Category Archives: Exclusivist religions

Partitioned Freedom – 2

(Read “Partitioned Freedom – 1″ from this link – 1).

Part 2

The British had attempted their first partition of India four decades earlier in 1905. They decided to partition the Bengal province into two. The capital of British India, until 1911, was in Calcutta (today’s Kolkata) in the Bengal province. Bengal was the largest province in British India with over 80 million population in those days, almost 1/5th of the population of the entire country. Bengal was also home to a strong resistance movement against colonial rule. A large number of revolutionaries in India’s freedom movement came from Bengal. A strong Congress movement too flourished in the province. Poets, littérateurs, academics, and journalists – Bengal was home to many eminences who were at the forefront of the struggle against the British.

The British then decided to tackle this fledgling anti-Colonial movement in a different way. They partitioned the province of Bengal into two – East Bengal with Dhaka as the capital, that included Assam, and West Bengal with Kolkata as the capital that included Bihar and Orissa.

Lord Curzon, who was the British Viceroy of India when Bengal was partitioned, argued that it was only an administrative measure. But his own colleagues like Henry Cotton, the then Chief Commissioner of Assam, who was opposed to this move, openly stated that the act was intended to weaken the nationalist movement in the region. “There were no administrative reasons. Curzon’s plan was to oppress the rising force of a nationalist political movement”, Henry Cotton later wrote.

The Congress leadership and the revolutionaries sensed the British mischief behind this decision. Through this policy of divide et impera – Divide and Rule, the British had planned to secure two objectives. They wanted to weaken the freedom movement and also in the process sow seeds of mistrust and conflict between Hindus and Muslims. The partitioned East Bengal was to become almost 60% Muslim, while the residual West Bengal was to be 80% Hindu. The leaders of the independence movement decided to firmly reject London’s ploy.

Curzon travelled across the length and breadth of the province. Everywhere he encountered popular resistance to his move. Even the Muslims, including the brother of the Nawab of Dhaka, Khwaja Atiquallah, were opposing Bengal’s partition. But Curzon was adamant. He insisted that the partition of Bengal was a “settled fact”. October 16, 1905 was declared as the day of the partition.

People were furious. Agitations, protests, lockdowns, speeches, writings and posters started dominating the province. On the appointed day of the partition, a massive protest rally was organised at Barisal town in the then South Central Bengal, now in Bangladesh. Over fifty thousand people joined the protests. The slogan ‘Vande Mataram’, from the song authored by Bankim Chandra Chattopadhyay, a Bengali scholar in his novel Anand Math, reverberated in the air. Gurudev Robindronath Tagore was present to administer an oath to the people for the reunification of Bengal. At another big meeting in Kolkata on August 7, 1905 a resolution was passed calling for the boycott of British products so long as the ‘Partition Resolution was not withdrawn’. Thus was born the famous ‘Swadeshi’ movement.

The agitation against the partition of Bengal had soon spread to the whole country. The Congress was in the forefront. Swaraj and Swadeshi became the twin mantras of the movement. It became popular as the Vande Mataram Movement or the Swadeshi Movement. Nationwide resistance was led by the trio popularly known as Lal-Bal-Pal – Lala Lajpat Rai in Punjab, Bal Gangadhar Tilak in Maharashtra, and Bipin Chandra Pal in Bengal.

The agitation intensified forcing the British Parliament to take cognisance. Finally, the British emperor, King George V had to rush to India in December 1911 and declare the annulment of Bengal’s partition. Bengal became united again, unsettling Curzon’s and his successor Viceroy Lord Minto’s ‘settled fact’. It was a great victory for the nationalist forces led by the Congress although a large section of the Muslims of Bengal was thoroughly disheartened.

The resistance movement and its subsequent victory signified a major shift in the policies and programs of the Congress, which until then had been a political body limited to filing complaints and petitions before the British administration. The Vande Mataram movement had given the hardliners, led by Tilak, an upper hand in the Congress. The latter had now transformed into a vehicle of popular resistance through public agitations. Tilak’s historic exhortation – ‘Freedom is my Birth Right’ – became the new mantra of Indian politics.

That was 1905. A massive 6-year nation-wide agitation was launched when just one Indian province of Bengal was partitioned and the British were forced to annul it. Fast forward four decades. The entire country, including Bengal, was partitioned and the same nation remained a mute witness. Why?

The answer lies in the history of the freedom movement during those fateful four decades. It is a tragic and revealing history, spanning the period between 1911 and 1947, which holds many startling facts and staggering lessons for India. What happened during those years must be revisited to understand those facts and learn from them.

One of the critical fallouts of the partition of Bengal was a meeting held at Dacca (Today’s Dhaka) on December 27-31, 1906. Ishrat Manzil, a well-known Nawab family mansion, was hosting the annual meeting of the All India Muhammadan Educational Conference. The Nawab of Dhaka, Khwaja Salimullah was playing host to over 3000 delegates who came from all over the country. Nawab Salimullah presented a proposal at the conference on December 30 for establishing a political party to safeguard the interests of the Muslims of British India.

