Tag Archives: Kerala

DR CP MATHEW – AN OBITUARY

The elderly man on the left in this picture can be easily mistaken for a great priest !!! No!  He is Dr. C P. Mathew who was the Head of the Oncology Department at Kottayam Medical College and later principal. On the ‘right’ is Brahmashree Suryan Subramanian Bhattathiri. 

Dr Mathew was the first oncology professor in Kerala, Head of the Oncology Department at Kottayam Medical College and then the principal. Later when he retired he was a flying doctor and visiting professor of allopathic cancer treatment at universities in more than 50 countries. 

At the age of 60, he decided to unlearn everything he had learnt earlier and accepted a _Lada Vaidyan_ (a physician of traditional tribal medical system), whom he met on the street, as his guru. 

Then this great doctor saved tens of thousands of cancer patients from death using the neo-pagan Siddha medicine he learned from the late _lada_ guru. Patients he saved include many rejects from  the Mayo Clinic in America.  

He was an in-depth student on Indian cultural texts, including the Vedas and the Upanishads.  What’s more, he received the Upanayana from Suryakaladi Mana, famous for its “Tantric rituals” and spent the rest of his life as a Sanatana Dharma Acharya. 
Dr Mathew passed away on 20 Oct 2021 at the age of 92.  No leading media in Kerala  reported his death due to unknown reasons.  

MetroMan Sreedharan

MetroManSreedharan..

Credits:Sheshapatangi1 twitter handle

Go through this thread to know whom to vote
Born at Thirthala on 12-06-1932, Sreedharan studied at Palakkad and finished engineering at Kakinada.Former CEC T N Sheshan was his classmate till intermediate. For a short period, Sreedharan worked as a lecturer in Civil engineering at the Government Polytechnic, Calicut and a year at the Bombay Port Trust as an apprentice. He joined Bharatiya Railways after clearing UPSC Exams in 1953.
Bharat and Srilanka had a train service between them. Severe cyclone destroyed the services damaging infrastructure at Dhanushkodi and Pamban, while the Train to Srilanka never resumed, Pamban was made ready in a record time.
The IR gave 6 months, Sreedharan’s boss gave 3 months and Sreedharan completed in
46 Days and received Railway Minister’s Award.

In 1970, as the deputy chief engineer, he was put in charge of the implementation, planning and design of the Calcutta metro, the first ever metro in Bharat.
In 1975 Communists removed him as he didn’t approve their Disruption. He next joined Cochin Ship Yard in 1979 as CMD and in 1981 under his leadership MV Rani Padmini which was on paper for years saw its launch. He had promotions in IR and retired in 1990 as Member Engineering, Railway Board and ex-officio Secretary to the Govt of India.

Sreedharan couldn’t enjoy his retirement as Railway Minister George Fernandes appointed Sreedharan as CMD for Konkan Railway. Under Sreedharan,the company executed its mandate in 7 Yrs. It was the first major project in Bharat to be undertaken on a BOT (Build-Operate-Transfer) basis, the organisation structure was different from that of a typical Indian Railway set-up, the project had 93 tunnels along a length of 82 KM and involved tunnelling through soft soil. The total project covered 760 km and had over 150 bridges. That a public sector project could be completed without significant cost and time overruns was considered an achievement by many.
(The result when 2 Honest Men Work Together)
Konkan Railway has been covered in the Extreme Railways program by Chris Tarrant as 1 of the most difficult railway project to have been constructed in the world.
His Next project was Delhi.Thanks to Ex CM Sahib Singh Verma. Sreedharan was particularly known for isolating his projects from political pressures and influences and for fast execution of projects. He had announced that he would retire by the end of 2005, but his tenure was further extended to oversee the completion of the second phase of Delhi Metro. After 16 years of service with the Delhi Metro. Sreedharan retired on 31 December 2011.

After his retirement from DMRC, Sreedharan joined as Principal Advisor of the Kochi Metro Rail Project.Initially, V S Achuthanandan led Communist govt tried to swallow money by calling Global Tenders, when Sridharan refused & subsequent opposition from all, he reversed his stand.
Kochi metro was finally unveiled on 17 June 2017, it was considered a landmark event in India in terms of completion time, control systems used & initiatives such as employing transgender people, vertical gardening, respecting migrant labourers, and use of solar power.

