niyamas of shaucha, santosha and tapah.

 

 

Brahmcharya comprises the two key injunctions of celibacy and education that the Vedic Dharma imposes on human beings from birth till marriage. In simple terms, from the viewpoint of sexuality before marriage, a male should view a female as if she is his mother, sister or daughter, and vice versa. After marriage, the constraint is that sexual intercourse must be for the function of procreation, not hedonistic. Dayanand cited Mantras III,55.16 and I,178.1 of Rig veda to elaborate on this in greater detail. By implication, therefore, the Vedic dharma permits neither homosexual nor heterosexual behaviour purely for the means of seeking the gratification of pleasure (because it is not procreative). Incidentally, the Vedic Sandhyaa contains the lines Om nabhi and later Om janah punaatu nabhyam (God….creator….purify….fertility). Therefore, our daily prayer reminds us (twice a day) that our reproductive organs (nabhiyam) are there to create healthy offspring.

Ahimsa (not to hurt others whether by thoughts, words or deeds) actually takes pride of place as the first yama listed by Patanjli. It helps us to critically evaluate homophobia, a word that merits closer scrutiny. If understood to denote the hatred of and the persecution of homosexuals, then the Vedic ethic of non-violence in word (angry incitement of hatred) and aversion to physical violence incontrovertibly condemns and rejects all types of persecution or discrimination against any minority. It is also worth returning to Sandhyaa – which comprises mantras that are Vedic jewels of such quality that they are intended for humans to contemplate twice a day – to note the line yo asmaan dveshti yam vayam dwishmastam vo jambhe dadhma. This plea to God, to administer justice to those who offend us or those who we offend us – so that we strive to refrain from the self-damaging emotion of hatred, is actually repeated six times in the daily prayer.

 However, the word phobia means fear (and not hatred). Thus, the word homophobia is – in the main – currently being mis-used to conflate reasoned criticism of homosexual behaviour with hatred. A critique of its immorality is signally not the ‘homophobic’ incitement to hating or villifying its exponents. However, misusers of the label ‘homophobia’ have, by their vehement opposition to such criticisms, more or less succeeded in thwarting the public airing of such misgivings.

 This neatly leads us to now discuss satya (truthfulness – in thought, words and deeds, and indeed a natural proclivity for seeking out true knowledge). We all know how complex it can be to ascertain what is true or not. In theory, it most certainly is not difficult to voice the truth. However, these days political correctness militates against the type of totally frank and honest candour that follows in this paragraph; be warned that it is not reading for the faint-hearted! The satya about the word homosexuality is that it is

actually – in the main – a euphemism for the act of anal sexual intercourse. In days gone by, words such as sodomy and buggery were used to describe this utterly perverted act, irrespective of whether it is homosexual or heterosexual. In fact, the act of male orgasm taking place in the rectum (an organ nature has designed for the storage of faeces) has been ‘sanitised’ by the use of soft words such as ‘gay’, ‘queer’, ‘pink’ or ‘homosexual’ as a code to describe people who indulge in this particular activity. Such sophistry has been necessary to even allow it to be promoted to young schoolchildren that it is as an acceptable alternative lifestyle, and to silence criticism of it being carnal behaviour that from a moral viewpoint is the epitomy of depravity.

 That homosexuality breaches the Yogic niyama of shaucha (hygeine – that humans have a duty to keep clean the interior and exterior of their body, as well as cleanliness of the mind and the environment) is self-evident. Proof of its dangers from a health viewpoint is that it is a scientifically accepted fact that in North America, Western Europe and Australia the highest incidence of AIDS occurs in homosexual and bisexual men.

How should we deal with the defence that homosexuality is, allegedly, an inborn urge that cannot be ‘cured’? The response from a Vedic point of view, simply, is that gays must discipline themselves to acquire the yama of celibacy and the niyama of santosha (contentment: to serenely accept one’s financial, psychological and social condition and diligently working to ameliorate it). Is this type of self-control not exactly what we expect from heterosexuals pre-maritally, as well as after marriage in asking that they do not fall prey to the temptation of adultery, and for that matter all other sins? Also necessary to avoid succumbing to base temptation is the yama of tapa (having the strength of character, courage and perseverance for our actions to conform with the dictates of dharma).

