<b>Mumbai terror dossier and how the mainstream media (MSM) protects Islamist faith</b>
The MSM (Mainstream Media): Protectors of the Islamic Faith
Written by  iana West 1/7/2009 12:56:00 PM
The Hindu of India broke several stories based on a dossier the Indian government just released pertaining to the jihadist assault on Mumbai that left 163 people killed at the end of November.
One of those stories, picked up by news organizations around the world, was about conversations the Indian authorities were able to intercept during the atrocities between the ten terrorists-- or "gunmen," as the MSM likes to style them--and their handlers in Pakistan.
The dossier includes selected excerpts of exchanges marked by their fiendish, bloodthirsty cruelty. The media, of course, has chosen to excerpt these excerpts. Guess what goes either missing entirely or gets buried in the B-matter?
Islam. While these few excerpts released by the Indian government contain orders to the terrorists to spare Muslims, and exhortations about Allah and Islam, these facts are treated as extraneous details of little consequence.
The AP gets around to mentioning "Allah" in paragraph 17, "Islam" in paragraph 18, and "Muslims" in paragraph 19. The New York Times coverage is even more deficient, parenthetically reporting on "Muslims" once in paragraph 18 and mentioning "Islam" in paragraph 25. And that's it.
Here's the problem with this oblique, Islam-lite coverage: Without understanding the Islamic context of these Mumbai attacks, we understand nothing about these Mumbai attacks. These attacks were not non-ideologically "terrorist" in conception and purpose, which is the common subtext of such media coverage. Rather, they were attacks conceived as acts of jihad against the West. And it is worth noting that the voices directing the attacks by phone saw fit to continue reminding the killers of that fact.
Thankfully, The Hindu has made the dossier available for downloading here. http://www.hindu. com/nic/dossier. htm
Below are what I think count as important excerpts, and what the mainstream media saw fit to cut down or omit entirely.
At Nariman House, the Jewish center:
Caller: Brother, you have to fight. This is a matter of prestige of Islam. Fight so that your fight becomes a shining example. Be strong in the name of Allah. You may feel tired or sleepy but the Commandos of Islam have left everything behind. Their mothers, their fathers. Their homes. Brother, you have to fight for the victory of Islam. Be strong.
Receiver: Amen!
------
The New York Times reproduced the above monologue to readers, finally, in paragraph 25 thus: "Brother, you have to fight," the caller said. "This is a matter of the prestige of Islam."
-------
At the Oberoi Hotel:
Caller: Brother Abdul, the media is comparing your action to 9/11. One senior police officer has been killed.
Abdul Rehman: We are on the 10th/11th floor, We have five hostages. ...
Caller: Kill all hostages, except the two Muslims. Keep your phone switched on so that we can hear the gunfire.
Fadadullah: We have three foreigners including women. From Singapore and China.
Caller: Kill them.
(Voices of Fadlallah and Abdul Rehman directing hostages to stand in a line, and telling the two Muslims to stand aside. Sounds of gunfire. Cheering voices in the background.. ..)
--------
The AP presented the above exhange to readers in its lead:
"We have three foreigners, including women," the gunman said into the phone. The response was brutally simple. "Kill them." Gunshots rang out inside the Mumbai hotel, followed by cheering that could be heard over the phone.
--------
Hotel Taj Mahal
...
Caller: The ATS Chief has been killed. Your work is very important. Allah is helping you. The "Vazir" (Minister) should not excape. Try to set the place on fire.
...
----------
Hotel Taj Mahal
Caller: How many hostages do you have?
Receiver: We have one from Belgium. We have killed him. There was one chap from Bangalore. He could be controlled only with a lot of effort.
Caller: I hope there is no Muslim amongst them?
Receiver: No, none.
The New York Times may call these dossier excerpts "chilling," but its readers, and readers of other MSM coverage, are missing out on just how chilling they really are.
http://www.dianawest.net/Home/tabid/36/Ent...amic-Faith.aspx
Visit http://www.bharatvani.org
and look for online books
"Time for stock taking, whither Sangh"
This Subramaniam swamy stuff like reminding muslims
of their hindu ancestry method has been ruthlessly dissected by
Shreerang Godbole, an ex-RSS man
All Dr. Subramanian Swamy is saying is: "If Hindu culture is our defining identity then how can we co-opt non-Hindus, especially Muslims and Christians? By persuading them by saam, dhaan, bheda and dand that they acknowledge with pride the truth that their ancestors are Hindus. If they do, it means that they accept Hindu culture and enlightened mores. That is, change of religion does not mean change of culture. Then we should treat such Muslims and Christians as part of our Brihad Hindu family."
He did not rule out our option in the event some or any number of the Muslims or Christians refusing our offer.
This offer is part of the saama, dhaana, bhEdha and Dhanda.
<span style='color:red'>Leadership & Managing Power â 2</span>
<b>Insights from Mahabharata</b>
<i>Pradip Bhattacharya</i>
Karna: I am myself aloneâself-destructive power
Karna, like Bhishma, harbours grievance against his mother and is chained by an outdated concept of loyalty to a benefactor, regardless of the innate merit of the situation and the superordinate goal of lokasangraha. The mainspring of his actions I, however, not even this dharma, but an obsession with himself. For Karna it is social status and recognition that constitute the source of power. Indeed, he is the true counterpart of Bhishmaâs Egotistical Sublime. The fact of his inferior birth is a poisonous ulcer eating into his soul and impelling him to acts of incredible prowess, conquering single-handed for Duryodhana all the territories that the four Pandavas had won for Yudhishthiraâs rajasuya yajna. Once he had even worsted the mighty Jarasandha, who gifted him the town of Malini in appreciation. For the same reason he took the vow of never refusing a mendicant, and thereby knowingly deprived himself of his invulnerability and his benefactor Duryodhana of sure victory.