Thus was born the All India Muslim League, headquartered in Lucknow. Renowned Iranian Shia princely cleric, Sir Muhammad Aga Khan, hereditary Imam of the Ismaili sect was elected as its first president. The objectives of the Muslim League were to create loyal Muslims to the British Raj and to advance the political rights of the community.

On the horizon of the Indian political firmament, a new player had emerged, with the tacit blessing of the Viceroy Lord Minto. This new player would change the course of India’s independence movement in the next four decades substantively.

(Read Next: “Partitioned Freedom – 3” from this link – 3)

(Courtesy: The article was originally published in Chintan, India Foundation on August 13, 2020)

Behind the hype of Christmas

Contributed by Prabhala

Christmas is celebrated to remember the birth of Jesus Christ, who is believed by Christians to be the son of God. Christmas is a big holiday season in Europe and North America and other nations. The economics is huge. USA alone spends about 600 billion dollars in the season. Although the festival is celebrated with much fanfare and happiness in Europe and NA, the attendance at churches is decreasing in these countries. In contrast, Church attendance is 90% in Latin American and Christian African and South East Asian nations. Hence, in order to spread its gospel, the church to has identified hotspots in Latin America (Brazil), Africa (Nigeria), China and in South East Asia (Indonesia, India).

Although in India, official statistics estimate 2.5 % of the population to be Christians, general consensus places the figure at about 5-6%, while scarier estimates mention much higher figures. Predominant presence of the Christians in India is in south and north-east of the country but the church has successfully broken into North India and neighboring Nepal in spite of anti conversion laws in some states of India and in Nepal.

Churches in India get hyperactive during Christmas. All sorts of public gatherings (called Prayer and healing meetings, 2nd coming of Jesus gatherings etc.) are organized across the states (more importantly in central and south India). It is a big occasion for the churches to raise money, travel to the hinterlands of the country in the guise of singing groups and of course induce conversions. The recent arrest in Madhya Pradesh of carol singing groups trying to convert people is a case in point – http://www.bbc.com/news/world-asia-india-42363561.

Churches go overboard in the celebrations. In the coastal states miles and miles of stars are everywhere. Pamphlets, Gifts, Books are distributed and gatherings organized. Political leaders are eager to join the celebrations to protect their vote banks.

The ongoing inculturation in India is a serious issue. If it is not addressed in time it can tear apart the social fabric of the country. Over the years, the church has got smarter; they understand that if they accept Hindu culture, traditions merge them into Christian practices; the process of converting Hindus can be hastened. Hence, they are now using Hindu culture, customs and dressing methods to to entice Hindus into their fold. Increasingly we find that –

  1. Gradually churches are now being called temples – They are now called “Devuni Gudi” in Telugu. Church architecture is being replaced with Hindu temple architecture
  2. Candles are being replaced with Hindu Oil lamps
  3. Churches are using Hindu worship methods – Sahasranamam to Jesus
  4. Churches are now being called Ashrams
  5. Fathers and Sisters are calling themselves as Acharya and Sadhvis
  6. Bharatanatyam is being taught in Christian schools replacing Vedic mudras with Christian mudras

The above methods were deployed earlier in Christianizing Europe, Latin America and Africa.

“Christianization (or Christianisation) is the conversion of individuals to Christianity or the conversion of entire groups at once. Various strategies and techniques were employed in Christianization campaigns from Late Antiquity and throughout the Middle Ages. Often the conversion of the ruler was followed by the compulsory baptism of his subjects. In some cases there was evangelization by monks or priests, organic growth within an already partly Christianized society, or by campaigns against paganism such as the conversion of pagan temples into Christian churches or the condemnation of pagan gods and practices.[1] A notable strategy for Christianization was Interpretatio Christiana – the practice of converting native pagan practices and culture, pagan religious imagery, pagan sites and the pagan calendar to Christian uses, due to the Christian efforts at proselytism (evangelism) based on the Great Commission. “  Source – Wikipedia

Clearly India should stand up to the continuous attempts to destroy its culture and hijack its people from their roots. The church is pulling no stops to take Christians in India away from their ethnic identities and cultural values. It is using propaganda to distance our people from their age old practices.  It is now or never for this country to stop this inculturation.

 

The Hindu history of Afghanistan – Subodh Kapoor

The Hindu History of Afghanistan

The year 980 C.E. marks the beginning of the Muslim invasion into India proper when Sabuktagin attacked Raja Jaya Pal in Afghanistan. Afghanistan is today a Muslim country separated from India by another Muslim country Pakistan. But in 980 C.E. Afghanistan was also a place where the people were Hindus and Buddhists.The name “Afghanistan” comes from “Upa-Gana-stan” which means in Sanskrit “the place inhabited by allied tribes”.

This was the place from where Gandhari of the Mahabharat came from, Gandhar whose king was Shakuni. The Pakthoons are descendants of the Paktha tribe mentioned in Vedic literature. Till the year 980 C.E., this area was a Hindu majority area, till Sabuktagin from Ghazni invaded it and displaced the ruling Hindu king – Jaya Pal Shahi.

