Indian/Hindu Identity

**acharya** · 07-16-2008, 10:32 PM

POLITICAL DISCUSSION OF HINDUISM

I am writing in response to Anand Venkatkrishnanâs âWho is a Hindu?â (India Currents, June 2008). I fully expected the article to take a socio-political approach, as there are many political ramifications of the question posed. As various parts of India have been under the leadership of seemingly âright-wingâ Hindu groups, it is a relevant question. This article considered nothing of the sort. The author seemed to feel the need to take a philosophical approach to the question, assuming that anyone can be a Hindu as long as he or she ascribes to certain beliefs, which were articulated in great detail. In fact, this is exactly the political question that needs to be discussed and isnât in this article. Most Indians do not believe anyone can be a Hindu and that being one is not just a collection of spiritual beliefs (a point Venkatkrishnan attempts to address in his introduction and then steers away from). Social conventions have created boundaries for who a Hindu is or isnât. Political groups exploit these conventions and create divisions within Indian society.

Venkatkrishnan clearly has a bright future, but the article misses its mark. I would love to see an article that actually addressed the question of âWho is a Hindu?â with respect to the rise of Hindu nationalism in India.

Sonam Shah, via email

Who is a Hindu?

Anand Venkatkrishnan, Jun 22, 2008

Who is a Hindu? In spite of attending Balavihar and Yuvakendra programs, there are many who have a vague concept of what comprises this mysterious birthright: visiting temples, lighting lamps, pasting marks on the forehead, falling flat on the floor in the hope that God will grant all our wishes. Some deride these practices as antiquated, while others conveniently tag them as quaintly âcultural,â that insidiously dismissive word. And still others are stubbornly agnostic or atheists, refusing to actively question their preconceived notions of self and world, which the sages exhort us to do. But the majority of us hover in a precipitous limbo, neither fully comprehending the exalted significance of the ancient tradition, nor willing to let go of it entirely. This indolent, wavering middle ground is fraught with self-doubt and restlessness.

This restlessness is further compounded by the complex heritage we inherit as Indians growing up as Hindus. The dimension of spirituality is so ingrained into our cultural heritage that it is not easy to separate the most important goal of Hindu spiritual attainment. Because of this closeness between cultural and religious traditions, we find it difficult to recognize the true presence of spirituality, much like the fabled search for the necklace one has draped about the throat. In reality, true spirituality promotes the contemplative spirit, an intensely personal experimentation with divine harmony performed wholly in the aloneness of the heart.

Also, it is important to remember that there is neither âHinduâ nor â-ism.â Both are artificial, external constructs. Then who, indeed, is a Hindu? He may be a she, of any race or color, only consumed with the ardent desire for Truth. Indeed the starting point for this exploration is the Vedic tradition which opens a spiritual quest filled with endless possibilities.

The name given to the collection of philosophical conclusions in the Vedas was Sanatana Dharma: the Eternal Religion. Being all-inclusive by nature, it presents no dogmas, but only certain facts, the results of pure subjective experience of Truth, which we are welcome to accept or reject. The underlying essence drawn from the Vedas are a set of four principles. These four are clear spiritual principles in the Sanatana Dharma, separate from moral or ethical commandments, and we can use these to view all other aspects of our multifarious religious tradition. An understanding of these four principles will help us follow a religious practice with conviction, without a vague feeling of following religious traditions primarily out of a sense of obligation.

The first principle is the intellectual understanding of the unity between the individual Self (oneâs own true nature and the very substratum of the universe), and the acceptance of the Vedas as the valid means of knowledge to realize this inherent Oneness. The full implication of this fundamental principle will become clear as we discuss the other three principles.

Second is the understanding of the inevitable force of karmaâas empirically limited beings, ignorant of our own true limitless nature, we currently face the result of our previous actions, and through our current actions continue to create our flawed futures. This understanding is then extrapolated into the third principleâthe theory of reincarnation. We will go through this continuous process of facing our karmic destiny until our actions and reactions are exhausted, a process which cannot end with death. According to the tenets of Sanatana Dharma, death is but a part of the continuous change in our lives, and refers only to the physical form. Trapped in this vicious cyclical process of birth and death, we are unable to realize our inner true nature as enumerated in the first principle. The fourth principle affirms that to be released from the effects of karma, we need to have a firm belief in the Avatara, or manifestation of God in a human form, for the purpose of re-awakening Self-Knowledge within the human populace.

A cursory acceptance of these four principles, underlining them and framing them above our beds, will not affirm their place in our lives. They must be heard, breathed, spoken, touchedâand above all, loved. âThe one who has faith obtains knowledge,â says Lord Krishna in the Bhagavad Gita, and what is faith but a higher form of love? All the scriptures are treatises on love: love for the teaching, love for the teacher, love for the goal, love for its immediacy, love for Life. The true Hindu says âYes,â to life, courageously and patiently bearing its vicissitudes, by holding firmly to the eternal and discarding the ephemeral. He or she is not in the least satisfied with the toil of this worldly life, instead pouring forth his or her efforts into the highest, the most natural spiritual pursuit, continually refreshed with an inexhaustible supply of divine love. This spiritual aspirant, who knows intuitively that there is something more in this life, rejoices in the unitary message of all religions.

The Sanatana Dharma acts as nothing more than a mirror for our lives. We can use these principles to develop faith, helping us infuse religious rituals and practices with an inner conviction that keeps us focused on our ultimate goal as spiritual seekers. We establish truth in our hearts, as the word shraddha suggests in all its philological gloryâand step forward to embrace life, with knowledge, acceptance, and love. Then the universe begins to work itself around us, and we stand in awe of its cosmic Grace.

Anand Venkatkrishnan is a sophomore at Stanford University, pursuing a B.A. in Classics in the Greek and Latin track. He plans to study Sanskrit exclusively in the coming academic years, and is working on promoting Sanskrit and Indian Studies at Stanford.

Husky · (This post was last modified: 07-19-2008, 07:28 PM by Husky.)