Thus, as in the case of Bhishma, it is inflexible determination to stick to oneâs word, whatever the consequences, which leads to doom. In both their cases, their own self is prized above all else [in the case of Karna, even above his much vaunted loyalty to Duryodhana and his goal of slaying Arjuna]. Although Karna does not emerge victorious in his encounters with Arjuna and even with the Gandharvas when Duryodhana is captured. Yet he alone saves the Kaurava host from annihilation at the hands of Ghatotkacha. It is of him that Yudhishthira is the most apprehensive. Krishna sets much store by Karna, Knowing that if he stands aside Duryodhana would not dare go to war. On more than one occasion Krishna tries to persuade Karna to join the Pandavas, the last being just before the battle when Karna, Achilles like, had withdrawn from the battle because of Bhishmaâs insult. Even Bhishma regarded him as a great warrior ad deliberately insulted him to take advantage of his hypersensitive self-image and keep him from fighting his brothers. Bhishma provides a valuable psychological insight into Karnaâs character when he informs him that because of his birth against the law of natureâsupra-human and mortal intercourse not sanctified by marital ritesâhe developed an unhealthy envy of nobility of character which was accentuated by his keeping company with a mean individual like Duryodhana.
But, it is this warrior who publicity terms Draupadi a harlot, asks that she be stripped, and joins six others to attack the teenaged Abhimanyu jointly, against all canons of fair battle. It is Karna who seals the fate of this mighty teenager by cutting his bowstring from behind. Unfortunately, Vyasa does not tell us of the inner workings of Karnaâs mind and heart. In lending a hand in killing his rivalâs son did he feel he was in some way avenging his many defeats at Arjunaâs hands? In calling Draupadi a whore about whom it is of no concerns whether she is clothed or naked, was he taking revenge for having been publicly rejected by her in the svayamvara on account of his caste?
All this shows his confusion over what dharma and power are all about, and it is this confusion about dharma that is flung back at him by Krishna when he entreats Arjuna to wait till has extricated the chariot wheel from the mud, and can take up arms again. Karna, too, is a man divided against himself, yet undoubtedly noble in his silence about his motherâs secret and wise in his judgement. For, he tells Krishna not to reveal the secret to Yudhishthira who will invariably offer the kingdom to him and he will inexorably hand it over to Duryodhana. All his tremendous power has throughout been put in the service of adharma because of his profound sense of a lacerated ego. Here is a hero who knows, like Bhishma, that he is on the side of wrong, but is a slave of his word and will not shift to support what he knows to be the right. His greatness as a man shines radiantly in the fact that while he knows that he is battling his blood brothers, and is promise-bound not to slay them, they are all eager to kill this charioteerâs son! His slicing off the skin-armour and flesh earrings is an external symbol of the inner splitting-in-two of his very psyche. One part of him knows that Duryodhanaâs plans are evil. This part in Karna is all that is admirable in a human being. It is the âSuryaâ part of him, shining in an effulgent glory which rivets all attention on him right from the beginning. This it is that catches the eye of Duryodhana who grapples Karna to his breast with hoops of steel. It is this part of him that defeats each of his brothers in turn, except Arjuna, and lets them go unharmed (even with a kiss on the infuriated but helpless Bhimaâs cheek) although by killing them or by capturing Yudhishthira for Duryodhana [as Drona had planned] he could have ended the war.
However, a miasma of intrigue and evil envelops this sun in Karna. The chariot-wheel of Karnaâs life is, as it were, entrapped in a quicksand, being sucked under slowly but surely, as he connives in the heinous abuse of state power by Shakuni and Duryodhana, with the blind monarch Dhritarashtra eagerly acquiescing. The helping hand of succour offered by Krishna is rejected on egotistic grounds alone. As Krishna points out:
âThe world is doomed because you do not accept
my advice.
When the worldâs doom nears, my friend,
wrong appears right,
wrong gets embedded in the heart
and stays there.â [27]
All that Karna is concerned about is that his reputation must remain unsullied at all costs and he must find out who is better: Arjuna or himself. Karna has waded in too far by now to return. Perhaps death is his only salvation.
(contd.)
01-18-2009, 11:54 AM
(This post was last modified: 01-18-2009, 12:36 PM by Husky.)
<!--QuoteBegin-Savithri+Jan 18 2009, 07:23 AM-->QUOTE(Savithri @ Jan 18 2009, 07:23 AM)<!--QuoteEBegin-->All Dr. Subramanian Swamy is saying is: "If Hindu culture is our defining identity then how can we co-opt non-Hindus, especially Muslims and Christians? By persuading them by saam, dhaan, bheda and dand that they acknowledge with pride the truth that their ancestors are Hindus. If they do, it means that they accept Hindu culture and enlightened mores. That is, change of religion does not mean change of culture. Then we should treat such Muslims and Christians as part of our Brihad Hindu family."
He did not rule out our option in the event some or any number of the Muslims or Christians refusing our offer.Â
This offer is part of the saama, dhaana, bhEdha and Dhanda.
[right][snapback]93366[/snapback][/right]<!--QuoteEnd--><!--QuoteEEnd-->Hindu/Dharmic culture does not exist divorced from Dharmic religion. That is, all Natural Traditionalist cultures are by definition religio-culture. The outside world ignorant of a region's Natural Tradition perceives a stand-alone phenomenon ('culture'), but even so all culture was generated as a consequence of the religion of that region (natural tradition).
Hence sari, bindi, veshti, mookuthi and other Hindu gear, Bharatanatyam and other traditional Hindu dances, Yoga, Hindu foods, Carnatic and other traditional Hindu music, Hindu sculpting and other arts, our Shlokas, rites like naming ceremonies and festivals like Pongal, our languages from Samskritam to Tamizh, Hindu temple construction - <i>none</i> of these have <i>anything</i> to do with christoislamism. Nor ever will.
