Fiberal Ashutosh Varshney?

February 17, 2013

Ashutosh Varshney Sepoy

Ashutosh Varshney is charlatan and a good example of how chicanery and sepoyism operate. Read on to understand further.

Self-styling himself as an “intellectual” he peddles many canards perhaps deliberately. On, America, Ashutosh Varshney writes

The US allows hyphens: Irish-American, Italian-American, Jewish-American, Chinese-American, Indian-American are all accepted categories.

Varshney is silent on xn American identity and the Hindu American identity. The elaborate efforts to undermine Hindu identity in the US has been captured in the book Invading the Sacred.

How American polity defends its xn Identity, undermines Hindu identity and how India undermines its Hindu identity and promotes xn identity can seen in this fact based post here. Read the rest of this entry »

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Jyoti Singh Pandey – Dilli Rape Victim and Sickular Media Deceit

January 7, 2013

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It is important for natives who tend to be naive to learn some of the sickular principles and ways of working. Usually these principles are at work in the paid media coverage – the kind of coverage NDTV types do. While NDTV/IBN etc are crude,  New York Times, Wall Street Journal etc are more sophisticated, but do the same when it cocerns the Hindus. Badri, Jyoti Singh’s father was not an untypical Hindu from Uttar Pradesh – A poor guy who hard-worked his way up and had dreams for his children. See this report that captures few facts about Jyoti Singh Pandey family.

In the sickular lexicon, Hindus cant be victims. So NDTV spun out Jyoti’s name as Amanat – a moslem name – sly goebellsian deceit to subliminally push muslim victim hood. Sicko deceit principle at work here: Always deny victim hood to Hindus, but provide victim hood narrative to christians and muslims even when such claims are nonexistent.

Suzanne (arundati) roy comes across as much a xn fascist as Sonia, that wears a Hindu name mask and peddles xn-red hate (liberation theology – marriage of marx & jesus). Suzanne smeared at protests as a reaction that happened only because “middle class girl” was raped.  Sicko deceit principle here is deeper. Xn deceit pretends to speak for dalits and tribals that are hot targets for xn evangelization. Suzanne types deliver the xn fascist message “you will never get justice in Hinduism” so that evangelicals can come and do their bit. For these sickular crooks, “Middle Class” is code word for Hindu; And the Hindu should always be blamed for the failure of sickular despots that include x/m fascists that have mis-ruled India for long.

To ensure that their failure in expanding the economic pie is obfuscated, sickos create and nurture schisms among natives. Keeping Hindu society divided is a key sickular agenda. Sickular deceit principle –  use sub identities like Jati, Bhasha etc to make the Hindus fight among themselves. – So for paid media “do-beegha zameen wala” – subsistence farming Bhumihar becomes a land-lord. Sickos invent justification for hate towards such people, so that if such subsistence farming Bhumihar is killed, it is the Bhumihar victim’s problem.

Powerful sickular axis of evil at the top that is setting and driving the agenda today in India includes xn, red and islamic fascist cabals. And this axis is relentlessly nurturing hate among natives. India will win only if this evil is defanged.


Decode Sickular Lies on Indian History

December 8, 2009

Marxists their fellow travellors sickulars, islamis, isais have a single agenda – use every trick under the trade to keep native Indians divided. Marxist historians encouraged by congress I (isai-islami-laal) dispensation have thoughroughly subverted Indian history. Infamously their technique is called “Suppresio Veri, Suggestio Falsi” (suppress the truth, suggest falsehood).

Big idea of these rogues is to keep natives divided by deploying various affiliations: panthic like saivaite /vaishnavaite /saktha /jaina/buddhist /sikh/vedanti and language/jati/locational affiliation; this while uniting islamis/isais. It is a tribute to their deception skills and naivete of natives that by regurgitating canards the deceits have succeeded in their nefarious acts and have undermined Native Dharma.

The following note was prepared by Arun Shourie and team in response to marxist/sickular/islami-isai deceit. When faced with facts standard response from the above deceits is the classic “shoot the messenger” abuse the person rather than respond to facts.

Using this questionnaire note (Appendix 4 of book, Hindu Temples What Happened to Them), you can decode the lies and deceit peddled by communists (like ndtv, xinhua hindu/frontline), islamis, isais, sickulars (vir sanghvi, shekhar gupta types).

As this is a touchstone for locating truth, I would request those who care for native Indian wellbeing to mirror this information for maximum impact.

QUESTIONNAIRE FOR THE MARXIST PROFESSORS

We return to the Marxist professors with whom we started.

We have cited from eighty histories written by Muslims over a period of more than one thousand years. We have also cited several Islamic inscriptions which confirm what the historians say. The citations show how Hindu temples continued to be destroyed over a vast area and for a long time. We have added no editorial comments and given no communal twist to the events that took place. All along, we have kept to the actual language used by the Muslim historians.

We wonder if the professors will dismiss as a mere listing of dates the evidence we have presented. What we expect from the professors is that they will come forward with historical analysis and interpretations. so that the destruction of Hindu temples mentioned in the Muslim narratives gets explained in terms of economic or political or any other non-religious motives.

We stick to our position, namely, that it is the theology of Islam which offers the only straight-forward and satisfactory explanation of why Muslim conquerors and rulers did what they did to Hindu places of worship. We have provided full facts about that theology, as also about the history of how it took its final shape. It would be most welcome if the professors come out with their comments on the character and meaning of this theology. In fact, we look forward to a Marxist explanation of it. What were the concrete material conditions and objective historical forces which gave rise to this theology in Arabia at that time?

Next, we refer to the second point which the professors had made in their letter to The Times of India. They had said that acts of intolerance have been committed by followers of all religions. A subsequent sentence clarified what they meant; they had in mind the Buddhist and Jain monuments and animist shrines destroyed by Hindus. As we have said, we do not share their philosophy of separating the Buddhists, the Jains and the Animists from the Hindus. But we agree to use their terms for the time being and request them to produce:

  1. A list of epigraphs which record the destruction of Buddhist and Jain monuments and Animist shrines by any Hindu, at any time;
  2. Citations from Hindu literary sources describing destruction of Buddhist and Jain monuments and Animist shrines by any Hindu, at any time;
  3. The Hindu theology which says or even suggests that non-Hindu places of worship should be destroyed or desecrated or plundered, or which hails such acts as pious or meritorious;
  4. A list of Hindu kings or commanders whom Hindus have hailed as heroes for desecrating or destroying or converting into Hindu places of worship any Buddhist or Jain monuments or Animist shrines;
  5. A list of Buddhist and Jain monuments and Animist shrines which have been desecrated or destroyed or converted into Hindu places of worship in the remote or the recent past;
  6. The names and places of Hindu monuments which stand on the sites occupied earlier by Buddhist or Jain monuments or Animist shrines, or which have materials from the latter embedded in their masonry;
  7. Names of Buddhist, Jain and Animist leaders or organizations who have claimed that such and such Hindu monuments are usurpations, and demanded their restoration to the original occupants;
  8. Names of Hindu leaders and organizations who have resisted any demand made by Buddhists or Jains or Animists for restoration of the latter’s places of worship, or called for legislation which will maintain the status quo, or cried Hinduism in danger, or staged street riots in support of their usurpations.

We think that this sort of concrete evidence alone cane decide the question of the limits to the logic of restoration of religious sites. There seems to be no other way. Sweeping generalizations based on slender or dubious evidence are no substitute for hard facts.

We hope that the professors will not resort to the hackneyed swear-words such as Hindu communalism,reactionary revivalism, and the rest. Swear-words offer no solutions. In any case, the time when swear-words carried weight has passed. It is no use inviting the other side to hit back in a similar manner.

