Sadhu Rohitash Chandra

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Sadhu Rohitash Chandra "Being at Home", Collected Poems and Expressions (2008-2012) by Rohitash Chandra. http://www.amaz Intuition emerges from deep within, from the undefined.

About book " Being at home", by Rohitash Chandra
There is a constant struggle between logic and intuition. Logic tags along with evidence and the scientific method. The intuitive voice easily gets polluted by the mind with its set of fears and a predefined belief system. One needs to transcendent the mind and its logical constructs in order to experience the ultimate reality. Being with your inner self is meditation, that is, 'Being at Home'. You must return from the destinations where your thoughts have taken your being, return to your centre, return to your home. Being at Home is a collection of poetry, notes and expressions that enable one to have a spiritual understanding of life while retaining the scientific foundations that govern it. The writings lays a scientific path of spiritual transformation where one understands the purpose of science, philosophy and spirituality that are the rivers which merge into the ocean of consciousness. http://www.softwarefoundationfiji.org/2014/07/03/preparing-for-book-launch-being-at-home/

Kindle Edition: http://www.amazon.com/Being-Home-Poetry-Philosophy-Expressions-ebook/dp/B00LHX5VLW/

Race-Based Appointments and Brain Drain in FijiI have been told that highly qualified senior doctors in Fiji, including ...
08/10/2026

Race-Based Appointments and Brain Drain in Fiji

I have been told that highly qualified senior doctors in Fiji, including Indo-Fijian specialists with Master's qualifications and years of experience, are being overlooked for promotion because they do not have the “right” ethnicity. If true, this is institutional racism and a serious national problem.

Similar concerns exist among Indo-Fijian teachers, many of whom have qualifications and experience for senior positions but are allegedly denied opportunities because of ethnicity. It should not be difficult for the Ministries of Health and Education to publish transparent statistics on recruitment and promotions by qualification, experience and ethnicity.

There are also allegations of racist remarks by senior management against Indians within government workplaces. These claims deserve independent investigation and public accountability.

These concerns existed before the proposed 2026 Constitution. If ethnic discrimination is already occurring, weakening protections could make the situation even worse.

Fiji needs to ask whether senior appointments across government are genuinely based on qualifications, experience and performance, or whether ethnicity is influencing decisions.

This is not about opposing iTaukei representation. Indigenous Fijians should be well represented in government. But representation must never become discrimination against other citizens.

The government must answer to the public. Ministries should publish recruitment and promotion data, explain how senior appointments are made, and investigate credible allegations of racial discrimination. Independent oversight should be used where necessary, and those responsible for proven discrimination should be held accountable.

Silence and secrecy will only fuel distrust.

Every doctor, teacher, academic or professional who leaves Fiji because they believe merit is not recognised contributes to our growing brain drain.

Fiji cannot afford to lose its best people because of racism.

It is time for transparency, evidence and accountability.

Time to wake up, Fiji.

— Dr Rohitash

 # # # Evolution and HinduismFrom a Hindu philosophical perspective, there is no inherent contradiction between **evolut...
27/09/2026

# # # Evolution and Hinduism

From a Hindu philosophical perspective, there is no inherent contradiction between **evolution and Hinduism**. Darwinian evolution describes how life changes and diversifies through natural processes over immense periods of time. Hindu philosophy can accommodate this understanding of the physical world.

Hinduism does not necessarily require us to imagine God as a human-like creator who simply manufactures bodies, like mannequins, and then inserts souls into them. A different way of understanding the divine is that **Brahman is the underlying reality from which the universe manifests**, while life unfolds through natural processes.

From this perspective, we can see the emergence and diversification of life over billions of years not as something opposed to God, but as part of the unfolding of the universe itself. God does not have to create every organism individually; nature itself can be the means through which life develops.

This also highlights an important distinction. **Biological evolution concerns the physical body, whereas Hindu philosophy is deeply concerned with spiritual evolution and the journey of the Atman.** The body is temporary; the Atman is not destroyed when the body dies. The *Bhagavad Gita* describes the embodied self changing bodies much like a person changes worn-out clothes.

Reincarnation can therefore be understood as a different kind of evolutionary journey—not biological evolution, but the continuing journey of consciousness through different embodiments.

The **Dashavatara**, the ten principal incarnations traditionally associated with Vishnu, is sometimes interpreted in modern discussions as symbolically resembling a progression from aquatic life to terrestrial animals, then to increasingly human forms. This should not be confused with Darwin's theory or presented as an ancient formulation of modern evolutionary biology. Nevertheless, it provides an interesting Hindu framework for reflecting on the relationship between life, manifestation and transformation.

For me, there is therefore no necessary conflict between **science and Hindu philosophy**. Evolution can describe *how physical life develops*, while Hindu philosophy asks deeper questions about *what consciousness is, why we exist, and what happens beyond the physical body*.