Metroman is married to Radha and has 4 children.

Pope denies St. Thomas evangelised South India – Ishwar Sharan

Pope Benedict XVI’s statement on September 27, 2006 during a public audience, that the apostle St. Thomas only reached as far as North-West India—today’s Pakistan—was factually correct and reflected the statements of the Early Church Fathers and the geography of the Acts of Thomas. That the Pope’s minders changed his statement the next day on the Vatican website, to include South India in Thomas’s travels, is no surprise to us. Telling lies for Jesus and his Vicar in Rome are also very much part of Catholic Church tradition and history. – Ishwar Sharan

On 27 September 2006, Pope Benedict XVI made a speech in St. Peter’s Square at Vatican City in which he recalled an ancient St. Thomas tradition. He said that “Thomas first evangelised Syria and Persia and then penetrated as far as western India, from where Christianity also reached South India”.[1] This statement greatly upset the Indian bishops in Kerala, and as it was perceived to be a direct violation of the beliefs of many Indian Christians, it was brought to the attention of the Pope’s editors and amended the next day on the Vatican’s website to read that St. Thomas himself had reached South India. G. Ananthakrishnan’s article “Thomas’s visit under doubt” in the Times of India, 26 December 2006, reads:

His reluctance to believe what fellow disciples said about Jesus Christ’s resurrection earned him the name Doubting Thomas. Centuries later, St Thomas—believed to be the man who brought Christianity to India—finds himself in the shadow of ‘doubt’ with none other than the Pope contradicting his evangelical trek in the country, only to modify it a few days later. But far from dousing the fire, the Pope has rekindled a debate and given critics an issue on the platter.

Pope Benedict XVI made the statement at the Vatican on September 27, 2006. Addressing the faithful during the Wednesday catechises, he recalled that St. Thomas first evangelised Syria and Persia, and went on to western India from where Christianity reached Southern India. The import of the statement was that St. Thomas never travelled to south India, but rather evangelised the western front, mostly comprising today’s Pakistan.

Knowingly or unknowingly, he had in one stroke challenged the basis of Christianity in India and demolished long-held views of the Church here that St Thomas landed in Kerala, where he spread the gospel among Hindus. The comments were especially a letdown for the Syrian Christians of Kerala, who proudly trace their ancestry to upper-caste Hindus said to have been evangelized by St Thomas upon his arrival in 52 AD.

The comments went unnoticed until Sathya-Deepam, the official mouthpiece of the Syro-Malabar church, picked it up. Writing in it, George Nedungat, a member of the Oriental Pontifical Institute of Rome, conveyed the community’s anguish and claimed that previous popes had recognised St. Thomas’s work in south India.

The Pope’s original statement given out at St. Peter’s, before it was amended on the Vatican website, was factually correct and reflected the geography of the Acts of Thomas, i.e. Syria, Parthia (Persia/Iran) and Gandhara (Afghanistan, North-West Pakistan). There is no historical evidence to support the tradition that St. Thomas came to South India, and on 13 November 1952 Vatican officials sent a message to Kerala Christians stating that the landing of St. Thomas at Muziris (Cranganore now Kodungallur) on 21 November 52 AD was “unverified”. When this writer sought confirmation of the 1952 Vatican statement in 1996, the Vatican’s reply was disingenuous and non-committal. The Prefect of the Congregation for the Causes of Saints said that he needed more information and that the life of St. Thomas was the object of historical research and not within his congregation’s competence.[2]

Earlier, in 1729, the Bishop of Madras-Mylapore had doubted whether the tomb in San Thome Cathedral was that of St. Thomas and wrote to the Sacred Congregation of Rites in Rome for clarification. Rome’s reply was never published and we may assume it was a negative reply. Again, in 1871 the Roman Catholic authorities at Madras were “strong in disparagement of the special sanctity of the localities [viz. San Thome, Little Mount, and Big Mount identified by the Portuguese after 1517] and the whole story connecting St. Thomas with Mailapur.” However, in 1886 Pope Leo XIII stated in an apostolic letter that St. Thomas “travelled to Ethiopia, Persia, Hyrcania and finally to the Peninsula beyond the Indus”, and in 1923 Pope Pius XI quoted Pope Leo’s letter and identified St. Thomas with “India”. These papal statements also reflect the geography of the Acts of Thomas, as does Pope Benedict’s statement, and make no reference to South India. In fact, the India they refer to is now Pakistan.

