65 MP’s Who Beseeched Obama and Modi’s response – A Comparison

In Nov 2012, 65 MP’s of the Indian Parliament wrote to the US President asking  Obama not to grant visa to Narendra Modi, who was the CM of Gujarath.

These shameless MP’s feel that there is nothing wrong in taking an internal matter of the country to another country and insisting that they should not grant Visa to a constitutionally elected representative of the people. Many sections of the #PaidMedia at that point of time went about how the stand of these MP’s was right.

Many decades ago, Nehru made the blunder of taking the J&K issue to the UN for which we are still paying the price. It seems that some political parties’s only agenda is to demean Bharat’s prestige in front of the world audience.

Compare this with Modi’s recent reply in an interview to Fareed Zakaria on CNN – Sept 2014. To a question on Al-Qaeda’s plan to recruit Indian Muslims from Gujarat and other states, he remarked that Indian Muslims are patriotic and will not fall to Al-Qaeda’s trap. This is statesman like behaviour. We cannot allow a foreign channel to portray our own people in negative light.

The list of 65 MP’s and their letter to Obama is given below. Source Desh Gujarath

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Tenth Day, the One of Victory

Devi Navaratri and Vijaya Dasami is one of the most celebrated for Hindus all over the world. There are several stories of victory, of the noble over evil, associated with Aswiyuja Dasami. The first ten days of this month are celebrated as Navaratri culminating in Dasami the day of victory. As per traditions these are the nine days when Devi’s divine armies fought and eliminated Asura armies. While Devi Navaratri is celebrated by all the Sakta traditions, it is celebrated primarily as Candi tradition. The Godhead is called Durga, Candi, Candika, Camundi.

The Story of Devi’s Glorious Deeds

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Devi Navaratri story is best narrated in Markandeya Purana as the celebrated Candi/Devi Saptasati, also called Devi Mahatmya. It is a thirteen chapter narrative of seven hundred verses.

The dhyAna Sloka for canDI vidya best summarizes the story of Devi:

yA devI madhu kaiTabha praSamanI yA mAhishonmUlinI

yA dhUmrekshaNa canDa munDa damanI yA rakta bIjASanI

yA SumbhAdi niSumbha daitya damani yA siddha lakshmIH parA

sA canDI navakoTi Sakti sahitA mAM pAtu viSveSvarI

 

The 13 chapters are grouped into three caritra-s or main stories. The presiding deities of the three are Maha Kali, Maha Lakshmi and Maha Saraswati. In the ancient Sankhya traditions these three main deities represent the three primal qualities of nature: tamas, rajas and satva. The three stories of Devi also are symbolic of these qualities. In Vedic imagery the principles (tatva-s) underlying these three qualities are represented by Agni, Vayu and Surya. The corresponding powers (Sakti-s) are the devi-s nandA, SAkambarI and bhImA. This is in contrast to the other great tradition of Lalita, where the three main divisions are those of energy instead of qualities: the powers of will, knowledge and action (iccha, jnAna and kriya).

 

 

First Story

A king Suratha and a trader Samadhi arrive at Rishi Medha’s abode, the king having lost his kingdom to enemies and the trader being driven away by his greedy wife and sons. Devi’s glorious deeds are narrated to them by the Rishi. Having heard the narrative with great attentiveness and meditated on Devi, Suratha and Samadhi regain their lost possessions with the grace of the Mother and return happily to their places and positions.

 

The first story is that where Vishnu, having vanquished Asura-s, goes into yoga nidra. From His ear and nasal wax two Asuras named Madhu and Kaitabha emerge. As they trouble the worlds, Devatas try waking up Vishnu. They fail to awaken the great god, and prey Devi the Yoga Maya/Maha Maya. With Her undoing Maya Vishnu wakes up and slays the two Asuras. The Devi that wakes the universe from its Tamas, is Maha Maya. Maha Kali is the presiding deity of this story. Its Rshi is Brahma and seed power Rakta Dantika Devi.

 

Second Story

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The second story is of Devi Durga/Mahishasura Mardini. The powerful Asura King Mahishasura defeats the divine armies of Indra and having lost swarga to the enemies Indra and other Devatas approach the primal Gods Vishnu and Siva. Then the three primal gods (trimurty) with their will give their energies unto a common form. All the devatas contribute their powers to the form and the collective energy form thus resulted, takes the form of the primal energy/Para Sakti Durga. Exceedingly beautiful, radiant, powerful, possessing all forms of weapons and riding a lion, the Mother is worshiped by the Devatas and then assures them of success.

