Vedic Theology

Max Mueller (1823-1900)

There have been various interpretations of Vedic theology throughout history. But, one of the most original was suggested by Max Muller (1823-1900), an authority on the Sanskrit language and translator of several ancient scriptures, which helped him compare religions not only theologically but also linguistically. In his Lectures on the Origin and Growth of Religion as Illustrated by the Religions of India (1878), Max Muller considered Vedic religion to preliminarily involve mainly the worship of the Sky God or the Heavenly Father. He writes:

Five thousand years ago, or, it may be earlier, the Aryans, speaking as yet neither Sanskrit, Greek, nor Latin, called him Dyu patar, Heaven-father.

Four thousand years ago, or, it may be earlier, the Aryans who had travelled southward to the rivers of Penjab, called him Dyaush-pita, Heaven-father.

Three thousand years ago, or, it may be earlier, the Aryans on the shores of the Hellespont, called him Ζευς πατηρ [Zeus pater], Heaven-father.

Two thousand years ago, the Aryans of Italy looked up to that bright heaven above, hoc sublime candens, and called it Ju-pitar, Heaven-father.

And a thousand years ago the same Heaven-father and All-father was invoked in the dark forests of Germany by our own peculiar ancestors, the Teutonic Aryans, and his old name of Tiu or Zio was then heard perhaps for the last time.[1]

Muller thought that personification of natural elements turned to deification of these as deities, later on. For instance, He saw that the name Dyaus (Zeus or Jupiter, light-giver, a fitting name for the sky) was later replaced by various gods, who represented some of the principal activities of the sky, such as thunder, rain, storm, evening and morning, night, day, etc.[2] Thus, gradually there originated a pantheon of deities in the Vedas.

James Wheeler classified the more important Vedic deities as follows:

Rain.

Indra, god of the firmament

Varuna, god of the waters

Fire.

Agni, god of fire.

Surya, the sun.

Soma, or Chandra, the Moon.

Air.

Vayu, the god of wind.

Maruts, the breezes who attended upon Indra.

The God or judge of death, Yama

There are also various personifications to whom hymns are address, such as Earth, Sky, Food, Wine, Months, Seasons, Day, Night, and Dawn.[3] However, Surendranath Dasgupta was of the opinion that the gods of the Vedas were impersonal in nature, as their names Agni (Fire), Vayu (Wind), etc also indicated.[4] He classified the gods as terrestrial, atmospheric, and celestial. Subodh Kapoor divides the Vedic gods into three groups: the gods of earth such as Agni and Soma; the gods of the atmosphere such as Indra and the Maruta; and, the gods of heaven such as Mitra and Varuna.[5] There seems to be a three-tier relationship between nature and the divine: earth-atmosphere-heaven.

However, there seems evidence that the various names considered now popularly as deities were not different gods but names of the One. For instance Rig Veda 1.164.46 states:

They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garutmān.

To what is One, sages give many a title they call it Agni, Yama, Mātariśvan.[6]

The White Yajur Veda Book 32 also points to the oneness of God in the phrase “is That”. Thus, “Agni is That; the Sun is That; Vâyu and Chandramâs are That. The Bright is That; Brahma is That, those Waters, that Prajâpati. All twinklings of the eyelid sprang from Purusha, resplendent One. No one hath comprehended him above, across, or in the midst. There is no counterpart of him whose glory verily is great.” (WYV 32.1-3).[7] The word pratima translated as “counterpart” by Griffith can also be translated as “image”; thus, the verse seems to speak against the idolization of the deity. He is also called the Bright, Bodiless, Woundless, Sinewless, the Pure which evil hath not pierced, far-sighted, wise, encompassing, and self-existent (WYV 40.8). In the Upanishads, however, the Self itself is declared to be the only true reality. The Self as all is declared as having both form and also being formless (Brihadarayanka Upanishad 2.3.1). The “oneness” verses of the Vedas seem to fit well with the later non-dualistic interpretations of reality and as such could have been precursors of the doctrine, if not later interpolations. Yajur Veda 40 indubitably reflects the beginning of non-dualistic tendencies:

5 It moveth; it is motionless. It is far distant; it is near.

It is within This All; and it surrounds This All externally.