Pope John Paul II visited India twice in 1986 and 1999 and prayed at the alleged tomb of St. Thomas in San Thome Cathedral, but, like St. Francis Xavier before him, he had nothing to say about St. Thomas’s visit to South India or Mylapore in the first century. This is a curious omission on the Pope’s part in that he was an ardent missionary who openly promoted the evangelising of India and Asia, and a statement from him confirming a visit by St. Thomas to South India would have certainly supported his agenda and that of his Indian bishops.

1. As quoted in Deccan Chronicle, Chennai, of 23 November 2006, under the title “Pope angers Christians in Kerala”.

2. Our letter to the Prefect, Sacred Congregation of Rites, Vatican City, dated 26 August 1996, read: “I am doing research on St. Thomas in India and have learned that your office issued a letter on November 13, 1952 which stated that the landing of St. Thomas at Cranganore in 53 AD is unverified. I would like to know if in fact the said letter was issued and, if that is not the case, whether you can confirm that St. Thomas was martyred and buried in Madras. I would be most grateful if you could direct me to any authentic evidence supporting the story of St. Thomas in India.” The reply from the Prefect, Sacred Congregation for the Causes of Saints, Rome, dated 11 September 1996, read: “This Congregation for the Causes of Saints has received your letter of 26th August last in which you have asked for information regarding Saint Thomas’ presence in India. We have not found in our Archives the letter supposedly written by this Congregation on 13th November 1952, of which you speak, because of a lack of more precise data (Diocese, destination, etc.). Nor do we have other data regarding Saint Thomas since this Archive was begun in 1588. His life is the object of the research of historians which is not the particular competence of this Congregation.” This reply was a brush off. The Prefect knew what we were asking for and could have located the 1952 Vatican letter in a few minutes if he wished to.

Courtes: www.ishwarsharan.com

For more details read this book…

Hijacking Onam – Hinduphobic attack on Dharmic roots of festivals like Onam are bereft of any Puranic and Literary Evidence

Puranic and contemporary evidence of Onam or Vamana Jayanthi show how rooted is the festival in Hindu religious texts and puranas. These evidence flies in the face of Marxist-Evangelist-Atheist groups who are out to malign and destroy Sanatana Dharma. All their attempts fall flat yet year after year, yet they unabashedly continue their Hinduphobic tirade – Sahadev K

An annual trend that has picked up in recent years and gathering momentum– cutting off the Hindu ithihaasa- purana origins of Hindu festivals, spinning a web of lies and half-truths,then converting these Hindu festivals into secular festivals. One such casualty is Onam festival where the attempt is to portray the festival as a war between Brahmin led Aryans and dalit led Dravidians. The hijacking of Onam and converting it into a Hindu bashing event is evident from the following tweet by the Finance Minister of Kerala, Sri Thomas Issac.
 
“Happy Onam! We celebrate Mahabali who did not discriminate by caste or creed, not Vamana who cheated him. This edition of harvest festival has something to celebrate. Kerala has announced floor prices for 14 types of vegetables in its drive for self-sufficiency in vegetables.”

Another tweet by a Kerala Christian lady – @alindaMjan goes as follows:

“Onam is not a Hindu festival. Onam does not glorify a Hindu god. Onam is celebrated in memory of the Asura Dravidian king, the one who was banished by Vamana out of jealousy. Apparently, they couldn’t accept the fact that a Dravidian Asura was a better king than the Aryan Devas!”
 
The secular version of Onam festival is that it is not a Hindu festival nor does it have anything to do with any Hindu gods. It marks the return of an Asura King Maveli, who was banished by a Hindu God who was jealous of the Asuran king!
 
Few churches in Kerala have gone one step ahead and as part of their “inculturation” strategy, digested Onam festival, stripped it of its Hindu roots and celebrate the same in Churches. Needless to say, Bible verses are quoted while doing so. In 1604, Church authorities in Kerala banned Christians from attending or celebrating Hindu festivals like Onam. Yet to pursue their own selfish agenda of proselytization, Church and Christians violate their own rules. Screenshots of historical and contemporary texts give ample evidence of this ban.