QUOTE(brahma @ Jul 10 2008, 10:04 PM)The thread is about Indian identity as of today. I see that you are less interested in an exchange of ideas than to nitpick.
So what is the great man's idea of the Hindu Identity.. Why dont you offer some worthwhile opinions/ideas for a change.
Being a net warrior is all okay but will your quality posts actually result in any benefit for the Hindus?[right][snapback]84063[/snapback][/right]Serious? Can it really be a textbook case? Yes, verily!

What's wrong with the contents of the above quoteblock? What Is Not Wrong With It is shorter to list. Hindus must study the textbook case of a non-Hindu and then everyone can avoid one in the future. The above can serve like antibiotics in that sense.
Generous AI-bot has turned into a training data set itself. Cheers bot.

QUOTEactually result in any benefit for the Hindus?Oh, too funny. Such wondrous entertainment to be had upon my return.
First he brought forth vapourware arguments on how it was 'doubtful' that there is any such thing as Hindus/Hinduism. Now he wants action for "Hindus' benefit". (Touching.) Can anyone reconcile the - albeit familiar by now - 'logic'? Because I can't.

QUOTEBeing a net warrior is all okayHmmm, so it is okay? Because I wouldn't know either way.
But, as intimately acquainted as you are with the workings of net-warrioring - knowing the term and all - don't feel the need to teach me what it entails: I'm not interested (unless you ensure sufficient remuneration). I feel such intensive-sounding hobbies really should be left to the experts such as you and sauravjab (who discussed his possibly related? art of clicking-warrioring). I'm sure you're much better at it than I could ever hope to become were I to try. I'll only be cramping your style.

QUOTEidea of the Hindu Identity.. Of course, Hindus' response to this is known to Hindus. Meanwhile others always play 20 Questions even though they're never able to solve it.
QUOTEWhy dont you offer some worthwhile opinions/ideas for a change.But why in the universe would I? It would defeat my purpose entirely. Because I really enjoy your cluelessness: Too. Much. Fun. That's why I've decided that I rather want you to keep writing. That way, during what looks to be more somber rainy days ahead, I can keep reading your output (which will hopefully continue along the lines which you have begun above, unless you can better its entertainment value - although I can't conceive of how you could ever surpass your above self). And I look forward to showing off your 'cute' postings to all my Hindu friends and perhaps acquaintances too. (I will excise the sensible posts made by other members here of course, so that my friends' enjoyment of the hilarity need not be interrupted by any sane writings. Besides, they can always look to themselves for sanity. It's this other stuff that is the rare pleasure.)
Remember, the more you write, the more there is for us to enjoy. Therefore, don't skimp on a single thought that comes into your head, will ya.
And ooohh, By All The Cashcows, if you prove to be as funny as you promise, I may be able to start charging those people who get addicted to your 'work' per line even :greed Therefore, go on my (ok, IF's) golden goose, Lay. Bring on ze monologue. The whole world is waiting. And my piggy bank too.

**acharya** · 08-04-2008, 11:38 AM

In fact reductionism can be used:

Is Hinduism Christianity?
The high priests of Christianity don't seem to think so, although some Indian
Christians have no problem calling themselves "Hindu", perhaps because Hindu
is not a religion label that denies you any particular god.

Is Hinduism Islam?
No

Does Hinduism exist as a single entity that can be defined?
Probably not except in the minds of people who first described all people to
the east of the Indus as "Hindus". Hinduism is probably the most widespread,
indolent and indelible set of pagan practices (kufr in Islam) that still
exist in the world today.

Does one find Hindus in the land east of the Indus?

The people to the East of the Indus river had, and still have a unique code
for life that has multiple characteristics. Probably no group has all. Many
have some, and probably all have one or two.

Many of the traits that are shared by many of the groups that are
called "Hindu" are common to many faiths and regions outside of India. These
include rules of social conduct like automatic respect for elders, and a
joint family system. Other traits of Hindus that have by and large been
eliminated by Christianity and Islam over most of the world are animism,
worship of natural entities and forces like the earth, moon, sun, fire and
wind, ancestor worship and idol worship. Christianity and Islam, as far as I
know specifically forbid these acts, but they are accepted as normal by
people who are called Hindus.

One specific subset of Hindus, the followers of Brahmanical Hinduism have
developed all these pagan/kafir traits into a fine art and have built up
philosophy, literature, dance, folklore and mythology that revolve around
animism, worship of natural entities and forces like the earth, moon, sun,
fire and wind, ancestor worship and idol worship. The latter refinements of
Hinduism are probably among its most significant contributions to humankind
if you exclude the caste system and assorted math and astronomical works. The
philosophy defines a basis for all creation and existence in terms that do
not require the involvement of a god at all. From this follows the code for
living a human life (dharma) which has certain guidelines. Whether anyone
wants to have a god or not, in the form of an idol or a virtual being is left
entirely to the individual. Typically "the individual" is influenced by what
his family follows but he need not stick to that.

08-18-2008, 09:32 AM

QUOTESilent Hindu, angry Hindu 
Pioneer.com
Ashok Chowgule
Tolerance should not be seen as weakness
A Hindu finds it very uncomfortable to talk bad about others. And this characteristic is often treated as a sign of weakness by his opponents, and serious attempts are made to bully him into submission. A Hindu tolerates it all -- but only up to a certain point. When he reacts, he reacts ferociously.

Forces which have been working to destroy Hindu civilisation have had success almost in all their other encounters. Even though Hindu civilisation has retreated from some areas, the Hindu has still kept alive the ethos in a large area. It is today the oldest surviving civilisation.

Despite its proven record of resilience, the attacks on Hindu civilisation have not ceased. The expectation of the enemy is that the resistance may snap, and then victory will be theirs. It is the duty of every Hindu to be eternally vigilant and not let down their ancestors who so valiantly fought to keep the ethos alive.

The issues surrounding the provision of facilities for pilgrims to the Amarnath shrine have to be viewed in this context to make sense of those opposing the leasing of 97 acres of land to the Sri Amarnath Shrine Board. The Hindu is reacting not just to the injustice that is being done in this case, but the injustices that he has been suffering for a long time.

In an article in Arab News, MJ Akbar has succinctly stated the Hindu case. He writes: "The Hindu who has quietly watched mosque and dargah expand around him, explodes when a few acres are denied to pilgrims on the arduous trek to Amarnath. He has seen Haj houses sprout around him for Muslims on their way to Mecca. These Haj houses are not loaned to the community for the two months involved in the two-way journey for Haj; they have become community centres all year round. He asks a question: Why should he be denied a place for tired feet on the way to Amarnath?"