They belong solely to our Natural Tradition. That's because these things - which are called Hindu/Dharmic 'culture' here - are all <i>religious</i> in origin. They derive from the Dharmic tradition, they could never have come into being without our Dharmic tradition. And christoislamism could never have created any of this culture. (Christoislamism, which has mock-culture and appropriated cultural artefacts, isn't generative: this is why it can only steal real culture - be it from the Greco-Romans, or from us or others.)
The term 'culture' when applied to our case - as also when it's applied to other Natural Traditionalists like Shinto and Hellenismos - is only the christo-western word for the same meaning: Hindu/Dharmic religion (or whatever Natural Tradition was being considered).
That is, the word 'culture' in the Indian context is the christo tactic of trying to first split our religion into "form" and "essence", in the hopes that they can then try to steal the Form for themselves (to glue it to their dead, ugly, destructive, evil ideology in order to make it seem a live, creative religion instead), even as they negate, slander and try to murder the Essence (what pertains to our Gods, our sacred teachings/Dharma). But in Natural Traditions, the Form has sprung from the Essence and has no meaning outside of it, no purpose. The two are inseparable.
Christoislamis have no claim on any of Hindu/Dharmic culture. Sure, they try to inculturate (=steal) to make up for their lack of culture, but such action on their behalf will remain no more than theft. And still no part of our religio-culture will ever be theirs. It has nothing to do with christoislamism. <b>Not until the subcontinent's christians and muslims reconvert to Hindu/Dharmic religions can they legimitately take on and make claims to the Hindu/Dharmic culture</b>. If they do reconvert, it automatically belongs to them. But <i>never</i> otherwise.
Hindus should not make allowances on this. In fact, they cannot. The Dharmic religio-culture is one thing, it cannot be separated into religion and culture.
1. Hindus who think that Hindu culture is something that can be sold without acceptance of the Dharmic tradition itself in which this culture was born and lives, are a) mistaken and b) allowing for appropriation and inculturation = theft, and providing apologetics for it.
2. Hindu/Dharmic culture is not to be confused with the nationalism that Hindus naively expect in vain from christoislamis. Nationalism of an inconvertible nation - if christoislamism might ever be capable of nationalism on such terms - is something that <i>can</i> be shared. It merely requires respect for the nation and its laws on the part of the subject. It does not involve assimilation. Moreover, there <i>can</i> be no assimilation into or of Hindu 'culture' (any Natural Traditionalist culture) without simultaneously being part of the Hindu Dharma/Natural Tradition that's inextricably linked to the same.
3. A Dharmic only has a right to carry on his religio-culture, <i>not</i> the right to hand over/'share' the 'culture side' of it with anti-Dharmics=christoislamis (by pretending there's a 'Form' - the perceived cultural aspects - that can be divorced from some 'Essence' of what is actually a single indivisible unit: the religio-culture).
If any follower of a terrorist ideology wants to partake in any Hindu or other Natural Traditionalist 'culture', let them first rejoin their Natural Tradition. After all, it had not abandoned them, it is they who had abandoned it. And it is they who continue to choose to remain segregated from it. If they will own to all of it, it is theirs. But they cannot choose to own to part of it: it is not to be had in parts.
I do not disagree.
My first and foremost priority as I have always said is that the Hindus retake the right to rule, not necessarily on the basis of this constitution. Our rule will peremptorily and completely void this constitution. The question of co-opting the Muslims and the Christians is what we discussed. It is an option we offer to them, as we take over, as a first step to peacefully get back to their ancestoral parent religion as it had happened in the past. It is envisaged that there will be a time lag during which different religions could co-exist without being terribly antagonistic because the Hindus are in power. That is all. What we do if they reject is a different matter. And we do have the historical lessons of letting them practice to our detriment. (In Tamil there is a saying that if you give milk to the snake, it will yet bite you. That is its nature!)
We should not forget the forces at play. Broadly there are three that are religion based. The Muslims and the Christians are international in character while the Hindus are local to India. The forth is the irreligious Philosophy of Secularism of the International Capitalism. This secularism is actually rooted in Christianity. Socialism and Communism also belong to the Christian root. Their philosophy of state intervention is adopted by the capitalists in times of economic crisis which cyclically affect capitalism.
The struggle between the Muslims and Christians from the 8th to the 15th century in the wars known as Crusades was interrupted by the success of Christendom in their colonization of the Asia, Africa and the Americas and later giving rise to the phenomena of Nazis and the Communists competing for colonialism and neo-colonialism. The ensuing fight from the beginning of the second world war to the early 1990s resulted in the weakness of the Christendom and the strengthening the Islamic Jihadism. This has unleashed the revival of the struggle between the Christians and the Muslims that was disrupted in the 15th century on the one hand and the energetic expansion of Islam by means of sword and petro-dollar on the other.
The nuclear arming of Pakistan and the attack on the twin towers on 9/11 together form the focal point of this contradiction. The Saudis who finance the worldwide spread of Islam and the Pakis who play sappers and miners together with the entire Islamic world which condone and cherish the attacks on the U.S, Israel and India are arrayed on the one side while the victims of their attacks are divided. My guess is that George Bush saw the 9/11 attack as the Islamic conspiracy and not an abberation of a militant Islamic outfit Al Quieda and decided to answer them by seizing one of their jewels viz. Iraq. Unfortunately the victims of Islamic Jihad viz. the Europe and India did not respond favorably and he had to go it alone. There were tactical mistakes that were costly and the war lingered and the tired Americans in their shortsightedness have elected a half-Muslim democrat as their president. However Hilary Clinton the new secretary of state is a strong pro-Israelite and hopefully she would moderate any attempt at radical departure by the new administration.
The short-sightedness of the philosophy of secularism practiced by most of the capitalist countries (India included) has been taken advantage of by the Islamists to expand in these countries. Europe is being reclaimed by the Muslims. It is said that there are more mosques than churches in France. ( Muslim boom in France: more mosques, fewer churches ). The rate of increase of Muslims in India is at an alarming pace ( Pakistan-Bangladesh plan a Mughalistan to split India ).
