05-09-2005, 06:42 AM
<b>WHAT CAN ONE HINDU DO?</b>
Dr.BABU SUSEELAN
What can one Hindu do? People who are concerned about the state of Hindus
around the world and want to correct it frequently ask this question. More
often than that, it is asked in a form that indicates the cause of their
helplessness: "What can one Hindu do?" "How can an individual propagate
Hindutva on a scale large enough to effect the immense changes which must be
made in every walk of Hindu life in order to create the kind of ideal Hindu
society? Some ask the right questions, some feel that some wider scale of
action is required. Many others ask the question, but do nothing. Some
expect to perform instantaneous miracles; some however paralyze themselves by
projecting an impossible goal. Some want to overhaul Hindu society
overnight, and they tend to regard knowledge of Hindutva as irrelevant.
<b>CHANGING MINDSETS</b>
If you are a Hindu and are concerned with the present state of affairs,
begin by identifying the nature of the problem. The battle is primarily
intellectual, not merely political. Politics is the practical implementation
of the fundamental Hindutva ideas that dominate our culture. One cannot
fightor change the consequences without fighting and changing the cause, nor
can one attempt any practical implementation without knowing what one want
to implement.
In an intellectual battle (Hindutva verses Sectarian), one need not convert
every one. History is made of minorities, or more precisely, intellectual
movements, which are created by minorities, make history. Intellectuals with
foresight and commitment can develop abstract and functional strategies to
change the society. An intellectual battle is a battle for man's minds, not
an attempt to enlist blind followers. Only people who understand them can
propagate ideas. An organized movement has to be preceded by an educational
campaign, which required persons. Such trained persons are the necessary
precondition of any attempt to change the Hindu society.
The immense changes, which must be made in every walk of Hindu life, cannot
be made singly, piecemeal or retail. But the factor that underlies and
determines every aspect of Hindu life is Hindutva. Teach every man the right
Hindutva and his own minds will do the rest.
<b>Hindus cannot exist without practicing and protecting Hindutva. </b> Every
Hinduis not intellectual innovators, but they are receptive to the ideas of
Hidutva, when and if it is offered. There are also great numbers of Hindus
who are indifferent to the ideas of Hindutva and to anything beyond the
distorted secularism. Such Hindus accept subconsciously dualistic and
divisive ideas of Christianity, Islam and Communism without critical
evaluation. They also accept whatever is offered by the distorted secular
culture, and swing blindly with any transient ideas. They are merely
oscillators-be they politicians, bureaucrats, businessmen, or educators-and
by their own choice, irrelevant to the fate of the Hindu world.
Today, most Hindus are acutely aware of cultural pollution, coercive
religious conversion, Jihadi terrorism, ideological confusion, distorted
secularism, and political turmoil created by the pseudo secularists and
alienated intellectuals. But they are anxious, confused and groping for
answers. Are we able to enlighten them? Can we answer their questions? Can
we offer them a consistent Hindutva ideology? Do we know how to convince
them?Are we immune from the fallout of the constant barrage aimed at the
destruction of the Hindutva movement? To provide them with clear,
consistent,and correct concepts, we need an intellectual, social and
political battle.
If we want to influence a country's intellectual trend, the first step is
to bring order to our own ideas and integrate them into a consistent case, to
the best of our knowledge and ability. Knowledge necessarily includes the
ability to apply abstract principles of Hindutva to concrete problems, to
recognize the principles to specific issues, to demonstrate them, and to
advocate a consistent course of action. Our Rishis and Acharayas have given
us philosophical guidelines in the Vedas, Upanishad and Darshanas. Leaders
like Dr.Hedgewar, Swami Vivekananda and Guruji Gholwalkar have demonstrated
how abstract Hindu concepts can be put into practice for the benefits of
Hindu society.