6 The man who in his Self beholds all creatures and all things that be, And in all beings sees his Self, thence doubts no longer, ponders not.

7 When, in the man who clearly knows, Self hath become all things that are, what wilderment, what grief is there in him who sees the One alone?

8 He hath attained unto the Bright, Bodiless, Woundless, Sinewless, the Pure which evil hath not pierced. Far-sighted, wise, encompassing, he self-existent hath prescribed aims, as propriety demands, unto the everlasting Years.

9 Deep into shade of blinding gloom fall Asambhûti's [the Uncreated’s] worshippers. They sink to darkness deeper yet who on Sambhûti [the Created] are intent.

10 One fruit, they say, from Sambhava [Possibility], another from Asambhava [Impossibility]. Thus from the sages have we heard who have declared this lore to us.

11 The man who knows Sambhûti [Creation] and Vinâsa [Annihilation] simultaneously, He, by Vinâsa [Annihilation] passing death, gains by Sambhûti [Creation] endless life.

17 The Real's face is hidden by a vessel formed of golden light. The Spirit yonder in the Sun, the Spirit dwelling there am I. OM! Heaven! Brahma![8]

Obviously, to know Creation and Dissolution at the same time means to transcend the phenomenal world of time, birth, death, and history and be eternal. The Veda aims at eternal life; but finds a possibility only in the inherent immortality of the Self.

Demonology

In Vedic literature, gods and demons seem to be equal in power, though demons became less powerful beings later on. According to Moncure Daniel Conway, demons in Indian literature were previously gods who became demonized later on. He compared this phenomenon with the demonization of deities in Zoroastrianism and suggests a possible political purpose behind the same; possibly, the politics of demonization began in Persia leading to the migration of some of these tribes, whose gods were demonized, into Asia.

The most powerful priesthood carried the day, and they used every ingenuity to degrade the gods of their opponents. Agathodemons were turned into kakodemons. The serpent, worshipped in many lands, might be adopted as the support of sleeping Vishnu in India, might be associated with the rainbow (‘the heavenly serpent’) in Persia, but elsewhere was cursed as the very genius of evil.

The operation of this force in the degradation of deities, is particularly revealed in the Sacred Books of Persia. In that country the great religions of the East would appear to have contended against each other with especial fury, and their struggles were probably instrumental in causing one or more of the early migrations into Western Europe. The great celestial war between Ormuzd and Ahriman—Light and Darkness—corresponded with a violent theological conflict, one result of which is that the word deva, meaning ‘deity’ to Brahmans, means ‘devil’ to Parsees.

The Zoroastrian conversion of deva (deus) into devil does not alone represent the work of this odium theologicum. In the early hymns of India the appellation asuras is given to the gods. Asura means a spirit. But in the process of time asura, like dæmon, came to have a sinister meaning: the gods were called suras, the demons asuras, and these were said to contend together. But in Persia the asuras—demonised in India—retained their divinity, and gave the name ahura to the supreme deity, Ormuzd (Ahura-mazda). On the other hand, as Mr. Muir supposes, Varenya, applied to evil spirits of darkness in the Zendavesta, is cognate with Varuna (Heaven); and the Vedic Indra, king of the gods—the Sun—is named in the Zoroastrian religion as one of the chief councillors of that Prince of Darkness.[9]

Samudra Manthan or The Churning of the Ocean

Max Muller considered Asura to be the “oldest name for the living gods” and connected it with the Zend Ahura.[10] Another theory looks at the Asuras as actually the original inhabitants of India that absorbed the Aryan influx and became the authors of the Rig Veda.[11] The theory of looking asuras as the dark-skinned people vanquished by the devas (“the shining ones”) is being discounted by scholars. Wash Edward Hale notes that Hiranyahasta (a term by which the asuras are described in the Rig Veda) "does not mean "dark-skinned." It means "having golden hands" and occurs once in the RV with asura-as an epithet of Savitr, the sun (RV.1.35.10).”[12] Also, according to C.N. Rao, the Asuras were the first gods of India.

