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A Refugee in my own country since 1990 because I am a Kashmiri Pandit. A Hard core nationalistic and that is my greatest crime.

What is Ghazwa-e-Hind? What every Indian should know about the Islamic doctrine that prophesizes Islamic rule over India and the annihilation of Hindus and Bharat!!!

The issue of ‘Ghazwa-e-Hind’ (Islam’s Prophetic War against India) came up for discussion on my new talk show in India on Zee News. Two facts emerged: First Islamic clerics didn’t wish to discuss the subject, and then Hindus of India knew next to nothing on this subject.

Before I explain this controversial doctrine that is based on a Hadees (saying) of Prophet Muhammad, it is worth nothing that
Indian politicians and academics as well as men and women of the military have remained confounded at what they see as the irrational urge among Pakistan’s Military-Mullah Establishment to provoke a war with India despite repeated defeats in 1947-48, 1965, 1971, and 1999.

The answer may be in this 2011 lecture by a prominent Islamic cleric and former banker Irfan-ul-Haq as he explains the genesis of Pakistan being the prophesied defeat of India and Hinduism at the hands of Pakistan in what is known in the Hadith (Hadees) literature as the ‘Ghazwa-e-Hind’ or the Prophet’s War on India.

https://youtu.be/e56J5d7KmG4

The cleric tells his enthralled audience that Pakistan came about for the sole purpose of being the springboard of the end-of-times ‘Ghazwa-e-Hind’ when Pakistan’s military and people will swarm India and wipe out once and for all the practice of Hinduism from the face of earth.

He says, only then will the armies of Islam march to meet the reincarnation of Jesus Christ in Syria from where Europe will be conquered and once that is done, human civilization will end on the prophesized day of Qayamat (Qayama in Arabic, the end of times

Lecture on Ghazwa-e-Hind in English

Here is another explanation by another Islamic cleric, this time from the Caribbean, speaking in English. This fellow uses clever doublespeak to not only use the lecture about ‘Ghazwa-e-Hind’ to spread hatred against Hindus, but also against Jews and Israel while provoking Pakistan Army to be even more radical and anti-India than they already are, taunting them to go further.

 https://youtu.be/xCpWrMMnWNw

How Emergency provided the template for the mobilisation of Hindutva forces!!!

indira-gandhi-declaring-a-state-of-emergency_164c19c0-143a-11e7-a5d6-c47fceabb9c0

Prime Minister Indira Gandhi declares India to be in a state of emergency in 1975. The consequences of that decision may still be unfolding in Indian politics. (Bettmann Archive)

By Srinath Raghavan

In a recent article on Yogi Adityanath’s anointment as chief minister of Uttar Pradesh, Fali Nariman recalled the lessons of the Emergency. It was a timely intervention—not because of its warning about the dangers of a majoritarian state, but because it coincided with the 40th anniversary of the end of the Emergency. However, like much else that has been written about the Emergency, Nariman’s piece treats it as a memento mori for Indian democracy. Four decades on, we remain unable to look back at the Emergency as a historical moment rather than a morality play.

The immediate events leading to the imposition of Emergency are well known. Less understood is the point that the Emergency was also the outcome of a contest between two sets of ideas that had been brewing throughout Indira Gandhi’s tenure, if not earlier still.

In the first place, there was an uneasy coexistence between the notions of the state and democracy: between the simplicity of the elite using the power of the state to reshape society and the rough-and-tumble of democratic politics that allowed society to take charge of its own destiny. Indeed, the bureaucratic elite was most enthusiastic in its reception of the Emergency. B.K. Nehru, to take but one example, advised Indira Gandhi that the ‘Emergency should be taken advantage of while it lasts’ to install ‘a strong executive at the Centre capable of taking tough, unpleasant and unpopular decisions.’

Further, there was the struggle between the ideas of democracy and constitutionalism. The radical policies adopted by Gandhi resulted in a prolonged standoff with the Supreme Court. A key point of contention was the competence of parliament to amend the fundamental rights enshrined in the Constitution, especially the right to property. The serial challenges by the court on this front led her to move an even stronger set of constitutional amendments during the Emergency that aimed at an enormous concentration of power in the prime minister’s hands.

Yet, Indira Gandhi refrained from a wholesale modification of the Constitution and the political system in ways that would have made her position unassailable. Suggestions for revising the Constitution were afloat among her cabinet colleagues and political advisors from early on. Just three days after the Emergency was imposed, Karan Singh wrote to her that the ‘question of evolving a constitutional structure better suited to the requirements and genius of the nation has now to be squarely faced.’ A committee was constituted under Swaran Singh to look into this matter.

Ideas on changing the Constitution flew thick and fast. Bansi Lal insisted that the committee should recommend changes that would give Indira Gandhi lifelong power. B.K. Nehru advised her to usher in a presidential system on the French model and weaken the federal structure by making the governor the ‘de facto agent of the Centre.’ ‘Make these fundamental changes in the Constitution now”, he insisted, “when you have 2/3rd majority.”

Ironically, the enthusiasm of her advisors gave Indira Gandhi pause. Standing at the cusp of almost absolute power apparently made her more sensitive to both its potential and its dangers. In the event, the Janata government subsequently repealed the constitutional amendments brought in during the Emergency.

The decision to end the Emergency and to call for polls is equally intriguing. In fact, the opposition initially saw the move towards elections as aimed at perpetuating Mrs. Gandhi’s rule. As Charan Singh wrote to Jayaprakash Narayan in January 1977: ‘Smt. Gandhi is thinking of staging an election. I call it “staging” because conditions for a real election – free and fair – will be lacking.’ Various reasons have been advanced for why Mrs. Gandhi confounded this expectation, none of which are wholly convincing. This remains an open and tantalising question for historians to tackle.

In retrospect, the Emergency had far-reaching consequences for Indian politics. For one thing, it marked the ascendancy of dynastic politics. Indira Gandhi would later observe that Sanjay Gandhi gave her “the sort of support that comes not from a son but from an elder brother.” Sanjay, in turn, promoted both in the Youth Congress and the party a host of young leaders. A roster of those who came up under his patronage reads like a who’s who of the party in the last 15-20 years. It is this generation of leaders that ensured the centrality of the Nehru-Gandhi family in the Congress.

Young politicians – often from a student politics background – figured prominently on the other side of the fence too. The JP movement and the Emergency were the cradle for future generations of leaders, both of the BJP and the various OBC parties in North India that came out of socialist politics. Even South Indian parties like the DMK saw an influx of a generation of young leaders – most prominently M.K. Stalin, son of Chief Minister M. Karunanidhi, whose opposition to the Emergency led to his removal in 1976.