 

The Devatas who lost a hundred battles to the Asura hosts, set into the war led by Durga and her armies of feminine divinities. In a fierce battle thus ensuing, Devi’s armies destroy Mahisha’s armies. Devi slays Mahisha’s best generals such as cikshura, cAmara, udagra, uddhata, bAshkala, tAmra, andhaka, ugrAsya, ugravIrya, mahAhanu, viDAla, durdhara and durmukha. Then the Mother, riding Her fierce lion, destroys Mahisha’s remainder armies along with their lord Mahishasura.

 

Devatas, liberated from their troubles, profusely praise Devi and her grace, beauty and powers. This story is the one of victory over the second of natural qualities, rajas. The inertia of sleep and its fruits represent Tamas in the first story, which Devi wakes the world from. In this story Mahisha represents the rajo guNa, from which Devi leads the seeker to a superior consciousness quality of knowledge, the satva guNa. Maha Lakshmi is the presiding deity of this story. The Rshi is Vishnu and seed power Durga.

 Third Story

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The third story is the most elaborate one of the three and the one that fulfills higher cravings of beings. It represents the numerous complex struggles in the higher reaches of nature and the ultimate taming of those with divine grace. Its consciousness quality is the satva guNa and presiding deity is Maha Saraswati the Goddess of divine Vidyas. Rudra is the Rshi and seed power Bhramari Devi.

 

As the third story begins, Amba, the Devi canDikA is worshiped by the Devatas. As two asuras canDa and munDa come to know of Her unparalleled beauty and grace, they narrate it to their lord, Sumbha the king of asuras. Sumbha, wanting to marry Her, sends a messenger with his proposal. Devi replies that She will be obliged to marry only the one who defeats Her in a battle.

 

Sumbha, knowing of this, sends his general dhUmrAksha with an army to defeat and bring Devi unto him. As dhUmrAksha declares the war, Devi attends with Her divine armies and effortlessly kills the general along with his army.

 

Having lost dhUmrAksha, canDa and munDa set out with their armies to fight Devi. In the terrible encounter Devi deputes Her fierce power kAlI to destroy the enemies. Divine armies rout the monster’s armies. kAlI of terrible feats kills both canDa and munDa fearsomely and returns to canDikA the Mother, having worn their heads in a garland.

 

Sumbha and niSumbha then dispatch their generalissimo raktabIja along with all their generals leading a large host to wage and win an all-out war. udAyudha with his eighty six, kambu with his eighty four, koTi vIrya’s fifty and dhUmra’s hundred armies followed raktabIja. kAlaka, daurhRda, maurya, kAlakeya also set out with their deputies and host clans.

 

In the fierce battle Devi assumes all the Devata powers in feminine forms: nArasimhI, kaumArI, aindrI, vaishNavI, mAheSvarI, cAmunDI, brAhmI, vArAhI etc. These are called the mAtRka powers, seven of which are primal. Devi’s divine armies, led by Her deputy kAlI, rout the asura armies and generals. On eighth day of the battle, raktabIja invokes his mystic powers because of which every drop of his blood falling on earth gives rise to a new raktabIja. The field infinitely multiplies with the asura as their blood flows and each of them fights fiercely. As Devi’s weapons injure the asura more, the more his forms multiply. To vanquish the asura kAlI the Mother with large tongue, spreads Her tongue in the entire field and drinks off all the blood as it spills even before it reaches ground. Dried of his blood, the asura becomes powerless and Devi slays him. The day of his killing is said to be the most fearsome day of the war and is celebrated as durgAshTamI.

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Finally niSumbha the powerful asura is slain along with his army, following which Devi kills Sumbha the lord of asura-s on the ninth day, celebrated as maharnavami. Freed from asuric tyranny, Devatas worship Devi and the graceful mother, pleased with the praise, grants boons to the Devatas. This is the story of sAtvik struggle and divine grace helping the seeker grow over even the third quality of consciousness, resulting in a triguNAtIta or the realization of absolute reality.

 

The king and virtuous trader, Suratha and Samadhi, by the virtue of listening to the stories with devotion and meditated on Devi, attain the grace and vision of Devi who then grants boons to them. They regain their possessions and positions and return.

 

The nine days of war in which divine armies vanquish the forces representing dark side of nature are celebrated as the Devi navaratri-s, consummating in the tenth day as vijaya daSami or the celebration of victory. The presiding deities of these nine days are nine forms of Devi, called navadurga-s. They are SailaputrI, brahmacAriNI, candraghanTA, kUshmAnDA, skandamAtA, kAtyAyanI, kAlarAtrI, mahAgaurI and siddhidAtrI. This is the navArNa nAma mantra of Devi which can be chanted at any time without formal initiation: Aum namascanDikAyai namaH.