Science can study the evolution of the body. Hindu philosophy explores the evolution of the self.

**Har Har Mahadev 🙏❤️**

26/09/2026

Hinduism: A Religion of Love and Divine Union

Hinduism is a religion of love. Our traditions celebrate love through the divine stories of Radha and Krishna, and Shiva and Parvati. These stories are not simply romantic; they represent devotion, companionship, harmony, and the union of masculine and feminine energies.

Even our traditional greetings can reflect this philosophy. We say “Ram Ram,” and the response is “Sita Ram.” Ram represents the masculine, while Sita represents the feminine. Together, they remind us that masculine and feminine energies complement each other, and that one is incomplete without the other.

This idea is beautifully expressed through Ardhanarishvara, the form of Shiva and Parvati united in one body—the inseparable union of masculine and feminine principles.
Thus, love in Hinduism is not merely an emotion or romantic attachment. It is a deeper principle of unity, devotion, balance, and interconnectedness. Even in our everyday greetings, we carry a reminder that the divine is expressed through both masculine and feminine energies.

Har Har Mahadev

22/09/2026

Religion and culture:

Social events such as going to bars and having Kava sessions become part of one's identity and culture over time.
Having no belief is also a belief system. One cannot say they are nonreligious just because they are Western in thought, and dressing, and lifestyle. That also becomes a religion as one gets attached to it as an identity.

We may say that being a Hindu who is private when it's about cultural events in the Western world is good- quietly celebrate Diwali but then you see the modern generation of Hindus have children who celebrate new cultural events such as Halloween. No one in the West will say Keep Halloween private and don't push it on others, but it is the Hindus who are trying to be ultra-modern and have a weak sense of identity who lack pride in their own cultural events. It is a shame that it took so long to celebrate Ganesha Chaturthi and Ganga Pooja in London, since a large Hindu population has been there.

In the coming decades, we will see a larger set of Hindu events in Western countries due to the resurgence and pride in Hinduism, backed by nationalism and pride in Hinduism in India. The application of Hinduism in everyday life and the celebration of ancient cultural events will redefine Hindutva

Religion and culture are often expressed through everyday social practices. Activities such as attending cultural gather...
22/09/2026

Religion and culture are often expressed through everyday social practices. Activities such as attending cultural gatherings, participating in community events, sharing food, or taking part in traditional practices can gradually become important markers of individual and collective identity. In societies such as Fiji, for example, social practices including kava sessions may function not simply as recreational activities but also as expressions of community, belonging, and cultural identity.

The relationship between religion and non-religion is similarly complex. Identifying as non-religious does not necessarily mean being culturally neutral. Secular or non-religious worldviews can themselves become important components of personal identity, particularly when particular values, lifestyles, forms of dress, social practices, or intellectual traditions become strongly associated with one's sense of self. It is therefore useful to distinguish between religious belief, secular worldview, and cultural identity, rather than assuming that only explicitly religious practices constitute identity.

For Hindu communities living in Western societies, this distinction is particularly significant. Hindu identity can encompass religious belief as well as language, festivals, philosophy, family traditions, food, music, literature, art, and community practices. A Hindu family may choose to practise its religion privately while participating more publicly in the broader cultural environment of its host society. Quietly celebrating Diwali at home, for example, represents one form of cultural expression, whereas organising large public celebrations represents another.

Generational change can nevertheless alter this balance. Younger generations of Hindu families in Western countries may participate in widely popular cultural events such as Halloween while having limited exposure to, or participation in, traditional Hindu festivals. This does not necessarily indicate a rejection of Hindu identity; rather, it illustrates how identities evolve through interaction between inherited traditions and the surrounding social environment. The challenge for Hindu communities is therefore not necessarily to reject other cultures, but to ensure that younger generations have meaningful opportunities to understand and participate in their own cultural and religious traditions.

The growing public celebration of Hindu festivals in Western cities illustrates this broader transformation. Events such as Ganesha Chaturthi, Ganga-related religious observances, Diwali, Holi, Navaratri, and other Hindu festivals are increasingly visible in diaspora communities. Their public expression can provide opportunities for cultural transmission, community formation, and intergenerational engagement. The development of such events in cities with long-established Hindu populations also raises questions about why some traditions become publicly visible only after several generations of migration.

Over the coming decades, Hindu cultural and religious events may become increasingly visible across Western societies as diaspora communities become more established and younger generations seek stronger connections with their heritage. This development should not necessarily be understood as a rejection of Western society. Rather, it can represent a form of cultural pluralism in which Hindu communities maintain and publicly express their traditions while participating fully in the societies in which they live.

This development also raises an important question concerning the meaning of Hindutva in contemporary contexts. Historically and politically, Hindutva has had particular meanings and has been interpreted differently by different scholars and political movements. In a broader cultural discussion, however, one can examine how everyday practices—festivals, philosophy, family traditions, literature, food, language, rituals, and community institutions—contribute to the contemporary construction of Hindu identity.