The foremost beneficiary of the Emergency was the Hindu right. The RSS’s participation in the JP movement as well as the civil disobedience against the government during the Emergency gave it – notwithstanding some craven letters by its supremo to the prime minister – a legitimacy that it had hitherto lacked. The mobilisation of RSS cadres during this period also provided the template for the populist Hindutva mobilisations of the late ’80s and the early ’90s. The Jana Sangh too got its first taste of national power, if in a cacophonic coalition, following Indira Gandhi’s ouster in 1977. What’s more, when Mrs. Gandhi returned to power three years later, she began appropriating elements of Hindu majoritarian politics.

The Emergency, in short, fundamentally reshaped the landscape of Indian politics. And its historical consequences are still unfolding.

Srinath Raghavan is senior fellow, Centre for Policy Research, New Delhi

UP CM Yogi Adityanath’s appointment and decisions have trapped Opposition and liberal

Yogi Adityanath

Uttar Pradesh chief minister Yogi Adityanath’s appointment and his subsequent decisions have been criticised by opposition and liberals alike. (AFP)

By Prashant Jha

On the day Yogi Adityanath was appointed BJP chief ministerial candidate, a close friend – who is a young successful Lucknow businessman and often my sounding board to gauge the mood of both the urban young voter as well as the business community – sent me a text message: “I feel cheated as a BJP voter. It is sad, sad day for UP.”

Three days later, over a conversation, he said that his anger had dissipated a bit. “The margin of error for BJP has gone down with this appointment. Yogi cannot afford to make a mistake. Let’s see.”

And by the end of the week, as we met during a trip he made to Delhi, he had a somewhat different approach. “What is the media doing?”, he questioned with a touch of irritation. “Give him a chance. This criticism even before he has got down to serious work is unfair.”

Even as the criticism over Yogi’s appointment and his decisions had increased, particularly among Delhi’s opinion makers and media, the sense on the ground seems to have moved into the reverse direction.

How has this happened? And what does it tell us about the great liberal dilemma on the Yogi question? There are three ways in which the Yogi appointment has trapped the opposition.

The appointment trap

Yogi’s past record, both in terms of rhetoric and action, gives enough grounds to worry about his commitment to an inclusive state, communal harmony, and the place of minorities and women in society.

It was thus obvious, and even correct, that those who consider themselves liberals would pick on these features of his political record – and critique the appointment.

Here is the problem.

That critique may not necessarily resonate with the electorate of UP, which voted for a rupture. Admittedly, they did not know that Yogi would be their chief minister when they voted. But they did believe that having ‘Modiji ki sarkar’ in Lucknow would be a break from the past – Yogi represents that change.

 

Whether that change is desirable or not is a matter of opinion; the fact that he represents change is indisputable. By critiquing the change, the opposition and sections of the media, to the UP voter, came across as grudging. My friend represented this phenomenon – someone who wanted change, who was not necessarily comfortable with the nature of change, but who felt that this change needed to play out.

This does not mean people should refrain from criticising his appointment and policies. It is only to flag the point that this may not necessarily be winning over the BJP voter. Instead, it may be consolidating the base further. That is the first trap.

The Hindutva-vikas trap

But is mere change and rupture enough?

BJP’s vote share in 2012 in UP was 15 percent. This went up to over 41 percent in 2014, which it was more or less able to retain in 2017. Assuming that BJP’s core base vote is actually 15 percent – for only this segment stayed with the party in one of its worst electoral performances – there is an incremental vote of 25 percent which joined the party’s ranks due to Modi in 2014 and 2017.

We have no way of distilling actual voter motivations. But conversations through the campaign trail revealed that there is no distinction between the Hindutva voter or the vikas voter of the BJP. The same voter was exasperated with poor law and order, joblessness, and was also annoyed with what he sees as the ‘pro Muslim’ politics of other parties in the fray. The lines are blurred, even if for some, one or the other element may be important.

The point is this. Yogi thrills the base – the 15 percent or more. His challenge would be not to alienate the incremental vote- and even try to sustain and expand it. A key BJP leader told us, “See, if he remains the Yogi of old, he will appeal to 15-20 percent. But if it is a new Yogi – of Hindutva plus vikas plus strong law and order plus integrity – then we may even go beyond 40 percent. That is the gamble.”

This leads us to the second trap for the opposition. If he remains dependent and driven by solely Hindutva identity based grievances and aggression, it means the base will get even more emboldened and the state will witness a degree of turmoil. If he continues with the Hindutva messaging but combines it with administrative skills, he will become stronger and more popular.

No one would want the first option to play out; the second option does not suit the critics either.

The policy trap

Take the policy step that has – again rightfully – drawn criticism, the anti-Romeo squads, as a window to understand the BJP.

A BJP spokesperson during the campaign had told us, “See how we are combining law and order and Hindutva here. The anti-Romeo squad is actually anti-Salman squad, and in west UP in particular, it conjures up the image of love jihad. At the same time, women security is a major issue and we highlight law and order with this promise.”

The critique of the anti-Romeo squad has rested on its draconian nature, its encouragement to vigilantism, and most fundamentally, its violation of individual freedom and free choice.

But BJP has quite successfully been able to project freedom as an elite obsession – as the concern of those who do not care for women safety, as the preoccupation of those who are disconnected from society. A journalist who travelled to colleges in Meerut came back with the sense that it was very popular with women students.

This is very similar to what Nitish Kumar has done in Bihar. When asked how prohibition was violating choice, the Bihar CM’s dismissive response has often been on the lines of how those in distant metros do not understand the real social problems on the ground.

BJP is similarly projecting a binary – of women safety on one side, which touches every family, versus the abstract idea of freedom, almost synonymous with irresponsibility and encouraging harassment.

And so here is the third trap. It is the duty of the opposition and liberal media commentators to critique state attempts to regulate the everyday life choices, and they must continue doing so. But each time they do it, it may only help reinforce the perception of the BJP as the only rooted party, connected to ‘real problems’ of society.

Modi redux

For those who believe that Yogi represents a serious threat to Indian democracy, it may be instructive to go back and introspect about the 2002-2014 period.

The same opposition figures, and almost the same set of liberal media institutions, felt the same about Narendra Modi. But after 12 years of being critiqued, Modi ended up as the most powerful man in India – through the most democratic of exercises, the elections.