This denial is supported by those who are considered to be moderate Muslims, as well as those who carry the label of secularism proudly on their sleeves. Mr Omar Abdullah announced in the Lok Sabha that Kashmiri Muslims "will give their lives but won't part with the land". If that be the case, does he have any moral right to own land outside the Kashmir Valley? The 'secularists' are blaming the previous Governor for implementing the orders of the various courts to provide proper facilities for pilgrims.

The 'secularists' have also made serious attempts to obfuscate the real issue. They have implicitly given credence to the ridiculous argument by the separatists that the granting of the land would alter the demographic composition of the Kashmir Valley. They want people to forget that the damage was done in the 1990s when Kashmiri Hindus were ethnically cleansed from the Valley by the very forces which are today opposing the leasing of land.

This is not the first time Hindu angst has expressed itself. Famously the Ram Janmabhoomi movement is the beginning of it in modern times -- a movement which VS Naipaul described as one which started from the bottom. The attempt by the UPA Government to belittle, through an affidavit in the Supreme Court, the memory of Sri Ram, the maryada purushottam (the ideal person), was met with widespread resistance on the streets.

On the one hand, Hindus are faced with the threat of Islamist terrorism, and on the other, the are confronted by an indifferent system. Decisions relating to the interest of the nation are taken on the basis of vote-bank politics, and this programme is authenticated by pseudo-secular intellectuals. Thus, it is alleged by the latter that the Jammu intifada has made Islamist terrorists and separatists in the Kashmir Valley stronger. The support to them by parties like the PDP is completely ignored. And there is no mention that it is to appease them that the lease of land to the SASB was cancelled.

'Secular' political parties take Hindus for granted. As in the past, this time too Hindu anger was underestimated by the Government which did not anticipate a reaction. Pseudo-secular intellectuals, rather than place the facts in the proper perspective, have only ended up communalising the entire issue.
-- The writer is vice-president of the VHP.

**acharya** · 08-27-2008, 03:41 AM

Aug 26, 2008

Hindu Identity -- Why & Why not....

What is the 'connection' between living life as a Hindu, in one's everyday life, doing Puja, observing festivals like Diwali, visiting temples, and occasionally hearing pravachans etc. and the activity of forging together a collective identity ?

What is the relationship between Spirituality and Politics? Does Dharma have a political component -- such as wielding power in order to protect Dharma? What do ideas such as Raja Dharma and Rama Rajya have to offer us in the context of a democratic polity?

Do Spiritual Masters and Teachers, have a responsibility in this regard to foster, nurture and develop this Hindu identity? Or is it best for them to stay strictly out of Politics and focus only on Spirituality and Religion?

Is there a way that we can infuse our Politics with a sense of Dharma? If so, where is the Hindu leadership which is focused on this activity? Or are we more are less relegated to living our private lives in whatever way we can, and leave the space of Politics to unscrupulous and Adharmic politicians who are any way interested largely in filling their coffers, and enhancing their personal futures?

From a spiritual and religious stand-point, we can take the view, that ultimately all Identity is a form of Maya or Mithya. We have to transcend all identities anyway, to attain Moksha. What is the use of harping on the Hindu Identity, when the real goal of Spirituality is to dissolve our Jivatma into the Paramatma? Further, Spirituality should not be corrupted by Politics. Therefore it is best for the spiritually minded to stay strictly away from any activity related to Identity formation â especially if it is a Hindu Identity. In any case, it is easier to talk about "Peace" and "Love" and soft matters of the heart â than to demonstrate courage and fearlessly take up unpopular and difficult issues, and take a real worthwhile stand on anything.

From a Political stand-point, we can take the view that if we do not form a strong, coherent and unified Hindu Identity, we will never be able to exercise power on behalf of Hindu Dharma ever. We will never be able to make political choices that are beneficial to the majority group in the country. All political decisions will be secularized, cannibalized and made on behalf of arbitrary groupings of various minorities, and never for the Hindu community as a whole. And Hindus will forever remain at the receiving end of the prevailing political dispensation, being a majority in name only, enjoying none of the advantages of any majority nor any of the advantages of any minority community. This is the fate of the Hindus today â They are neither a majority (by behavior) nor a minority (by identity) â A sort of a Trisanku Loka, neither here nor there.

We must forge a middle ground here, for the sake of our future generations, where both the spiritually minded and the politically oriented can meet, where Politics itself can be spiritualized, and brought within the ambit of Dharma, where a spiritually inspired Politics can become the order of the day. But both sides have to move, and find common ground. In this regard the greater share of the responsibility invariably lies with the spiritually minded. They cannot remain embarrassed about ideas of Hindu Unity and political consciousness. They cannot say, "No, if I talk about Politics, and Hindu Unity or Identity, then I will become unpopular". This is the essence of Dharma. To move beyond one's own likes and dislikes, beyond fame and infamy, beyond personal glory and do what is to be done. Perhaps, if they so choose, they can show the way, simply because they wield significant influence with their followers. To avoid this responsibility, and keep talking about Mukti, Bhakti and Yoga isolated from the life of the whole community, may in the final analysis, in fact be a dis-service to the community. Similarly the spiritually minded must enter Political life, with a view to performing vital service to the nation, and to the people. Simply being concerned about one's own Moksha, without regard for the life and future of the whole community, is to remain ignorant and insensitive to the vital needs of the time â the Yuga Dharma.

More importantly India's Unity itself is spiritually based. Only the spiritually inclined can see the inherent unity that ties together the multi-faceted, many-sided nature of the Hindu Civilization. The Non-Spiritual, are easily misled by the seeming variety of our country, and easily caught in the ideologies of Communistic Class struggles, and Colonial dismissal of India's native Civilization, and every other form of Western ideological proposition, they tend to be swept away in the notion that there never was a Hindu identity in the first place, and deem its emergence as inimical to the nation. I would even go so far, to say that it is not merely the greater share of this responsibility, but almost the entire share lies with the spiritually minded â especially our Gurus, Acharyas, Yogis and Rishis. For I have much lesser hope that the politically minded may move closer to the Spiritual, for any purpose other than some narrow self-interest. For self-interest defines the modern day politician, not Dharma. His entire politics is one of convenience, not of ideology and character. The modern Politician, will exploit Ram Sethu, Amarnath, and every other form of Hindu issue, if it will help him win power, only so that he may enjoy the spoils of power, but not so that he may render back to the community the service that he was elected to perform, in its full measure. He has to be dis-placed, first before there can be any transformation either in his heart or in the community as a whole.