If the professors fail to come out with answers to questions posed by us, and to present the evidence in support of their statements, we shall be forced to conclude that far from being serious academicians, they are cynical politicians hawking ad hoc or plausible explanations in the service of a party line. In fact, we shall be justified in saying that they are not Marxists but Stalinists. Marxism is a serious system of thought which offers consistent explanations. Stalinism, on the other hand, is an exercise in suppressio veri suggestio falsi in pursuit of a particular end.

Hindu scholars, leaders and organizations have so far ignored the loud and large-scale talk in the mass media, academia, and political circles about Hindu intolerance towards the Buddhists and the Jains and the Animists. Much damage has already been done to the image of Hinduism, and much more damage is likely to result if this talk is not challenged and stopped. How loose and irresponsible this talk can be is illustrated by the following instance.

I attended a seminar on the Mandal Commission Report held in the Gandhi Peace Foundation in October, 1990. One of the participants who spoke in support of the Report was Shri Hukam Dev Narain Singh Yadav, an MP of the Janata Dal at that time and a Minister in the Chandra Shekhar Government some time later. Speaking of Brahminical tyranny, he referred to the time when rivers of the blood of Buddhist monks were made to flow in the Buddhist monasteries (jab bauddha vihãroñ mêñ bauddha bhikSuoñ kê rakta kî nadiyãñ bahãî gayî thîñ). The following dialogue took place between myself and the speaker at the end of the latters talk:

  • I: Could you kindly name the Buddhist monasteries where it happened, and also the time when it happened?
  • Speaker: I will not pretend that I know. I must have heard it from someone, or read it somewhere.
  • I: I give you six months for finding a single instance of Hindus murdering Buddhist monks. I am demanding only one instance, not two.
  • Speaker: I will try.

The speaker looked to me to be one of the finest men I had ever met. His voice had a ring of sincerity in whatever he said. His humility in presenting his point of view was more than exemplary. I expected him to remember my question and provide an answer. But two and a half years have passed and there is no word from the eminent politician occupying a high position in the public life of this country.

I know that the evidence demanded by me does not exist. It is a Big Lie being spread by Hindu-baiters. Hindus have never done what they are being accused of. My only point in mentioning the incident is that even honest people can become victims of hostile propaganda which is not countered in good time.

II

When the first edition of this book came out, I sent a copy of it to Professor Romila Thapar of the Jawaharlal Nehru University in her capacity as the doyen of the Marxist historians. I also addressed to her the following letter on 27 June, 1991:

I have posed a questionnaire for the school of historians which you lead. Please turn to pp. 438-441 of my recently published book (Hindu Temples: What Happened to Them, Volume II: The Islamic Evidence), a copy of which is being sent to you by registered post.

You may also read pp. 70-103 and p.i which also discuss the position of your school.

I am drawing your attention to these pages so that your school does not plead ignorance of them while maintaining silence. Of course, you are free to ignore the questionnaire as coming from a person who has had no standing in the academic world. I, however, feel that there are many people still left in this country who care for truth more than for position.

She was kind enough to reply by a letter dated 10 August 1991 which said:

Your letter of 27 June was awaiting me on my recent return to Delhi.

As regards the issues raised in the questionnaire included in your book, you are perhaps unaware of the scholarly work on the subject discussed by a variety of historians of various schools of thought. May I suggest that for a start, you might read my published lectures entitled, Cultural Transaction and Early India.

I wrote back on 31 August 1991, and stated my position as follows:

I acknowledge your letter of August 10.

I wish you had refrained from striking the pose of superiority which has been for long the hallmark of your school of historians. It does not go well with academic discipline.

For your information I have been primarily a student of ancient India’s history and culture, and gone through a good deal of source material, literary as well as archaeological. One of the reasons I have wandered into India’s medieval and modern history is that I want to know what happened to Hindu heritage at the hands of latter-day liberators.

May I request you not to suggest any further reading of your stuff. You threaten to do so when you use the words for a start while recommending your present pamphlet. I am pretty familiar with the patent lore.

I am sorry to say that your pamphlet has added nothing to my knowledge or perspective. The method of selecting facts and floating fictions is very well known to me. Christian missionaries have done far better with lesser fare.

I am not commenting on the various propositions put forward in your pamphlet. The Questionnaire which I have addressed to you was framed in a particular context. In your letter published in The Times of India dated October 2, 1986, you had stated that handing over of Sri Rama’s and Sri Krishna’s birthplaces to the Hindus, and of disused mosques to the Muslims raises the question of the limits to the logic of restoration of religious sites. How far back do we go? Can we push this to the restoration of Buddhist and Jain monuments destroyed by Hindus? Or of the pre-Hindu animist shrines? In my book I have welcomed the statement and said that the question can be answered satisfactorily only when we are prepared to face facts and a sense of proportion is restored.

I have gone ahead and compiled historical and theological data about Islamic iconoclasm from whatever Islamic sources I could lay my hands on during the last four years. More may follow as I get at more of this source material. In an earlier volume I have provided, in a preliminary survey, a list of around two thousands Muslim monuments which are known to stand on the sites of and/or have been built with the materials of Buddhist, Brahmanical and Jain temples. The list is likely to get enlarged as I continue to look into more archaeological reports.

I have also compiled a list of Buddhist and Jain monuments supposed to have been destroyed or usurped by this or that Brahmanical sect, and Jain temples functioning at what were Brahmanical places of worship at earlier dates. I am seeking your help to enlarge the list of Buddhist and Jain monuments which were destroyed by those whom you call Hindus. Your writings and statements over the years go to show that you specialize in this subject. What I am looking for in particular is the Hindu theology which inspires acts of intolerance. I expect you to guide me to it.

My Questionnaire is not at all a challenge issued in a spirit of combat. It is only an appeal that sweeping statements should now yield place to hard facts so that we know precisely as to who did what, when, where, and under what inspiration. We should be in a position to compare the record of Islamic iconoclasm with that of Hindu iconoclasm, and draw fair conclusions regarding the character and role of the two religions. I for one am not interested in the restoration of religious sites, which I leave to the politicians.

It is nobody’s case that Hindu sects (in which I include Buddhists and Jains) did not use strong language vis-a-vis each other. Every Brahmanical sect has used strong language about other Brahmanical sects. So have the Buddhist, and the Jains, not only vis-a-vis Brahmanical sects but also about one another. The situation gets much worse when it comes to the sub-sects, whether Buddhist or Brahmanical or Jain. But strong language alone, whether in words or portrayals, is no evidence in the present context, unless it is followed by overt acts of destruction or usurpation.

Secondly, I fail to understand the logic of placing Buddhists and Jains on one side of the fence, and Brahmanical sects on the other. What about Buddhists and Jains committing acts of intolerance vis-a-vis one another? For a start, I refer you to the Mahavamsa which says that the Buddhist king, Vattagamini (29-117 BC), destroyed a Jain vihara and built a Buddhist one on the same site. In the Sravana-Belgola Epitaph of Mallishena, the renowned Jain teacher, Akalanka, says that in the court of the glorious king Himasitala, I overcame all crowds of Bauddhas, most of whom had a shrewd mind (vidagdha-at-mano), and I broke the (image of) Sugata with my foot (padena visphotitah) (EI. III, 192 for Sanskrit text and 201 for English translation). The instances can be multiplied.

Thirdly, I plead that presentation of evidence should not be an exercise in suppressio veri suggestio falsi. Your one line summary (p.18) of die Saiva inscription at Ablur is a case in pint. The inscription says clearly (El.III, 255) that the dispute arose because the Jains in a body tried to prevent a Saiva from worshipping his own image, saying Jina is the (true) deity. The Jains also undertook to pluck up our Jina and set up Siva if the Saiva devotee performed a miracle. And the Jains went back on their plighted word when the miracle was shown. There was a quarrel and the Jina was broken by the Saivas. What is most significant, the Jain king, Bijjala, decided in favour of the Saivas when the dispute was referred to him. He dismissed the Jains, bidding them to go without saying further words. The story ends with the Jain king showering favours on the Saivas.