It was a similar trap that opposition fell into. They critiqued the fact that someone who could not control the 2002 riots, or was even seen as complicit in it, was the CM of Gujarat. The CM projected this as an attack on Gujarati voter, the mandate, and pride. They critiqued the CM’s Hindutva plank and refused to acknowledge the Hindutva plus vikas card. The CM continued to grow stronger because of it.

This is not to suggest Yogi is another Modi. He has a long long way to go. But it is to flag the prospect that treating Yogi in the same manner as they treated Modi – and then expecting an entirely different result – may not be the smartest way to counter him. It may then be too late to escape the trap.

Rise of a Yogi – What Augurs For Uttar Pradesh

By Kaushal Jha

rise-of-yogi

On 11th March, We all were glued to the trends emanating out of the counting going on for the votes polled for 403 Assembly seats of Uttar Pradesh, the largest state of India and geographically smaller than 4 countries only . It was culmination of an important , prestigious and gruelling battle spread over more than a month, covered almost to the hysterical extent by the Media all around and then everyone having their own poise, logics and opinions to predict the outcome.

Much to the shock of the pollsters and News channels , Bharatiya Janta Party swept the Elections and got historical mandate of 325 seats. Even BJP Think-Tank wouldn’t have anticipated such landslide.With it, grew ripe the speculation over the Chief Minister Incumbent. As has been the precedence, the Media couldn’t get a clue of how the Modi-Shah Duo and Parliamentary Board were thinking and it was left for wild speculations. Names like Manoj Sinha, Swatantra Dev Singh, KP Maurya , Dinesh Sharma and even Satish Mahana were thrown to people as heir apparent. But the Parliamentary Board stunned everyone whenYogi Adityanath was flown to Delhi and then Lucknow on 18th March. After the meeting of elected MLAs from BJP, Venkaiah Naidu declared Yogi Aditya Nath as the choice of Consenus for CM while KP Maurya and Dinesh Sharma as Deputies,in Lucknow.

One can argue or give contention on such massive support extended by people of UP for BJP , in 2017 Elections, with almost 40 % vote share, but one thing is for certain that Hindu Consolidation has definitely played a significant role . Elevation of Yogi Adityanath was manifestation of the mandate .One also needs to dissect the malaise plaguing the main state of Cow Belt for more than a decade. Game of favouritism and Appeasement was being blatantly played at all levels  along the state( Be it UPPSC Selections, Police recruitments and use of exchequer for showering of doles). Barring few projects, development hasn’t touched the lives of people ,couple with it the withdrawal of Government from the Electrification drive of Centre. On the other hand, Modi’s flagship projects viz Ujjawala, Jan-Dhan and Soil Health Cards did drive in the seriousness with which Centre was focused on the wellbeing of the marginalized Population.

Contrary to how Modi was placed on the CM Chair in Gujarat, when BJP were losing confidence of people in Gujarat and had lost elections before his appointment, Yogi Adityanath is riding the  buoyancy of fresh spectacular mandate albeit carrying expectations of UP to steer the state out of the “BIMARU “ Tag and the leader who can fulfill the long due Hindu aspiration of Ram Janmbhoomi Temple. But Pandits have their own reservations about the administrative efficacy of Yogiji coupled with image of an hardliner. Yogi Adityanath has his task cut-out to deliver else could negatively impact the 2019 Lok Sabha Elections. He understands it quite well and in a week taken close to 50 decisions out of which clampdown on Illegal slaughter Houses and Formation of Anti-Romeo Squads have been much discussed.

Only time will tell , how Yogi Adityanath augments his following or popularity as an administrator, but he has certainly made a good beginning, much to the bliss of Uttar Pradesh populace.

Kaushal Jha is a Supply Chain Professional , has a poise for Politics and Policies concerning Nation and loves travelling. Twitter ID is @kaushalapj

Myth Busters – Case Study

 

Ancient Vedic times were very different and society was organised in a very different way. Over the millenia many authors have written stories to share ideas and important information. These are unfortunately being misread and misinterpreted by most people who seem to think that they are myths or fairy tales. Some popular speakers make the mistake of taking them too literally.

It is necessary to read them in the context of Sanatan Dharma and the lifestyle of the people which was geared accordingly since there was no Abrahmic influence or education to cause confusion. As Dr. Subhash Kak has very insightfully said,’Mythology is coded narrative used to describe paradoxical and transcendent aspects of reality.’ I have tried to figure out some case studies that I would like to share:

Ganesh

The story about Siva and Parvati is very famous. Parvati makes Ganesh out of her body and goes bathing while Ganesh is standing guard.

Jiva (Parvati) is separated from Siva. Ganesh is the Mooldhara chakra manifested. The shape of the elephant is the shape of the bone structure that covers the area of the chakra. The story is a re-write of the other story of Rudra, Sati and Dax. Ego/Vasana etc. come between Siva and Jiva. The Jiva creates BMI package or Ganesh out of panchmahabhutas. The ego head gets cuts off metaphorically and gets replaced by wisdom that starts from Mooldhara chakra shaped like elephant. Parvati/Jiva was bathing in rivers of energy i.e. doing tapasya, which is how her inner divine Siva got ‘activated’ in the first place and wanted to meet her.

Ekalavya

People believe that Ekalavya was ill treated by Drona because Arjun was jealous of his prowess and since he belonged to tribal caste he was discriminated against and his thumb was cut off. This is wrong. In those days they did not have caste system the way it is understood today. They had Varnashram which was based on a person’s prarabdha, which determined his swadharma and also the effort he was doing in the current life; a combination of nature and nurture. A person’s role or posting was decided in the gurukuls which were like military academies in which everyone was treated fairly and equally. Ekalavya, and the others were already given postings as apprentices since youngsters were mentored by seniors. This was because it would be unfair to get rid of a person to make place for young staff.

This is why one finds that the Kuru princes are not actually challenging Dhritarashtra for his position, but working as his mentees which is why they obey him in many cases. Pandavas were not demanding that he step down for them. Otherwise Bhisma, who had pledged to fight all challengers to the throne would have probably killed them.

Ekalavya was not a tribal prince, just because he was posted in the forest, but equivalent to a forest officer in charge of protecting the forests along with his team. The Pandavas and Kauravas were apprenticed under Drona and had a different remit which is why when Ekalavya wanted to be Drona’s student he was refused. Even today it is not advisable for cadets or officers to keep jumping between army, navy, air force due to the time and effort required on everyone’s part. But, Ekalavya who claimed to have accepted Drona as his guru, without Drona’s approval, disobeyed his guru and so forfeited his right as a shishya. He practiced on his own in the forest with a statue of Drona and then bragged about it to him too. This was an insult to Drona and showed how arrogant and insolent Ekalavya had become since he felt that he was smarter than his guru and could do better without him.