Shiva worship was widespread in Afghanistan

There was a time when the entire region was replete with hundreds of Shiva temples celebrating Shiva – Parvati worship and abuzz with Shiv chants, prayers, legends and worship. Archaeological excavations in this region conducted by Sir Estine (an East India Company official) led to the recovery of uncountable shrines and inscriptions. He has authored four books on that topic featuring photos of icons, icons and inscriptions discovered. The photos show a sun temple and a Ganesha statue too. An Islamabad University professor Abdul Rehman has authored two books on those finds recalling the glory and prosperity of those times. Regimes of two Hindu rulers “Kusham” and “Kidara” lasted for fairly long periods.

During their rule a number of Shiva temples were not only in Afghanistan but in other West Asian regions too. Uzbekistan and Takzikistan formed part of the Afghan kingdom in those times. Tashkent has one of those ancient Shiva temples standing even today. Professor Abdul Rehman states that Bukhara region Was known as “Shah Vihar” in ancient times. It was ruled by an Hindu king. When Arabs invaded that kingdom its queen traveled to Kashmir to seek military help. Arab chronicles mention her as ‘Khatoon’, meaning ’Woman’. “Kalhan“, the ancient Hindu historian of Kashmir has mentioned that the army of the then Hindu ruler of Kashmir had a battle with a vast army of the Arab Khalifa Mamoon whose headquarters was Baghdad. At that time Bukhara had been under Muslim rule. He had invited a number of leading Hindu experts to Baghdad. An Ayurvedic practitioner of Varansi (alias Benares) had treated the Khalifa for some ailment afflicting the latter. In those days it was Hindu Ayurvedic practitioners who were eagerly sought by Arab patients. A number of Arabs had translated Sanskrit Ayurvedic texts into Arabic. A list of those translated Sanskrit texts appears in a Volume known as al “Frisht“.

Baku (capital of the Azerbaijan region) known for its underground petroleum yields has still an ancient Hindu temple of the Divine Flame generated by the subterranean petrol and gas). During the Czar regimes in Russia a Punjabi priest officiated at that temple. The walls display some religious stanzas written in Punjabi Gurumakhi script. The market there also had Hindu merchants. Nearby was a locality too of Hindu inhabitants. Baku in Azerbaijani language actually signifies a Goddess. Therefore obviously Baku derives its name from a very ancient Vedic Goddess temple there.

Kenduj a province of Afghanistan, ruled by a king that had a Hindu prime minister. This is mentioned in history books. Albirruni’s travel account contains details of ancient Hindu Afghanistan, He mentions a Hindu king, Khingla whose coins bore the imprint of Shiva. The first ruler of that dynasty was Viahitagni. History mentions a Shiva temple in Gardej township, which was plundered by Arab invaders. That dynasty ruled the region from 666 to 843 A.D. From 843 to 850 A.D. a Brahmin Minister ruled the region. The Kalkaa community of Brahmins had ancquired promince in those times. They were later known as Kallers. A township of that name exists in Punjab. Prominent among them who find a mention in later history are Samantdev, Bheemdev, Jaipaldev, Anandpal and Trilochan. Jaipaldev suffered a defeat in 1002 when Mohammed Ganzavi invaded India. Unable to bear that defeat Jaipaldev committed suicide.

When Hsüan-tsang visited the region early in the 7th century CE, the Kabul valley region was ruled by a Hindu Kshatriya king, who is identified as the Shahi Khingal, and whose name has been found in an inscription found in Gardez.

The Hindu Shahi kings of Kabul and Gandhara may have had links to some ruling families in neighboring Kashmir and other areas to the east.

The place where Kabul’s main mosque stands today was the site of an ancient Hindu temple and the story of its capture is kept alive in Islamic Afghan legend which describes the Islamic hero Sabuktagin who fought with a sword in every hand to defeat the Hindus and destroy their temple to put up a Mosque in its place.

The victory of Sabuktagin pushed the frontiers of the Hindu kingdom of the Shahis from Kabul to behind the Hindu Kush mountains Hindu Kush is literally “killer of Hindus” – a name given by Mahmud Ghazni to describe the number of Hindus who died on their way into Afghanistan to a life of captivity . After this setback, the Shahis shifted their capital from Kubha (Kabul) to Udbhandapura (modern Und in NWFP). Sabuktagin’s son Mahmud Ghazni, kept up the attacks on the Shahis and captured Und. Subsequently, the Shahis moved their capital to Lahore and later to Kangra in Himachal.

The recovery and significance of the inscription, telling a story of the Hindu ruler Veka and his devotion to lord ‘Siva’, was told by leading epigraphist and archaeologist Prof Ahmad Hasan Dani of the Quaid-E-Azam University of Islamabad at the ongoing Indian History Congress here.

“The date of 138 of present inscription, should be equal to 959 AD which falls during the reign of Bhimapala”, Dani said in a paper “Mazar-i Sharif inscription of the time of the Shahi ruler Veka, dated the year 138”.

The inscription, with eleven lines written in “western Sarada” style of Sanskrit of 10th century AD, had several spelling mistakes. “As the stone is slightly broken at the top left corner, the first letter `OM’ is missing”, he said.

According to the inscription, “the ruler Veka occupied by eight-fold forces, the earth, the markets and the forts. It is during his reign that a temple of Siva in the embrace with Uma was built at Maityasya by Parimaha (great) Maitya for the benefit of himself and his son”.