The Christians while being in the process of losing out to the Muslims in Europe are spreading their tentacles of expansion by proselytisation in South Asia particularly India. Their attacks on Hindus and Hindu outfits make it difficult for us to align with them to form alliance against Islam.
The secularist gendermerie's singular aim is to attack Hindus in India and their constitution of political-judicial tool is their weapon of Hindu destruction.
The Hindus need not feel completely isolated. The Jews of Israel are facing the same common enemy of the Hindus. They have a far greater determination than the Hindus have. In addition they have a state power that the Hindus do not have. We Hindus have to find ways to align with them and seek their help.
#84: I would recommend the author to also read "rashmirathI" the magnum-opus of the second national poet Ramdhari Singh Dinakar. the whole book deals with the same subject, and from different angles.
The moment Indian muslims and xtians take pride in their past, they become defacto hindus
A large number of Indonesian muslims who have started taking pride in the
Majapahit empire have converted to hinduism, over 1 lakh
What their mullahs preach is hatred of the past
The mullahs preach they can take over by breeding
Only by matching muslim fertility for some decades, will this hope die
and they will be amenable to reason
By the time 1 muslim takes pride in his past, they breed 1000
By the time 1 muslim is done shuddi, they breed 1000
Breeding is the key to islam
On G.Subji's 'Breeding is key to Islam', his concern is shared by many all over the world.
"Mark Steyn, political columnist and cultural critic, has written a remarkable book, America Alone: The End of the World as We Know It (Regnery). He combines several virtues uncommonly found together â humor, accurate reportage, and deep thinking â then applies these to what is arguably the most consequential issue of our time: the Islamist threat to the West.
Mr. Steyn offers a devastating thesis but presents it in bits and pieces, so I shall pull it together here.
He begins with the legacy of two totalitarianisms. Traumatized by the electoral appeal of fascism, post-World War II European states were constructed in a top-down manner "so as to insulate almost entirely the political class from populist pressures." As a result, the establishment has "come to regard the electorate as children."
Second, the Soviet menace during the cold war prompted American leaders, impatient with Europe's (and Canada's) weak responses, effectively to take over their defense. This benign and far-sighted policy led to victory by 1991, but it also had the unintended and less salutary side-effect of freeing up Europe's funds to build a welfare state. This welfare state had several malign implications.
* The nanny state infantilized Europeans, making them worry about such pseudo-issues as climate change, while feminizing the males.
* It also neutered them, annexing "most of the core functions of adulthood," starting with the instinct to breed. From about 1980, birth rates plummeted, leaving an inadequate base for today's workers to receive their pensions.
* Structured on a pay-as-you-go basis, it amounted to an inter-generational Ponzi scheme, where today's workers depend on their children for their pensions.
* The demographic collapse meant that the indigenous peoples of countries like Russia, Italy, and Spain are at the start of a population death spiral.
* It led to a collapse of confidence that in turn bred "civilizational exhaustion," leaving Europeans unprepared to fight for their ways.
To keep the economic machine running meant accepting foreign workers. Rather than execute a long-term plan to prepare for the many millions of immigrants needed, Europe's elites punted, welcoming almost anyone who turned up. By virtue of geographic proximity, demographic overdrive, and a crisis-prone environment, "Islam is now the principal supplier of new Europeans," Mr. Steyn writes.
Mark Steyn, author of "America Alone."
Arriving at a time of demographic, political, and cultural weakness, Muslims are profoundly changing Europe. "Islam has youth and will, Europe has age and welfare." Put differently, "Pre-modern Islam beats post-modern Christianity." Much of the Western world, Mr. Steyn flat-out predicts, "will not survive the twenty-first century, and much of it will effectively disappear within our lifetimes, including many if not most European countries." With even more drama, he adds that "it's the end of the world as we know it."
(In contrast, I believe that Europe still has time to avoid this fate.)
America Alone deals at length with what Mr. Steyn calls "the larger forces at play in the developed world that have left Europe too enfeebled to resist its remorseless transformation into Eurabia." Europe's successor population is already in place and "the only question is how bloody the transfer of real estate will be." He interprets the Madrid and London bombings, as well as the murder of Theo van Gogh in Amsterdam, as opening shots in Europe's civil war and states, "Europe is the colony now."
The title America Alone refers to Mr. Steyn's expectation that the United States â with its "relatively healthy demographic profile" â will emerge as the lonely survivor of this crucible. "Europe is dying and America isn't." Therefore, "the Continent is up for grabs in a way that America isn't." Mr. Steyn's target audience is primarily American: watch out, he is saying, or the same will happen to you.
Pared to its essentials, he counsels two things: First, avoid the "bloated European welfare systems," declare them no less than a national security threat, shrink the state, and emphasize the virtues of self-reliance and individual innovation. Second, avoid "imperial understretch," don't "hunker down in Fortress America" but destroy the ideology of radical Islam, help reform Islam, and expand Western civilization to new places. Only if Americans "can summon the will to shape at least part of the emerging world" will they have enough company to soldier on. Failing that, expect a "new Dark Ages ⦠a planet on which much of the map is re-primitivized."
And read all the very interesting comments to Europe is Finished, Predicts Mark Steyn
With increasing Muslim % in the EU, the jihadi types are getting bolder as can be seen by their blatant support for Hitler, and attacks on random Jews in Europe. I am sure in time, the same will be true in India in places like Kerala, Assam, and WB. The short term solution is to resettle those areas with willing Hindus who are poor from states which have a reasonably high % of Hindus (eg: Orissa) or risk a full blown secession movement in time.