This was a wrong thing to do also because just like today, weapons training had to be done under strict supervision and then people and weapons have to be registered to prevent crime. They were a very highly organised society and Ekalavya was behaving like an impudent maverick. So he was being unethical. The thumb represents the ego and also the fire tattva, which was obviously very strong in Ekalavya. In order to control and contain this irresponsible behaviour, the thumb was metaphorically cut. It is doubtful that in those days gurus punished by chopping off body parts.

Shabri

Shabari was said to have been a high level bhakta and Sri Rama was very happy after eating her berries. This does not sound very interesting. Once again, she is not a helpless tribal woman. In those days all things that people used were made out of natural herbs, flora and fauna so obviously large quantities were always required. Each plant and oshadhi require different treatment, and have different seasons and times for planting and flowering. Therefore huge vanas were grown and maintained, and many people worked in these fields. They too came under the jurisdiction of the rajas and so they had to be supervised too. So its probable that Shabari, who is said to have become very old demonstrated her expertise by tasting berries to check whether they were poisonous before offering them to Ram, who was her Kulapati or boss. If one reads it as a parabole in the dharmic context, it could mean that she offered her sattvic karmas as represented by sweet berries to her inner divine.

Otherwise there appears to be no valid reason to read this story. Another angle is that Shabar/Shabari are a group of mantras. Maybe Shabari were a group of people who specialised in these mantras and the story is telling us that one can attain divine even when one practices them; one need not be proficient in only higher level mantras. This also proves that in those days Brahmans didn’t discriminate against people. Everyone learnt and developed mantra shakti according to their abilities and ethical and moral intentions. But if these were in question Brahmans/Rushic/Gurus were strict and punished them. Mantra Vigyan by Dhirajlal Thokarshi Shah mentions that Baba Gorakshanath had probably invented/discovered the Shabar mantras which were practiced by people of certain capabilities. They were probably known as the Shabar people. Names used in the Ramayan are not proper names but descriptive ones or those that tell us about a whole group of people and at times about the character and achievement of those people.

 

Ahalya

The popular stories tell us that Indra molested Ahalya while she was sleeping and her husband Gautam rushi was bathing. This sounds incorrect because there are many other tales in which Indra seems to have played mischief with different people, so one wonders if there were many Indras or was one man in many places over a period of centuries? This sounds absurd. But we are told that Indriyas means the senses, and also that Indra is that power behind our sight that makes us see maya as being attractive. Sanatan Dharma tells us that maya is deceptive and in ancient Vedic days people were trained to work hard towards becoming tapasvis. Also, the word ‘pati’ cannot always be translated as husband since it is a Hindi word. It is more likely used in the context of Kulapati, or Pashupati. Thus, Gautam Rushi, who may or may not have been Ahalya’s husband was bathing.

At that time Ahalya, who too was trained in the Vedic ways, could not have been literally asleep, but was maybe doing tapasya in Brahma Muhurta.

The word Ahalya means one who has not been ploughed. This could mean one who has not been ‘ploughed’ or affected by Maya, i.e. a high level tapasvi/yogi. So this story probably means that Ahalya got distracted (attack by Indra, or senses), and felt attracted towards Gautam Muni when he was bathing. So, this either happened in the state of yoga nindra, which at times can become tamsic, or maybe she was not alert, so in sleep state. If he was a Kulapati, they could obviously not have a relationship. If we assume that he was her husband, it was still perhaps unacceptable because rushis, (both men and women), normally prepare for yagyas all the time, and that involves actively practicing Shat Sampat and being a celibate even in one’s dreams, otherwise it reduces the potency of yagyas. Thus, it became necessary for Gautam Rushi to get on with his work of doing yagyas and managing his gurukul, while Ahalya started doing tapasya to overcome her desire.

This is difficult as they aim to remove desires by the roots and could take centuries, which is why they say that she turned into a rock. There are other stories too in which natural formations have formed over the tapasvis. Then, when the time is right her inner divine power activates, and she is ready to face the world again, so she emerges like a butterfly out of her cocoon when Ram touches her with his toe. This too is a yogic achievement on the part of both. When a person becomes a high level tapasvi his nails become good transmitters of yogic energies which is what Ram probably did. Or if one reads Ram in terms of the inner divine, it was Ahalya’s inner divine which blessed her. The word Sheel can also be read as virtuous, not necessarily a rock. So, the story could mean that Ahalya became very strict, in her mind, with herself and then made progress in tapasya. That way it becomes a lesson for all who want to develop spiritually.

 

Satyavan – Savitri

Satyavan was a prince who went to Yama and his wife Savitri got him back. This story has been read wrong because Yama is not the ‘god of death’. In Sanatan Dharma there is no concept of death as is believed in the Abrahmic religions. We believe in re-birth so why should there be a god of death? Yama is the reverse of Maya ( as explained by Pandurang Shastri Athavale). It is also a principle of Shat Sampat. Going to Yama usually would mean that the tapasvi has become so advanced that he is able to break the hold of maya, and achieves high state of Brahma Gyan as represented by Savitri. Savitra is the river of knowledge that emanates from the inner Surya chakra giving a tapasvi knowledge. So its maybe not literally a woman or wife of Satyavan.

Nachiket

There is a phrase in Rig Veda,  ‘na chiketa andhasah’. It means that one without spiritual sight is blind.

So an author has illustrated this point and explained these qualities by telling a story in which he has said that Nachiketa is a Brahman boy who goes to Yama to learn Brahma Vidya. He’s probably done this to help people understand these concepts more easily. Once again the message is that practicing Shat Sampat is very important. It probably also involves doing Khechari and reaching very high level of tapasya. The same could probably be said about a lot of rushis and tapasvis. Nachiketa is also the name of a yagya and the story tells us about the benefits of the yagya.

 

Sudama

Sudama was said to be a poor Brahman who was Krushna’s friend. Then, according to the popular story, he could no longer live that life and went to his friend for help as advised by his wife. He took some pohas as present. If taken at face value the story does not sound very important. But, one has to look at the hidden meaning. Su Dama means one who is very good at Dama, which is one of the Shat Sampat. The actually meaning of a Brahman is one who does Brahmani Charati; which is walking on the path of Brahman; i.e. a spiritual seeker. Usually the wife of an aspirant in those days was an aspirant too. This was to prevent divorces. Internally, the female energies are the Ida or moon nadi which is the specialty of Krushna. He helps all his seekers, including the Gopis to develop that.

