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, unlike the way this longstanding belief of millions has been assailed by latter day academicians, 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.
In reality, Awadh’s touted ‘Ganga-Jamuni tehzeeb’ was a kind of loose syncretism consisting of labyrinthine interactions of these disparate groups, commingling, including with those outside bounds of social respectability (e.g., courtesans and eunuchs) that led to hybridisation of religious practices, and ambivalent political patronage, which did not necessarily imply communal harmony. It was a period of general moral decadence, paucity of character and vigour exemplified in the dissoluteness of the Indian nobility, in particular the nawabs…
“Hindudom is an Organic National Being. If a Hindu gets ill-treated as a Hindu in any part of the world, it constitutes an insult to Hindudom as a whole and must be challenged by Hindus on any front convenient to them.”
~ Vinayak Damodar Savarkar
Declaration of Ceasefire in Kashmir During Ramzan and India’s Official Policy of Wilful Abdication of Sense
It is nothing but lunacy to try and win over Kashmiri Muslims (Muslims anywhere) given the prescribed practice of their faith. The lot the Union Home Ministry refers to as the “peace-loving people of Kashmir”, are a hostile, subversive, Islamised population barely kept in check by the terribly constrained security forces of India, the ones that are handicapped with concerns of Indian government’s misplaced humanity which facilitates terrorists with such utterly foolhardy gestures of magnanimity.
The movement for reclaiming the Rāma Janmabhūmī site over the past three centuries can be regarded as the standard bearing struggle in the Hindus’ bid at civilisational reassertion by regaining control of their sacred sites in their homeland, which had been destroyed by invading barbarians and inimical ideologies during the past millennium.
In almost perennial rainy weather, with heavy bar fetters and shackles, with bare clothing and barely fed, in deep primeval forests, surrounded by snakes, leeches and scorpions, the freedom fighters were coerced to grinding labour, clearing land for roads through the marshy land. They were whipped mercilessly and faced still more hard labour if they slowed down. Many died of disease and starvation, while many others were executed or committed suicide.
This unrelenting invasive mode to eradicate native traditions and religious beliefs, disrupting the cultural complex which holds communities and a civilisation together, is an observable trait of Abrahamic doctrinal religions and ideologies like communism, which cannot exist except to the exclusion of others. Imposing their ideological framework and worldview is part of this insidious aggression, which tries to control the way we think and conduct our matters and ultimately obliterate our identity. The intense activism to push for admission of women to the Sabarimala Ayyappa Temple is carried out by such forces who have no good intention in heart.
“I hold this slow and daily tampering with the mysteries of the brain to be immeasurably worse than any torture of the body; and because its ghastly signs and tokens are not so palpable to the eye … and it extorts few cries that human ears can hear; therefore I the more denounce it, as a secret punishment in which slumbering humanity is not roused up to stay.” He called the system “rigid, strict and hopeless solitary confinement, and I believe it, in its effects, to be cruel and wrong,”
“Narrative is like the horse in ashwamedha yagna.
Allow the horse free pass and you become liege to the horse’s king. Capture it, you at least have a chance to fight for freedom.”
There is a propaganda war the Hindus are up against. Becoming aware and taking control of our own narrative is not a choice in this situation, but an imperative if we are to survive as a nation.