Therefore we call upon the spiritually minded in India, to take the lead, to demonstrate courage, and come out on the side of the Hindu Identity, for the sake of the Lokasangraha, for Dharmasamsthapana, for the sake of this Eternal Dharma called Sanatana Dharma. Let us not be complacent, and befooled into Universalist Vedantic and Buddhistic positions, and pretenses. Let us not pretend to be above all identities â and preach to the choir â For every time, anyone spoke about the need for peace, and Ahimsa, that message was directed towards the already mild Hindu, and not the aggressor. Let us not lose the distinction between the aggressor and the victim â simply because the aggressors have a habit of posing as the victim, while the real victims, being already mild-natured, will not mind yet another lesson in meekness. Let us have the Viveka to see through this game, and become aware that nothing less than the future of our entire Civilization is at stake at this time.

The "Hindu Vote is Sacred" â This must be our new Mantra. May this new Mantra ring in every nook and corner of India. We need a new Hindu Front â a Hindu wave; a Hindu friendly Government unfettered by the considerations of Coalition politics; free to pursue a Hindu agenda, for the sake of this land of Dharma. May such a Front, guided by the Hindu Dharma Acharya Sabha, be formed, to consolidate the Hindu Vote bloc, as never before achieved in India. May us all participate in precipitating this Hindu Wave, and the possibility of a Dharma Rajya.

-- Kalyan Viswanathan,

* * *

At a time when Hindus in general seem to be ignorant / complacent / negligent about their unique, age-old identity, and the anti-Hindus and non-Hindus are hell bent on diluting and, if possible, destroying that identity of India, in every possible way, including in the guise of 'bogus secularism', Sri Rajiv Malhotra, Founder, Infinity Foundation, has initiated an important discussion on the issue. This was the topic discussed in a workshop conducted/moderated by him at the recent âWAVESâ Conference at Orlando, and later on at the 'Hindu Unity Day' in New York, he also briefly outlined the subject matter of âThe Hindu identityâ under the following three heads:

1. Need for an identity

Why do we need an identity?

2. Hindu Identity

What constitutes our identity / what are the hall marks of Hindu identity?

3. Hindu interaction with others

How do we Hindus deal/interact with the non-Hindus?

In this context, Sri Kalyan Vishwanathan, President, Sanatana Dharma Foundation, Dallas, who was also a delegate at the âWAVESâ
Conference, Orlando, has some food for serious thought. He writes:

---------------------

From: Kalyan Viswanathan (kalyan.viswanathan@gmail.com)
Date: Tue, Aug 19, 2008 at 8:26 PM
Subject: Hindu Identity - Why and Why not...

I am sending you a short write up on the 'Hindu Identity'. I believe in its present form it can be given wide distribution. Please feel free to send it to as many people as you think, is appropriate. Please review it and give me your critical feedback... Please also write to me, regarding your ideas on how we may further this cause, and plan for a more widespread circulation of these thoughts...

-- Kalyan Viswanathan,

**acharya** · 08-27-2008, 03:42 AM

Sri Kalyanâs detailed write-up on the subject matter is presented here below for your perusal. He seeks your review and critical feedback. He can be reached @ kalyan.viswanathan@gmail.com

* * *

Hindu Identity â Why and Why not

By Kalyan Viswanathan
Sanatana Dharma Foundation

Ever since the Rig Veda said "Ekam Sat Viprah Bahauda Vadanti", Sanatana Dharma has fostered a diversity of beliefs, systems, paths and practices. Even in the conception of the one Brahman, being manifested as many Gods, i.e. many Devatas, this essentially pluralistic, liberal framework has prevailed in our Aryadesha. Even as a spirit of "Live and Let Live" has informed and permeated our civilization, it has progressively given rise to numerous sects, sub-sects and sub-identities, that learnt to live together without conflict.

Today, with the long and hoary passage of time, Hindus generally have a stronger attachment to Sub-Identities, rather than their over-arching Hindu Identity. For example, Hindu people identify themselves as linguistic groups such as Tamil, Gujarati, Marathi, Punjabi etc. Secondly, they also identify themselves by caste - such as Brahmin, Bania, Reddy, Yadav, Jat, Kamma, Ezhava etc. Thirdly, they are also divided by Sampradaya identities - such as Vaishnava., Shaiva, Kashmir Shaiva, Vedantin, Vishishtadvaitin, Gaudiya Vaishnava, etc. Fourthly, many Gurus and Acharyas, emphasize their own specific version of the interpretation of the Shastras, and create new Paramparas and followings. So you have the specter of Ammachi followers, Sai Baba devotees, Art of Living group, this Swamiji and that and so on.

In this background, Hindus, even though they are a majority in India, do not behave like a majority. They behave more like a large collection of small minorities. While from a Spiritual / Religious point of view this is not a problem, and India has always valued a certain inherent diversity, and a co-existence of different paths, sects and sampradayas, this is a very serious problem, from a political stand-point. For example, when the Kanchi Shankaracharya was arrested, it was very difficult for a Hindu in Assam or Himachal Pradesh to feel personally impacted. Even the Hindus in Tamilnadu, did not get terribly agitated â Or if they did, they expressed it merely by doing more intense Puja and Abhishekam, not by taking to the streets, and making some kind of political statement. Similarly when the Kashmiri Pandits were being persecuted, it is difficult for a Hindu in Tamilnadu to feel any impact. The predominant Hindu sentiment is one of aloofness and alienation â "As long as it didn't happen to me or my immediate family, or my caste or community, why should I bother about it". Even as Hindus in Pakistan and Bangladesh were being killed and persecuted by the thousands, the vast majority of the Hindus in India were able to ignore the problem completely. This makes them politically weak, and therefore they are unable to forge together any lasting alliance, amongst themselves i.e. the various sub-identities that comprises the Hindu mosaic. While they may be individually strong in some instances, they are collectively weak, in almost all instances.