 

This is also the day on which Arjuna vanquishes Kaurava host in gograhaNa, during their ajnAta vAsa.

 

The Vidya

Devi mAhAtmya is among the most celebrated texts of Hindus and unlike Sruti and some of the Saiva vidyas which are primarily dvija practices, canDI worship is meant for all four varNa-s. Besides, canDI worship is said to be especially suitable for kali yuga, through the saying “kalau canDI vinAyakau”. May there be peace and prosperity in the society by the grace of the Mother.

Celebrating Mahishasura and the Politics

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Some hate groups have been trying to celebrate Mahishasura instead of his slayer. As per them, Mahisha was a low caste representative who was oppressed (Devi high caste?). While the wise of India cannot obviously dare read misogyny into any of the anti-Hindu campaignds assuming the color of caste hatred, we need to understand why Durga puja is attacked. Similar to Rama, Durga is one pan Indian celebration which cuts across all groups. The way the Aryan Brahmin Ravana was projected as a representative of Dravidians, the high caste Mahishasura is projected as representative of so-called low castes. Truth or logic almost never matter for hate campaigners, what matters is whether they are succeeding in destroying the society. To that end, driving a caste wedge by projecting these traditions as representing high caste oppression is a means. The motivation, the politics, the stake holders should by now be clear: the enemies of Hindu nation trying to shoot at the society over the shoulders of those they claim to represent and take hold of, who in fact they never represented or benefited.

But if truth is to be ascertained, one needs to do no more than scratching the surface. Devi’s forms are just as percolated in the so-called low castes as in the so-called high castes. In fact it is more so among the former than latter. The main grAma devatas are no different from the primary Agamic devatas: Maisamma=Mahisha mardini, Renuka=Chinnamasta and so on. The “non-sanskritik” forms are not really so: in the several layers of practice they happen to be no less orthodox than the “sanskritized” practices of nAma pArAyaNa. Devi worship, be it Sakti pITha-s (geo-religious) or vidyas or bhakti, has been a marvelous integration motif in this nation. It is for this reason that it is being targeted, and it is for this reason that a proper understanding of these traditions is required among those committed to the cause of national integration.

Devi the Mother Nature is pervasive and the protector of continuities, and like Her sibling Vishnu, She assumes infinite forms from time to time to protect Her devotees and those who stand for Dharma. May She incarnate again to uphold Dharma and Sampradaya through which She Herself manifests. “sA canDI navakoTi Sakti sahitA mAM pAtu viSveSvarI”.

 

 

 

 

Buddhists warm up to RSS – Service in J&K


Source: The Economic Times

By AKSHAY DESHMANE

For Ringzhen Tundup Shastri, the floods sweeping Kashmir valley is like yesterday once more.

Shastri, a practising Buddhist like many Ladakhis, was a part of the relief effort in 2010 when a cloudburst caused massive floods and wiped away entire villages in the region.

His ‘voluntary organisation’, the Ladakh Phande Tsogspa (LPT), was among those which sought to fill in where the government failed, earning goodwill from locals and contributing to the creation of a fertile ground for the first ever LS victory for the BJP from Ladakh.

Shastri, a ‘scholar’ of comparative religion from Banaras, is the head of RSS in Leh district; and President of the Tsogspa or ‘Ladakh Welfare Sangh’, which is a front organization of the RSS. Parivar activists see the floods of 2010 as a watershed event in Ladakh for the organization as hostility from locals towards it decreased notably following its extensive relief work carried out in the aftermath of the floods.

“In Ladakh, people do not know us as the Sangh. They all know Phande Tsogpa, because of our relief work after the 2010 flashfloods. Like the Kashmir’s floods today, Ladakh also saw devastation and we put in severe effort in helping the flood affected, which created goodwill for us,” Shastri said. But this was not always the case.

In the early 80s, when a team of RSS workers sought to put up the first shakha in Ladakh, there was resistance from Buddhists as well as political parties, as the latter was perceived as a ‘missionary organisation’ working with an agenda to convert people to Hinduism.

Ladakh Pracharak Dhaniram says, “We had to assure people that, unlike some Christian NGOs, we are not here to convert people from Buddhism to Hinduism.” According to BJP’s Leh president Cheering Dorjee, anti-RSS hostility grew during the NDA’s first reign. “Then J&K Pracharak Indresh Kumar pushed for the Sindhu Darshan Yatra, which was taken up by Atal Bihari Vajpayee and LK Advani by officially inaugurating it on the banks of the river outside Leh town. I think there was some Hindu agenda in that, which they could not fully realise then,” Dorjee explained.

He further claimed that the “Hindu Agenda” could not be realised because of anti-RSS campaign by the Ladakh Buddhist Association, Congress and National Conference. But a combination of different tactical measures adopted by the Parivar’s outfits helped it overcome the social opposition.