Dani said “the inscription gives the name of the king as Shahi Veka Raja and bestows on him the qualification of `Iryatumatu Ksanginanka’…. and (he) appears to be the same king who bears the name of Khingila or Khinkhila who should be accepted as a Shahi ruler”.

Dani further said “he may be an ancestor of Veka deva. As his coins are found in Afghanistan and he is mentioned by the Arab ruler Yaqubi, he may be an immediate predecessor of Veka deva… Both the evidences of inscription and coins suggest that Veka or Vaka should be accepted as an independent ruler of northern Afghanistan.

“Thus we find another branch of the Shahi ruler in northern part of Afghanistan beyond the Hindukush. Veka is said to have conquered the earth, the markets and the forts by his eight-fold forces, suggesting that he must have himself gained success against the Arab rulers of southern Afghanistan”.

Dani observed that going by the findings it seemed that during the rule of the Hindu Shahi ruler Bhimapala there was a break in the dynasty – one branch, headed by Jayapala, ruled in Lamaghan and Punjab, and another branch, headed by Veka, ruled in northern part of Afghanistan.

“The northern branch must have come to an end by the conquest of Alptigin in the second half of tenth century AD”, he said.

India has developed a highly constructive, imaginative reconstruction strategy for Afghanistan that is designed to please every sector of Afghan society, give India a high profile with the Afghan people, gain the maximum political advantage with the Afghan government, increase its influence with its Northern Alliance friends and turn its image from that of a country that supported the Soviet invasion and the communist regime in the 1980s to an indispensable ally and friend of the Afghan people in the new century.

http://www.indiadivine.org/news/articles-on-hinduism/the-hindu-history-of-afghanistan-r726

Kancha Ilaiah and his Devious Intentions

కంచె దాటిన ఐలయ్య

కంచె ఐలయ్య రాసే రాతలు చూస్తుంటే భారత జాతీయ సమగ్రతను దెబ్బతీయడమే లక్ష్యంగా ఈ రాతలు రాస్తున్నాడా అనే అనుమానం కలుగుతోంది. భారత్ కు వ్యతిరేకంగా విదేశీ శక్తులు పన్నే కుట్రల్లో ఆయనో పావుగా మారాడా?

ప్రముఖ రచయిత రాజీవ్ మల్హోత్రా…అమెరికా-యూరోప్ కేంద్రంగా భారత్ కు వ్యతిరేకంగా జరుగుతున్న కుట్రలపై ఆయన గత కొన్నేళ్లుగా పరిశోధనలు చేస్తున్నారు. ఎప్పటికప్పుడు వాటి తాలూకు సమగ్ర వ్యాసాలను ప్రచురిస్తూనే ఉన్నారు. ద్రావిడ, దళిత ఉద్యమాల్లో పాశ్చాత్య దేశాలకు చెందిన సంస్థల జోక్యాలు, క్రైస్తవ మిషనరీలకు ధనసాయంపై ఆయన విస్తృత పరిశోధనలే చేశారు. తన పరిశోధనకు సంబంధించిన అన్ని వివరాలపై ఆంగ్లంలో బ్రేకింగ్ ఇండియా పేరుతో ఓ గ్రంథం కూడా ప్రచురితమైంది.

ఇదే గ్రంథాన్ని తెలుగులో భారత దేశాన్ని విచ్చిన్నం చేసే ప్రయత్నాల పేరుతో తెలుగులో ఎమెస్కో వారు ప్రచురించారు కూడా..! ఈ పుస్తకాన్ని అధ్యయనం చేస్తే…, వర్శిటీల్లో తిష్టవేసిన కొంతమంది ప్రొఫెసర్లు…, ఈ ప్రొఫెసర్లను అపార మేధావులుగా ప్రమోట్ చేస్తూ వారికి ఫెలోషిప్పులు పడేసే సోకాల్డ్ ఎన్జీవో సంఘాలు, వారికి వంతపాడే కొన్ని చానెళ్లు…, పత్రికలు, పబ్లిషర్లు, ఇదంతా ఓ చైన్ సిస్టమ్ లా మన దేశంలో పెనవేసుకుపోయిందనే భావన కలుగుతోంది.

ఇప్పటికే మన దేశంలో ఆఫ్రో దళిత్ ప్రాజెక్ట్ పేరుతో మిషనరీ ఎన్జీవోలు కోట్లాది రూపాయలు ఖర్చు చేశాయని తెలుస్తోంది. ఇప్పుడు విదేశాల్లో క్రమంగా చర్చికి వెళ్తున్నవారి సంఖ్య రోజు రోజుకి తగ్గిపోతూనే ఉంది. దాంతో పాటు చాలా మంది పాశ్చాత్య మేధావులు సైతం హిందూ ఆలోచన విధానానికి ఆకర్షితులు అవుతున్నారు. ఇది మిషనరీలకు మింగుడుపడని అంశం..! దాంతో క్రైస్తవ మిషనరీలు…, ఈ మధ్య కాలంలో చేపట్టిన చర్యలు చూస్తుంటే మొత్తం హిందూ ధార్మిక జీవన విధానాన్నే పెకిలించి వేసేలా కుట్రలు మొదలు పెట్టాయనిపిస్తోంది. ఇలాంటి కుట్రలకు మన దేశంలోని మార్క్స్, మెకాలేవాద మేధావులతోపాటు, వర్శిటీల్లో తిష్టవేసిన కొంతమంది ప్రొఫెసర్లను వాడుకుంటున్నారనే అనుమానాలు ఉన్నాయి. వారి రచనలను స్పాన్సర్డ్ చేయడం చూస్తూంటే ఇలాంటి డౌట్ రావడం సహజం. అలాంటి మిషనరీల స్పానర్డ్ రచయితల్లో కంచె ఐలయ్య కూడా ఒకడిగా అనుమానించాల్సి వస్తోంది.