Dr. Fleet who has edited and translated this inscription along with four others found at the same place, gives summaries of two Lingayat puranas and the Jain Bijjalacharitra, and points out that the story in this inscription finds no support in the literary traditions of the two sects. Bijjals inscription dated AD 1162 discovered at Managoli (EI. V, 9-23) also does not support the story. The fact that the Saiva inscription at Ablur bears neither a date nor relates itself definitely to the reign of a king, makes it sound fishy. Authentic inscriptions do not usually deal in miracles. Obviously, the Saivas seem to have used the endowment of a Saiva temple in the Managoli inscription for mounting on it a story which was not related to any real events but satisfied sectarian spite.

Dr. Fleet has cited from the Lingayat sources to show that there was nothing Brahmanical about the Lingayats. They harboured hostility to Brahmans (p.239) and their doctrines included the persecution and extermination of all persons whose creed differed from that of the Lingayats (p.240). Brahmanism in any shape or form should not be held responsible for the doings of this sect. There is evidence that this sect drew its inspiration directly from Muslim missionaries who abounded on the West Coast of India at the time it took shape.

Incidentally, I have not been able to find anything relevant to the context in EI. XXVIII.1 which is mentioned in footnote 14 on page 18 of your pamphlet, along with EI.V.237. Is it a printing mistake? Kindly give me the correct reference so that I may examine the incident and credit it to your account if it is not already in my list. I hope it is not a case of strong language alone.

Finally, I suggest that all cases of Brahmanical rulers building or endowing Buddhist and Jain temples, and Buddhist and Jain rulers doing the same for Brahmanical temples, should also be compiled for obtaining a total picture of the religious scene. You are very prompt in pointing out the few cases where Hindu temples were endowed or built under Muslim patronage, whenever the large-scale destruction of Hindu temples by Muslims is brought to your notice. Why do you always fail to point out the numerous cases of Brahmanical patronage of Buddhism and Jainism, while listing the few cases of Brahmanical persecution? If a few cases of Muslim patronage can atone for large-scale Islamic iconoclasm, the numerous cases of Brahmanical patronage should be able to do the same for a few cases of Brahmanical persecution. I hope I am not illogical.

I have not received even an acknowledgement of this letter from Professor Thapar, leave alone any comments on the points raised by me. Her silence has left me sad, for I was looking forward to a fruitful dialogue.

III

Lest Professor Thapar complains that in my letter to her I have not dealt with all instances of Hindu intolerance mentioned in her pamphlet, I reproduce below the entire evidence she has presented. She says:

The persecution of Buddhists in Kashmir is referred to by Hsüan Tsang, but, lest it be thought that he being a Chinese Buddhist monk was prejudiced, the testimony of KalhaNa in the Rãjatarañginî should be more acceptable. Hsüan Tsang refers to the atrocities of Mihîrakula against the Buddhists both in Punjab and in Kashmir in the sixth century AD. Hsüan Tsang may well have been exaggerating when he lists the destruction of 1,600 Buddhist stûpas and sanghãramas and the killing of many thousands of Buddhist monks and lay-followers. KalhaNa gives an even fuller account of the king killing innocent people by the hundreds. This is often dismissed by attributing the anti-Buddhist actions of Mihîrakula to his being a HûNa. But it should not be forgotten that he was also an ardent Saiva and gave grants of land in the form of agrahãras to the brahmans. In the words of KalhaNa: Brahmans from Gandhãra resembling himself in their habits and verily themselves the lowest of the twice-born accepted agrahãras from him. It is possible that the recently discovered stûpa at Sanghol in Punjab, where sculpted railings were found in the vicinity of a stûpa dismantled and packed away, indicates this persecution of Buddhists in Kashmir and the wilful destruction of a vihãra, again by a Saivite king. But on this occasion the king repented and built a new monastery for the Buddhist monks.

Courtly literature, particularly plays written after the seventh century AD, is replete with invective against Buddhist and Jaina monks who are depicted as morally depraved, dishonest and altogether what one might call the scum of the earth. Mahendravarman’s MaTTavilãsa, a farce, is amongst the earliest plays. In the MudrarãkSasa of Viãkhadatta, a constant refrain states that it is inauspicious to see a Jaina monk. The Prabodha-candrodaya of KRSNa Mira, a drama of the eleventh century, dwells on the theme of a Kapãlika converting a Jaina and a Buddhist monk to Saivism by offering them wine and women, both of which they are said to hanker after. In the Saiva temples at Khajuraho, Jaina monks, especially of the digambara sect, are depicted in the worst possible erotic poses. Such references and depictions do not amount to persecution but reflect a contemptuous attitude towards Jaina and Buddhist monks which they would doubtless have found very galling, particularly as they occur in the literature and art of aristocratic groups. The depiction of monks and ascetics as debauched may have been due to the court’s contempt for a variety of ascetics, some of whom were associated with socially unacceptable practices. Such depictions in courtly literature may also have been an attempt to play down the authority associated with renouncers and ascetics in the popular mind. But it is significant that the Buddhists and Jainas are more commonly made the subject of attack.

Evidence on the persecution of Jainas by Saiva sects comes from a variety of sources. The earliest known cave temple originally dedicated by the Jainas in Tirunelveli district was, subsequently in the seventh century, converted into a Saiva temple. This was not a case of appropriating the temple and gradually changing it. Quite clearly, the Jaina images were either destroyed or erased, sometimes only partially, and fresh Saivite images carved in the same place. In the case of the partially erased sculpture it is possible to recognize traces of the original. Where the image is totally gouged out the desecration is visible.

The Saivite saint Jñãna Sambander is attributed with having converted the PãNDya ruler from Jainism to Saivism, whereupon it is said that eight thousand Jainas were impaled by the king. This episode is represented in painting and sculpture in medieval temples and is enacted to this day in some Siva temples during their annual festival. In later times, attempts were made to appease the Jainas by royal patrons building Jaina, Saiva and VaiSNava temples in close proximity. But in these areas the Jaina temples soon fell into disrepair whilst the others flourished.  Tamil Scholar V K Kalyanasundaram highlighted that the old Siddha Marga of native Indian tradition split to jaina and saiva ways.

Such activities were not restricted to a particular area. The Jaina temples of Karnataka went through a traumatic experience at the hands of the Lingãyatas or VîraSaivas in the early second millennium AD. This would explain in part why some Jaina texts have pejorative references to Basava, who founded the Vîrasaiva sect. The Jaina temples at LakkuNDi were located in the proximity of an affluent agrahãra and the VaiSNava brahmans accepted Mahãvîra as an incarnation of Brahma. Later, however, one of the temples was converted into a Saiva temple. At Huli, the temple of the five Jinas was converted into a pañcaliñgesvara Saivite temple, the five liñgas replacing the five Jina images in the sancta. Some other Jaina temples suffered the same fate. An inscription at Ablur in Dharwar eulogizes attacks on Jaina temples as retaliation for Jaina opposition to Saivite worship. Sculpted panels at this site depict the smashing of Jaina images. In the fourteenth century the harassment of Jainas was so acute that they had to appeal for protection to the ruling power at Vijayanagara.

