“Great literature rises above the closed semantics of parable. It nuances the themes and forces you to keep pondering. Discursive over-determination is not what sterling literature seeks to establish. The imponderables of life are examined, and truisms are put to test. Literature seeks to loosen up dogmas and hard-boiled notions about roles and set human responses while demonstrating the power and peril of the choices Man makes.”
Bedekar advocated genuine history writing based on original sources and evidences without propagandistic motives. He said: “Nothing should be written or said by a history researcher without proper documentary evidence”. His oeuvre is an invaluable contribution in emotive history-writing to awaken a people apart from being definitive reference material for corrective re-writing of our history, available to us through his books and speeches which must be translated into English and other languages and mainstreamed.
Anything recorded in Hindu texts already existed in one or more forms of the perceivable vehicles of culture. In other words, these manifestations predate the written word rather than follow from it. It is consequently problematic to assign a definite terminus a quo to any belief or practice or the reverence of their physical markers. Yet there are ample literary references through which we may ascertain at least the earliest point in antiquity of the tradition of Rāma and the association with Ayōdhyā.
“India without Hinduism is nothing. A land mass, where invaders come and go.”
~ Ranjit Kumar Dash
The inhuman conditions, the excruciating daily grind, the soul-destroying sadism of its keepers was devised calculatedly to snuff out the will to live in the prisoners, leave alone continue a political struggle.
The Battle of Haldighati can be seen as the precursor to the use of guerrilla tactics which was perfected into a most potent and efficacious form of warfare in later centuries by Maharaj Shivaji of the Marathas and his own descendent, Maharana Raj Singh I, against Aurangzeb.
The talks floundered due to Akbar’s obstinacy on getting Pratap to agree to two conditions that were anathema to that proud bearer of an ancient lineage: to appear personally in the imperial court to pay homage and to accept the proposal of a marital alliance with the Mughals. The Rana wanted to merely retain his right to an independent and dignified existence.
Why was the Gyānvāpī mosque never destroyed by Marathas even though it was built by Aurangzeb after destroying the older Kāśī Viśwanātha temple?
Women’s quest should not be to envy and emulate manliness, make men feel guilty about it and try to destroy it, but to cherish it and positively reinforce it. Modern concepts of emasculated men and masculinised women lead to loss of polarity and attraction. It is a dreadful compromise of both genders.
There is an easy credence in the narrations of early European travellers and British administrators about the story of Rāma that describe the path trodden by countless pilgrims and the devotions undertaken by them at Ayōdhyā since times of yore. This is unlike the way this longstanding belief of millions has been assailed by latter day academicians who have raised questions on the antiquity to which the tradition traces its origin and the historicity of its central character Rāma, a millennia old conventional truth –and every single facet of it– weighed by present day evidential liability and documentary rigour incompatible with the dynamic character of Hinduism, in a way the beliefs of no other people are attacked.
Should the Rana have trudged the path of a lonely and seemingly impossible particularist struggle, staking the lives of his men and meagre resources, and like them have his possessions reduced to naught? Was he merely a stubborn impediment to a magnanimous Emperor’s vision of a united country, motivated by false pride…?
Savarkar and Hindutva: How this most ennobling and elevating articulation of the self-concept of a people came to be regarded as pernicious to the nation it was meant to serve.