దళిత్ ఫ్రీడం నెట్ వర్క్ (డీ.ఎఫ్.యన్, D.F.N,’Dalit Freedom Network‘)

ఇది అమెరికాలో కొలొరాడో నుంచి పనిచేసే సంస్థ. దీన్ని భారతీయ దళితుల పక్షాన పోరడటానికి , అమెరికా అధికార కేంద్రాల విధాన నిర్ణయాలు ఏర్పడటానికీ నడిపే సంస్థలకు దీన్ని ఉదాహరణగా పేర్కొనవచ్చు! ఆలిండియా క్రిస్టియన్ కౌన్సిల్ అధిపతి డాక్టర్ జోసెఫ్ డిసౌజా దీనిని 2002లో స్థాపించారు. ఇందులో ట్రెంట్ ఫ్రాంక్స్ అనే మాజీ అమెరికా కాంగ్రెస్ సభ్యుడు , ఇంకొకరు మూడీ బైబిల్ ఇనిస్టిట్యూట్ ఉపాధ్యక్షుడు, అలాగే క్రిస్టియన్ రాక్ గ్రూప్ కాడ్ మాన్స్ కాల్ కు చెందిన లాడ్ సింగర్. ఈ బృందం పాడే ఒక పాట మదర్ ఇండియా…, బైబిల్ లో చెప్పిన ఈడెన్ ఉద్యానవనంలోని సర్పం భారతదేశంలోని కష్టాలకు కారణమని చెబుతుంది. ఇంకా చాలా మందే ఉన్నారు. వీరంతా క్రైస్తవ మిషనరీ నెట్ వర్క్ లో పనిచేసేవారే..!

(భారతదేశాన్ని విచ్ఛిన్నం చేసే ప్రయత్నాలు. పేజీ 157-175).

Reference: Breaking India – Western Interventions in Dravidian and Dalit Faultlines – A book by Rajiv Malhotra & Aravindan Neelakandan (Pg: 225-229; Pg: 267).

దళిత్ ఫ్రీడం నెట్ వర్క్ చేసే పనులు చాలానే ఉన్నాయి. వాటిలో ఒకటి దళిత కార్డును ఉపయోగించుకుని క్రైస్తవ మతం ప్రచారం చేయడం. ఇంకా సేవ చేసే ముసుగులో ఎన్జీవోలను ఏర్పాటు చేయడం…వాటి ద్వారా దేశంలోని వివిధ రంగాల్లో ప్రవేశించడం. మిషనరీల కుట్రలకు అనుబంధంగానే…కంచె ఐలయ్య పని చేస్తున్నారా అనే అనుమానాలు కలుగుతాయి. మొదట్లో ఆయన నేను హిందువునెట్లయిత? (‘Why I Am Not a Hindu’) అనే పుస్తకాన్ని ఆంగ్లంలో రాశాడు. ఆ తర్వాత దాన్ని తెలుగులో అనువాదం చేశారు. ఈ పుస్తకానికి విదేశీ నిధులతో నడిచే ఎన్జీవో సంఘాలు, ఇంకా వర్శిటీల్లోని కొంతమంది ప్రొఫెసర్లు పనిగట్టుకుని ప్రచారం కల్పించారు. దళిత్ ఫ్రీడం నెట్ వర్క్ (DFN) అయితే తన పరపతిని ఉపయోగించి ఐలయ్య రాసిన ఈ పుస్తకానికి అమెరికాలోని చాలా విశ్వవిద్యాలయాల్లో పాఠ్యగ్రంథం చేసింది. అంతేకాదు పోస్ట్ డాక్టోరల్ ఫెలోషిప్ ను కూడా ప్రదానం చేసింది. ఇంకా “క్రిస్టియన్ టుడే” అనే పత్రిక అయితే కంచె ఐలయ్య ను గొప్పమేధావంటూ ప్రపంచానికి చాటింది.       (A Critical Review of the book by Shri M. V. R. Sastry can be read here).