Inscriptions of the sixteenth century from the Srisailam area of Andhra Pradesh record the pride taken by Vîrasaiva chiefs in beheading svetãmbara Jainas. The local records of this area refer to the frequent persecution of the Jainas. In Gujarat, Jainism flourished during the reign of Kumãrapãla, but his successor persecuted the Jainas and destroyed their temples. However, Jainism was so well-established here that periodical persecution did not really shake it. (1)

She sums up: It is historically important to know why this persecution of the Buddhists and Jainas occurred in particular by the Saivas. I can only offer a few comments. At the religious level, it may have had to do with asceticism. Was Siva seen as the ascetic par excellence and the patron deity of ascetics, and were Buddhist and Jaina monks seen as imposters? Did Buddhist and Jaina monks find the worship of the lingam offensive owing to the puritanism inherent in both these systems? Yet the Tantric versions of these systems conceded to practices and ideas which were opposed to puritanism. If the hostility related only to religious differences, then it should have surfaced earlier in time. It is interesting that it begins about the middle of the first millennium AD and gains force through the centuries until Buddhism eventually fled the country and Jainism was effectively limited to a few pockets. The persecution predates the coming of Islam to these areas, so that the convenient excuse that Islamic persecution caused the decline of these religions is not applicable.(2)

Interestingly, she has refrained from mentioning the persecution of Buddhists by Pusyamitra Sunga and SaSãñka of GauDa, and the melting of idols by king Harsha of Kashmir, which had so far figured most prominently in the writings of her school. I wonder whether she has realized that those allegations have no legs to stand upon, even though others of her school continue to harp on them. In any case, it may be assumed that her present list has exhausted the entire stock-in-trade in the Marxist shop on the subject of Hindu intolerance. I will deal with these instances, one by one.

1. She has suppressed the fact, stated by Huen Tsang, that Mihîrakula had requested the Buddhist Sangha to teach him the tenets of Buddhism. The Sangha did not assign the task to a qualified teacher but sent a monk who had the rank of a servant. Mihîrakula felt outraged at this insult and persecuted the Buddhists. It is highly doubtful if this HûNa tyrant had become a Saiva. KalhaNa sees him only as a HûNa extending patronage to bad BrãhmaNas. But even if he had, his fury had nothing to do with Saivism. On the contrary, it was the fury of a tyrant whose ego had been hurt. Kashmir had known many Saiva kings before Mihîrakula as well as after him. None of them is known to have persecuted the Buddhists. In fact, most of them are known to have been patrons of Buddhism. The only instance she cites is that of a king who repented and rebuilt the vihãra which he had pulled down in a fit of anger. We should welcome a similar instance of some Muslim ruler who repented and rebuilt the temple he had demolished. The difference arises because while it was a temporary lapse on the part of the Kashmiran king, Muslim rulers were inspired by a permanently prescribed theology.

2. Dragging in the unfinished stûpa at Sangol in this context is totally unwarranted. No archaeologist has said that the stûpa was dismantled and packed away. All that is known is that many stones had been finished, and were meant to be parts of a stûpa. But no one knows for sure why they were left in pits and trenches. It is no more than a speculation that perhaps a HûNa invasion was feared. No other archaeologist or historian has surmised that Mihîrakula was leading this invasion, and that he inspired fear as a Saiva. In any case, Professor Thapar is the first to say that this represents a case of persecution of the Buddhists by a Saiva king. Her obssession has scored over her scruples.

3. The instances of Buddhist and Jain monks being made the subject of invectives in Sanskrit literature does not prove anything. Professor Thapar has herself stated in her present pamphlet that the Jain book Paumacarya denounces the BrãhmaNas as heretics and preachers of false doctrines who acquired their status through fraud (3). Shall we say that the Paumacarya invites the Jains to persecute the BrãhmaNas? I can cite many instances where the BrãhmaNas have been abused in Buddhist and Jain literature in worse language. But I will not accuse the Buddhists and Jains of persecution of the BrãhmaNas. And what about Buddhists and Jains hurling invectives on one another. Shall we say that Buddhists persecuted the Jains, and vice versa.

4. The persecution of Jains in the PãNDya country by some Saivas had nothing to do with Saivism as such, but was an expression of a nationalist conflict which I will relate shortly. What I want to point out first is that most of the royal dynasties which ruled in India, after the breakdown of the Gupta Empire and before the advent of Islamic invaders, were Saiva-Maukharîs, PuSyabhûtis, Gurjara-Pratihãras, and GãhaDavãDs of Kãnyakubja; Vãkãtakas of Nãndîvardhana and Vatsagulma; Pallavas of Kãñchipuram; Cholas of Tanjore; Chãlukyas of Vãtãpî, KalyãNa, and Veñgî; PãNDuvaMîs of Kosala and Mekala; Kalachurîs of MãhiSmatî and Tripurî; RãshtrakûTas of MãnyakheTa; Maitrakas of Valabhi; Guhilots of Mewar; ChãhmãNas of Sãkambharî, NaDDula and Jalor; Turkî and Hindû Shãhîs of Kabul, Zabul and UdbhãNDapura; KãrkoTas and Utpalas of Kashmir; Tomaras of Haryana and Delhi; Parmãras of Malwa and Abu; Chaulukyas of Gujarat; Yãdvas of Maharashtra; Kãkatîyas of Andhra Pradesh; HoySalas of Karnataka; Chandellas of Kalinjara – to recount only the most prominent of them. The Jains are known to have flourished everywhere; not a single instance of the Jains being persecuted under any of these dynasties is known. The instance she mentions from Gujarat was only the righting of a wrong which the Jains had committed under Kumãrapala. Professor Thapar does not mention the Jain high-handedness which had preceded.

The conflict between the Jains and the Saivas in the PãNDya country has been dealt with in detail by M. Arunachalam in a monograph published eight years before Professor Thapar delivered the lectures which comprise her pamphlet(4). He has proved conclusively, with the help of epigraphic and literary evidence, that the Kalabhara invaders from Karnataka had occupied Tamil Nadu for 300 years (between AD 250 and 550), and that they subscribed to the Digambara sect of Jainism.(5) It so happened that some of the Kalabhara princes were guided by a few narrow-minded Jain ascetics, and inflicted injuries on some Saiva and VaiSNava saints and places of worship. They also took away the agrahãras which BrãhmaNas had enjoyed in earlier times.(6) And a reaction set in when the Kalabharas were overthrown. The new rulers who rose subscribed to Savisim. It was then that the Jains were persecuted in some places, and some Jain places to worship were taken over by the Saivas under the plea that these were Saiva places in the earlier period.

But the reaction was confined to the PaNDya country. Jainism continued to flourish in northern Tamil Nadu which also had been invaded by the Kalabharas, where also the Saivas and VaiSNavas had been molested by the Jains, and where also the Saivas had come to power once again. It is significant that though Buddhists also invite invectives in the same Saiva literature, no instance of Buddhists being persecuted is recorded. That was because Buddhists had never harmed the Saivas. It is also significant that the VaiSNavas of Tamil Nadu show no bitterness against the Jains though they had also suffered under Kalabhara rule.

In any case, Professor Thapar should have mentioned the persecution of Saivas practised earlier by the PaNDya king who was a Jain to start with, and who later on converted to Saivism and persecuted the Jains. This is another instance of suppressio vari suggestio falsi practised very often by her school. Obviously, these persecutions had nothing to do with either Jainism or Saivism, and were no more than the expressions of a king’s personal predisposition.

Interestingly, the Persecution of Jains in the PaNDya country finds mention only in Saiva literature, and is not corroborated by Jain literature of the same or subsequent period. Specialists of South Indian history such as K.A.N. Sastri have dismissed the whole story as a Saiva braggadocio without any basis in fact. The atrocities of the Islamic invaders, on the other hand, find mention not only in Muslim histories but also in contemporary Hindu literature. At any rate, these few instances cannot overshadow the fact that Jains and Saivas have lived in perfect amity for a very long time, and over large areas. What is more important, neither Jains nor Saivas have any theology sanctioning persecution of people belonging to other religious persuasions. Aberrations should be seen as aberrations, unless we are out to make mountains out of molehills.