Christian digestion of Onam festival

History of Kerala Vol 1 by K.P. Padmanabha Menon and Synod of Damper: significance and contributions in the history of Christianity in India by Arum Thomas Abraham, Priest, and Mar Thomas Syrian Church of Malabar show how Christians were prohibited from attending Onam.

History of Kerala Vol 1 by K.P. Padmanabha Menon (Left) Synod of Damper (Right) 

Thus it is very clear that a calculated attempt is being made by non-Hindus especially Christians, atheists and Communists to use Onam festival to bash Hindus, to bring forth the “evil Aryan vs. innocent Dravidian” narrative. The fact that the Christian church had forbade celebration of Onam by Christians is brushed under the carpet by these Christians. To create caste divisions and animosity amongst Hindus, celebration of Onam as a purely Hindu festival as per age old traditions based on puranas is given a twisted interpretation “an insistence to celebrate the defeat of the struggles of the untouchables and the lower-castes of our country “- (James Michael on Round Table India). Brahmin bashing caricatures are drawn and shared in social media platforms and made use of in Hindu bashing articles published in various web sites.
 
Let us look at the puranic and ancient literary references to Onam festival as also contemporary books, travelogues of Europeans visiting or staying in India. A study of all these materials reveals that Onam is not a festival limited to Kerala alone but to the neighbouring state of Tamil Nadu and very interestingly it is also celebrated in Ambala-Patiala-Nahan areas of north India as “Baman (Bhadrapada) Dwadashi” or “Vamana Jayanthi” or “Trivikrama Jayanthi “ in other parts of India.

ANCIENT TAMIL LITERATURE

From ancient days, Onam was celebrated in Tamilakam (Tamilnadu-Kerala) not as festival of Bali but as birthday of “Asura destroying” Lord Vishnu.This is mentioned in ancient Sangam literature in a poem called Maturaikkāñci.
 
Bhagavata Purana (8.18.5) says Lord Vishnu took birth as Vamana on Shravana Dvadashi. This is exactly the time of Uthradom (Onam Eve). The Onam festival is celebrated for four days until Purnima. Even South Indian tradition agrees that Onam marks birth of Lord Vishnu as Vamana. Onam is a celebration of birth and victory of Lord Vishnu as Vamana and return of his devotee king Mahabali to earth. Mahabali comes back every year from sutala to see his land & celebrate Lord Vamana’s birth at Vamana temple in Thrikkakara (=”place of holy foot”) in Kochi. This tradition of celebrating Onam as birthday of Vishnu continued to be celebrated in the middle ages.

Onam was celebrated not as festival of Bali but as birthday of “Asura destroying” Lord Vishnu as mentioned in Sangam literature poem called Maturaikkāñci

Medieval literature like the 10th century Divya Prabandham shows Onam continued to be celebrated as festival of Lord Vishnu. Rice and fruits were prepared and offered to Vishnu.

Medieval literature like the 10th century Divya Prabandham shows Onam continued to be celebrated as festival of Lord Vishnu

That Onam was a festival of Lord Vishnu is confirmed by Independent sources. William Logan, a Scottish civil servant of 19th cent noted in his “Malabar Manual” that Onam was the day on which Vishnu descended to make his people happy. Along with Vishnu came Vishnu’s devotee Bali.
 
Francis Day was a 17th century East India Company administrator who lived in Kerala and Tamilnadu. He wrote a book about Kerala based on his ethnographic study.In his book, he reproduced the stories of Onam he heard from local people. It is very clear that descent of king Mahabali to earth is to see his people live happily and not to act as a revengeful Aryan god out to destroy a Dravidian asura as made out by anti-Hindu forces.

He also writes in his book that Keralites of his day believed Onam marked the day when Lord Vishnu wandered about the earth. Along with Vishnu came his devotee Mahabali.

Travel diaries of William Logan and Francis Day record Onam as a festival to celebrate the day Vishnu descended to make his people happy
Francis Day writes in his book that Keralites of his day believed Onam marked the day when Lord Vishnu wandered about the earth

Even today, the most important part of Onam celebrations is Thrikkakara Appan, which is a clay Pyramid representing Lord Vamana who is worshiped as the guest. This only shows how communists and evangelists have systematically divorced Onam from its Hindu roots. Vishnu comes to test Bali’s generosity. He becomes satisfied & grants Bali any boon he wishes. But Bali has only one wish. To always be with Vishnu. Vishnu grants the wish. He leaves Vaikunta and repairs to Bali’s new abode Sutala where there is no fear, hatred, disease.