And there are many exceptions to the poverty leads population explosion theory, i remember reading a paper which said that remarkably 18th cent France experienced a drastic tfr decline down to 4 (which is high by todays standards but remarkably low for back then), yet places like afghanistan, and palestine today which have far higher standards of living have tfr's in the range of 5, and 6.
In Kerala, the Muslims are better off than Hindus economically and have almost the same literacy, yet while the Hindus and Xtians are below replacement, the Muslims are still above replacement.
<span style='font-size:14pt;line-height:100%'>Leadership & Managing Power â 3</span>
<b>Insights from Mahabharata</b>
Pradip Bhattacharya
Krishna: Power used to change the polity
Krishna presents a total contrast. He has no hesitation in surmounting loyalty to kith and kin in slaying his maternal uncle Kamsa who has become a tyrant and his cousin Shishupala who has allied himself to the imperialistic ambitions of Jarasandha. Free from greed for personal aggrandizement, Krishna refuses to become the ruler of the Yadavas, and puts old Ugrasena back on the throne. The opposite of Jarasandha in his goal, Krishna would be no samrat, for his status is that of svarat, he removes the tyrants and aggrandisers of public wealth. Finally, the killing of Jarasandha restores independence to nearly a hundred chieftains and frees the Yadava clans and indeed of the country as a whole, of the spectre of the all â constricting Magadhan python. Here is the idea of lokasangraha exemplified. Krishnaâs use of power is precisely what should have engaged Bhishma: protect the virtuous and destroy the wicked, paritranaya sadhunam vinashayaca dushkritam. 28
Krishna respects Bhishma, but prefers to stay with Vidura, for he is aware of the narrow confines of the old dharma which he has made it his mission to demolish. In this task the unknown Pandavas are chosen by him as the instruments for setting up a state founded upon the ancient principle of the raja being the person who ensures the welfare, the happiness, of the people. They are linked to him through their mother Pritha [his paternal aunt] and are free from dysfunctional traditional concepts of dharma because of the very nature of their diverse paternity. He binds them closer to himself by arranging his sister Subhadraâs abduction by Arjuna, and by training their son Abhimanyu to become a great warrior. He not only builds up the numerous Yadava clans into a confederacy to be reckoned with by the time of the battle of Kurukshetra, which is why both sides vie for their patronage, but also gifts considerable wealth to the Pandavas and guides them into becoming rulers in their own right. He gets them recognized as benevolent, righteous rulers because of their role in the removal of Jarasandha. He ensures that in each conquered kingdom they restore the ruler to his throne, asking for his allegiance only through presence in the rajasuya yajna. After the exile is over, he advises a peace-mission, despite the vociferous protests of his favourite sakhi Krishnaa, so that the Pandavas cannot be faulted for having precipitated a war.
Krishnaâs leadership in the war itself is too well known to need recital. In each case the over-riding concern is that those who use power rightfully for the new dharma of lokasangraha must be victorious. He does not suffer from the limitations of Bhishma or Karna regarding attachment to a vow as a be-all and end-all. Where necessary, he breaks his vow of not taking up arms and rushes to kill Bhishma. It is again Krishna who dexterously finds a way to prevent Arjuna killing Yudhishthira out of blind adherence to a vow. Knowing that a fresh Karna may overwhelm Arjuna, he avoids a confrontation till Karna is tired, and then browbeats Arjuna into killing him when afoot and unarmed, regardless of what others might say, because with Karna alive the Pandavas cannot win the war. For the same reason, he gets them to pursue a tiredâout Duryodhana, denying him time to recuperate. With unerring instinct he takes the victorious brothers away from their camp, otherwise they would also have been slaughtered by Ashvatthama in his manic frenzy. It is he who saves Bhima from being killed by the Narayana weapon, from losing to Duryodhana in the final duel and being crushed in furious Dhritarashtraâs embrace at the end.
Yet, this supreme leader of men failed with his own people. The confederacy he had so laboriously built up destroyed itself. In an internecine strife as tragic and as totally annihilating as the Kurukshetra holocaust. Its seeds lay in the unrestrained indulgence in liquor and the arrogance of wealth that led to flagrant insults to sages. Once again it is unfettered individual liberty that spells doom. We are reminded of Platoâs discourse that it is the âdemocratic manâ who is the source of the tyrannical man, for in him all impulses are allowed free indulgence and he considers himself entitled to indulge whichever solicits him most powerfully at the moment instead of being ruled by a superordinate marshalling vision that pursues ends valuable in themselves, namely goodness, beauty and truth. Of these the power impulse is the strongest and establishes a tyranny over the rest. [29]
The intensely human nature of Krishnaâs own predicament is revealed in an amazing disclosure to Narada (my translation):-
âI live listening to the bitter comments of kinfolk, despite having given them half my wealth. As one anxious to obtain fire keeps rubbing the kindling, similarly my kinsmen are constantly churning and scorching my heart with their harsh words. Sankarshan is mighty but drunk; Gada is delicate and averse to labour; Pradyumna is engrossed with his own beauty. Despite such persons and others among the Andhakas and Vrishnis being on my side, I am helpless passing the days. Ahuka and Akrura are excellent friends of mine, but if I show affection for one, the other becomes furious. Hence, I do not express affection for any. And because of friendship it is very difficult to discard them⦠whoever has Ahuka and Akrura on his side is miserable beyond compare, and he whose cause they do not espouse is also immeasurably sorrowfulâ¦O Narada! Because of the need to control them, I suffer like one forced sail on two boats at one.â[30]
The utterly human nature of Krishnaâs dilemma does not, surely, need any gloss. Krishna himself states [31]
Aham hi tat karishyami param purushakaratah/
Daivam tu na maya shakyam karma karttumkathancna//
âI can express human prowess to the utmost;
but I do not have the slightest power to alter what is fated.â
It is the very human-ness of Krishna which is part of the secret lying behind the irresistible fascination he exercises over millions even in the closing years of the twentieth century. Even without going into the Gita, reading of the epic brings out powerfully the remarkable qualities of head, heart and hand which make Krishna pre-eminent among leaders of men. The finest account of this is given by Bhishma himself when he announces why Krishna ought to be honoured above all during the rajasuya yajna:
âThe sun shames all shining things,
So Krishna shames all with his
wisdom, strength, and fame.