5. As regards her statement that Buddhism eventually fled the country and Jainism was effectively confined to few pockets as a result of Hindu persecution in pre-Islamic days, one simply feels flabbergasted in the face of such colossal ignorance on the part of a professor of history. As regards Buddhism, we are quoting what Dr. B.R. Ambedkar has to say on the subject. After observing that the Persian word ‘but’ meaning ‘idol’ is derived from Buddha, He writes: Thus the origin of the word indicates that in the Muslim mind idol worship had come to be identified with the religion of Buddha. To the Muslims they were one and the same thing. The mission to break idols thus became the mission to destroy Buddhism. Islam destroyed Buddhism not only in India but wherever it went. Bactria, Parthia, Afghanistan, Gandhara and Chinese Turkestan in all these countries Islam destroyed Buddhism.(7) More precisely: The Muslim invaders sacked the Buddhist universities of Nalanda [etc.] They razed to the ground Buddhist monasteries with which the country was studded. The monks fled away in thousands. A very large number were killed outright by the Muslim commanders.(8) D.D. Kosambi, a historian of her own Marxist school, confirms that Nalanda was sacked by a handful of Muslim raiders under Mohammed bin Bakhtyar Khalji about AD 1200 and that the tremendous complex at Sarnath which had grown up on the site of the first Buddhist sermon was wrecked beyond recovery, thus ending a continuous tradition of refuge and meeting-place for ascetics which went back to the centuries before Buddha.(9)

She would do well to read some histories of Buddhism and Jainism in this country to know that 1) Buddhism was flourishing all over the country when the Islamic invaders arrived on the scene; 2) both Buddhism and Jainism were being patronised by kings whom the Marxist lable as Hindus; 3) Buddhist monks fled to Nepal and Tibet only after thousands of them were massacred, and their monasteries destroyed by the Islamic marauders; 4) Buddhism continued to flourish all over Andhra Pradesh, Maharashtra, and Karnataka till attacked by the armies of Islam in the fourteenth century; 5) Buddhism did not survive the Islamic assault because, unlike Brahmanism and Jainism, it was centred round monasteries and monks; 6) Jainism has continued to flourish till today all over north India, Karnataka, Maharashtra and Gujarat as it did in the pre-Islamic period, in spite of prolonged Islamic persecution; and 7) there is evidence of a large number of Jain temples being destroyed in the Muslim invasions of southern Bihar and Jharkhand as well as of western and northern Bengal, during the thirteenth and subsequent centuries.

It is nobody’s case that there was never any conflict among the sects and sub-sects of Sanãtana Dharma. Some instances of persecution were indeed there. Our plea is that they should be seen in a proper perspective, and not exaggerated in order to whitewash or counter-balance the record of Islamic intolerance. Firstly, the instances are few and far between when compared to those listed in Islamic annals. Secondly, those instances are spread over several millennia while the fourteen centuries of Islam stand crowded with religious crimes of all sorts. Thirdly, none of those instances were inspired by a theology, while in the case of Islam a theology of intolerance has continued to question the character of Muslim kings who happened to be tolerant. Fourthly, Jains were not always the victims of persecution; they were persecutors as well once in a while. Lastly, no king or commander or saint who showed intolerance has been a Hindu hero, while Islam has hailed as heroes only those characters who excelled in intolerance.

It is not an accident that Professor Thapar’s pamphlet consists of I. H. Qureishi Memorial Lecture, 1987, delivered in the St. Stephen’s College, Delhi. Ishdaq Husain Qureishi was a professor of medieval Indian history in this college when I was a student in another college of the same university. He was a well-known intellectual of the Muslim League and famous for floating the proposition that Hindus were far better off under Muslim rule than they were under that of their own princes in pre-Islamic India. He migrated to Pakistan after Partition, and was that country’s Minister of Education for a term. He functioned, to the end of his life, as an apologist of Islamic imperialism as is evident from the numerous works of research he wrote or guided. One can hardly expect proper knowledge or perspective from professors who are patronized by such platforms.

Footnotes:

1 Cultural Transaction and Early India: Tradition and Patronage, Oxford University Press, Delhi, 1987, pp. 16-18.

2 Ibid., p. 19.

3 Ibid., P. 15.

4 The Kalabharas in the Pandiya country and their Impact on the Life and Letters there, University of Madras, 1979.

5 Ibid., pp. 29-34.

6 Ibid., pp. 95-100.

7 Writings and Speeches, published by the Government of Maharashtra, Volume 3. p. 229 (in the Chapter The Decline and Fall of Buddhism.)

8 Ibid., pp. 229-30.

9 The Culture and Civilization of Ancient India, New Delhi, 1984, p. 18.

(For a more detailed information on marxist rogues like romila thapar, one can read Arun Shourie’s book eminent historians, where Arun Shourie meticulously documented the deceit techniques of these  so called historians and their loot)


Indian Secularism is Sick

October 19, 2009

Congress I (islami-isai) supported by communist elements have foisted an ugly perversion of secularism on native Indians.

Secularism in the West was conceived to keep in check totalitarian dogmatic church, a known institution of deceit and perversion. Since Islam too is dogmatic and totalitarian, Secularism in India would have made sense if it helps keep these beliefs under check.

On account of perversion by Congress I (islami-isai) and communists, secularism was used to undermine native Hinduism, a decentralised faith, a faith where experience is central, skepticism is integral, belief voluntary and text subservient. Foreign concept of secularism makes sense, only if it is applied on dogmatic foreign beliefs, which it was created to keep in check – Beliefs like xianity, islam.

Articles 25 to 30 of India constitution have been used to empower totalitarian xianity/islam. In India, we have a situation wherein all the rights, privileges and prerogatives belong to the minorities and the native Indians are left holding the duties, responsibilities and obligations.

Natives as we know in India cant set up education institutions to propagate their values/heritage. And native places of worship alone get regulated by the hostile government, their resources abused/looted.

All this happens while followers of totalitarian dogmas propagate their hateful beliefs unrestrained and actively encouraged by government and corrupt media. Further islamic and christian groups are networked with global networks, which support their co-religious groups in India with cash and kind. Apart from subverting harmony in India, many of the global networks fester hate towards native ethos.

In India’s perverse electoral environment native icons/beliefs can be abused without any costs while totalitarian beliefs and their idols get nothing but eulogies. And the forced eulogy of totalitarian beliefs are underwritten by violence. All hell breaks lose when xian/muslim idols like jesus/koran get are critically examined.

Moral equivalence between  Native Indian Hinduism, a decentralised faith, a faith where experience is central, skepticism is integral, belief voluntary and text subservient and dogmatic totalitarian foreign beliefs like islam and christianity remains an egregious error. Islam and christianity remain beliefs pushing its followers towards medieval dark ages and barbarianism. This perversion of secularism can be rightly called as sickularism.

One such example of this perversion is presented below as a Congress candidate argues Hinduon Ka Shahr Se Naamon Nishaan Mitaanaa Hai:

T_SUN06 congress is islami isai

Congress leader Syed Abdul Quadir Amir (Quadir Maulana) candidate for Aurangabad during elections, extorts that native Indians/their parties should be obliterated and Aurangabad islamised. When caught in their overt hate acts, sickulars revert with convenient denials. Sickos and their isai/islami collaborators have perpetrated hate similar to what is captured above, both covertly and overtly, for far too long, tearing the national fabric. Fundamental islamic/isai  hostility to native weltanschuang is a persisting reality. For well being of all Indians, constitutional safeguards to stop the intolerance of totalitarian  hate mongering beliefs – islam, xianity are essential.

Native Indians have been historically naive and charitable towards followers foreign totalitarian beliefs that seek to uproot native Indian heritage and culture using all possible means. It is time to call their bluff.