It could also mean that Sudama’s inner, feminine energies, or intuition (yang, anima, i.e. wife), told him to go to Krushna, implying that his spark of consciousness started to travel towards the inner Anhat Chakra which is said to be the abode of Krushna energies. There he was to offer his white poha which represent the sattvic karma in return for wealth, which does not mean money, but spiritual wealth. White is the colour of spiritual purity, and Krushna is said to love all such food such as milk, butter etc. But, being a true bhakta he could not ask for the spiritual wealth since that is not the true goal of bhakti. But, the inner divine rewarded him since that is how the natural processes work out anyways. Even when one does yoga, one could get riddhis and siddhis automatically, (like developing muscles when one exercises). But it is strongly recommended not to make that the real goal as it could lead to development of ego problems which are ultimately the downfall of a tapasvi/bhakta as happened with Ravana and many others.

Shakuntala

Durvas Muni was said to be very hot tempered and he had cursed Shakuntala  for day dreaming and neglecting her duties. He had said that her husband Dushyant  would forget about her. Then she begged for mercy and he relented and said that he would remember her when he found her ring that would be swallowed by a fish. This entire story sounds a little absurd and one would wonder why Durvas Muni would needlessly meddle with Shakuntala’s life. But there is a more interesting interpretation. Durva is a holy grass that was used for yagyas among other things. The rushi was probably named after the grass which makes a person an expert at seeing the future among other things. Since the karma system is about people doing their own work, it is not likely that rushis would waste their yogic powers on messing with others’ karmas by giving them curses and blessings. So obviously they must have been predicting the outcome of their karmas.

Shakuntala was entrusted with the supervision of the gurukul in the absence of her guru Kanva rushi.

When Durvas muni was doing his rounds he found her day dreaming about Dushyant, her beau. In those days, kings and rushis were in charge of supervising everyone in society and they ran a tight ship. Gurukuls were huge bustling places with thousands of pupils, hostels, teachers, supporting staff, etc. Since they were very eco-friendly they had not destroyed the natural resources and respected nature. So they all lived among the vanas. There were no separate cities the way we understand it today. So it was necessary to be vigilante in case some anti-social people (Asuras or Rakshasas), or wild animals tried to attack. Shakuntala, who was put in charge was obviously not alert and had risked the entire gurukul. What if it had been someone else instead of the rushi?

This is why the rushi predicted her future in which Dushyant who was the raja, would reject her for being so negligent, since rajas in those days wanted partners who were more or less their equals and worked together. Just like in an army today, even a moment’s negligence can have wide spread repercussions.

I think many read the word ‘vivah’ wrong. It does not mean marriage the way we understand today, but different types of relationships. Chanakya has described different types such as Gandharva, Rakshasa etc. But since a Rakshas vivah is not something that a woman enters into voluntarily, the word cannot mean ‘marriage’. Also, kings in those days preferred partners who could also govern with them. This was because women too had to do their swadharma and sattvic karmas. All children were brought up in gurukuls so they were not expected to care for them for more than the first five years.

They too played an active role in society and therefore it was necessary to have their own organisation and a parallel government which was governed by the king’s partner who was not always expected to also be his wife.

Also, tantric vidya was used to maintain the kingdom for which at times it was perhaps necessary to have a tantric Maithun partnership involving kundalini centres of both, so that too could be one of their remits. But, I don’t think it would necessarily involve doing it for pleasure the way people do today since that would reduce the potency of the tantras, mantras and yagyas since aspirants were not supposed to indulge in baser instincts.

Shankuntala and Dushyant had already done Gandharva vivah which involved living together without doing the more permanent vivah which involved the commitment to walk together on the karmic path. So the rushi was probably saying that since Shakuntala had demonstrated lack of discipline by day dreaming on the job, the king would never agree to make her his karmic partner, which is what she was probably hoping. But, if she worked hard, developed sattvic karmas etc. then he would accept her. Fish was a symbol of spiritual development.

It represents the third eye and also the loop of the Ida and Pingala nadis that intertwine around the Sushumna as well as Matsya Yoga. So, then metaphorically, this ‘fish’ would swallow her mudrika which was symbolic of her temporary Gandharva vivah. The king would find this, implying he would find out that she had developed spiritually and so worthy of being his permanent partner and co-governor. Then, he would marry her.

Positive predictions were referred to as Vardaan and negative ones as Shaap. One meaning of ‘Var’ as explained by the late Pandurang Shastri Athavale, is acceptance, implying, that the particular work the person has done has been karmically accepted and as a result they have been given a prediction of a positive outcome. Shaap also means ‘time’ but has been given a negative connotation and probably, karmic punishment.

Many of these stories seem to cover many centuries. For example the story of Nahush says that he become a snake and met Yudhistir, a descendant. So obviously a lot of time must have elapsed. Shaap also meant time. Nahush demands that the sapta rushis travel fast and yells ‘sarpo bhava’, which meant move faster. The rushis could mean the constellations and not actual humans. So it just meant that he was in a hurry to meet Indra’s consort with whom he had fallen in love.

Indra means the power that makes us see maya, and is in the right eye. His ‘consort’ is found in the left eye and does some similar job of attracting us to maya. They are not names of actual humans.

In those days, rajas were the supervisors, governors, facilitators and authorised to be judge, jury and executioner after rigorous training. They were expected to be extremely responsible and in turn were supervised by rushis which is why one often finds rushis testing them. Since women too worked hard to improve their karmas, those who were good being kshatriyas or governors were apprenticed with more experienced rajas just like the men were. This way, no-one had to wait for the previous person to retire before they got to start their life’s work. Also, why would one want an experienced person to leave?

Vanaprastha probably did not mean walking off into the jungle and retiring. It meant that it was time for the king to let his apprentices have more leeway and for him to start preparing for sanyas. This was not something that happened overnight. Intense discipline was required so they would invariable start early in life.

But this was a flexible system so one finds different variations. But it is a fact that all the people in those days were highly spiritual and expected their rajas to be even better which is why one finds Ram going for vanavas which is the process of weeding one’s inner and outer vanas of impurities which is a continuous process.

This is why one finds Kunti being rewarded by the rushi since she had performed well as an apprentice raja. In those days mentors and mentees were supposed to live like family which does not necessarily mean they were biologically related. Since mantras were more important and dangerous than chemical formulas, unauthorised use of these was strictly prohibited which is why Kunti was so afraid after having used it. But it may not necessarily be about making a baby. The word ‘child’ could also be used in context of an apprentice. So she could have done that, not have a literal baby. Some Tamil Brahmans have explained it in terms of Kundi or Kundalini and Karna among the reeds is metaphor for spark of consciousness among inner reeds or nadis. South Indians traditions have a different interpretation that can be very interesting. They also had a cult of Draupadi in which aspirants, women especially, worshipped Draupadi as a mother goddess.