టెక్సాస్ లోని క్రైస్తవ సంస్థ గాస్ఫెల్ ఫర్ ఏషియా అనే సంస్థ… ఐలయ్యను అమెరికాకు ఆహ్వానించింది. అలాగే విస్కాన్సిన్ విశ్వవిద్యాలయంలో జరిగిన సౌత్ ఏషియా కాన్ఫరెన్స్ ఆయన చేత మాట్లాడించారు. ఈ మధ్యకాలంలో ఐలయ్య మరొక పుస్తకాన్ని కూడా రాశాడు. అది “హిందూమతానంతర భారత దేశం” (‘Post-Hindu India’). హిందూ ధర్మానికి బ్రాహ్మణులకు ముడివేసి… వారి ఆచారాలను తూలనాడుతూ, అవహేళన చేస్తూ…, ఈ ప్రపంచంలో సమస్యలన్నింటికి హిందుత్వమే కారణమని తప్పుడు వాదనలు చేశాడు…ఇంకా చేస్తూనే ఉన్నాడు కూడా..!

(A Critical Review of these books by Shri MVR.Sastry can be read here at ఉన్నమాట / Unnamata).

ఇప్పుడు తాజాగా రూటు మార్చిన ఐలయ్య…బ్రాహ్మణులను వదిలి ఆర్య వైశ్యులపై పడ్డాడు. వారిని స్మగ్లర్లుగా పోల్చాడు. “సామాజిక స్మగ్లర్లు.. కొమటోళ్లు” (‘Vysyas Are Social Smugglers’) అనే పుస్తకాన్ని రాశాడు. దాంతోపాటే హిందూ జీవన విధానంలోని బీసీ, ఎస్సీ వర్గాలను దూరం చేసేందుకు పొంతనలేని కట్టుకధలు సృష్టిస్తున్నాడు. వాటిని వర్శిటీల్లోని తన అనుచర గణం చేత ప్రచారం చేయిస్తున్నాడు.

పైకి ఐలయ్య…, దళిత బహుజనవాదం పేరు చెప్పినా…ఆయన అంతర్గత అజెండా మాత్రం…, ఈ వర్గాలు అన్నింటిని క్రైస్తవానికి దగ్గరగా చేయడం, వారిని మాతంతాతీకరణ చేయడమనే కుట్ర దాగుందనిపిస్తోంది.

గతంలో ఐలయ్య తను ఒక కురుమ గొల్లగా…, యాదవ్ గా పరిచయం చేసుకునేవాడు. ఈ మధ్యకాలంలో తెరపైకి షఫర్డ్ అనే కొత్త పదం వెలుగులోకి తెచ్చాడు. గొల్ల కురుమలు అందరూ తమ పేరు చివరన షఫర్డ్ పెట్టుకోవాలని ఈయనగారు చెబుతున్నారు. షఫర్డ్ అని పాశ్చాత్య దేశాల్లో ఎవరిని పిలుస్తారో అందరికి బాగా తెలుసు..! ఎందుకంటే కంచె ఐలయ్య తన సొంత ఊళ్లో కట్టించిన ఇంగ్లీష్ మీడియం స్కూల్ పేరు కూడా గుడ్ షెఫర్డే..! గుడ్ ఫెఫర్డ్ అంటే జీసస్ క్రైస్ట్..! ఇది స్వయంగా క్రైస్తవ మిషనరీలు చెప్పేమాట..!

అంతేకాదు సరిగ్గా హిందూ పండుగల రోజున వివాదాలు సృష్టించడం వెనుక కూడా ఐలయ్య సృష్టించిన తప్పుడు వితండవాదాలే ఎక్కువగా కనిపిస్తాయి. దీవపాళి, దసరా, శరన్నవరాత్రి, గణేశ్, రామనవమి ఉత్సవాలను సైతం ఆయన వివాదాస్పదం చేశారు.దళిత్స్ వర్సెస్ హిందూ పండుగలు మార్చే ఈ కుట్రలో ఎన్జీవో సంఘాలతోపాటు కొన్ని మీడియా సంస్థలు కూడా భాగం అయ్యాయాని వాటి చర్యలను చూస్తుంటే ఇట్టే అర్థం అయిపోతుంది. హిందువుల్లోని అన్ని వర్గాల ప్రజలు కలిసి మెలసి…, సంతోషంతో పండుగలు జరుపుకునే రోజునే.. కావాలని వివాదాస్పదం చేస్తున్నారు. దాంతోపాటు ఆయన వాదనలకు వంతపాడే కొన్ని మీడియా సంస్థలు కూడా అదే రోజునే వివాదాస్పద బిజీలు, టైటిల్స్ పెడుతూ.., చర్చలు చేస్తూ హిందువుల సెంటిమెంట్ తో ఆడుకుంటున్నాయి. అంతేకాదు ఈ చర్చల్లో ప్రముఖంగా పాల్గొనేది కూడా కంచె ఐలయ్యనే..!