There was a perpetual fight...during the course of which some of the Asuras seems to have called truce and agreed to occupy a subordinate and yet important position in the Aryan fold. Varuna, for instance, is an Asura and yet a god of the Aryans. How this came to pass may be accounted for by the fact that originally he was a powerful rival of Indra and passages can be quoted from the Rigveda to show that for some time they were each contending for the upper hand. But in course of time, Varuna contented himself with remaining in the Aryan fold by accepting sovereignty over the 'Antariksha' and administering the Rita or the Law.... Similarly with the Maruts, originally Asuras, but accepting a subordinate yet important position in teh hierarchy of the Aryan gods. It is remarkable that no Suras are mentioned in the Rigveda, but only Asuras and the word Suras is only a late formation on mistaken etymology. That is why also the Asuras are called the Purvadevatah.[13]

Rao’s view seems to accord with the theory that the Asuras went through a process of demonization, and were not yet demonized in the Rig Veda.

It is interesting to also note that Asura is in the beginning seen in connection with Surya (sun) and Savitar in the Rig Veda. In RV.1.35, both Savitar and Asura are called the golden-handed one, and while Savitar is the one who drives away sicknesses and bids the Sun to come and is the one who spreads the bright sky through darksome region, Asura is the one who drives away Rakshasas and Yatudhanas and is referred to as God who is present and is praised by hymns in the evening. Asura is also referred to as the gentle and kind Leader (RV 1.35.7; 1.35.10). In RV.3.29.14, Agni (Fire) is considered to have been brought to life from the Asura’s body. In RV.3.38.4 and 3.38.8, the Sun is referred to as Asura and Savitar. In 3.53.7, Angirases and Virupas are called Asura’s heroes, the Sons of Heaven. In 3.56.8, Asura’s heroes Savitar, Varuna, and Mitra are considered to rule over the three bright realms of the Sky, the Waters, and the Earth. In 4.53.1, Savitar is called the sapient Asura; also, in 5.49.2. In 5.63.3, Varuna and Mitra, the Lords of earth and heaven cause rain on earth by the power (maya) of Asura. In 5.63.4, Mitra-Varuna hide the Sun with cloud and flood of rain and water drops. In 7.6.1, Asura is called the “high imperial Ruler, the Manly One in whom the folk shall triumph… who is as strong as Indra” and is called “the Fort-destroyer.” In” 8.20.17 and 10.67.2, the Creator Dyaus is referred to as “the Asura”. In 8.42.1, Varuna is referred to as the Asura who the heavens, and measured out the broad earth's wide expanses. It is only in 10.138.3, that we first see Arya mentioned along with Asura. In this verse, Indra is said to have overthrown the forts of Pipru who was a conjuring Asura.

Evidence seems to support the theory of Asura-Ahura homogeneity. Also, it has been discovered that one Mitanni treaty does list the names of some of the Vedic gods like Varuna, Mithra, and Nasatya in an order similar to the Vedas. Excerpts from the 14^th century B.C. Hatti-Mitanni treaty give the names of the Vedic deities as follows: Mitrassil Arunassil, Indara Nasattiyanna (KBo I 3 Vo 24).[14] The order of the names looks the same as the order of pairs in Rig Veda 10.125.1 “Varuna and Mitra, Indra and Agni, and the Pair of Asvins”, i.e. the Nasatyas. KBo I 1 Vo 55-56 (of the Hatti-Mitanni treaty) has a slight change in the rendering: Mitrassil Uruwanassil, Indar Nasattiyanna leading to a conjecture that Uruwana, or Ruwana meaning “the one in charge of flowing waters,” is Varuna the creator of the water blocking monster Vritta that Indra is praised for killing.[15]

Asura as a divine class continues to feature in the Sama Veda where Indra is referred to as Asura in SV.6.2.12.2. However, in 6.3.5.2, Surya (Sun) is referred to as the slayer of “Dasyus, Asuras, and foes”, hinting possibly to the first demonizing instance of the class. In 9.3.7.3, Indra is referred to as the one who overthrew the great might of the Asura.