One consequence of this behavior of being susceptible to being divided and sub-divided into many smaller groups and sub-groups, is that even if they do cobble together a significant alliance, it can fall apart easily. For example, they are unable to launch any major Pan-Hindu type of initiative such as creating a TV Station for themselves, or a News Media channel, or collect their will to fight specific issues on a national scale. Hindus keep fretting, fuming and wringing their hands, that the whole English language Media has been taken over, virtually by Non-Hindus right from under their nose. Even the newspaper called "The Hindu" is patently Anti-Hindu. Today, small minorities of Muslims, Christians and Communists wield a disproportionate influence in the affairs of the Country. Example, there are several Christian Chief Ministers in the country; We have a foreigner running the country more or less. A small minority of Muslims can influence the Politicians significantly â merely with the threat that they vote as a block. That vote block is important for any Politician â from the left, right or center. There is no use crying "Vote bank politics" as is so often heard amongst the Hindu community. The reality of a democratic polity, is that vote banks are important to politicians. And if we want to change the behavior of our politicians, we must create new Vote banks, new coalitions of powerful voting groups. The politicians will automatically respond to this change.

The Rama Sethu issue is a very important case in point. Whereas, when one small little Muslim group can complain and get the entire Delhi Metro re-routed and sent underground, on account of the possible damage that the Metro rail might do to the Qutab Minar and to the graves contained therein at an additional expense of over 500 Crores, even after enormous amount of protest from the Hindus, including lakhs of signatures, hundreds of protests, authoritative voices such as the Shankaracharyas and the Hindu Dharma Acharya Sabha speaking up and protesting, several cases and petitions in many courts later, the issue is still un-resolved. The Government of India feels no compulsion to honor Hindu sentiments whatsoever, and even the Supreme Court may finally go this way or that. Why? Because Hindus don't really matter politically. They don't vote as a block, and therefore, their vote can be splintered in a thousand different ways.

If this were the case of Hindus, in India, where they find themselves often being accused of being the oppressive majority, (In reality they cannot muster enough unity of thought to oppress anyone let alone themselves), little can be said of their situation in areas where they find themselves in the minority. The Hindus of Jammu, are fighting a losing battle, on the Amarnath land issue, given the carefully engineered majority that the Muslims of the Kashmir Valley have in the State of Jammu and Kashmir. The Hindus have no hope to achieve any worthwhile result on their own, without there being a sufficient groundswell of support from outside of Jammu and Kashmir. It is inevitable that their protest movement will slowly run itself aground, lose energy and get dissipated, in course of time. And the Governments in the Center and the State simply have to wait it out and allow this to happen. There is no other future possible, unless, we can ensure that the next Central Government is friendly to the Hindu sentiment which today it is not.

In any modern democracy, (where numbers matter) assembling a coherent identity, translates to influence and power. This has always been the case through history. Politics has always been about "Us" versus "Them". So unless Hindus learn to forge together a larger overarching identity, and start behaving like a more coherent and homogenous group, they are in for trouble. This is because, there are many forces, which are very insistent and powerful, and patently anti-Hindu in the world today, which are very active in India. More and more, Hindus will find that their rights are being taken away, and their freedom is being attacked, their institutions are being destroyed and they won't even know why â and there are many examples - Rama Sethu, Amarnath, Plight of Kashmir Pandits, Arrest of Kanchi Shankaracharya, Distribution of Temple lands to Non-Hindu people, Usage of Hindu money for Non-Hindu purposes, such as for Haj pilgrimage, Ram Janmabhumi and so on. Each one of these issues is extremely intractable, and there is virtually no political energy behind the solution of any of these issues. Hindus will inevitably come out losers in their own country where they are supposedly a majority.

Now in foreign countries (such as North America â USA and Canada), Hindus are a growing community. But again, we have all the same weaknesses as a community, that we have in India. We are fragmented into hundreds of groupings, sub-groupings etc. What is the future of the Hindus if we continue on this path ? Will we be a very accomplished, wealthy, and advanced community, but at the same time, a community that has no real influence in the affairs of the State?

So the question becomes, what is the 'connection' between living life as a Hindu, in one's everyday life, doing Puja, observing festivals like Diwali, visiting temples, and occasionally hearing pravachans etc. and the activity of forging together a collective identity ? What is the relationship between Spirituality and Politics ? Does Dharma have a political component - such as wielding power in order to protect Dharma ? What do ideas such as Raja Dharma and Rama Rajya have to offer us in the context of a democratic polity? In the ancient days, the king was imbued with a sense of Dharma, by his upbringing and education. He ruled his people, consistent with the spirit of Dharma. But today's uneducated politicians by and large do not. They are an Adharmic lot, mostly, irrespective of their political affiliation.

Do Spiritual Masters and Teachers, have a responsibility in this regard to foster, nurture and develop this Hindu identity? Or is it best for them to stay strictly out of Politics and focus only on Spirituality and Religion? Is there a way that we can infuse our Politics with a sense of Dharma? If so, where is the Hindu leadership which is focused on this activity? Or are we more are less relegated to living our private lives in whatever way we can, and leave the space of Politics to unscrupulous and Adharmic politicians who are any way interested largely in filling their coffers, and enhancing their personal futures?

From a spiritual and religious stand-point, we can take the view, that ultimately all Identity is a form of Maya or Mithya. We have to transcend all identities anyway, to attain Moksha. What is the use of harping on the Hindu Identity, when the real goal of Spirituality is to dissolve our Jivatma into the Paramatma? Further, Spirituality should not be corrupted by Politics. Therefore it is best for the Spiritually minded to stay strictly away from any activity related to Identity formation â especially if it is a Hindu Identity. In any case, it is easier to talk about "Peace" and "Love" and soft matters of the heart â than to demonstrate courage and fearlessly take up unpopular and difficult issues, and take a real worthwhile stand on anything.