తనపై వస్తున్న విదేశీ క్రైస్తవ మిషనరీల ఏజెంట్ ముద్రను తొలగించుకునేందుకా అన్నట్లుగా… ఈ మధ్యకాలంలో ఆయన బౌద్ధాన్ని తెరపైకి తెస్తున్నాడు. తనకు బుద్ధుడు అంటే చాలా ఇష్టమని కూడా పలు ఇంటర్వ్యూల్లో చెబుతున్నాడు. బుద్ధభగవానుడు చెప్పిన ఏ సూత్రాన్ని కూడా ఆయన పాటించడని అనిపిస్తుంది. బుద్ధుడు దయాసముద్రుడు. సర్వ మానవాళిని సమానంగా భావించాడు. అష్టాంగ మార్గంతో కోరికలను జయించవచ్చని చెప్పాడు. అహింస, దయ, ప్రేమ, సత్యం వంటి నీతి నియమాలతో మానవుడు తనను తాను ఉద్ధరించుకోవాలని తెలిపాడు. సర్వం దుఃఖం.., సర్వం అనంతం…, సర్వం శూన్యం- అనేవి బౌద్ధమత ప్రధాన సూత్రాలు..! కానీ ఈ ఐలయ్యగారు జీవ హింసను ప్రోత్సహిస్తాడు. అందులో గోవధ, బీఫ్ ఫెస్టివల్స్ కు వంతపాడుతాడు…! ఇది ఐలయ్య అసలు నైజం.! ఇప్పటికైనా హిందూ సమాజంలోని అన్ని వర్గాల ప్రజలు ఇలాంటి వారిపట్ల అప్రమత్తంగా ఉండాలి.  (Blog Courtesy: శ్రీ వనకళ్ల బీరప్ప కురుమ).

Rajiv Malhotra’s Rejoinder to Kancha Ilaiah’s “Breaking India” Activities

From Rajiv Malhotra’s rejoinder from his Facebook LIVE broadcast Official Page:

Why did Aurangzeb Demolish the Kashi Vishvanath?

Why did Aurangzeb Demolish the Kashi Vishvanath?

  • Dr.Koenraad Elst , 2002

During the Ayodhya controversy, there were occasional statements in the Hindutva camp confirming (VHP) or denying (BJP) that apart from Ram Janmabhoomi, two other sacred sites should also be “liberated” from Islamic “occupation”: Krishna Janmabhoomi in Mathura and Kashi Vishvanath in Varanasi. Though the Hindu business community in central Varanasi has made it clear that it refuses to suffer the inevitable losses which would accompany an agitation in their densely populated neighbourhood, the liberation of Kashi Vishvanath is still on the VHP’s agenda. Therefore, some authors have tried to “do an Ayodhya” on Kashi, viz. try to make people believe that there never was a Hindu temple at the disputed site.

Syed Shahabuddin asserts that Muslims cannot possibly have destroyed any Hindu temple, because “pulling down a place of worship to construct a mosque is against the Shariat”; claims to the contrary are all “chauvinist propaganda.” Arun Shourie has confronted this claim with the information given in the official court chronicle, Maasiri Alamgiri, which records numerous orders for and reports of destructions of temples. Its entry for 2 September 1669 tells us: “News came to court that in accordance with the Emperor’s command his officers had demolished the temple of Vishvanath at Banaras” . Moreover, till today, the old Kashi Vishvanath temple wall is visible as a part of the walls of the Gyanvapi mosque which Aurangzeb had built at the site.

In the face of such direct testimony, it is wiser not to challenge facts headon. It is better to minimize or to justify them. Thus, Percival Spear, co-author (with Romila Thapar) of the prestigious Penguin History of India, writes: “Aurangzeb’s supposed intolerance is little more than a hostile legend based on isolated acts such as the erection of a mosque on a temple site in Benares.” But a perusal of the same Moghul chronicle thoroughly refutes this reassuring assertion: Aurangzeb had thousands of temples destroyed. And other chronicles, diaries and other documents concerning Muslim rulers in India prove that the practice was not a personal idiosyncrasy of Aurangzeb’s either.

Therefore, a more promising way of defusing the conflict potential which the mosque at the Kashi Vishvanath site carries, is to justify the replacement of the temple with a mosque. Maybe the owners and users of the temple had brought it on themselves? Maybe Islam can be disentangled from this act of destruction in favour of a purely secular motive?

JNU historian Prof. K.N. Panikkar offers one way out: “the destruction of the temple at Banaras also had political motives. It appears that a nexus between the sufi rebels and the pandits of the temple existed and it was primarily to smash this nexus that Aurangzeb ordered action against the temple.” The eminent historian quotes no source for this strange allegation. In those days, Pandits avoided to even talk with Mlecchas, let alone to concoct intrigues with them.

Other secularists have spread a more sophisticated variation, now regularly reproduced in the media: “Did Muslim rulers destroy temples? Some of them certainly did. Following the molestation of a local princess by some priests in a temple at Benaras, Aurangzeb ordered the total destruction of the temple and rebuilt it at a nearby site. And this is the only temple he is believed to have destroyed.” This story is now repeated ad nauseam, not only in the extremist Muslim press and in the secularist press but also in academic platforms by “eminent historians”. It is repeated with approval by historian Gargi Chakravartty, who also reveals the source of this story.

She introduces the quotation as follows: “Much has been said about Aurangzeb’s demolition order of Vishwanath temple at Banaras. But documentary evidence gives a new dimension to the whole episode:” What follows is the theory launched by B.N. Pande, working chairman of the Gandhi Darshan Samiti and former Governor of Orissa:

“The story regarding demolition of Vishvanath temple is that while Aurangzeb was passing near Varanasi on his way to Bengal, the Hindu Rajas in his retinue requested that if the halt was made for a day, their Ranis may go to Varanasi, have a dip in the Ganges and pay their homage to Lord Vishwanath. Aurangzeb readily agreed. Army pickets were posted on the five mile route to Varanasi. The Ranis made a journey on the Palkis. They took their dip in the Ganges and went to the Vishwanath temple to pay their homage. After offering Puja all the Ranis returned except one, the Maharani of Kutch.