In Yajur Veda, we begin to see the casting off of Asura from the solar realm to the territory of the night. In 1.3.14 Agni is referred to as Rudra, the Asura of the mighty sky. However, by 1.5.1, we begin to see the first conflict between the gods and the Asuras in which the gods win. Agni (previously mentioned as an Asura) is seen as the one who runs away with the wealth that the gods deposited in him. In 1.5.9 we first find the statement that the day belongs to the gods and the night belongs to the Asuras, who entered night with the treasures of the gods. The gods, perceiving that “the night is Agni’s” begin praising Agni thinking he will restore to them their cattle, and Agni does deliver them their cattle from “night to day”. In 1.6.11 it is seen that the gods deceived the Asuras with the help of Agni. In 2.2.6, Agni has become associated with the gods, and the place of the gods is the Agni Vaishvarana, the year. From that place the gods drove away the Asuras. In 2.3.7, the gods are seen as defeated by the Asuras and as, having lost power and strength, made servants. However, Indra tries to pursue but cannot win and so he turns to Prajapati’s stipulated sacrifice by which he receives power and strength. Therefore, it is said that through the sacrifice and Agni, the gods defeated the Asuras. In 2.4.1, we find the first classification of sides. gods, men, and the Pitrs (fathers) on one side; Asuras, Rakshashas (giants), and Pishachas (cannibals) on the other. Thus, appears the first classification of the demonic triad in Vedic history.

In the White Yajur Veda 40.3, the Asuras are considered to inhabit the worlds that are enwrapt with blinding gloom. To them, when life on earth is done, depart the men who kill the Self.

Anthropology

Humans are referred to as mortals in the Vedas (SV.1.5.2). Men are Manu’s race (SV.2.2.8). Manu appointed Agni as the chief priest (RV.1.13.1; 1.14.11; SV.5.1.10). Agni, kindled by mortals is the immortal fire that mediates between the immortal gods and mortal men. Humans are divided into two groups: the law-abiders versus the Dasyus (or Dasas), the riteless, lawless ones (SV.3.1.3.2; 6.2.20.3). The Dasyus are said to be on the side with Asuras and foes (SV.6.3.5.2). After death, the soul departs to a place prepared by Yama, the god of death (RV.10.14.2). There is no talk of reincarnation yet during the Vedic period. Also, Yama is not the god of hell, but the god of the place where the fathers have gone.

Soteriology

The invocations in the Vedas usually call for blessings of rain, cattle, fruitfulness, and for defeat of the evil foes. In RV.1.24.14, we find a prayer to Varuna the Asura to lose the devotee of the bonds of sins. In RV.1.34.11, the Ashvins are invoked at the time of sacrifice to “make long our days of life, and wipe out all our sins: ward off our enemies; be with us evermore.” In 1.129.5, though used as a comparative for Indra, the concept of the Priest as one who drives all the sins of man away is found. In 2.28.9 and 5.85.8, Varuna is seen as the one who drives away all sins. In 7.86.5, there are two kinds of sins from which the devotee prays for deliverance: sins committed by the fathers and sins committed by self. In 10.105.8, the prayer is that Indra would grind off all sins and the observance is that he is not pleased with prayerless sacrifices.

Integral to the Vedic religion is the concept of Sacrifice (for which the Vedic hymns were mainly composed). Sacrifice is the means of obtaining blessings, protection, and ascendance to the realm of the gods. Food was offered to the gods through the sacrificial rite, and the sacrifice destroyed the evil spirits and rakshashas.

Some humans attained the life of spirits (RV.10.15.1). RV.10.15.14 talks of those who were consumed by fire and those not cremated, both of whom are invoked to be granted the world of spirits and their own body; suggesting that both cremation and burial were accepted in the Vedas. Shukla Yajur Veda 30.5 mentions hell as the place where murderers go. Atharva Veda 12.4.36 states that hell is reserved for anyone who doesn’t give a Cow to Brahmans when they ask for it.