This can only be because she was a super-achiever as a warrior (kshatriya) and therefore their idol or role model. No-one would idol worship someone just because they got molested and were a helpless woman. She was known as Krishnaa and said to have high yogic powers which is why Sri Krushna used to call her Sakhi, which is a technical word, meaning more than just a ‘friend’. It means a sadhak has reached that particular level of tapasya.

These are all stories of karma yogis who attained different levels of spiritual success. The story telling style is very different but they are definitely all paraboles and parables with different layers of meanings and lessons about ethics and morals. These events obviously all happened in the lives of people who once walked the earth and therefore are historical events even though precise names and dates are not given. Most stories are very simple and straightforward and could be told in a couple of sentences. But the ancient authors have chosen elaborate words and styles. Also, most today don’t know Sanskrit properly. It is full of compound words and is a concept language. So many words describe entire concepts which have probably not been properly understood. I would also like to share a poem that I wrote. It is how I feel about our dharma –

Dharma – The Colour of Life

Sorrowful yearnings, shattered dreams

Like morbid colours strong and fast

Life, a sepulchral landscape

Hauntings from a broken past

Their only hope a miracle

To provide succour from pain

Hues of courage and compassion

An infusion of saffron rain

Precious, healing and soothing

A shower of blessings so rare

To wash away dull sad greys

A holy gift beyond compare

The answer to fervent prayers

Many virtuous lives’ mission

Forging a global family

A glorious, unique vision

Relief for the oppressed

Every woman a respected mother

Safe cocoon of love

Every child a son and daughter

HARI AUM

Source: content://com.sec.android.app.sbrowser/readinglist/0317235430430.mhtml

The Butterfly effect!!!

 

 

Sometimes a very small and insignificant event can lead to a huge effect later on.

 

It’s called Butterfly Effect.

 

It can also lead to the creation of a new country, the displacement of twelve million people, the loss of around two million lives and permanent animosity among people who used to share their bread and ancestry at one point of time.

 

If we study the life of Muhammed Ali Jinnah, the founder of Pakistan, we will find three incidents which led to the butterfly effect, resulting into one of the most significant and bloodiest midnights in the world history.

 

To know these three small events, we will have to start with Jinnah’s grandfather, Premjibhai Meghji, who was a prosperous Hindu merchant from Kathiawar, Gujarat. He had made his fortune in the fish business, but he was ostracized from his vegetarian Lohana  caste because of their strong religious beliefs. When he discontinued his fish business and tried to come back to his caste, he was not allowed to do so because of the huge egos of the self-proclaimed protectors of Hindu religion. Resultantly, his son, Punjalal Thakkar  (the father of Jinnah), was so angry with the humiliation that he changed his and his four sons’ religion, and converted to Islam.

 

This was not the first incident when a Hindu had tried to come back to his religion and he was not allowed to do so by the priest class. When Islamic invasion began in India in 12th century, many Hindus had lost their religion because of petty rules like drinking the water poured by a Muslim in their ponds, being forcibly converted to Islam or going to places outside India. When they tried to reconvert to Hinduism, the stubborn priests blocked their path and branded them as permanent dharmabhrashta. This led to animosity in them for Hindus, and they converted to Islam and taught a lesson to those priests by killing them mercilessly. Today, a lot of Indian Muslims don’t want to accept their Hindu ancestry, and the humiliation their ancestors felt centuries ago could be the reason behind it.

 

That’s the first butterfly effect. If Jinnah’s grandfather were allowed to come back to his caste and religion, Jinnah would have remained a Hindu, and he won’t have used his genius in creating a new country for Muslims.

 

In 1929, Jinnah’s wife, Rattanbai Petit, died due to a digestive disorder. He was so devastated at her death that he moved to London. He led a very private life, lived in a large house, played billiards and attended theatre. But things took a drastic turn when he heard a comment made by his arch-rival, Jawahar Lal Nehru. In a private dinner party, Nehru had remarked that Jinnah was ‘finished’. It made Jinnah so furious that he packed up and headed back to India with the intent to ‘show Nehru’. He fired up the Muslim League, and transformed it from a scattered band of eccentrics to the second most powerful political party of India.

 

That’s the second butterfly effect. If Nehu hadn’t made that remark, Jinnah would have stayed in London, Muslim League won’t have become so powerful and India might have stayed united.

 

Just one year before the partition and independence of India, Jinnah’s doctor, Dr. J. A. L. Patel, discovered something in the X-ray report of Jinnah which could have destroyed the gigantic efforts to create Pakistan. Dr. Patel discovered two dark circles in the report which could have upset the Indian political equation and would have almost changed the course of history. Jinnah was suffering from Tuberculosis which left him only two or three years to live at most. He pushed Mountbatten for a speedy freedom and partition of India to make sure he made the mark in history before he died. The secret of Jinnah’s disease and imminent death stayed between him and his doctor, ensuring the bloody historical event.

 

That’s the third butterfly effect. That grey film had the secret to block the partition, and it was stopped from coming out by a Hindu doctor who thought his professional ethics was more important than the lives of millions. Had this report become public knowledge, Gandhi and Mountbatten  might have delayed the independence of India to let the gentleman die and avoid the partition.

 

In the movie, Gladiator, the main character, Maximus says, “What we do in life echos in eternity”. We have no idea what eternal effect can come from something insignificant we are doing today. Jinnah’s grandfather would have never thought that his decision to go into fish business would have impacted the lives of millions one century later.

 

SOURCE: Freedom at Midnight (Dominique Lapierre and Larry Collins)

शोभा डे नाम की एक प्रख्यात लेखिका की टिप्पणी

शोभा डे नाम की एक प्रख्यात लेखिका की टिप्पणी!!!!

मांस तो मांस ही होता है, चाहे गाय का हो, या बकरे का, या किसी अन्य जानवर का । फिर हिन्दू लोग जानवरों के प्रति अलग-अलग व्यवहार कर के क्यों ढोंग करते है कि बकरा काटो, पर गाय मत काटो ।

ये उनकी मूर्खता है कि नहीं ?”