Like the sun shining where
there is no sun,
like the air blowing where
there is no air,
Krishna comes among us,
illuminates and gladdens..
Some of the greatest Kshatriyas
have been defeated by
Krishna in battleâ¦
Which is why we revere Krishna
though there are other
great kings and elders..
O king of Chedi, do not think
we are whimsical in
Revering Krishna, or that we
want benefits from him,
or that we think of him
as a relativeâ¦
We revered him first keeping
his heroism, success,
and glory in mindâ¦
There are two reasons for
revering Govinda Krishna
All the Vedas and Vedangas
are known to him,
and he has shown boundless prowess.
Who else but Keshava can boast as much?
Generosity, shrewdness, immersion in
shruti, bravery, gentleness,
humility, enterprise, intelligence, handsomeness,
firmness, joy and success â are Krishnaâs.â [32]
And yet, what is the end of this supreme human, âPurushottamaâ? The Empire of Righteousness he has established is a veritable field of ashes, peopled by wailing widows and infants, which Karna had so vividly figured forth in a dream related to Krishna:
âPowerful Yudhishthira climbed a hill
Of human bones,
smiled and ate sweet ghee-curd from
a golden cup.â[33]
Did Duryodhana have the last word when he told the Pandavas and Krishna, after being felled by a blow below the belt (my translation) [34]:
âI have studied the scriptures, given away gifts as prescribed, ruled over the sea-girted earth, placed my foot on the heads of enemies, possessed the greatest wealth, and enjoyed that rare pleasure savoured by the gods which is the envy of other kings, and ultimately won that death in battle which is prayed for by Kshatriyas following dharma. Hence, who can have a better end than mine? Now I leave for heaven with my brothers and friends, while you all stay behind on this earth, the living-dead, with hearts wrung with sorrow.â
Here it is Duryodhana who appears to represent the successful leader! We recall the undying loyalty of Karna and Ashvatthama, and of those hundreds of kings who willingly laid down their lives in his cause. The Pandavas are overshadowed by the radiance of Duryodhanaâs nobility as he rises to the defence of Karna when his supposedly low birth is laughed at, and his rousing defence of innate worth as the true measure of nobility instead of judging it by oneâs birth. This is precisely the beauty of Vyasaâs epic. There are no easy answers in life. But we must not be swept away by the grandeur of this dying speech. His end itself depicts what happens when power is used for serving egotistic urges. It may bring immediate, illusory success. Ultimately the misuser has to share the ruinous fate of Nahusha and Yayati.
<!--QuoteBegin-Savithri+Jan 18 2009, 07:23 AM-->QUOTE(Savithri @ Jan 18 2009, 07:23 AM)<!--QuoteEBegin-->All Dr. Subramanian Swamy is saying is: "If Hindu culture is our defining identity then how can we co-opt non-Hindus, especially Muslims and Christians? By persuading them by saam, dhaan, bheda and dand that they acknowledge with pride the truth that their ancestors are Hindus. If they do, it means that they accept Hindu culture and enlightened mores. That is, change of religion does not mean change of culture. Then we should treat such Muslims and Christians as part of our Brihad Hindu family."
He did not rule out our option in the event some or any number of the Muslims or Christians refusing our offer.Â
This offer is part of the saama, dhaana, bhEdha and Dhanda.
[right][snapback]93366[/snapback][/right]
<!--QuoteEnd--><!--QuoteEEnd-->
<b>While we Hindus are struggling to overcome our own trappings here is a classic example of how there can be things happening on the reverse and we are just spectator. This is what WE as SAANATHANA DHARMA PRACHARAKS SHOULD BE DOING For bringing others into the fold . </b>
<span style='color:red'>Hindus outnumber Muslims in some West Bengal madrasas</span>
Tue, Jan 20 10:50 AM
Kolkata, Jan 20 (IANS) Madrasas in West Bengal are attracting an increasing number of Hindu students with the shift in focus from Islamist education to science and technology. Hindu students now outnumber Muslims in four madrasas of the state.
These include Kasba MM High Madrasa in Uttar Dinajpur district, Ekmukha Safiabad High Madrasa in Cooch Behar district, Orgram Chatuspalli High Madrasa at Burdwan district and Chandrakona Islamia High Madrasa at West Midnapore district.
'The percentage of Hindu students vary from 57 percent to 64 percent in these institutes, which stand out as proof that madrasas (Islamic seminaries) and secularism are not anachronistic,' West Bengal Board of Madrasah Education president Sohrab Hussain told IANS here Monday.
He said 618 out of the 1,077 students in Kasba, 554 out of 868 students at Orgram, 201 out of 312 at Chandrakona and 290 out of total 480 students at Ekmukha are Hindus.
'Muslims are a minority in all these districts,' Hussain said.
Denying that madrasas impart only Islamist education, he said the institutes lay more stress on modern subjects.
'It's a misconception that our students only learn Islam-related subjects at madrasas. Time is changing and so are we. Now, we lay more stress on science and technology than religion.
'Already 42 madrasas have computer laboratories; we will increase the number by another 100 labs in 2009. Over 100 madrasas offer vocational training in not only tailoring but even mobile applications technology,' Hussain said.
He said an increasing number of Hindu students were choosing madrasas over other schools because madrasas had more credibility.
'Madrasas have been successful in winning the confidence of students and guardians. Mostly first generation learners from backward classes come to study here as they know they won't be looked down upon. Besides, madrasa certificates are at par with other national-level examinations,' said Hussain.