When our convictions and commitment to Hindutva are in our conscious,
orderly control, we will be able to communicate them to others. This does
not mean one must make philosophical speeches on Hindutva when unnecessary
and inappropriate. We need the philosophy of Hindutva to back us up and give
us a consistent case when we deal with or discuss specific issues.
How can we propagate our Hindutva? Do not wait for a national audience.
Speak on any scale open to you, large or small---to your friends, your
associates, your professional organizations, or any legitimate public forum.
You can never tell when your words will reach the right mind at the right
time. You will see no immediate results---but it is of such activities that
public opinion is made.
Make any issue or problem an ideological issue. An issue of Hindutva verses
sectarian philosophy (pluralistic, all inclusive, spiritual, open, and
systemic philosophy verses, pseudo secular, fundamentalist, dualistic,
divisive, rigid, all exclusive, mechanical models).
Do not pass up a chance to express your views on important issues affecting
Hindus. Whether it is discrimination, prejudice, race relations,
international affairs, religious conversion, Jihadi terrorism, distorted
secularism, fundamentalism, sharit law, polygamy, or any social, political
and religious issues. Write letters to the editors of newspapers and
magazines, to TV and radio commentators and, above all, to the political
leaders.
Remember, the best democracy is still no guarantee against intolerance and
bigotry, and eternal vigilance is an expression that will never become
obsolete. The opportunities to speak about Hindutva are all around you.
Hindus need to repeatedly examine incidence and issues of prejudice and
falsepropaganda. Hindus should not keep silent when the philosophy of
Hindutva and Hindu values are being attacked. Always be vigilant and
recognize warning sings of intolerance and its perpetrators, and contribute
to efforts to preserve religious freedom to practice and promote Hindu
values.
Always explore the nexus of pseudo-secularists, communists and
deprogrammers who want to demoralize Hindus. Above all, do not join the wrong
ideological groups or movements, in order to do something. By ideological
(inthis context), I mean group or movements proclaiming ant-Hindu values.
Many anti-Hindu groups substitute anarchism for liberal democracy, pluralism
for theological fundamentalism, and reason to whims and faith. To join such
groups means to reverse the noble philosophy of Hindus, and to sell out
pluralistic principles for the sake of some superficial and intolerant
ideologies. It means that you help defeat the noble values of Hindutva and
the victory of sectarian, exclusive ideas of our enemies.
<b>FORGE PARTNERSHIP</b>
The groups one may properly join today are the VHP, RSS, HSS and the Indian
American Intellectual Forum These groups are organized to achieve a single,
specific, clearly defined goal, on which men of differing regions and
backgrounds can agree. These groups have no hidden agenda, selfish motives
orsectarian political purpose. As a member of the Sangh parivar, we have
several mandates. The other is an inner imposed mandate of a personal
missionand desire to assist those Hindus in difficult circumstances to
improve their life. These two mandates are not mutually exclusive. In fact,
the two often gets superimposed upon each other and are intermingled. It is
important to establish a close working relationships with other Hindu
organizations to foster coordination, cooperation and coalitions addressing
specific Hindu needs. All across the globe thousands of Sangh Pracharaks
regularly give their time and talents to make a positive difference in the
lives of Hindus. They are proud of their part in a great endeavor. For Hindu
samaj to prosper and survive, we all must get involved in Sangh activities
and must get involved and live up to our responsibilities as Hindus.
It is a mistake to think that the intellectual movement to propagate
Hindutva is without difficulties. It requires a profound conviction, that
ideas based on Hindutva are important to you and to your own life. If you
integrate that conviction to every aspect of your life, you will find many
opportunities to enlighten others.
There is no short cut to achieve our objectives. Hindutva is the permanent
fuel and ideological powerhouse. So propagate it with activism. If our
enemies destroy our identity, and establish a mechanical, all exclusive,
narrow minded and rigid political philosophy and life style, it will be the
default of those who keep silent. We are still free enough to speak,
organize and act. Do we have time? No one can tell. But time is on our
side-because we have an indestructible weapon and an invincible thought
system-Hindutva.