उत्तर 1

बिल्कुल ठीक कहा शोभा जी आप ने । मर्द तो मर्द ही होता है, चाहे वो भाई हो, या पति, या बाप, या बेटा ।

फिर तीनो के साथ आप अलग-अलग व्यवहार क्यों करती हैं ?

क्या सन्तान पैदा करने या यौन-सुख पाने के लिए पति जरुरी है ?

भाई, बेटा या बाप के साथ भी वही व्यवहार किया जा सकता है, जो आप अपने पति के साथ करती हैं ।

ये आप की मूर्खता और आप का ढोंग है कि नहीं ?

उत्तर 2

घर में आप अपने बच्चों और अपने पति को खाने-नाश्ते में दूध तो देती ही होंगी या चाय-कॉफी तो बनाती ही होंगी !

स्वाभाविक है वह दूध गाय या भैंस का ही होगा ।

तो क्या आप कुतिया का दूध भी उनको पिला सकती हैं या कुतिया के दूध की भी चाय-कॉफी बना सकती हैं?

क्यों नही ? दूध तो दूध है चाहे वो किसी का भी हो !

ये आप की मूर्खता और आप का ढोंग है कि नहीं ?

प्रश्न मांस का नहीं, आस्था और भावना का है ।

जिस तरह, भाई, पति, बेटा, बेटी, बहन, माँ, आदि रिश्तों के पुरुषों-महिलाओं से हमारे सम्बन्ध मात्र एक पुरुष, या मात्र एक स्त्री होने के आधार पर न चल कर भावना और आस्था के आधार पर संचालित होते हैं, उसी प्रकार गाय, बकरे या अन्य पशु भी हमारी भावना के आधार पर व्यवहृत होते हैं ।

उत्तर 3

एक अंग्रेज ने स्वामी विवेकानन्द से पूछा “सब से अच्छा दूध किस जानवर का होता है ?”

स्वामी विवेकानंद “भैँस का ।”

अंग्रेज “परन्तु आप भारतीय तो गाय को ही सर्वश्रेष्ठ मानते हैं न ?”

स्वामी विवेकानन्द कहा “आप ने #दूध के बारे मे पुछा है जनाब, #अमृत के बारे में नहीं और दूसरी बात “आप ने जानवर के बारे मेँ पूछा था। गाय तो हमारी #माता’ है, कोई जानवर नहीं ।”

इसी विषय में एक सवाल :-

Save Tigers कहने वाले समाज सेवी होते हैं और

Save Dogs कहने वाले पशु प्रेमी होते हैं । तब

Save Cow कहने वाले कट्टरपन्थी कैसे हो गये ?

इसका जवाब अगर किसी के पास हो तो बताने की ज़रूर कृपा करे ।

How an Indian sailor trained in a secret mission in Vladivostok!!!

sriramaraocdr_fixHow an Indian sailor trained in a secret mission in Vladivostok!!!

[After training in missile systems in Russia, Sri Rama Rao Gandikota became the first sailor in the history of the Indian Navy to fire a missile from an Indian naval warship.]

In the summer of 1970 the Indian Navy picked a select group of sailors for a top secret mission in Russia. The group of 40 officers and 18 non-commissioned men were sent to Vladivostok – the HQ of the Soviet Pacific Fleet for training in maritime missile warfare – a relatively new form of combat at that time. Among those despatched to Vladivostok was Missile and Gunnery Officer Sri Rama Rao Gandikota. Little did he know he was about to make history and become the member of an illustrious group of sailors.

Four months of learning Russian language skills in India was followed by eight months of extensive technical training in Vladivostok. After the crews returned in April 1971, India secretly commissioned eight new Russian warships in the navy’s Killer Squadron. These were the Osa class missile boats, armed with the deadly Styx anti-ship missile.

Bangladesh War

By mid-1971 the Pakistan Army was conducting one of the largest genocides of the 20th century, on its Bengali citizens. With most of the western countries supporting Islamabad, war seemed India’s only option to stop the mass killings.

During a tri-forces meeting with Prime Minister Indira Gandhi, Navy Chief Admiral H.M. Nanda requested political clearance for an attack on Karachi. Although the Prime Minister readily granted clearance, she wanted to witness first-hand the Osa class boats in action. The vessel selected for the firing of the Styx was the INS Nirbhik on which the Visakhapatnam-born Gandikota was serving.

The sailor told RIR: “The missile launch was conducted 15 nautical miles off Mumbai, with a ‘battle target’ floating 40 nautical miles further. As the INS Nirbhik moved into position, the Prime Minister and the Admiral watched the firing from another warship. Upon receiving the signal from my captain, I aimed the missile at the target and pressed the launch button. Within seconds the target was blown to smithereens.”

The 30 year old gunner thus became the first sailor in the history of the Indian Navy to fire a missile from an Indian naval warship.

When war broke out on December 3, 1971, the Killer Squadron raided Karachi the following night, sinking three Pakistan Navy warships, badly damaging another, and destroying several fuel storage tanks in the harbour. A second attack on December 8 sunk two ships, damaged another beyond repair and completely destroyed the oil storage facility.

Gandikota was part of the second mission but unfortunately the INS Nirbhik was diverted just before the operation to provide rescue support to the sinking frigate INS Khukri.

The sailor, who retired from the navy as commander, has no regrets as the Killer Squadron had achieved its twin aims of destroying Karachi harbour and bottling up the Pakistan Navy in port. The Pakistani warships did not venture out to sea for the rest of the war.

Recollections of Russia

The officers selected to train in Russia were of a high calibre. Gandikota, for instance, had a master’s degree in mathematical economics. Because of his educational qualifications, he was commissioned as an officer in just three years.

The future members of the Killer Squadron were based on Russky Island, then a no-frills island, off Vladivostok. “The weather was terrible,” he says.

“In winter the temperature was around -32 degrees Celsius plus it was windy which made it even worse. We were not used to such conditions. On top of that the living conditions were austere. There was no central heating, instead rooms were heated by hot water pipes running through the walls and floors. It was a tough eight months.”

However, the interaction with the Russians made up for the tough life. “The tutors were excellent,” he says.

“They had amazing command over the subject, and would offer us minute details of missile warfare so were able to understand every aspect of the system. We attended classes from 9am to 4pm and did some sailing as well.”

Secretive Russians and Vegetarian Food

Gandikota says though they made lots of friends in Russia, the Soviets were extremely secretive. “They would talk only what was required. They didn’t muck around with jokes or light banter. It was very business-like.”

The sailors were not allowed to leave Russky Island but occasionally there was respite when they were taken on excursions to mainland Russia lasting two or three days.