Srimad Bhagavatam (5.24) says Lord Vamana served as gatekeeper of Bali in Sutala which is grander than Svarga. Vamana kicked Ravana out of Sutala when Ravana invaded Sutala.Such is the beautiful relation between Bhagavan and Bhatka. Hateful marxists are not sparing even that.
 
Onam or Vamana Jayanthi is not a festival limited to Kerala alone. It is celebrated across the country. In some parts it is confined to Vishnu temples celebrating it while in other parts it is celebrated by general public in different forms. For all that nonsense about ‘Aryan’ Vamana and ‘Dravidian’ Mahabali. Here is a pre-modern painting from Mankot (c.1700). The dark skinned dwarf is beautiful Vamana. The Brahmin with tuft (choti) in the painting is none other than Mahabali. Mahabali was descendant of Rishi Kashyapa and a Brahmin.

Without knowledge of this basic fact, atheists, Marxists and other Brahmin bashing groups portray him as a victim of Brahmin arrogance. The other Brahmin is Shukracharya who was guru of Raja bali and is standing behind. The missing eye of Shukracharya in the painting has scriptural evidence. As Raja Bali washes the feet of Vamana, Shukracharya takes the form of a sookshma jeevi and attempts to stop the flow of water. Vamana thrusts his finger and it hits Shukracharya’s eye.

Devotees in Nahan, Sirmaur district of Himachal Pradesh, take out Bawan Makars (Idols of Bhagvan Vamana) to commemorate appearance of Bhagvan Vamana

Hindus of Patiala-Ambala-Nahan region celebrate a traditional festival named “Bawan Dwadashi” (Vamana Jayanti). The festival is dedicated to worship of Bhagvan Vamana who appeared on this day & performed Uddhara of King Bali (grandson of Sri Vishnu devotee Prahlad). This festival is recorded in documents pertaining British rule.The Travellers Companion published in 1907 mentions about this festival terming it as largest and most important fair of (Ambala) district. Processions of Thakur (Vishnu) are taken all around city. The Tradition is still continued by Hindus of Patiala, Ambala, Jagadhari (Yamuna Nagar) and Nahan (Sirmaur) when deities from temples are taken out in a procession on “Bhadon Sudi Dwadashi” (Bhadon=Bhadrapada).
 
Devotees observe fast & undertake ritual baths on this day. Similarly in Nahan, Sirmaur district of Himachal Pradesh, devotees take out Bawan Makars (Idols of Bhagvan Vamana) to commemorate appearance of Bhagvan Vamana. Palnas ( Palanquins) are taken out from different Vishnu temples and finally brought to Jagannath temple of the city. The unique thing in this festival is that Idols are stowed in a boat along with the palna & then floated in a tank/kund/sarovar. Pujari rows the boat and performs parikrama of the temple. In the midnight after final worship, deities return to respective abode. This is a unique festival of the undivided “Punjab Haryana Himachal” region.
 
Strong puranic and contemporary evidence of Onam or Vamana Jayanthi being rooted in Hindu religious texts and puranas as presented above flies in the face of Marxist-Evangelist-Atheist groups who are out to malign and destroy Sanatana Dharma. All their attempts fall flat yet year after year, they unabashedly continue their tirade against Sanatana Dharma.
 
(The author is an associate at Centre for South Indian Studies, Hyderabad. The article is based on tweets of @TIInexile, @RajSharma1857 and @abhilegend000 whose contribution is gratefully acknowledged).

Courtesy: https://www.organiser.org

Why Hindus Lag Behind In Kerala?

By Dr C I Issac,

 

A powerful field that can control society is Education.At present, the education sector in Kerala is under the control of minorities, these minorities  are politically influential and economically sound through the remittances made by

 

-(Non-Resident Keralites (NRKs).

 

While minorities run 3340 schools in the state, the entire Hindu jatis are in possession of just 194 schools. Muslim and Christian communities manage 223 arts and science colleges whereas all Hindu jatis together manage only 42 colleges

 

-(vide ‘Matrubhumi’ daily, September 28, 2002).