The future expression of Hindu identity in the West may therefore be shaped by a combination of religious practice, cultural revival, diaspora identity, intergenerational transmission, and developments in India. The increasing visibility of Hindu festivals may become an important mechanism through which younger generations negotiate their relationship with both their inherited traditions and the societies in which they live.

06/09/2026

One of the problems modern education system has not been able to solve, marriage and healthy family upbringing.

Marriage and family has been the forefront of major religions and in countries where there lacks religion and spirituality, with rise of capitalism and individualism, we see massive growth in the material plane and a growing crisis when it comes to mental and spiritual health.

04/09/2026

# Education Has Taught Us How to Make a Living — But Not How to Build a Family

One of the major problems that the modern education system has largely failed to address is something fundamental to human life: **how to build a healthy marriage and raise a healthy family**.

Modern education has become exceptionally effective at preparing people for employment. We teach mathematics, science, technology, economics, law and professional skills. We encourage young people to pursue careers, financial independence and personal achievement. Yet comparatively little attention is given to preparing them for relationships, marriage, parenting, emotional responsibility, conflict resolution and the long-term responsibilities of family life.

This is a remarkable imbalance. A person may spend 15 or 20 years in formal education learning how to earn an income, while receiving almost no structured education about how to build and sustain one of the most consequential relationships of their life.

For thousands of years, marriage and family formation were not viewed simply as private arrangements between individuals. They were embedded within broader cultural, religious and spiritual traditions. Major religious traditions placed considerable emphasis on family responsibilities, obligations between generations, self-discipline, compassion, fidelity, sacrifice and duties toward others. These traditions differed enormously in their beliefs and practices, but many shared the idea that human beings have responsibilities that extend beyond individual desires.

Modern societies have increasingly moved away from these traditional structures. Secularisation, individualism, consumer culture and economic transformation have created enormous benefits in terms of personal freedom and material opportunity. But these changes have also created new challenges.

We have become increasingly focused on **individual achievement**, while becoming less certain about collective responsibility. Success is often measured through income, education, career progression, property and consumption. These are important aspects of life, but they cannot by themselves provide meaning, belonging or emotional security.

There is therefore a paradox at the heart of modern development.

**We have become extraordinarily successful at improving the material conditions of life, while struggling to teach people how to build meaningful relationships and communities.**

The consequences can be seen in relationship breakdown, loneliness, social isolation, family conflict and difficulties experienced by children growing up without stable and supportive environments. These problems cannot simply be attributed to the decline of religion, nor can traditional family structures be romanticised; families have always experienced conflict, inequality and dysfunction. Nevertheless, the weakening of shared cultural and spiritual frameworks raises an important question: **what institutions will teach the next generation about commitment, responsibility, compassion and family life?**

Schools cannot and should not dictate whom people should marry or impose a particular religious worldview. But education can provide young people with practical knowledge that is currently often left to chance.

Students could learn about emotional intelligence, communication, managing disagreement, financial responsibility within relationships, parenting, child development, digital behaviour, consent, caring for elderly parents and the psychological dimensions of long-term relationships. They could also be exposed to philosophical traditions that ask deeper questions about responsibility, purpose, duty, compassion and human flourishing.

Importantly, such education should not be presented as an attempt to restore an idealised past. Rather, it should recognise that **freedom also requires responsibility**. If society gives individuals unprecedented freedom to choose how they live, it should also equip them with the knowledge and maturity required to make those choices responsibly.

The purpose of education should ultimately be broader than producing workers.

It should help produce **capable human beings** — people who can think critically, earn a living, participate constructively in society, form healthy relationships, care for children, support older generations and find meaning beyond material consumption.

Economic development is essential. But a society cannot measure its success only through GDP, technological advancement or individual wealth. The quality of its families, relationships, communities and inner lives matters as well.

Perhaps one of the great challenges for education in the twenty-first century is therefore to reconnect **knowledge with wisdom**.

We have taught generations how to compete in the marketplace.

Perhaps it is time to teach them, with equal seriousness, **how to love, commit, care, raise children and build a family.**

28/08/2026

We can't recall memories of past lives, and even many events in this life, but the memories are karmic imprints that define our personalities. We have fear and strengths in areas we can't explain. Har Har Mahadev 🙏❤️

28/08/2026

Sleeping and waking up, and dying and rebirth, have a lot in common. You are the same person but the body changes. This makes us question, who am I? The mind or the body or none ?

02/07/2026

Every challenge asks the same question:
"Will you become who you said you wanted to be?"

Stay disciplined.
Stay faithful.
Keep going.

Because the version of you on the other side of this struggle will thank you for refusing to give up. 🖤


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