 The final piece of Vedic thought offered, constructively, is that of the Law of Karma. This holds that the motive for a soul to be virtuous is that sinning is – always and without exception – accorded a proportionate punishment by God that manifests as suffering. The means of salvation of the soul from such pain are the unfailing performance of righteous deeds, the worship of god through the practice of meditational yoga and the acquisition of true knowledge; in short embracing the Vedic dharma as a way of life. Otherwise, souls will not receive the bliss and freedom of emancipation and are instead condemned to the bondage of earthly suffering.

It is appropriate to end, as we started, by quoting the words of Maharishi Dayanand from his classic book ‘Satyarth Prakash – Light of Truth’: ‘The four Vedas…. are the Word of God….They are absolutely free of error, and are an authority in themselves.’ He further likens them to the sun – God being the definitive source of all true knowledge, as the sun is the primary source of light. In conclusion, the greatest indictment of homosexuality must be the fact that this scripture, that contains the richness of over 20,000 mantras, not once mentions the act of homosexuality (or for that matter divorce), – not even proscriptively.

Alcohol Fest or New Year’s Celebration

alkohol

Alcohol Fest or New Year’s Celebration

        Paropkari Feb- 1, 2014

Author : Dr Dharmveer

An interesting piece of news on doordarshan piqued my interest. It said that this New Year’s  eve the alcohol consumption in the cities of Delhi and Mumbai was worth Rs. 270 crores. Based on this it is safe to assume that on one single night of 31st December thousands of crores of Rupees were spent entirely on consumption of alcohol. Who says that India is a poor country? According to the estimates of various newspapers the approximate expenditure on alcohol is bound to increase from 50700 crore Rupees in 2011 to 1140 thousand crore Rupees. This means that the sale of alcohol is increasing at the rate of 30 %

There are three kinds of alcohol sold in India: the locally produced, the foreign brands producing liquor in India and lastly the imported ones. The average consumption of these varieties is 48%, 49% and 3% respectively. Out of the total amount of alcohol consumed in India, the four southern states account for 49 %, Northern India contributes to about 12%, Western India about 30% and Eastern India consumes about 9%

When India achieved Independence, we envisioned to have a liquor free nation. Once  MahadeviVarma had commented that there could notbe a greater irony than the fact that the Alcohol Prohibition Department of the Government of India being run by the money obtained from the sale of Alcohol in India. Mahatma Gandhi was trying to reduce alcohol consumption, while his own Government is making a mockery of the same by encouraging the alcohol consumption in the country. The most favored argument given by those who drink is, India always had a tradition of consuming liquorand it was called the

SOMRAS. Even Rishis used to drink it and it  was even offered in the HAVAN. Drinking and offering of Somras has been a tradition in India since times immemorial. Though this argument has been refuted time and again, it suffices to say that SOMRAS was used to improve/enhance the power of mind whereas alcohol causes a complete loss of senses. Hence, it is foolish to compare Somras with alcohol. In Indian/vedic culture, the consumption of alcohol has been considered a sin and a crime. Therefore equating somras as alcohol is a flawed argument.

When we talk about culture, it means collection of thoughts and behaviors of our previous generations which benefitted individuals and society as a whole. Today drinking alcohol has become a status symbol. Liquor is a lucrative industry. Whena businessman tries to expand his business; advertisement is the easiest way to do that. Though alcohol advertisements are banned in India they keep appearing through proxies. The parties in the glamour world and cinema are advertisements of liquor. Today, the liquor companies are specifically targeting the youth. An individual who does not consume alcohol starts doing so in college hostels and universities. He is taught that drinking alcohol is a symbol of progress and modernism and those who do not drink are considered regressive and backward.Alcohol  consumption is not only restricted toboys but is also widespread among girls in big cities and metros. The adverse effects of these trends are slowly becoming visible in our society. Those who oppose the ban on drinking often argue that drinking alcohol is a matter of personal choice/freedom, and its prohibition as a violation of their personal right or freedom. What they fail to understand is that there is a defining limit to personal freedom. If personal freedom is detrimental to oneself then this personal freedom cannot be acceptable to the society as a whole. By drinking alcohol, not only does one destroy their own health, wealth, potential and strength but also harm their family and society. The people who consume alcohol mainly fall in one of these