Dr.BABU SUSEELAN
What can one Hindu do? People who are concerned about the state of Hindus
around the world and want to correct it frequently ask this question. More
often than that, it is asked in a form that indicates the cause of their
helplessness: "What can one Hindu do?" "How can an individual propagate
Hindutva on a scale large enough to effect the immense changes which must be
made in every walk of Hindu life in order to create the kind of ideal Hindu
society? Some ask the right questions, some feel that some wider scale of
action is required. Many others ask the question, but do nothing. Some
expect to perform instantaneous miracles; some however paralyze themselves by
projecting an impossible goal. Some want to overhaul Hindu society
overnight, and they tend to regard knowledge of Hindutva as irrelevant.
<b>CHANGING MINDSETS</b>
If you are a Hindu and are concerned with the present state of affairs,
begin by identifying the nature of the problem. The battle is primarily
intellectual, not merely political. Politics is the practical implementation
of the fundamental Hindutva ideas that dominate our culture. One cannot
fightor change the consequences without fighting and changing the cause, nor
can one attempt any practical implementation without knowing what one want
to implement.
In an intellectual battle (Hindutva verses Sectarian), one need not convert
every one. History is made of minorities, or more precisely, intellectual
movements, which are created by minorities, make history. Intellectuals with
foresight and commitment can develop abstract and functional strategies to
change the society. An intellectual battle is a battle for man's minds, not
an attempt to enlist blind followers. Only people who understand them can
propagate ideas. An organized movement has to be preceded by an educational
campaign, which required persons. Such trained persons are the necessary
precondition of any attempt to change the Hindu society.
The immense changes, which must be made in every walk of Hindu life, cannot
be made singly, piecemeal or retail. But the factor that underlies and
determines every aspect of Hindu life is Hindutva. Teach every man the right
Hindutva and his own minds will do the rest.
<b>Hindus cannot exist without practicing and protecting Hindutva. </b> Every
Hinduis not intellectual innovators, but they are receptive to the ideas of
Hidutva, when and if it is offered. There are also great numbers of Hindus
who are indifferent to the ideas of Hindutva and to anything beyond the
distorted secularism. Such Hindus accept subconsciously dualistic and
divisive ideas of Christianity, Islam and Communism without critical
evaluation. They also accept whatever is offered by the distorted secular
culture, and swing blindly with any transient ideas. They are merely
oscillators-be they politicians, bureaucrats, businessmen, or educators-and
by their own choice, irrelevant to the fate of the Hindu world.
Today, most Hindus are acutely aware of cultural pollution, coercive
religious conversion, Jihadi terrorism, ideological confusion, distorted
secularism, and political turmoil created by the pseudo secularists and
alienated intellectuals. But they are anxious, confused and groping for
answers. Are we able to enlighten them? Can we answer their questions? Can
we offer them a consistent Hindutva ideology? Do we know how to convince
them?Are we immune from the fallout of the constant barrage aimed at the
destruction of the Hindutva movement? To provide them with clear,
consistent,and correct concepts, we need an intellectual, social and
political battle.
If we want to influence a country's intellectual trend, the first step is
to bring order to our own ideas and integrate them into a consistent case, to
the best of our knowledge and ability. Knowledge necessarily includes the
ability to apply abstract principles of Hindutva to concrete problems, to
recognize the principles to specific issues, to demonstrate them, and to
advocate a consistent course of action. Our Rishis and Acharayas have given
us philosophical guidelines in the Vedas, Upanishad and Darshanas. Leaders
like Dr.Hedgewar, Swami Vivekananda and Guruji Gholwalkar have demonstrated
how abstract Hindu concepts can be put into practice for the benefits of
Hindu society.
When our convictions and commitment to Hindutva are in our conscious,
orderly control, we will be able to communicate them to others. This does
not mean one must make philosophical speeches on Hindutva when unnecessary
and inappropriate. We need the philosophy of Hindutva to back us up and give
us a consistent case when we deal with or discuss specific issues.