There are 506 madrasas in West Bengal and 52 more will come up by the end of 2009. Overall, 17 percent of the students and 11 percent of the teachers in these institutions are non-Muslims.
'All students are treated equally... there is no religious bias in the madrasas. Even the syllabus of the madrasas are no different from the Madhyamik - the state secondary examinations.
'The only difference is our students have to sit for a 100-mark extra paper on Arabic and Islamic studies, which in a way is good for Hindu students too. They can learn a new language at the same time,' Hussain said.
Golum Mustafa, headmaster of Kasba madrasa, said all students study and play together irrespective of their religion.
'If anyone asks me why Hindu students study at madrasas, I ask them, 'Why not?' Be it school or madrasa - they are meant for imparting education. There are many Hindu students who passed out from Kasba and are well-established in life,' Mustafa said on phone.
Bibhas Chandra Ghorui, a Hindu assistant teacher at Chandrakona, echoed Mustafa.
'There are seven schools within one km of this madrasa. But still people send their wards here, mostly because of affordability. One has to pay Rs.375 at general schools while the fees at the madrasa is only Rs.110.
'As for religious tolerance, if a Muslim student can study Baishnav Padavali - a Hindu religious hymns - then why can't a Hindu student study Islam or Arabic?' Ghorui said on phone.
Hindus outnumber Muslims in some West Bengal madrasas
State funded Madraasas in West Bengal and other states are serving dual purpose, (a) to provide much needed schools and (b) to appease Muslims who are the vote banks of secularists. In all the state funded Madraasas the number of non-muslim teachers are a very small percentage. Islamic education is still a great priority.
I am not sure if State funded Madraassas are any good solution to preserve Hindu identity.
Secularism cannot ensure the preservation of Hindu identity. Under Viraat Brihad Hindutva we pull the venomous teeth of the alien religions and that would not be by state funding of the Madraassas.
Sri G.Subji has said: <!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The moment Indian muslims and xtians take pride in their past, they become defacto hindus.<!--QuoteEnd--><!--QuoteEEnd-->
This is quite true. See the following:
Saint Thomas Legend and Indian Christianity - by Prof. C. I. Issac</b>
<!--QuoteBegin-Savithri+Jan 20 2009, 09:25 PM-->QUOTE(Savithri @ Jan 20 2009, 09:25 PM)<!--QuoteEBegin-->Secularism cannot ensure the preservation of Hindu identity. Under Viraat Brihad Hindutva we pull the venomous teeth of the alien religions and that would not be by state funding of the Madraassas.
[right][snapback]93500[/snapback][/right]
<!--QuoteEnd--><!--QuoteEEnd-->
<span style='font-size:14pt;line-height:100%'>HIndu patshalas kendras</span>
What I am suggesting is starting Patshalas that will be promoting education which is modern but within the boundaries of Sannathana Dharma.Let there be no bar for any Hindu,muslim or Christian to join the Pathshala on the lines of modern education. These patshalas or educational trusts can impart pure Dharmic concepts in a simplified way without complexities attached and build connection with the roots of every Indian.
If Hindu children are populating the Islamic Madrasas then why cant Hindu Pathshalas be populated by the Islamic Children who can be brought up with the right values of the Dharmic principles and <b>vaccinate them from the Jihadi concepts along with a connection built to their Hindu ancestors.</b>
The society will be a much better place to live in with all of them under the banner of Viraat Brihad Hindutva
I remember one such attempt at Singaperumal Koil near Sriperumbatore, Chengelpet Dist Tamil Nadu called <b>TRIVENI academic</b>
This was a sprawling residential school with over 1,200 acres of land which was designed on the basis of Sannathana Dharma and many islamic and Christian children studied here. It had around 5000 student way back in 1986. But in 1997 its main Promotors MADRAS MOTOR FINANCE was bankrupt and this project untill then was blessed under the Kanchipuranm mutt of Shankaracharya, unfortunately went into the wrong hands and some where it lost its core purpose.
It imparted modern education systems with complete connection to the Hindu Dharmic principles and national cultural heritage with classical and contemporary fine art and Learnings.
In a way it was reliving a mini India concept with students from all parts of the world and every corner of India.
Why cant we, with private partnership initiate this concept all over the nation ?.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->If Hindu children are populating the Islamic Madrasas then why cant Hindu Pathshalas be populated by the Islamic Children who can be brought up with the right values of the Dharmic principles and vaccinate them from the Jihadi concepts along with a connection built to their Hindu ancestors.<!--QuoteEnd--><!--QuoteEEnd-->
Good idea. However, the school population reflect the local population and where the Muslims are a majority they tend to overwhelm the teachers and the curriculam.
When Viraat Brihat Hindutva takes over there will be dramatic change in the syllabi, who is the teacher and how it is taught. Real, not false, history will be taught and vedic and puranic study will be compulsory as with modern sciences. Madraasa system will be allowed if demanded by the Muslims to pursue their faith but without state support or foreign aid and strictly for Muslims only. Their syllaby will be screened to exclude anti-Hindu and terrorist teachings. Violations will result in the shutting down of the Madraasa and violators punished. Mosques and churches can only be used as prayer halls and not as places to spread violence against Hindus.
<b>A search for India's true history
</b>
By Pramod Kumar (Organiser Jan. 25, 2009)
International conference on Indian history, civilisation and geopolitics.
"Indians are being cheated of their true history. The time has come to write an authentic and unbiased history of India free from ideological or colonial biases," said former Union Minister Dr Subramanian Swamy while giving a call to reorient the policy of the Indian state to purge from history books' false chronology of ancient India and myths such as Aryan invasion and racial divide of north and south Indians. Dr Swamy was addressing the valedictory session of a three-day international history conference in New Delhi on January 11. The conference was organised on Indian history, civilisation and geopolitics by the US-based Indic Studies Foundation and the Akhil Bharatiya Itihas Sankalan Yojana (ABISY) at Indian International Centre from January 9 to January 11. Apart from historical themes, the conference also discussed India's modern geo-political landscape and strategic affairs. More than 100 distinguished scholars and historians from India, Greece, Belarus, US, UK, France, Sri Lanka, Nepal, etc. participated in the conference. The scholars challenged many aspects of ancient Indian history as it is taught today and exposed various myths that have been presented as facts by the Raj historians of the 19th century.