categories

  1. The capitalists wh0 encourage consumption of alcohol in society, they loot the government and public and gain enormous amount of wealth and power. They unscrupulously throw grand parties with a free flow of liquor.
  2. The second category is that of politicians. They also gain wealth from corrupt government and businessmen. They suffer no loss by either throwing liquor parties or consuming liquor themselves.
  3. The third category is that of civil servants from a senior bureaucrat like a chief secretary to a low level clerk. The corrupt officers take bribes and spend the money on alcohol and other vices.
  4. The third category is that of civil servants from a senior bureaucrat like a chief secretary to a low level clerk. The corrupt officers take bribes and spend the money on alcohol and other vices.
  5. Then there are others too who deprive their children of proper food and education to drink alcohol. These people do not contribute to the family income, take away whatever their wife earns, and deprive their children of food, clothes, education, medicine and other necessities.These children are then forced to work as labors or get involved in crimes at a tender age. Some small farmers are known to have sold off their lands because of their addiction to alcohol.
  6. Seen in any light (From any perspective?), alcohol is a wasteful expenditure and is the root cause of poverty, weakness and immoral behavior.

Alcohol is found to be the main cause for most crimes against women. A person thinks of crime when he is drunk and commits crime under the influence of alcohol. According to Government statistics, everyday almost 10, 00,000 women suffer at the hands of men in one way or the other. Most of the crimes are never reported. If the crimes are committed by the father, brother or uncle a woman often has no one to go to. Those who misbehave with women often try to persuade the women to drink.

In the light of all this, even the argument justifying the drinking of alcohol as an expression of one’s enthusiasm, success and joy and matter of personal choice sounds ludicrous and calling it a personal right is is an absolutely far-fetched thought.

Our Government considers the revenue from the sale of alcohol very important. Amongst the larger states of India, Gujarat is the only state that has a complete ban on alcohol. It is argued, that the ban encourages an illegal consumption, bribery and smuggling. This is a totally misconstrued argument. If this argument justifies an open sale of alcohol, then gambling and prostitution should also be legalized under the same pretext as they would bring even more revenue to the Government. The people who say that prohibition encourages theft should understand that there is no law in the world that has not been broken. But we don’t stop main laws for the fear that they might be broken. Instead we create strict counter measures as deterrents against those who break it. Imposing a ban helps most an ordinary citizen who can escape peer pressure or who attempts to drink to be socially acceptable. He also does not dare to break the law. Therefore it is incorrect to say that Gujarat should remove the ban of consumption of alcohol. States like Haryana and Andhra Pradesh introduced the ban on alcohol and later removed it.But Mizoram and Nagaland still have the ban in place. Therefore stating revenue or tribals as an excuse to encourage alcohol consumption is ignoring the welfare of the country and its citizens.

We are a very hypocritical society. We don’t want to ban alcohol but we want to stop all crimes that happen under its influence. We want to legalize gambling but don’t want the poor to become poorer due to that. In the name of rights we want full fledged personal freedom but want to stop atrocities and crimes against women. The fundamental reason for this mentality is the economic benefit that arises

from it. There is no immediately visible benefit either for the practitioner or the preacher  of good habits and moral values. If we start advertising against smoking, drinking alcohol: who will get revenue from such advertisements. There might be expenditure of course, but certainly no economic benefits.

In contrast advertisement for cigarettes, wine and beer promotes sales. The amount received by sales is many times more than that invested in its advertisement.

It is ironical that we want our children to stay away from these addictions but don’t mind the benefit that comes to us by promoting their sales. It is not just advertisements, these businesses do not shy away from using other deceptive and psychological means to influence the youth. Small or big all those involved in the business of cigarettes and alcohol addiction have no scruples in adopting force and illegal means to protect their interests. From the village vendor to the bigger liquor barons, all make use of force and pressure tactics to achieve their end. It is difficult to put a stop to these ills. However protecting the public, its health, its wealth and its culture, is the duty of the well-wishers of this society and nation. Under no circumstance should we give up protesting against the wrong. The result of goodness and righteousness is permanent and long term. It affects the soul.