From a Political stand-point, we can take the view that if we do not form a strong, coherent and unified Hindu Identity, we will never be able to exercise power on behalf of Hindu Dharma ever. We will never be able to make political choices that are beneficial to the majority group in the country. All political decisions will be secularized, cannibalized and made on behalf of arbitrary groupings of various minorities, and never for the Hindu community as a whole. And Hindus will forever remain at the receiving end of the prevailing political dispensation, being a majority in name only, enjoying none of the advantages of any majority nor any of the advantages of any minority community. This is the fate of the Hindus today â They are neither a majority (by behavior) nor a minority (by identity) â A sort of a Trisanku Loka, neither here nor there.

We must forge a middle ground here, for the sake of our future generations, where both the spiritually minded, and the Politically oriented can meet, where Politics itself can be spiritualized, and brought within the ambit of Dharma, where a Spiritually inspired Politics can become the order of the day. But both sides have to move, and find common ground. In this regard the greater share of the responsibility invariably lies with the spiritually minded. They cannot remain embarrassed about ideas of Hindu Unity and political consciousness. They cannot say, "No, If I talk about Politics, and Hindu Unity or Identity, then I will become unpopular". This is the essence of Dharma. To move beyond one's own likes and dislikes, beyond fame and infamy, beyond personal glory and do what is to be done (Kartavyam Karma). Perhaps, if they so choose, they can show the way, simply because they wield significant influence with their followers. To avoid this responsibility, and keep talking about Mukti, Bhakti and Yoga isolated from the life of the whole community, may in the final analysis, in fact be a dis-service to the community. Similarly the Spiritually minded must enter Political life, with a view to performing vital service to the nation, and to the people. Simply being concerned about one's own Moksha, without regard for the life and future of the whole community, is to remain ignorant and insensitive to the vital needs of the time â the Yuga Dharma.

More importantly India's Unity itself is Spiritually based. Only the Spiritually inclined can see the inherent unity that ties together the multi-faceted, many-sided nature of the Hindu Civilization. The Non-Spiritual, are easily misled by the seeming variety of our country, and easily caught in the ideologies of Communistic Class struggles, and Colonial dismissal of India's native Civilization, and every other form of Western ideological proposition, they tend to be swept away in the notion that there never was a Hindu identity in the first place, and deem its emergence as inimical to the nation. I would even go so far, to say that it is not merely the greater share of this responsibility, but almost the entire share lies with the Spiritually minded â especially our Gurus, Acharyas, Yogis and Rishis. For I have much lesser hope that the politically minded may move closer to the Spiritual, for any purpose other than some narrow self-interest. For self-interest defines the modern day politician, not Dharma. His entire politics is one of convenience, not of ideology and character. The modern Politician, will exploit Ram Sethu, Amarnath, and every other form of Hindu issue, if it will help him win power, only so that he may enjoy the spoils of power, but not so that he may render back to the community the service that he was elected to perform, in its full measure. He has to be dis-placed, first before there can be any transformation either in his heart or in the community as a whole.

Therefore we call upon the Spiritually minded in India, to take the lead, to demonstrate courage, and come out on the side of the Hindu Identity, for the sake of the Lokasangraha, for Dharmasamsthapana, for the sake of this Eternal Dharma called Sanatana Dharma. Let us not be complacent, and befooled into Universalist Vedantic and Buddhistic positions, and pretenses. Let us not pretend to be above all identities â and preach to the choir â For every time, anyone spoke about the need for peace, and Ahimsa, that message was directed towards the already mild Hindu, and not the aggressor. Let us not lose the distinction between the aggressor and the victim â simply because the aggressors have a habit of posing as the victim, while the real victims, being already mild-natured, will not mind yet another lesson in meekness. Let us have the Viveka to see through this game, and become aware that nothing less than the future of our entire Civilization is at stake at this time.

The "Hindu Vote is Sacred" â This must be our new Mantra. May this new Mantra ring in every nook and corner of India. We need a new Hindu Front â a Hindu wave; a Hindu friendly Government unfettered by the considerations of Coalition politics; free to pursue a Hindu agenda, for the sake of this land of Dharma. May such a Front, guided by the Hindu Dharma Acharya Sabha, be formed, to consolidate the Hindu Vote bloc, as never before achieved in India. May us all participate in precipitating this Hindu Wave, and the possibility of a Dharma Rajya.

Also Read:

Sanatana Dharma-Civilization
http://www.sanatanadharmafoundation.com/...php?option
=com_content&task=view&id=145&Itemid=54

* * *
Addenda:
What does it mean to be a Hindu?
-- Swami Dayananda Saraswati
http://vivekajyoti.blogspot.com/2008/04/wh...o-be-hindu.html

To be a Hindu is: Love truth, look upon the world as Isvara. All forms of prayer are valid. You are responsible for your action, for your lot. You can change your destiny. You have a free will. God is not love, God is everything. He is in the form of order. He is not partial to anybody. God is not judgmental; so don't make God, also, judgmental. Don't say there will be judgment day and God will sit in judgment and send you to Hell. God is not judgmental. He doesn't make judgment. You ask for it; you get it. You get it or you had it, both.

Atma nitya suddhah. This is one step further. You can invoke the Lord in any form, in any language. There is a big spectrum. Being a Hindu is all these. Finally, the Veda is a means of knowledge in the areas which I cannot objectify. Certain areas are very useful to me. Certain things that are told by the Veda are very useful to me. And the one thing is the main thing. That is, you are the whole; you are the reality. This is not going to be improved upon by anybody. This is final. You are the whole and you can't become better than whole. Therefore, nobody is going to improve this. So, it has the last word. One who recognizes that is a Hindu. Even if you don't recognize it, if you say everything is Isvara or everything is Isvara's. That interpretation, also, we have got. Everything belongs to Isvara or everything is Isvara, both are there. I'm talking final. All this we will allow. All these are allowed because you can invoke Isvara in many ways. It's okay; you'll get some result. We accept that. Finally, if you want, you are the only reality. That makes you a Hindu. If you miss it in this life, you'll get a chance again. Until you solve this problem, you'll be reborn, don't worry. So, that makes you a Hindu.