 

Out of the 433 professional colleges, only 86 are government-owned,  89 are Hindu-managed while 258 are managed by the minorities

 

-(G.K. Suresh Babu, ‘Kesari Annual, 2004).

 

Though all minorities are permitted to impart religious education in their institutions, this right is denied to Hindu institutions. Moreover, Hindu students in minority institutions are forced to study moral science, which infuse anti-Hindu sentiments in them. This is the best known Kerala model of secularist-democratic paradigm.

 

Why does it happen so?

 

No doubt, the reason is that Hindus are economically and politically a marginalized group in Kerala. If the lessons in history of ancient civilizations were destroyed by Semitic religions’ invasion, the situation is not very different for Hindus in Kerala. A major share of the state exchequer is spent on education. The last 48 years reveal that only one Hindu Minister handled the portfolio of education and that, too for a period of four years and three months.

 

Otherwise, for the rest of the period, this portfolio has been handled by Ministers belonging to only Minority communities. The minority Ministers, who managed the portfolio of education, helped only the minority community managements in an out-of the way manner. Lending a helping hand to minority institutions was similar for both, the Right and the Left coalitions. Both coalitions still follow minority appeasement as their de facto policy. This will result in an alarming situation.

 

Of the state’s 199,000 schoolteachers, the  Hindu share (inclusive of SCs/STs) is just 38 percent. According to the 1997 statistics, Kerala had 14200 college teachers of whom 76 percent belonged to minority communities (G. K. Suresh Babu).

 

All these statistics show of an unorganized, demographically ever-shrinking Hindu community of Kerala. In health care also, the minorities have an upper hand. The Hindu community owns just ten hospitals against 928 belonging to the minorities

 

– (‘Matrubhumi’).

 

Similarly, the Hindu share in the industry, agriculture and commerce is 28, 24 and 28 percent, respectively. At the same time, the Muslim share is 30, 23 and 40 percent and Christian share is 35, 40 and 36 percent, respectively (‘Matrubhumi’).  Like the Hindus of Kerala, no other community in the world is marginalized as much.

 

In several sectors, Hindus lag behind but In the case of suicides, hindus are leaders. Kerala’s suicidal rate is above the national average; it is 30.5 for every one lakh population. A recent NGO study reveals that 92 percent suicides were committed by Hindus. 6.5 percent by Christians and 1.5 percent by Muslims.

 

Insolvency is the main reason for the mass suicides in Kerala. The Kerala Government alloted new self-financing professional colleges which has come as a rude shock to the marginalized Hindus of Kerala. Due to the economic backwardness of the Hindus, it is difficult to compete with the minority communities for starting professional colleges. The result will be that those socially and economically backwards in the Hindu society will be kicked out of competition.

 

In medical education field alone, the Hindus will lose 250 seats every year. The Hindus coming in the purview of reservation will lose 3800 engineering seats and 100 MBBS seats every year.  After two decades, in the SC/ST section alone, there will be a shortage of 74000 engineers and 2000 doctors at the present rate. Education and economic progress are closely linked with Kerala life.

 

Therefore, any imbalance arising in the educational field will be reflected a hundred times in the economic scenario. In the near future, because of educational backwardness alone, Hindus will be forced to live on the periphery of society.

 

In the democratic process, votes are decisive factors. No doubt, the numerically ever-shrinking Hindus will lose relevance in the political structure of Kerala in the near future. Since Independence, for every decade, the Hindu population in Kerala has been falling at the rate of more than 1 percent.

 

If this trend continues, within three decades, Hindus will lose their majority statues in the state. At present, technically the Hindus are the majority community. But the minority religious groups have a clear sway over the political, economic and educational fields of Kerala.  It is no wonder that Hindus of Kerala, who are destined to be minority in the near future, will be thrown out of all fields of socio-economic activities.This will be a great tragedy for Hindus.

 

In 1947, Muslims in India were a minority community. They were 24 percent. But even that marginal strength of the Muslims led to the division of India.  Today, Nagaland and Mizoram have turned into Christian-majority states. In these states, discontent and insurgency, along with divisive tendencies, have surfaced. To a large section of the Christian brethren, the Hindus have become an indigestive element in the North-East.  If so, what will be the history of Kerala after three decades?

 

(By Dr C.I. Issac, Head of the PG Department of History, CMS College, Kottayam, Kerala.)