The Indic Studies Foundation seeks to propagate a more accurate approach based on reason and rationality for the study and dissemination of the Indian civilisational ethos in the world, particularly to the USA and India. The ABISY is dedicated to researching and writing Indian history spanning the last 5000 years. Major projects undertaken by it include determining the exact date of the Mahabharata as the sheet anchor of ancient Indian history, researches into kaalaganana (time-reckoninig) in Hindu traditions and researches into the now-lost Saraswati river.
Dr Swamy further said willful distortions in writing Indian history have been occurring solely due to state support and patronage since the British times until today. "The British rulers wrote our history to divide and rule us. But what is the excuse of Indian governments after Independence to continue with the same policy?", he asked. He said myths spread by biased historians have overtaken Indian history while actual events and places in our history have been declared myths! "Not long ago, the Saraswati river, the submerged city of Dwarka and Ram Sethu were ridiculed as myths. But their reality has been proved by archaeology and satellite imagery," he added.
Lashing out at colonial historians for creating a vicious myth that women were discriminated against in ancient India, noted scholar Dr S Ram Mohan said scriptures such as Manu Smriti accorded a very high status to women and deprived sections. Quoting dozens of slokas from the three major code books of Hindus to prove the exalted and enlightened status women enjoyed in ancient India, Dr Mohan, who is also Additional Member (Finance), Railway Board, said: "Women had no rights in ancient India is a vicious myth spread by colonial historians. The reality is that all the three ancient code books of HindusâManu Smriti, Narad Smriti and Yajnavalkya Smritiâhave a common theme of social welfare and an egalitarian society, with a very high status assigned to women and the deprived sections." He said all three Smritis have recommended lenient penalties for women compared to men and have prescribed death penalty for rape of a woman under police custody. Such kind of enlightened status of women was not found anywhere else in the world during the ancient times," he added.
Dr BB Lal, former Director General of Archaeological Survey of India (ASI), said in a paper presented at the conference on first day that there is absolutely no proof that the Vedas were written in around 1200 BC and that the invading Aryans massacred the people of the Indus Valley. Unfortunately, these malicious distortions are still being taught in our schools as facts, he said. Stating that new distortions in Indian history are being created even today, he said it is the duty of Indian historians to set these distortions right through cogent evidence and sustainable arguments. Though the perception and mindset of historians play a dominant role in history writing, it is important for Indians to identify and challenge the distortions that have been deliberately introduced into their historical narrative over the centuries, he said.
Prof. Shivaji Singh, former Head of Department, Ancient History, Gorakhpur University, and president of ABISY, rejected the oft-repeated charge that Indians have no sense of history. "Ancient Indians had a robust historical tradition that originated in the Rig Vedic times and continued to develop and proliferate till the end of the medieval period. This tradition has created a rich and huge mass of historical literature that is unparalleled in the world," he said. He explained that the indigenous Indian sense of history is unique because its main purpose is man's self-fulfillment and self-realisation instead of vague objective such as furtherance of freedom, rationalism and individualism that are prevalent in the West. "You have to understand that the Indian sense of history is grounded in Indian culture and it should not be judged by the yardstick of how the Westerners write their history," he added.
According to Kosla Vepa, executive director of Indic Studies Foundation, the objective of the conference was to decolonise various aspects of ancient Indian history and its chronology which were deliberately distorted and misdated during the British Raj with a view to causing confusion and a sense of inferiority among Indians. The conference aimed to contribute towards correcting this mangled historical narrative of the Indian civilisation. "Much of the ancient Indian history taught to our youth today has absolutely no basis in fact and is not supported by modern research. This is causing terrible cultural damage to our society and has to be set right urgently by taking a more rational view of the past," he added. He also spoke about the demeaning condescension that many Western historians have bestowed upon India. "Books on Indian history sold abroad deliberately neglect our ancient history so as to minimise and sideline its contributions. At the same time, they try to whitewash the horrors that the British rule inflicted on India, such as the large-scale famines triggered by colonial policies. Changing the content of the textbooks worldwide and especially in the West to correct these distortions should be our goal," he added.
Speaking at the conference on second day, Prof. Narahari Achar said most of the previous attempts at astronomical dating of the famous epic made the critical error of equating the Sanskrit word graha with a planet. "However, graha actually meant not only a planet but an heavenly object moving through the sky that can 'grasp' such as a comet or asteroid. Once we understand this, all apparent confusion and contradiction in the planetary positions given in the Mahabharata disappears. Though the epic has been variously dated from 5000 BC to 1000 BC by historians, this is for the first time that a scholar has taken into account the movement of planets excluding the comets to reproduce by simulation the astronomical references given in the Mahabharata. The year 3067 BCE arrived at by this method is consistent with the Hindu tradition and correlates perfectly with the time references given in Rigveda and Puranas for the epic," he added.
Internationally acclaimed mathematician and philosopher Prof. CK Raju revealed that calculus was an Indian invention that was transmitted by Jesuit priests to Europe from Cochin in the second half of 16th century. "Indian infinite series has been known to British scholars since at least 1832, but no scholar tried to establish the connection with the calculus attributed to Newton and Leibnitz. When the Europeans received the Indian calculus, they couldn't understand it properly because the Indian philosophy of mathematics is different from the Western philosophy of mathematics. It took them about 300 years to fully comprehend its working. The calculus was used by Newton to develop his laws of physics," he added.
http://www.organise r.org/dynamic/ modules.php? name=Content&pa=showpage&pid=274&page=36
|