There are a lot of things. In fact, all these mean being a Hindu. But anything irrational is not acceptable. Anything above reason, you can believe if you are interested in it. If somebody says above reason it is, and if you are interested in it, you can believe in it, you can follow, because you cannot dismiss it. Like a heaven. You can't dismiss it; you can't prove it. It's okay. But if somebody says that is the answer, it is irrational. We can dismiss it. That is not the answer. Any trip is not an answer. A trip is a trip. You can't promote tourism and call it a religion. (Swami Dayananda Saraswati answering the 'Satsang Question' at the Arsha Vidya Gurukulam, Saylorsburg, PA)

**acharya** · 08-27-2008, 03:44 AM

http://vivekajyoti.blogspot.com/2008/06/al...t-hinduism.html

http://www.newstodaynet.com/col.php?section=20&catid=33

http://karsewak.blogspot.com/2008/02/new-f...du-defense.html

http://www.janasangh.com/book.aspx?bid=1&gid=0&cid=0

http://vivekajyoti.blogspot.com/2008/05/do...stitutions.html

ramana · 09-04-2008, 12:38 AM

x-posted from BRF

Original by RamaY

QUOTEA free translation of a great article from one of the Telugu news papers. Any/all mistakes are mine...

Quote:
As per the History written by Bharatiyaas (Indians) Lord Krishna lived during the end days of Dwapara eon. He passed away 5109 years before present day. Before that Krishna lived for 120 years. The Mahabharata war happened in 3138BC. In this background the historical facts about Sri Krishna and Balarama become more meaningful.

Krishna is Indiaâs first statesman. He inspired entire India with his nationalistic vigor. But neither became a king or monarch nor he ruled the populace.

Before Krishnaâs birth, the âBruhadradhaâ clan has been ruling the Bharata varsha for almost 1000 years with âGirivrajaâ as the capital. Girivraja was todays Magadha area. âJarasandhaâm, ruler of Girivraja, was that days monarch for India.

Naraka from âPragjyotishaâ (present day North East) has been plundering eastern India. Attacking Indian culture and border states.

South-indian kingdoms didnât recognize Jarasandhaâs hegomany. Kamsa was ruling the Mathura kingdom, which is located west of Magadha. Gonanda clan of Kashmir were followers of Jarasandha. Between Mathura and Kashmir was Kuru kingdom. Eventhough Bhishma was a great leader, he denounced the kingdom and was busy with family affairs, thus becoming ineffective in addressing national issues. Videha and Vidharbha kings were totally useless. The Kiraata clan kings of Nepal stayed as mere spectators to Narakaaâs south-western moves. To west of Kashmir was Gandhara and further south was Madra. Both these kingdoms started drifting away from hindu national culture and being influenced by external tribal cultures.

Magadha, irrespective of being the centre of the Bharata-varsha and cultural leader, became ineffective in fulfilling its role as protector of the culture and Bharata varsha. More over Magadhaâs social order became a mess with so many unnatural tendencies. Cannibalism became a fashion among few cults. New interpretations of Vedas and Upanishads have come up.

In such a background Krishna and Krishna Dwaipayana Vyasa entered Indian social and political scene. Due to their enmity with Kamsa, Krishna and Balarama spent most of their childhood away from Mathura. Krishna killed Kamsa when he was 12 years old. Kamsaâs father Ugrasena became king to Mathura. Jarasandtha was Kamsaâs father-in-law. Thus Jarasamtha, the emperor , has become lifelong enemy of Krishna and tried to get back at him. In the process Jarasamtha gave up his responsibility towards Bharata Varsha.

Krishna felt the necessity of removing Jarasantha as he is going away from Bharatiyata or sanatana-dharma. But to protect the cultural and national integrity, removal of Magatha king requires another able power center.

Per Krishnaâs strategy, Jarasanthaâs death is the first step in achieving Indian cultural and national integrity. Setting up the alternate power center is second step. Establishing the literary foundation for thus re-united national culture is third step. Krishna is the only leader who achieve all these three objectives of his strategy.

The decision about who should be the new emperors had been made after Draupadi swayamvaram. He propped-up the Pandavas after this incident. Killing of Hidimba and Bakasura by Bhima and Destroying the Matsya Yantra during the swayamvara became symbols of Pandavasâ capabilities. Thus Krishna showed his statesmanship in electing the righteous and sanatana-dharma-worshipping Pandavas as future emperors of India.

The household issue of Kuru and Pandavas is a small issue. If resolving this issue is the objective, Krishna would have killed Duryodhana after Subadhra and Arjunaâs marriage and made Pandavaâs new kings of Hastinapura.

But Krishnaâs enemity is with Jarasantha and his inability in protecting the national and cultural integrity of Bharata varsha. That is why he encouraged Yudhistara (Dharmaraja) to conduct âRajasuya yagaâ so he can introduce all the kings and kingdoms in Bharata varsha to Pandavaas.

Conducting rajasuya while there is an emperor (Jarasandha) in the land means questioning the authority of Jarasandha. That is why Bhima killed Jarasantha. This is all part of Krishnaâs strategy. Entire Bharata varsha believed in the capabilities of Pandavas with the killing of Jarasantha.

In addition to building an alternate power center, rejuvenating the veda based national-cultural identity is also highly important. Vedas are the foundation of our national culture. With the help of Krishna Dwaipayana (Veda Vyasa) he revived the sanatana dharma. Vyasa organized the Vedas as per contemporary needs. Naimisaranya and Badarikaranya became the new scientific and literary centers.

Even after achieving these epic tasks, Krishna didnât became the ruler or king. A true statesman is not limited just to the political aspect of nation building. In the national-cultural leadership, politics is just one part. This is the outlook of Indians. This is Indiaâs culture. And Krishna is the epitome of this culture. If this Son-of-Indiaâs creation lived and survived for 5000 years in spite of numerous military, cultural and religious onslaughts, what is wrong in calling Krishna godâs avataar?



If one goes through Hindu hisotry there always was a duo to restore the sanathan dharma- a teacher and a implementer.

Iravati Karve also argues in Yuganta that Lord Krishna is an avatar even if you consider only his actions and the reasons for his actions.