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[1] Max Muller, Lectures on the Origin and Growth of Religion as Illustrated by the Religions of India (London: Longmans, 1901), p.223

[2] Ibid, p.218

[3] Wheeler, The History of India…, pp.9,10

[4] Surendranath Dasgupta, History of Indian Philosophy, Vol.1(Cambridge, 1922) , p.16 at Gutenberg.net

[5] Subodh Kapoor (Ed.), Encyclopaedia of Vedic Philosophy, Vol. 8 (Delhi: Cosmo Publications, 2002), p.2280

[6] Rig Veda, tr. by Ralph T.H. Griffith, [1896], at sacred-texts.com

[7] The Texts of the White Yajurveda, tr. Ralph T.H. Griffith, [1899], at sacred-texts.com

[8] The Texts of the White Yajurveda, tr. Ralph T.H. Griffith, [1899], at sacred-texts.com. Parenthetical suggestions, mine.

[9] Moncure Daniel Conway, Demonology and Devil-lore (New York: Henry Holt & Co, 1879), pp.25,26 [Gutenberg.org]

[10] Max Muller, Lectures…, p.197

[11] Malati Shendge, “Obstacles to Identifying the Origins of India's History and Culture”.

[12] Wash Edward Hale, Asura in Early Vedic Religion (New Delhi: Motilal Banarsidass, 1986), p.19

[13] Chilukuri Narayana Rao, An Introduction to Dravidian Philology (Asian Educational Services, 1929), pp.37,38. Purvadevatah means “previous or older gods”

[14] Arnaud Fournet, “About the Mittanni-Aryan Gods”, Journal of the Indo-European Studies, Vol.38, No.1&2., 2010. Academia.edu

[15] Ibid

The Moral Basis of Indian Law

Now, while the debate exists in the philosophy of law about the relationship between political laws and the moral law, attempts to base the laws on anything other than the moral law sooner face problems of justifiability. While it may be the case that reductionism of politics to ethics is not totally feasible, resort to anti reductionism is only self-defeating. And, then authority arguments that try to derive validity of laws from higher laws, which in return try to derive their validity from a much higher one (e.g. Hans Kelsen's Pure Theory of Law), will have to strike ceiling at some point ( See Marmor, A. Philosophy of Law, Princeton, 2011). For instance, the judges under Hitler's regime could not be absolved upon the relativist presumption that they were only conforming to some law of a sovereign nation. The question of validity and justice could not be anchored in such "sovereign" authority alone.

However, this doesn't mean that authority doesn't count. In fact, authority does often prescribe laws in many cases, but the laws are only instrumental towards a much larger cause. Thus, we have law-givers such as Solon, Moses, and Manu. However, the validity of the prescriptions are based on a deeper intent. The intent or the spirit of the law is what matters. It also means that where laws fail to serve the intent, they must fade away and give place to the new.

Plato's elaborative study of justice as an ethical virtue in the analogically larger Republic is based on the same understanding that ethics and politics are inseparable. Similarly, his disciple Aristotle didn't see any reason to separate the both. In the Biblical tradition, the entire Mosaic Law was based on the Decalogue or the Ten Commandments, which were the essence of the Law. Jesus pointed out that they all hung on the two Great Commandments: To love God absolutely and to love one's neighbor as oneself. Of course, Paul, later submitted that the Law was only a revealer and a restricter. It revealed human sinfulness and it was meant to restrict the lawless (it was given for the lawless). Jesus pointed out that certain laws (for instance, the law of divorce) were only permissive because of the hardness of human hearts, but didn't reflect the original intent of human creation.

Looking, now, into the Indian Constitution, one asks what is Indian Law based upon ultimately. The Preamble makes the democratic nature of the Republic clear. And, so it is the people's government for sure. But, the moral philosophy is indicated in words like "humanism" and "scientific temper", featured later on under Fundamental Duties. While the temper is scientific, the philosophical ground is humanism and its philosophy of man is condensed in the section called Fundamental Rights. The Law exists to ensure the protection of these fundamental rights of every Indian citizen. Consequently, any law that is inconsistent with these rights is automatically annulled.