“A thorough search was made of the temple precincts but the Rani was to be found nowhere. When Aurangzeb came to know of it, he was very much enraged. He sent his senior officers to search for the Rani. Ultimately, they found that the statue of Ganesh which was fixed in the wall was a moveable one. When the statue was moved, they saw a flight of stairs that led to the basement. To their horror, they found the missing Rani dishonoured and crying, deprived of all her ornaments. The basement was just beneath Lord Jagannath’s seat. The Rajas expressed their vociferous protests. As the crime was heinous, the Rajas demanded exemplary action. Aurangzeb ordered that as the sacred precincts have been despoiled, Lord Vishvanath may be moved to some other place, the temple be razed to the ground and the Mahant be arrested and punished.”

The story is very bizarre, to say the least. First of all, it has Aurangzeb go to Bengal. Yet, in the extant histories of his life and works, no such journey to Bengal, or even any journey as far east as Varanasi, is recorded. Some of his generals were sent on expeditions to Bengal, but not Aurangzeb himself. There are fairly complete chronicles of his doings, day by day; could B.N. Pande or any of his quoters give the date or even the year of this remarkable episode?

Neither was Aurangzeb known to surround himself with Hindu courtiers. And did these Rajas take their wives along on military expeditions? Or was it some holiday picnic? How could the Mahant kidnap a Rani who was there in the company of other Ranis, as well as the appropriate courtiers and bodyguards? Why did he take such risk? Why did the “Rajas” wait for Aurangzeb to take “exemplary action”: did they fear his anger if they punished the priests or destroyed the temple themselves? And since when is demolition the approved method of purifying a defiled temple, an eventuality for which the Shastras have laid down due ritual procedures?

One question which we can readily answer is, where did B.N. Pande get this story from? He himself writes: “Dr. Pattabhi Sitaramayya, in his famous book, The Feathers and the Stones, has narrated this fact based on documentary evidence. So, we have to go one more step back in time to find this intriguing “documentary evidence”. Let us turn to this book, now hard to find, to see what the documentary evidence is on which this whole wave of pro-Aurangzeb rumours is based, but which no one has cared to reproduce or even just specify. This is what Gandhian Congress leader Pattabhi Sitaramayya wrote in his prison diary:

“There is a popular belief that Aurangazeb was a bigot in religion. This, however, is combated by a certain school. His bigotry is illustrated by one or two instances. The building of a mosque over the site of the original Kasi Visveswara Temple is one such. A like mosque in Mathura is another. The revival of Jazia is a third but of a different order. A story is told in extenuation of the first event.

“In the height of his glory, Aurangazeb like any foreign king in a country, had in his entourage a number of Hindu nobles. They all set out one day to see the sacred temple of Benares. Amongst them was a Ranee of Cutch. When the party returned after visiting the Temple, the Ranee of Cutch was missing. They searched for her in and out, East, North, West and South but no trace of her was noticeable. At last, a more diligent search revealed a Tah Khana or an underground storey of the temple which to all appearances had only two storeys. When the passage to it was found barred, they broke open the doors and found inside the pale shadow of the Ranee bereft of her jewellery.

“It turned out that the Mahants were in the habit of picking out wealthy and bejewelled pilgrims and in guiding them to see the temple, decoying them to the underground cellar and robbing them of their jewellery. What exactly would have happened to their life one did not know. Anyhow in this case, there was no time for mischief as the search was diligent and prompt. On discovering the wickedness of the priests, Aurangazeb declared that such a scene of robbery could not be the House of God and ordered it to be forthwith demolished. And the ruins were left there.

“But the Ranee who was thus saved insisted on a Musjid being built on the ruined and to please her, one was subsequently built. That is how a Musjid has come to exist by the side of the Kasi Visweswar temple which is no temple in the real sense of the term but a humble cottage in which the marble Siva Linga is housed. Nothing is known about the Mathura Temple.

“This story of the Benares Musjid was given in a rare manuscript in Lucknow which was in the possession of a respected Mulla who had read it in the Ms. and who though he promised to look it up and give the Ms. to a friend, to whom he had narrated the story, died without fulfilling his promise. The story is little known and the prejudice, we are told, against Aurangazeb persists.”

So now, we finally know where the story comes from: an unnamed mullah friend of an unnamed acquaintance of Sitaram ayya’s knew of a manuscript, the details of which he took with him in his grave. This is the “document” on which secularist journalists and historians base their “evidence” of Aurangzeb’s fair and secularist disposition, overruling the evidence of archaeology and the cold print of the Maasiri Alamgiri, to “explode the myth” of Islamic iconoclasm spread by the “chauvinist” Hindutva propagandists. Now you just try to imagine what the secularists and their mouthpieces in Western academe would say if Hindus offered evidence of this quality.

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