Related:


Arunachal Pradesh – Chinese Checkers

October 15, 2009

What is cooking in Arunachal Pradesh? Recent census in China daily shows 96% chinese protest Indian PM visiting Arunachal Pradesh.

Typical of communist totalitarian creed, Chinese communists were/are as deceitful as Indian ones, if not more. The People’s Daily, a newspaper run by the Communist Party’s propaganda wing, articulating the party’s positions on foreign affairs,  alluded to India’s relationship with the United States, and said India followed a policy of “befriending the far and attacking the near.” This when China’s policy for the past 37 years has been to ally with the US and undermining its neighbours.

And it is china which has sought to undermine India by encirculating it, nuclear arming Pakistan. It deployed its strategic asset, Communist Party of India -Marxist (CPI-M), a party with traiterous legacy to enable (a) Maoist takeover of Nepal (b)  undermining defence buildups (c) India being leveraged for neo-colonial relationship (take in raw materials from India, export manufactured goods).

China’s occupation of Tibet was both illegal and imperialist. Tibetan natives are not chinese in any sense of the term. Tibetans are racially different from Chinese. Their language, culture, land, beliefs all are different. Tibetan script is similar to native Indian script and is very different from mandarin. Chinese imperialism and hypocrisy can be gauged from the fact that while China has provided autonomy to chinese majority HongKong, it refuses to do so to occupied Tibet.

Once china incorporated Tibet by force and illegally settled in han people at Tibet, and sought to squash Tibetan culture, leader of Tibetans took refuge in India.

Arunachal Pradesh is culturally Tibetan. China’s game is to wear Tibetan cause out by waiting for Dalai Lama to attain Samadhi so that it can appoint puppet Dalai Lama. China is also targeting to invade/occupy Arunachal pradesh so that it can complete subjugation of native Tibetans.

Dalai Lama’s visit to Arunachal Pradesh is what is riling down China. Dalai Lama’s visit to Arunachal Pradesh asserts existence of Free Tibet where Dalai Lama’s clout and prestige still count. That coupled with the anointment of next Dalai Lama from Indian part of Free Tibet, will ensure Tibetan live to fight for their freedom another day.

We know that India’s third rate abomination and infamy Jawaharlal Nehru sold out Tibetan interests by enabling China’s illegal occupation of Tibet, World’s largest imperialist land grab in 20th century. India should not sell out the interests of Tibetans and must insist both publically and in private that China is dutybound to provide in the minimum genuine autonomy for Tibetans and maintain Tibet’s identity. It should ensure that Tibetan independent cause remains alive and that the cause transcends present Dalai Lama. Both morally and from the realpolik position, this is sensible for India.

Now, let us see what many native Indians think about China.