The Fundamental Rights are not prescriptions to the people but declarations of humanism. These declarations are prescriptive only to the laws, since the laws are expected to conform to them. Thus, they not only inform but also serve as reference points, as absolute foundation, for the laws. As such, we may refer to them, with regard to humanism, as the intent, or spirit of the laws; perhaps even as the Law of the laws since they serve as the measure of all laws.

But, how do we know that these declarations are true? Perhaps, it is similar to asking about the laws of logic, "How does one know whether they are true?" The answer is: by using them or trying not to use them. One cannot deny them, but then one cannot deny anything without using them. Similarly, one cannot deny the Fundamental Rights without himself losing the rights.

Corruption in India: Roots, Challenges, Solutions

There doesn't need to be a commentary on the problem of corruption in India. It is widespread and infecting every nerve and cell of the governmental administrative system. It's important to ax the tree at the root in order to destroy it.

ROOTS
The problem is systemic. One who gets into it usually ends up practicing it not just because others are practicing it, but because he might have got into the system through a corrupt mechanism of bribery on one hand. On the other, it may also mean that there are people out there who are willing to keep the mechanism going for their own benefit, meting injustice to the poor, and, perhaps, avoiding it would mean a loss of job or favor.

CHALLENGES
The challenge is not to uproot the wheat with the weed. There are many still in the system who are right, while the judicial system that relies mainly on evidences would fail to find some to condemn the corrupt. There is also the danger that the just ones are falsely condemned in place of or with the corrupt. The challenge is not chiefly for retributive justice, but for corrective justice.

SOLUTIONS
Plato compared the State to the human body. Administration of proper drugs can weed out diseases and allow natural healing to take place. Truth is the best drug. Justice is the result of it. To a great extent, entertainment media and traditional cultures foster false world-views and expectations that provide real space for corruption as a quick alternative. These have to be adequately and properly countered by truth.

Minimum doses of Truth will not work. Since the disease is heavy, the doses need to be heavy and voluminous. Information has power. Hitler knew that and the Nazi government thrived on a system of heavy propaganda. The propaganda was false, therefore the results were disastrous. The modern world doesn't have time for truth. It wants anything that could bring fast wealth, prosperity, and materialist meaning in life. This is submission of spirit to brute forces. It is only when matter fails that people realize they need to halt and seek spiritual wisdom. Those who realize experience a gradual but happy convalescence. In order to bring healing to the nation, we need more ambassadors of truth who will stand for it, in their own little corners, bringing light to the darkest sections of our community.

Truth is Victorious. Truth Prevails. But, it can't without its ambassadors. Candles need to be burnt, lanterns need to be taken out in the open. Who will do it? Not those who are enslaved; only those who are free.

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PS:

Corruption and Government
Corruption is a governmental problem, basically speaking. If there weren't government, "corruption" as such wouldn't exist. But, throwing the baby with the bath water is not a solution. It has been said well, "That government is best that governs the least". There are more instances of corruption in states under dictatorship than under any other form of government. Corruption exists where governmental hold exists, but in weakness. The government is not omnipresent and omniscient, and so cracks start up and grow large, allowing injustice, disorder, and lust to corrupt the governmental rule. There is always hope as long as the ship hasn't violated the law of buoyancy; however, once the shipwreck has occurred, the only salvation remains in abandoning the ship and getting into some safe place (if it exists....). But there is always hope as long as there is life (Eccl. 9:4). The body will only survive if the members don't turn on each other to consume them; but, will work in harmony and mutual construction. Those in authority must remember that authority or power is a huge responsibility. The "rulers" are responsible to keep the head in its proper place. The failure of the head leads to self-destruction in every way possible. The wise man keeps his eyes on his head. Those who have lost the ability to see cannot oversee. The kind of leadership and the choice of the right leadership is pivotal to the health and life of the nation.