09-04-2008, 07:18 PM

QUOTEIf one goes through Hindu hisotry there always was a duo to restore the sanathan dharma- a teacher and a implementer.
Yup. Great observation. I am of the same opinion. All the past and present day kingmakers follow that principle. Right from Kautilaya to Kamarajar.

ramana · 09-05-2008, 05:07 AM

About the late swamiji who was murdered in Orissa.

From Pioneer, 5 Sept., 2008

QUOTEA life dedicated to the poor

Saswat Panigrahi

Swami Laxmanananda Saraswati worked for tribal welfare

The killing of veteran VHP leader Swami Laxmanananda Saraswati along with four of his associates at Jaleshpata ashram in Orissa's Kandhamal district on the eve of Janmashtami outlines an abysmal administrative failure to protect a social reformer from the tentacles of terrorism.

This was not the first time that he faced a threat to his life. In December 2007, Laxmanananda sustained serious injuries in a violent attack at Daringbadi, which is the centre of missionary activities in Orissa's Kandhamal district. The attack was allegedly masterminded by a Congress Rajya Sabha MP and the chief of the missionary organisation, World Vision, Mr Radhakant Nayak. Following the attack, there several complaints were registered to enhance the swami's security, but they all fell on deaf ears. However, the Jaleshpata ashram was provided with one police constable and two guards for Laxmanananda's security.

Within hours after the killing, State Director-General of Police Gopal Nanda, without waiting for a full inquiry, promptly made a statement that Maoists were behind the incident. But the Hindu Jagaran Samukshya, an RSS organisation, told this writer that the killing was planned and executed by missionaries.

Mr Ashok Sahu, president of HJS's Orissa unit and former Assam Additional Director-General of Police, said, "The conspiracy to kill Laxmanananda was hatched in a meeting convened by Christian missionaries at Raikia Community Centre on August 9. A former MP was among those who attended the meeting." :?:

On August 13, a threatening letter was circulated to the district and State authorities, a copy of which was forwarded to Laxmanananda. On August 22, he appealed to the District Magistrate of Kandhamal to enhance his personal security. The next morning, the news that his life was under threat, was flashed by the local media. In the evening he was killed along with four of his associates during a spiritual discourse.

"Never have fear of death when you are working for the cause of the motherland." These were the last words of Laxmanananda to one of his disciples.

The 84-year-old monk has laid down his life for the cause of the poor. Born in 1924 in Anugul, Orissa, Laxmanananda left home and went to Rishikesh to practice sadhna in the caves of the Himalayas for nine-long-years.

In 1966, he joined the Goraksha Andolan (anti-cow slaughter movement). It was in those days that he came in close contacts with MS Golwalkar, the then sarsanghchalak of the RSS. Golwalkar once told him, "Swamiji, cannot you hear the call of Bharat Mata and Gomata?" These words inspired him to dedicate his life to the service of the poor and the marginalised.

In 1967, Laxmanananda returned to his home State and spearheaded the Goraksha Andolan. Meanwhile, the Sangh requested him to go to Kandhamal (then a part of the erstwhile Boudh-Kandhamal district) to serve the poor tribals and to combat rampant conversion by the Christian missionaries.

For the last four decades Laxmanananda was relentless in his struggle for the cause of Kandhas, the tribals of Kandhamal.

Laxmananda sacrificed his life to render service to the poor and crafted a template for social reformation. His demise has created a void in the field of selfless social service.

09-05-2008, 09:03 AM

Shame of India Manmohan SIngh did it again.

QUOTECrescent and Cross replace Sun and Lotus in Kendriya Vidyalaya emblem
By R. Balashankar
In a move that touches the pit's bottom, the UPA government has changed the emblem of the Kendriya Vidyalaya Sangathan from Lotus and shining Sun to Cross and Crescent. And this has been done in the name of "broader reflection of national ethos."

The Board of Governors of KVS in its 79th meeting held on 26.6.2008 approved the new logo and a circular was sent to all the offices and schools of the Sangathan on July 17, 2008, to change the emblem in all the publications and communications. Though the chairman of KVS, HRD Minister Arjun Singh did not attend the meeting, the minutes of the meeting stated that the emblem has been approved by the chairman. His deputy Shri Md Ali Ashraf Fatmi, Minister of State, HRD & Deputy Chairman, was also not present at the meeting. The circular issued by the Asst. Commissioner (Acad I), KVS, said "in order to give a broader reflection of national ethos and ought (sic) to be inclusive of challenges, opportunities, rationalistic, scientific and global thinking, advances in science & technology and social changes taking place in the society" (sic) the new emblem has been created.

The picture shows a book with blank pages, and apparently two human forms emerging from globe. The crescent (an Islamic symbol) and two crosses and stars (Christian) are obvious.

A few months ago, the UPA government had released coins of Rs 2 denomination with cross on them. There was reportedly even a surreptitious move to change our national motto 'Satyameva Jayate' which was buried because the government felt that it would earn mud on the face over the issue. From a reading of the minutes of the KVS Board of Governors meeting, it is not clear where the idea of change in emblem originated and what was the inadequacies of the previous emblems. The new emblem is not explained either in the minutes.

Commenting on the move, Dr. Murli Manohar Joshi, former HRD Minister said, "There is nothing scientific or Indian in the emblem that has been newly created. The previous emblem in fact reflected the Indian ethos. Lotus is a symbol of 1857 War of Independence and we always associate the sun with progress, innovation, spiritual, endeavour and it is unfortunate that the Government of India is trying to create a sense of alienation in young minds by trying to promote imported concepts."

This is making me very angry.

ramana · (This post was last modified: 09-05-2008, 10:26 PM by ramana.)

Do we see a covert Constantinzing of the Indian National Congress?

09-05-2008, 11:17 PM

QUOTE(ramana @ Sep 5 2008, 10:26 PM)Do we see a covert Constantinzing of the Indian National Congress?
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Oh Yes, Shame of India Manmohan Singh is leading, he started with Army , now school system. They are slef hater. This is very serious.

India is not a democracy but communist-lite country.
I can see difference between US democracy and India's so-called democracy.
In US, they need major voting to make these changes, even placing in ballot major petiton is required.
In India, any idiot Minister or Babu can do anything till he is licking Queens sleeper and getting paid for service in kind.

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