Radha Krishna and India – Some differences between Hinduism, Desert Dogmas

June 30, 2009
Listened to this wonderful C Ramachandra composition. Radha Na Bhole Re(song link). Set me thinking on a key difference
between Hinduism and other beliefs, how  to preserve our native Indian heritage.
In Hinduism, God can manifest in myriad ways. God can be an intimate lover as in Radha-Kishan’s Ras Leela. God can be a child
as He was to Yashoda to be punished and beaten up if He Misbehaved. God can be a Friend as He was to Arjun. God can be a
Servant too. Pundalik made God to permanently remain in a standing position at one place. God can be Mother to be respected,
adored and loved.
On the contrary,in Biblical/koranic theology God is a totalitarian rogue, who knows nothing better than punishing those that
disagree with HIM. Which is why musalmaans and xians have no answers when simple questions(roma girl) are asked and prefer to
deal with inconvenient questions that undermine their false dogma by beheading/abusing those that seek to critically examine
the dogma – classic shoot the messenger behavior.
I wish to point out, the reason Buddha was rejected in India was on account of its agnostic position, lack of emotional
bonding (Bhakthi) in which native Indians saw merit. The way Buddha was pushed in India by the likes of Ashoka too was
unholy, top down, aggressively proselytising, mixing politics & religion.
Sections of muslim elite understood the superiority of native Indian position and took to it, resulting in the emergence of
syncretic culture (dominant islamic culture in the Ganga/Jamuna Doab area, pakistan, a culture now under retreat) but
eventually ended up being furthering islam’s agenda. Forces of islamic dogma engineered a turnaround citing koranic dogma,
something which, with the exception of kemalist turkey, muslim elite have never succeeded in taming.
Now how can Hinduism, an essentially decentralised faith, where experience is central and dogma if present is subsurvient,
deal with totalitarian imperial predatory global beliefs backed by dogma and threat of coercive violence?
Gandhi never effectively answered this question. Jawahar Nehru was a low IQ man whose perspectives essentially were
predicated by self aggrandisment. While Gandhi’s worldview was essentially Indian, Gandhi’s knowledge of native Indian
tradition was significantly colored by foreign islamic/xian perspectives. He attempted to understand Hinduism on an Islamic
template, the reason why Gandhi spectacularly failed with islamists. Gandhi was done in by islam the day he perceived moral
equivalence between a totalitarian imperial dogma centric ideology like islam and a spiritual belief system like Hinduism are
willfully distorting facts. Low IQ man Nehru picked on a rejected, Ashokan legacy, as it was perhaps closest to
communist/islamic/xian construct and his bias for towards such constructs.
Superior minds such as Chanakya, Guru Gobind Singh and Historian Will Durant did effectively address this question. Essence
of their insight was that Eternal Vigilance is the Cost of Civilisation.
In History of Civilisation Part 1, Professor Durant Wrote on the fall of India to barbarian islam, “The bitter lesson that
may be drawn from this tragedy is that eternal vigilance is the price of civilization. A nation must love peace, but keep its
powder dry.” (p.463)
What does Eternal Vigilance mean in practical terms?
Historically unorganized native belief systems if they have to survive, require support to prevent their being extinguished
by predatory totalitarian organised ideologies. Lamb indeed require support from the tyranny of rampaging foxes. Otherwise
Lamb will go the Dodo way. Painful Lessons in Americas, Africa, Australia and before that in Iran, Egypt, India substantiate
the above hypothesis. As Kenyan leader Jomo Kenyatta succintly put it “When the missionaries came to Africa, they had the
Bible and we had the land. They taught us to pray with our eyes closed. When we opened them, we had the Bible in our hand,
and they had the land.” This holds good as much for islam as for xianity.(As an aside, I wish to point out, church controls
the largest amount of real estate in India as well. Wakf(mosque) is the second largest land owner)
To protect Native Indian heritage, there have to be institutionalised mechanisms. Native Indian beliefs being declared in
India as Primus Inter Pares, existence of organisations like Native Identities Commission designed to keep totalitarian
dogmatic imperial predatory proselytising cults out, are among others options worth pondering on.
Especially Important to vigilance is the criticality of free speech and understanding of what makes free speech.
Not many understand why far sighted xians, muslims have historically targeted free speech.
Hitchens hits the bulls eye when he points out why xianity, islam are authoritarian. He says “The urge to ban and censor
books, silence dissenters, condemn outsiders, invade the private sphere, and invoke an exclusive salvation is the very
essence of the totalitarian”.
Recently muslim nations led by pakistan, influenced UN to pass a resolution that makes possible curtailment of free speech
when it concerns islam and mohummad. Islamists and Xiansts of course dont care that this undermines universal declaration on
human rights. Muslim/xian protests against free speech is underwritten usually by calls for and execution of violence.
Essence of free speech right, is the right to offend, right to blasphemy, not mouthing platitudes, goodie goodie stuff like
Mohummad/Jesus was a great man, all religions are same. The right to assert mohummad, a pedophile or jesus a bastard is the
crux of the free speech issue. (As an aside, these, by the way, are factual positions of these worthies based on what
mainstream islamic/xian texts assert.
What then are the limits of free speech. As long as someone does not make calls for violence, curbing free speech is criminal
totalitarian behavior and remains a tool authoritarians have long (ab)used. Limit on free speech can only be open incitement
of violence towards someone – another human being, not critique of dogma/doctrine.
To summarise (i) unwavering commitment on preserving native heritage that are among our treasured human legacy, (ii)
commitment to free speech are the 2 legs on which survival of our civilisational heritage and our cherished freedoms stand
and should be non negotiable.
Thanks to the pathetic levels of public discourse in India, Indian state indeed has compromised on the above issues. It has
undermined native cultures while facilitating the proliferation of totalitarian creeds and ideologies. Failure to address
this issue will have serious costs including loss of civilisation heritage, gradual islamisation/xianisation of India
In a comment about the similarity of religion to totalitarianism Christopher Hitchens has said “the urge to ban and censor
books, silence dissenters, condemn outsiders, invade the private sphere, and invoke an exclusive salvation is the very
essence of the totalitarian”Listened to this wonderful C Ramachandra composition. Radha Na Bhole Re(song link). Set me thinking on a keyListened to this wonderful C Ramachandra composition. Radha Na Bhole Re(song link). Set me thinking on a key difference
between Hinduism and other beliefs, how  to preserve our native Indian heritage.
In Hinduism, God can manifest in myriad ways. God can be an intimate lover as in Radha-Kishan’s Ras Leela. God can be a child
as He was to Yashoda to be punished and beaten up if He Misbehaved. God can be a Friend as He was to Arjun. God can be a
Servant too. Pundalik made God to permanently remain in a standing position at one place. God can be Mother to be respected,
adored and loved.
On the contrary,in Biblical/koranic theology God is a totalitarian rogue, who knows nothing better than punishing those that
disagree with HIM. Which is why musalmaans and xians have no answers when simple questions(roma girl) are asked and prefer to
deal with inconvenient questions that undermine their false dogma by beheading/abusing those that seek to critically examine
the dogma – classic shoot the messenger behavior.
I wish to point out, the reason Buddha was rejected in India was on account of its agnostic position, lack of emotional
bonding (Bhakthi) in which native Indians saw merit. The way Buddha was pushed in India by the likes of Ashoka too was
unholy, top down, aggressively proselytising, mixing politics & religion.
Sections of muslim elite understood the superiority of native Indian position and took to it, resulting in the emergence of
syncretic culture (dominant islamic culture in the Ganga/Jamuna Doab area, pakistan, a culture now under retreat) but
eventually ended up being furthering islam’s agenda. Forces of islamic dogma engineered a turnaround citing koranic dogma,
something which, with the exception of kemalist turkey, muslim elite have never succeeded in taming.
Now how can Hinduism, an essentially decentralised faith, where experience is central and dogma if present is subsurvient,
deal with totalitarian imperial predatory global beliefs backed by dogma and threat of coercive violence?
Gandhi never effectively answered this question. Jawahar Nehru was a low IQ man whose perspectives essentially were
predicated by self aggrandisment. While Gandhi’s worldview was essentially Indian, Gandhi’s knowledge of native Indian
tradition was significantly colored by foreign islamic/xian perspectives. He attempted to understand Hinduism on an Islamic
template, the reason why Gandhi spectacularly failed with islamists. Gandhi was done in by islam the day he perceived moral
equivalence between a totalitarian imperial dogma centric ideology like islam and a spiritual belief system like Hinduism are
willfully distorting facts. Low IQ man Nehru picked on a rejected, Ashokan legacy, as it was perhaps closest to
communist/islamic/xian construct and his bias for towards such constructs.
Superior minds such as Chanakya, Guru Gobind Singh and Historian Will Durant did effectively address this question. Essence
of their insight was that Eternal Vigilance is the Cost of Civilisation.
In History of Civilisation Part 1, Professor Durant Wrote on the fall of India to barbarian islam, “The bitter lesson that
may be drawn from this tragedy is that eternal vigilance is the price of civilization. A nation must love peace, but keep its
powder dry.” (p.463)
What does Eternal Vigilance mean in practical terms?
Historically unorganized native belief systems if they have to survive, require support to prevent their being extinguished
by predatory totalitarian organised ideologies. Lamb indeed require support from the tyranny of rampaging foxes. Otherwise
Lamb will go the Dodo way. Painful Lessons in Americas, Africa, Australia and before that in Iran, Egypt, India substantiate
the above hypothesis. As Kenyan leader Jomo Kenyatta succintly put it “When the missionaries came to Africa, they had the
Bible and we had the land. They taught us to pray with our eyes closed. When we opened them, we had the Bible in our hand,
and they had the land.” This holds good as much for islam as for xianity.(As an aside, I wish to point out, church controls
the largest amount of real estate in India as well. Wakf(mosque) is the second largest land owner)
To protect Native Indian heritage, there have to be institutionalised mechanisms. Native Indian beliefs being declared in
India as Primus Inter Pares, existence of organisations like Native Identities Commission designed to keep totalitarian
dogmatic imperial predatory proselytising cults out, are among others options worth pondering on.
Especially Important to vigilance is the criticality of free speech and understanding of what makes free speech.
Not many understand why far sighted xians, muslims have historically targeted free speech.
Hitchens hits the bulls eye when he points out why xianity, islam are authoritarian. He says “The urge to ban and censor
books, silence dissenters, condemn outsiders, invade the private sphere, and invoke an exclusive salvation is the very
essence of the totalitarian”.
Recently muslim nations led by pakistan, influenced UN to pass a resolution that makes possible curtailment of free speech
when it concerns islam and mohummad. Islamists and Xiansts of course dont care that this undermines universal declaration on
human rights. Muslim/xian protests against free speech is underwritten usually by calls for and execution of violence.
Essence of free speech right, is the right to offend, right to blasphemy, not mouthing platitudes, goodie goodie stuff like
Mohummad/Jesus was a great man, all religions are same. The right to assert mohummad, a pedophile or jesus a bastard is the
crux of the free speech issue. (As an aside, these, by the way, are factual positions of these worthies based on what
mainstream islamic/xian texts assert.
What then are the limits of free speech. As long as someone does not make calls for violence, curbing free speech is criminal
totalitarian behavior and remains a tool authoritarians have long (ab)used. Limit on free speech can only be open incitement
of violence towards someone – another human being, not critique of dogma/doctrine.
To summarise (i) unwavering commitment on preserving native heritage that are among our treasured human legacy, (ii)
commitment to free speech are the 2 legs on which survival of our civilisational heritage and our cherished freedoms stand
and should be non negotiable.
Thanks to the pathetic levels of public discourse in India, Indian state indeed has compromised on the above issues. It has
undermined native cultures while facilitating the proliferation of totalitarian creeds and ideologies. Failure to address
this issue will have serious costs including loss of civilisation heritage, gradual islamisation/xianisation of India
In a comment about the similarity of religion to totalitarianism Christopher Hitchens has said “the urge to ban and censor
books, silence dissenters, condemn outsiders, invade the private sphere, and invoke an exclusive salvation is the very
essence of the totalitarian”
difference
Radha Krishna

Radha Krishna

Listened to this wonderful C Ramachandra composition – Radha Na Bhole Re.  Set me thinking on a key difference between Hinduism & other belief systems, and on how  to preserve our native Indian heritage.

In Hinduism, God can manifest in myriad ways. God can be an intimate lover as in Radha-Kishan Ras Leela. God can be a child as He was to Yashoda to be adored and even be critiqued & punished if He Misbehaved. God can be a Friend as He was to Arjun. God can be a Servant too to be ordered around. Pundalik ordered God to remain in a standing position at one place in Pandarpur. God can be Mother to be respected, adored and loved.