Becoming Corruption-Free
A corruption free government is itself a law. It's like the law of gravity or the law of aerodynamics. It is the way it functions. The functioning creates the experience of Justice, Liberty, and Equality. The letter of the Law is not the chief point of focus. The spirit of the Law is important; and, the spirit of the Law is Justice, Liberty, and Equality.

A corrupt government curtails Moral Justice, Moral Liberty, and Moral Equality. It is immoral in essence. It is immoral because it is essentially lawless. It may have written, verbal laws. But, it lacks the spirit of the Law of human community function. A corrupt government is also a law: a law of disease and death.

The Essence of A Healthy Nation
The essence of morality is Love. "Love your neighbor as yourself" is the sum of all law. Love is what integrates a person into a healthy living. Love is what integrates a nation into healthy living. Therefore, any law that discourages the principle of "Love your neighbor as yourself" is immoral and devoid of the spirit of Justice, Liberty, and Equality.

Love is not just an emotional game. Love is the act that flows from a recognition of the dignity of the human individual, the human person. Love is not mere idealistic. It is personal.

A corrupt government leads the nation into:1. Distrust of governmental justice
2. Bribery, aristocracy, and marginalization
3. Terror. The government is looked at as a monster. It has weapons. It has forces. It has power. It rules by force and not by honor and love.

Citizen's role in creating corrupt government:1. Desire to escape justice and personal responsibility. (If you wish justice done to you, then you must also be willing to fully suffer for the injustice you have done to others; or else, you're partner with injustice.)
2. Love of money and wealth to the extent that the dignity of a human as human loses value.
3. Selfishness. Lack of love for one's fellow man/woman, whoever it is, is the first act of murder.
4. Cherishing inequality by allowing religion, anti-religion, communalism, cultural nationalism, sexism, racism, etc to dictate feelings of inequality. Cultism.
5. Pride. Crave for power through despotic thinking: desiring everyone to believe what you believe and think as you think. Such things are usually not possible even in families. Disagreements do occur, since diversity is the rule of community.
6. Rational blindness, and non-scientific temper, even in the name of science. Fanaticism that is not open to rational verification.
7. Tolerating injustice. Allowing violence to dampen the voice of reason and truth.
8. False hope that ultimately everything will be alright without us doing anything.

Citizen's role in creating corruption-free government:
1. Articulate absolute aversion to corruption.
2. Unite against all practices of corruption.
3. Challenge laws that promote corruption.
4. Instill in children hatred against bribery and immoral practices.
5. Be an example to children and youth of true patriotism, integrity of character, purity in love towards fellow-citizens, and moral responsibility.
6. Strip the esteem of money-mongering culture; repudiate greed and avarice; exalt the virtue of social responsibility.
7. Find out NGOs, Media workers, etc who are committed to a corruption-free government and inform them of any instance of corruption anywhere.
8. Believe in God, the True Judge of the Universe. He will give justice.

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Quotes about Corruption from the Bible (NLT)

Proverbs 28:1-28
(1) The wicked run away when no one is chasing them, but the godly are as bold as lions.
(2) When there is moral rot within a nation, its government topples easily. But with wise and knowledgeable leaders, there is stability.
(3) A poor person who oppresses the poor is like a pounding rain that destroys the crops.
(4) To reject the law is to praise the wicked; to obey the law is to fight them.
(5) Evil people don't understand justice, but those who follow the LORD understand completely.
(6) It is better to be poor and honest than rich and crooked.
(7) Young people who obey the law are wise; those who seek out worthless companions bring shame to their parents.
(8) A person who makes money by charging interest will lose it. It will end up in the hands of someone who is kind to the poor.
(9) The prayers of a person who ignores the law are despised.
(10) Those who lead the upright into sin will fall into their own trap, but the honest will inherit good things.
(11) Rich people picture themselves as wise, but their real poverty is evident to the poor.
(12) When the godly succeed, everyone is glad. When the wicked take charge, people go into hiding.
(13) People who cover over their sins will not prosper. But if they confess and forsake them, they will receive mercy.
(14) Blessed are those who have a tender conscience, but the stubborn are headed for serious trouble.
(15) A wicked ruler is as dangerous to the poor as a lion or bear attacking them.
(16) Only a stupid prince will oppress his people, but a king will have a long reign if he hates dishonesty and bribes.
(17) A murderer's tormented conscience will drive him into the grave. Don't protect him!
(18) The honest will be rescued from harm, but those who are crooked will be destroyed.
(19) Hard workers have plenty of food; playing around brings poverty.
(20) The trustworthy will get a rich reward. But the person who wants to get rich quick will only get into trouble.
(21) Showing partiality is never good, yet some will do wrong for something as small as a piece of bread.
(22) A greedy person tries to get rich quick, but it only leads to poverty.
(23) In the end, people appreciate frankness more than flattery.
(24) Robbing your parents and then saying, "What's wrong with that?" is as serious as committing murder.
(25) Greed causes fighting; trusting the LORD leads to prosperity.
(26) Trusting oneself is foolish, but those who walk in wisdom are safe.
(27) Whoever gives to the poor will lack nothing. But a curse will come upon those who close their eyes to poverty.
(28) When the wicked take charge, people hide. When the wicked meet disaster, the godly multiply.