The Russians also made up for the austere conditions by providing ample quantities of vegetarian as well as meat dishes.

“Food was aplenty,” says Gandikota. “Plus every Sunday they would bring a barrel of beer and lots of vodka. I did not drink hard liquor but loved the beer.”

Gandikota found out that one of the tutors shared his passion for stamp collecting. “Normally, Russians don’t invite you to their home unless you are a close friend, but as our friendship grew this officer took me home for dinner with his family after the end of the course,” he says.

When the course ended, the Indian sailors were treated to a three-day sightseeing trip to Moscow.

Success Factors

Gandikota proudly says that after the missile attacks, the crew of the boats were nicknamed ‘Killers’. He attributes the success of the Killer Squadron to three factors – hard training, motivation and secrecy.

“We were not allowed to talk about our mission in the navy,” he says. “When the missile boats arrived from Russia, in merchant ships, they were camouflaged so that nobody could tell what sort of vessels they were.”

According to the sailor, the intense training in Russia prepared them well for the rigours of combat. “After we returned to India we trained constantly. We would set out for the sea and practise missile launches. All this prepared us well for the 1971 War.”

Retirement and After

Gandikota retired in 1993 and feels it has been a great honour to serve in the Indian Navy’s Killer Squadron.

Forty-five years after they destroyed Karachi harbour and caused the “biggest bloody blaze in the whole of South Asia”, the officers of the squadron continue to celebrate their memorable victory. So far they have had three get-togethers at the naval officers’ mess in Mumbai.

Having served the nation in difficult times, Gandikota believes the navy is getting soft after almost five decades of peace. The Indian Navy must not lose its killer instinct, he says.

The great Hindu revolution of Narendra Modi

The great Hindu revolution of Narendra Modi by Francois Gautier

All these clever journalists got it wrong: true UP voted for Narendra Modi – but more than anything, they voted for a man who works 17 hours a day, who puts the country before himself, who is bold enough to take a huge gamble- demonetisation- because he believes it is necessary for India. A man who fights against corruption without fear and is the Prime Minister of all Indians, though once more, it is the Hindu vote which elected his party the Bharatiya Janata Party (BJP).

This election may also have signalled the beginning of the end of caste politics, another cancer that gnaws at India’s entrails – and Mrs Mayawati had become a champion at it, taking a leaf from the Indian National Congress, who for 70 years, mostly got elected on the Dalit & Muslim vote.

Many newspapers and television channels blazed across the headline: “Saffron wave in Uttar Pradesh”. This is another ill-advised coined word, that wants to sensationalize and demean, but which falls flat. What does ‘saffron’ mean? First saffron is mainly cultivated in Kashmir – and that by Muslims – so it’s a wrong comparison. Secondly, in Hinduism, saffron is the color of renunciation, a beautiful and noble tradition, that has been followed all over the world, by Buddhists, Jews, or Sufi saints. Mr. Modi and many of his ministers, such as Manohar Parrikar, have renounced many of the worldly pleasures to work for their party and their country. When will Indian journalism stop being small, petty, untruthful, without any depth or vision? The mastery of English does not make an Indian better than a simple country folk of UP or Tamil Nadu, who lives more in his or her heart than these arrogant journalist and intellectuals. I was most of the day, when the election results came, on the WION TV studio, with different panels of journalists. Most of them were of the old Nehruvian-Marxist mold, dinosaurs, who do not realize that they are out of sync with reality and are clinging to an obscure and anti-evolutionary path. One of them, from the Hindu newspaper, even said that demonetization was ‘communal’! Can you imagine how biased the guy can be?

All right, the Bharatiya Janata Party (BJP) got four out of five states. Nothing wrong with that: Chanakya would have approved and the Indian National Congress, who cries foul about Goa and Manipur, did much worse than that. One doesn’t need a deep political insight to predict that the BJP is soon going to rule the whole of India – both at the Centre and in the states – exactly the way Congress had done during the Nehru-Indira Gandhi era. And that the writing for Congress has been on the wall ever since. Will the sycophancy of the Indian National Congress ever stop? It’s a remnant of colonialism, a legacy of Macaulay, who wanted to have brown sahibs as tools. On top of that, Rahul Gandhi has no dignity: he should immediately have taken responsibility for his party’s thrashing and resigned. There are plenty of talented people in the Congress ranks who can take his place.

One of the big tasks of Mr Modi, now that he has secured more of a majority in the Rajya Sabha, is to reform education. Many have said that his choice of Yogi Adityanath as the UP Chief Minister, shows that he is moving towards a Hindu India, away from secularism. However, as I have explained in a series of articles in this blog, Hindu power will always be compassionate: Hindu men and women are still today the only people in the world who recognise that God may manifest Himself or Herself at different times, using different names, and different scriptures. This is why a Hindu is still capable of worshipping not only in his own temple, but also to enter in a Christian church or a Muslim mosque, and that with respect and devotion. The reverse is not true.

But for that it is important that Hindu children, know their own history, their poets, such as the great Kalidasa, who is on par with Shakespeare or Homer; their warriors, such as Maharana Pratap, Shivaji Maharaj and many others, who are as good, if not more visionary and more spiritual than Napoleon; their heroines, like the Rani of Jhansi, or Ahilyabai of Indore, or Chennama, who easily compare with Joan of Arc; their philosophers, such as Sri Aurobindo, whose depth, height and knowledge is as wide and much greater than Nietzsche or Kant; their artists, whose sculptures, such as the dancing Nataraj, or architects, who built the Meenakshi temple or the Rajasthan palaces, are so beautiful that they even survived the holocaust of repeated savage and bloody Muslim invasions – see the Hampi/Vijaynagar statues, every one of which the noses and ears have been chopped, but which still retain their ethereal beauty…? In this way, they will grow up proud to be Hindus, while retaining Hinduism’s broad outlook and tolerance, which actually is the knowledge that God is One but manifests Himself or Herself in multiple avatars, men and women.

Instead, what happens? Most of Hindu kids are brought up in schools and universities that mostly teach them western subjects and concepts and even Indian history is viewed through the negative western prism. As a result, not only do not they grow-up as Hindus, which would be a boon both to India and the world, but they become clones, good only for export – indeed Hindus are the biggest brain drain of the world, from India to the West.

Mr Narendra Modi can succeed in his task only if a new generation of Hindu youth grows up with that knowledge and help him and the Bharatiya Janata Party (BJP) to introduce the essential reforms – not only educational, but also, economic, constitutional, judicial, cultural, sports wise, that are needed for India to become a real superpower and spread this great Knowledge that will save the world.

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