THE LADAKH MODEL OF THE PARIVAR

Committed Buddhist cadres like Shastri and Vice President of LPT, Lama Tashi from Zanskar, were uniquely placed to allay fears among Buddhist majority about the RSS.

For, both are practicing Buddhists of the Mahayana school and the local Buddhist religious organizations appear to be favourably disposed towards them.

Pracharak Dhaniram detailed some subtle but symbolically important practices adopted in Sangh-run institutions here. “We told them (the Buddhists) our agenda is nationalist, not religious. At our Shakhas, we started hoisting both the RSS’ saffron as well the colourful Buddhist flag. In schools, we recited Sanskrit prayers as well as Buddhist goddess Manjushree’s prayers. This assured the local people that we are not here to carry out conversions,” he said.

Other RSS full timers point out towards the social welfare activities taken up since 2010. “When local residents witnessed work done by ‘Phande Tsogspa’ and Seva Bharati, they warmed up to us.

Schools, computer training centres, environment awareness seminars get better response now,” said a pracharak from Jammu. Today, there are at least four active Shakhas in Leh town, and more are sought to be made operational.

BUDDHIST CLERGY WARMS UP TO RSS

Konchuk Namgyal of the Ladakh Gompa Association, which controls all monasteries, said, he has heard positive things about LPT’s activities.

“They even call me for their annual Sindhu Darshan yatra, as has been their practice for the past few years of calling five Buddhist priests to offer prayers alongside Hindu priests. I attended it once in 2013. While I am aware about the agenda to convert Buddhists to Hinduism, I have not seen anything like that so far. If they do it, we will oppose it,” he said. Dr Tondup Tsewang of LBA was a little more circumspect. “I do not know of links between LPT and RSS.

I had heard about Phande Tsogspa while co-ordinating relief works of NGOs in 2010. They were very much involved in the work,” he said

Love Jehad cases on rise in Tamilnadu

 Source : Daily Pioneer

Love Jehad, the controversial love marriages between Hindu girls and Muslim boys, has become a major socio-political issue not only in Uttar Pradesh but also in Tamil Nadu. Mahesh, 40-year-old district president of Hindu Front in Vellore says the last two years have seen more than 50 such marriages in Vellore district alone.

Girls from poor Hindu families are wooed by Muslim youth promising opulent and luxurious married life. “The boys offer gifts which include mobile phones, jewellery, perfumes and a host of other things. Mobile phones are their main weapon. They win over the confidence of the girls through phone conversations lasting hours without the knowledge of the parents of the girls,” said Mahesh, who took The Pioneer to parents whose daughters had eloped with Muslim youths.

Vellaiyappan, leader of the Hindu Front was murdered in 2013 for campaigning against Love Jehad. He had tried to create an awareness among Hindu girls, the potential victims, about the dangers and intentions of the Muslim youths involved in Love Jehad.

“My sister and my family owe it to Vellaiyappan for saving us in time,” said Venkatesh, a cab driver in Vellore. His sister Gayathri (name changed) was working in a tannery to supplement the family income when she was approached by a good looking youth. “He always expressed sympathies with me for working at a young age and told me that I deserve much better life. He told me that if I marry him, he would take care of me as well as my family. I was told that his brothers were in West Asian countries and it would not be a problem for him to get a good job for my brothers. His only condition was that I should get converted to Islam which I agreed though I knew that my parents and brothers would never approve it,” said Gayathri.

When his efforts to persuade Gayathri could not succeed, Vellaiyappan and Venkatesh went in search of the family of the youth. “To our shock we found that there was no such  family and there were no brothers working in Gulf countries. We found that the youth had a criminal past and had married two Hindu girls in the past from Vellore district itself. The parents of the girls did not file police complaint fearing societal remarks,” said Venkatesh.

But Fiyaz Ahmed, the soft spoken district president of the Popular Front of India denied the charges. “This is a mere allegation by the Sangh Parivar. There are young girls working in leather factories and tanneries in Vellore. It is natural for grown-up girls to fall in love with their colleagues. We do not have anything to do with these marriages,” said Ahmed.

What is of great interest is that the change of religion in all these cases is certified by a particular notary and this has given rise to doubts about a wider conspiracy. But police officials expressed their helplessness. “Any girl above the age of 18 are free to go with person of their choice. If you can prove that the girl was abducted or married off against her wishes, we can help you,” said a senior police official.

Intelligence officials said that both the State and Central Governments have been informed about the unprecedented increase in the number of girls eloping with Muslim youth.

Love Jehad on Rise In Tamilnadu