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Internet Resources

CORRUPTION PERCEPTIONS INDEX MAP

External Links

Corruption in India according to Transparency International
India Against Corruption.

What India Needs???

The country has certainly come a great way from 1947. We have seen roads, bridges, schools, colleges, communication, technology, and several multi-dimensional developments. The internet is a boon as ticket bookings (rail, airways, etc) can be done from home - avoiding queues and counter tensions. Also, children are exposed to a brave new world of difference. However, a few things still strike concern.

1. Population. It's estimated that the population will hit 1.4 billion by 2021. That's hot multiplication. This gives rise to several problems in governance. The main one is economic. There needs to be proper production and distribution of resources to meet the basic needs. With more people in the land, there are more individuals with rights that correlate duties by the government. Educational and employment opportunities must also be provided. Then, there are health concerns that the government must address.

2. Pollution, Scenic, and Culture Problems. This is a grave problem for sure. Somehow, once the giant is aroused and set to go about, it's difficult to stop him. But, hopefully, the introduction of CNG et al. may bring some relief. Smoke, dust, drainage, plastic bags, and a myriad such issues await solutions, yet. We still have dirty railway platforms, bus stations, government offices, damaged roads, and ponds that the government cares less about. These are far from any aesthetic adoration. We shouldn't try to compare, but it's still very easy to spit wherever one wants in India. The same Indian, when he goes out of the country, will have begun to learn that this is not right, and he wouldn't feel to do the same in that kind of a surrounding. The government must learn to create a culture that favors cleanliness.

3. Moral Development & Corruption Issues. The government has failed to be a moral example to the people. Certainly, we learn of moral lessons in the schools; but, go to any usual government office or police station (or try a train travel), corruption is almost ubiquitous. The khadi is now despised as polluted by the police and the politician. Also, liquor is licensed, ruining families. However, thanks for several rights movements and noble men in the government as well who have brought significant reforms to a great extent. Now, ragging is banned; so, are several other social evils that had invaded the cultural fabric. Something more significant is to be done to put an end to human rights violations in red light areas, foot paths, railway platforms, and work places. Also, the censorship board seems to have changed its opinion in the past one decade. One wonders what change it's going to have in the next decade. Does it seem to accept that there are no moral absolutes and that the West in more moral than the East, as far as the Screen is concerned, and that we are still behind in Screen culture???


Other issues stand as well. But, following the Lao Tzu method, it's the leadership that is to blame for most of the issues. History teaches us that one leader can lead the whole nation to hell (e.g. King Manasseh, Adolf Hitler). History also teaches us that one leader can lead the whole nation into a brave world. The leaders must learn to lead and not just manage the status quo. It's not economic strength that determines the strength of the nation, it is conscience and the commitment to truth and love. Each individual of the nation is a leader in his/her own sphere. Please step to be an example, play your role right, and start the transformation of the nation. But, remember, leaders never quit - they lead us to the destiny, they carry the banner to the pinnacle.