On the contrary,in Biblical/koranic theology God is a totalitarian rogue, who knows nothing better than punishing those that disagree with HIM (his dogma). Which is why musalmaans and xians have no answers when simple questions are asked and prefer to deal with inconvenient questions that undermine their false dogma by beheading/abusing those that seek to critically examine the dogma – classic shoot the messenger behavior.

Buddhism is a belief with metaphysics similar to Hindu. The boundaries between Hinduism and Buddhism were largely seamless. Despite this, the reason Buddhism’s progress in India was limited was on account of Buddha’s agnostic position, lack of emotional bonding with God (Bhakthi), a position in which native Indians saw little merit. The way Buddhism was pushed by the likes of Ashoka too was questionable, top down, aggresive proselytising, mixing politics and religion. Islam dealt a body blow to Buddhism by ransacking key Buddhist monasteries – Nalanda etc. And an interesting twist is that the devious colonial christian imperialists invested effort nurturing, accentuating the differences between Hinduism and Buddhism. Chrisitians do censor the fact that through out his life Gautama Buddha operated within the Hindu canvass – he was born a Hindu & died a Hindu.

Now how can Hinduism, an essentially decentralised faith, where experience is central, skepticism is integral, belief voluntary and text is subservient, deal with totalitarian imperial predatory organized global belief systems backed by dogma and threats of coercive violence?

Gandhi never effectively answered this question. Jawahar Nehru was a low IQ man whose perspectives essentially were predicated by self aggrandisment. While Gandhi’s worldview was to an extent Indian, Gandhi’s knowledge of native Indian tradition was significantly colored by foreign islamic/xian perspectives.

Gandhi attempted to understand Hinduism on an Islamic template, the reason why Gandhi spectacularly failed with islamists. Gandhi was done in by islam the day he perceived moral equivalence between a totalitarian imperial dogma centric ideology like islam and a Dharmic belief system like Hinduism. Nehru surrounded by toadies picked on a reject, Ashokan legacy to be worthy of propagation, as he perhaps thought Ashokan worldview to be closest to totalitarian communist/islamic/xian constructs towards which he had bias. So this key question, on how native Indian beliefs should deal with totalitarian foreign creeds, was never satisfactorily addressed either by Gandhi or by recent Indian leaders.

There seems to be a clue in what superior minds such as Chanakya, Guru Gobind Singh and Historian Will Durant highlighted. They did effectively address this question on defending liberal civilization from totalitarian assault. Essence of their insight was that Eternal Vigilance is the Price of Civilisation.

In History of Civilisation Part 1, Professor Durant Wrote on the fall of India to islam,”Islamic conquest of India is probably the bloodiest story in History. It is a discouraging tale for its evident moral is that civilization is a precious good, whose delicate freedom and complex order can at any moment be overthrown by barbarians invading from without and multiplying from within. The bitter lesson that from this tragedy is that eternal vigilance is the price of civilization. A nation must love peace, but keep its powder dry.”

Now, what does Eternal Vigilance mean in practical terms?

Historically unorganized native belief systems if they have to survive, require strong support to prevent their being extinguished by organised predatory totalitarian ideologies. Lamb indeed require support to face the tyranny of rampaging foxes. Otherwise Lamb will go the Dodo way. Painful Lessons in Americas, Africa, Australia and before that in Iran, Egypt, India substantiate the above hypothesis.

Kenyan leader Jomo Kenyatta succintly put it “When the missionaries came to Africa, they had the Bible and we had the land. They taught us to pray with our eyes closed. When we opened them, we had the Bible in our hand, and they had the land.” This holds good as much for islam as for xianity. (As a relevant aside, we should note, church controls the largest amount of real estate in India as well acquired through questionable means. Wakf (mosque) is the second largest land owner. These are outcomes of a millenium of slavery (both physical/mental), that continues to this day).

Further, global networks connect to the supposedly minority groups – islamic and christian, and support their co-religionists with the cash and kind. Apart from subverting social harmony in India, many of the global networks fester hate towards native ethos.

To protect Native Indian heritage, there have to be institutionalised mechanisms. Native Indian beliefs being declared in India as Primus Inter Pares, existence of organisations like Native Identities Commission designed to keep totalitarian dogmatic imperial predatory proselytising cults out, ban on evangelical/tableeghi activities, special socio-economic benefits for followers of native beliefs are among options worth pondering.

Especially Important to vigilance is the criticality of free speech and understanding of what makes free speech.

Not many understand why far sighted xians, muslims have historically targeted free speech and First Amendment (Right to Free Speech)  in United States. Hitchens answers this when he points out why xianity, islam are authoritarian. He says “The urge to ban and censor  books, silence dissenters, condemn outsiders, invade the private sphere, and invoke an exclusive salvation is the very essence of the totalitarian“.

Recently muslim nations led by pakistan, influenced UN to pass a resolution that makes possible curtailment of free speech when it concerns koran, islam and mohummad. Islamists and Xiansts of course dont care that this undermines universal declaration on human rights. Muslim/xian protests against free speech is underwritten usually by calls for and execution of violence.

Muslims preferred slitting the throat of Lala Rajpal Malhotra for publishing Rangeela Rasul (colorful prophet) rather than learning to live with disagreements. And the “secular” mohummad ali jinnah defended the murderer. Koran, Seerah of course contain much that is violent and insulting towards its non believers, women.

And Church is far cleverer. It goes to extra ordinary lengths to censor Jesme’s book “Amen Autobiography of a Nun. Church ensures through its influence of Indian Govt/Media, that a lid is kept on its rogue behavior. In India church tends to be one of those groups that stands for free speech as long as it controls the tools of mass communication and academia.

Essence of free speech right, is the right to offend, right to blasphemy, not mouthing platitudes, goodie goodie stuff like Mohummad/Jesus was a great man, all religions are same.  The right to refer to mohummad’s child spouse or jesus’s parentage form the crux of the free speech issue. In India’s sickular perversion, where native beliefs, icons are targeted for abuse while totalitarian dogmas nurturing schisms are certified kosher. It is important to remember that koranic/biblical dogma are truth claims (assertive opinions demonstrably false often backed by violence, coercive threats of violence, fear-mongering) and not truth per se. 

By resorting to violence, and mass media/academia control, Totalitarians (isai/islami/red fascists) have ensured an environment where even fact based critique of jesus/bible/koran/mohammad get discouraged and censored. At the same time, these totalitarians have ensured through selective quote mongering, smears jobs, where not only do the Hindu law givers like Manu get viciously abused at but also Hindu Devatas like Ganesh, Ram, Krishna, Shiva, Durga, Lakshmi and Saraswati get maliciously targeted. The lack of level playing field seriously distorts free speech and the narrative in India; it also enables motivated evangelism efforts.

What then are the limits of free speech? As long as someone does not make calls for violence, curbing free speech is criminal totalitarian behavior and remains a tool authoritarians have long (ab)used. Limit on free speech can only be restraint of open incitement of violence towards someone – another human being resulting in immediate real violence, not critique of dogma/doctrine/person.

In civilized societies, it is those that stand for totalitarian frameworks and who use the threat of violence against free speech, that deserve to be sternly dealt with.

To summarise (i) unwavering commitment on preserving native heritage that are among our treasured human legacy, (ii) commitment to free speech are the 2 legs on which survival of our civilisational heritage and our cherished freedoms stand and should be non negotiable. It must be remembered though that Free speech has meaning only when there is a level playing field and not when one section has monopoly on mass media, content filter and content propagation. 

Conclusion: Thanks to the low levels of public discourse in India, and India’s bad luck in executive selections, Indian state has seriously compromised native Indian heritage. It has undermined native cultures while facilitating the proliferation of totalitarian creeds and ideologies. Failure to address this issue will have serious costs including loss of civilization heritage, gradual islamisation/xianisation of India.

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