How can we propagate our Hindutva? Do not wait for a national audience.
Speak on any scale open to you, large or small---to your friends, your
associates, your professional organizations, or any legitimate public forum.
You can never tell when your words will reach the right mind at the right
time. You will see no immediate results---but it is of such activities that
public opinion is made.
Make any issue or problem an ideological issue. An issue of Hindutva verses
sectarian philosophy (pluralistic, all inclusive, spiritual, open, and
systemic philosophy verses, pseudo secular, fundamentalist, dualistic,
divisive, rigid, all exclusive, mechanical models).
Do not pass up a chance to express your views on important issues affecting
Hindus. Whether it is discrimination, prejudice, race relations,
international affairs, religious conversion, Jihadi terrorism, distorted
secularism, fundamentalism, sharit law, polygamy, or any social, political
and religious issues. Write letters to the editors of newspapers and
magazines, to TV and radio commentators and, above all, to the political
leaders.
Remember, the best democracy is still no guarantee against intolerance and
bigotry, and eternal vigilance is an expression that will never become
obsolete. The opportunities to speak about Hindutva are all around you.
Hindus need to repeatedly examine incidence and issues of prejudice and
falsepropaganda. Hindus should not keep silent when the philosophy of
Hindutva and Hindu values are being attacked. Always be vigilant and
recognize warning sings of intolerance and its perpetrators, and contribute
to efforts to preserve religious freedom to practice and promote Hindu
values.
Always explore the nexus of pseudo-secularists, communists and
deprogrammers who want to demoralize Hindus. Above all, do not join the wrong
ideological groups or movements, in order to do something. By ideological
(inthis context), I mean group or movements proclaiming ant-Hindu values.
Many anti-Hindu groups substitute anarchism for liberal democracy, pluralism
for theological fundamentalism, and reason to whims and faith. To join such
groups means to reverse the noble philosophy of Hindus, and to sell out
pluralistic principles for the sake of some superficial and intolerant
ideologies. It means that you help defeat the noble values of Hindutva and
the victory of sectarian, exclusive ideas of our enemies.
<b>FORGE PARTNERSHIP</b>
The groups one may properly join today are the VHP, RSS, HSS and the Indian
American Intellectual Forum These groups are organized to achieve a single,
specific, clearly defined goal, on which men of differing regions and
backgrounds can agree. These groups have no hidden agenda, selfish motives
orsectarian political purpose. As a member of the Sangh parivar, we have
several mandates. The other is an inner imposed mandate of a personal
missionand desire to assist those Hindus in difficult circumstances to
improve their life. These two mandates are not mutually exclusive. In fact,
the two often gets superimposed upon each other and are intermingled. It is
important to establish a close working relationships with other Hindu
organizations to foster coordination, cooperation and coalitions addressing
specific Hindu needs. All across the globe thousands of Sangh Pracharaks
regularly give their time and talents to make a positive difference in the
lives of Hindus. They are proud of their part in a great endeavor. For Hindu
samaj to prosper and survive, we all must get involved in Sangh activities
and must get involved and live up to our responsibilities as Hindus.
It is a mistake to think that the intellectual movement to propagate
Hindutva is without difficulties. It requires a profound conviction, that
ideas based on Hindutva are important to you and to your own life. If you
integrate that conviction to every aspect of your life, you will find many
opportunities to enlighten others.
There is no short cut to achieve our objectives. Hindutva is the permanent
fuel and ideological powerhouse. So propagate it with activism. If our
enemies destroy our identity, and establish a mechanical, all exclusive,
narrow minded and rigid political philosophy and life style, it will be the
default of those who keep silent. We are still free enough to speak,
organize and act. Do we have time? No one can tell. But time is on our
side-because we have an indestructible weapon and an invincible thought
system-Hindutva.