The Divisions of Time

Carl Sagan, in his book, Cosmos writes:

"Hinduism is the only religion in which the time scales correspond... to those of modern scientific cosmology. Its cycles run from our ordinary day and night to a day and night of the Brahma, 8.64 billion years long, longer than the age of the Earth or the Sun and about half the time since the Big Bang"

Indeed, the divisions of time propounded by the ancient sages is incredible, and the life span of different classes of living beings as described in the various Puranas appears unbelievable- human life does not even form a tiny part in the affairs of the universe according to this world view.

We may start with the description of the Yugas - there are 4 yugas in the this timescale which repeat themselves cyclically.These 4 Yugas are called Satya, Treta, Dvapara and Kali Yuga - which last for 12,000 years of the demigods.Different classes of living entities dwell in these Yugas on earth according to their level of consciousness. These 4 Yugas are experienced by only those living entities who are in the earthly planetary systems - there is no effect of these Yugas on the demigods

A year of the demigods is 360 years of human beings. Taking this into account, the duration of various Yugas

Satya Yuga - 4,800 x 360 = 1,728,000 years Treta Yuga - 3600 x 360 = 1,296,000 years Dvapara Yuga - 2,400 x 360 = 864,000 years Kali Yuga - 1200 x 360 = 432, 000 years

So, combined these yugas last for 4.32 million or 43.2 lac human years.One cycle of the Yugas is known as a Catur Yuga.

One thousand Catur Yugas combine to form Brahma's day and Brahma's night is of the same period - a night and day of 4.32 billion years! Thus, Brahma's day lasts for 8.64 billion years. Brahma's months also have 30 days, and Brahma thus lives on for 100 years. The lifespan of Brahma comes out to be an astounding 311 trillion 40 billion human years.

Creation of the planetary systems begins at the start of the Brahma's day and these creations continue to exists throughout the fourteen Manus - thus each of these Manu's have a lifetime of 71 catur-yugas, which is nearly 305 million years. The various posts in heaven, such as that of Indra, the seven sages and his followers, simultaneously come in the reign of Manu.

There's an interesting point to note, however, that one's life endures only for hundred years, in terms of lifespans in different planets - which means although Brahma lives for trillions of years according to human beings. he lives only for hundred years according to his perception. Time is relative to the consciousness of the living entity - 100 years of human beings amount to only 3 months of the demigods in the higher planetary systems, and in Brahma's timescale - it does even count up to 1 second!

These figures are astronomical - and as such they might be brushed off as "fictitious" or "mythological". However, we need not be conditioned by our own experiences of lifetimes while judging the correctness of such figures.A hundred year lifespan of human beings does not imply the non existence of living entities who may have such extraordinary life spans.If we go by such logic, then we might end up being the "frog in the well"!

By M.Ritesh

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Language as a Tool for Conquest

I came across this interesting article by Rajeev Srinivasan(written way back in 2000)while searching about the importance of language in the culture of a country...Interesting read-It gives some great ideas about what should actually be the official(or national, rather) language of India.

Language as a mask of conquest

The garden-variety Hindi that seems to be in vogue in the North has another major problem: that a significant portion of its vocabulary is borrowed from Urdu, and thence from Persian and Arabic. These languages are completely alien to the South Indian -- the words might as well be from Swahili. Whereas, and this is a point of agreement I might have with the Hindi-chauvinists, if it were a Sanskrit-heavy Hindi, Southerners could relate to it, for the Sanskrit vocabulary exists in our languages, except perhaps in Tamil.
Thus, for a Malayali, the word for 'eye' would naturally be chaste Sanskrit, nayanam or netram; the word musafir is meaningless, but yatri is instantly recognisable. Literary Malayalam, for instance, has far more Sanskrit in it (some 80 per cent of the vocabulary) than Hindi does; similarly for Kannada and Telugu. To us, Sanskrit is not alien; and our languages have precise analogs for Devanagari, so that Sanskrit can be written exactly and correctly in Malayalam, Kannada or Telugu scripts.
Therefore, and because all our classical literatures were heavily influenced by Sanskrit, I think none of the Southern states (except Tamil Nadu) would have objected to the selection of Sanskrit as India's national language. As the Israelis have done with Hebrew, we could easily have revived Sanskrit, modernised it and discovered our own culture; and perhaps some self-respect too. But we didn't.
However, I am glad there is some effort to revitalise Sanskrit. This is the most scientifically designed natural language ever created -- Panini articulated the idea of context-free grammars 2,500 years before Backus and Naur rediscovered this for computer languages in the 1950s. It also has very likely the world's largest ancient literature. And it has tremendous liturgical importance for Hindus. We still could make it India's national language. It is the only one that makes any sense, for all the right reasons:lingua franca, literature, liturgy, culture.
Nehruvian Stalinists disdained Sanskrit -- and the reason is quite plain: supporting Sanskrit would not fit into their master-plan to eradicate Indic tradition. You think I joke: but let me ask you the question -- what are the three classical languages of India? You will be surprised to hear the answer, according to the Indian Council for Historical Research (or is it the Indian Cabal of High-handed Revisionists, I wonder). See below.
Nehruvian Stalinists, caught up in their vision of a Marxian utopia, felt that they needed to overturn Indic traditions in order to bring about the communist millennium. Therefore, they proceeded to denigrate Sanskrit and de-emphasise it. They have succeeded. Today, it is extremely difficult for the average person to learn Sanskrit. It is also hard for the average Hindu to find his sacred texts in the original Sanskrit.
These tactics used by the Marxists are exactly the same as those used by semites to destroy the cultures of lands they conquered. Create a vacuum, and then fill it with their own dogma. Christians in Europe demonised the Druidic religion they had overcome; they also destroyed whatever they could find of the sacred Druidic literatures. As they did in the Aztec, Mayan and Inca lands in Latin America.
This idea of language and culture for conquest, so pithily summarised in 'Macaulay's Minute', is also behind a most interesting experiment. Question for the reader: Where and when was English literature first studied as a subject? This is the question that underlies Gauri Visvanathan's brilliant Columbia PhD thesis, later published as the book Masks of Conquest: Literary Study and British Rule in India, (Columbia University Press, 1989).
If you guessed Oxford or Cambridge, you are wrong: because it was in Madras University in the early 1800s that English was first studied as a literary subject! English, which was considered unworthy of serious study (Oxbridge only studied Latin/Greek), was brought to India as part of a colonial plan -- the intent was to demonstrate to the 'natives' that everything British was superior. Macaulay, full of imperial swagger, suggested that the entire classical canon in Sanskrit was not worth as much a shelf-full of books in any schoolboy's library in Britain!
J Farish, in a chilling minute from the Bombay Presidency suggested, "The Natives must either be kept down by a sense of our power, or they must willingly submit from a conviction that we are more wise, more just, more humane, and more anxious to improve their condition than any other rulers they could possibly have." In other words, it was for pure propaganda purposes.
English, therefore, was a tool for brainwashing the Indian. After the introduction of English into Madras University, the imperialists then decided to use it -- alas, with less success -- in Ireland and other colonies too. Sweet irony, then, that the Empire is now striking back, and that with our English, Indians may dominate intellectual property in certain fields! One of these days, India may also 'own' English to a greater extent than Britain itself, by sheer weight of numbers.
The Nehruvian Stalinist use of language was a similar effort at cultural eradication. Fortunately, it has not succeeded, at least not fully. For the foreseeable future, despite the Hindi juggernaut, I think the many larger languages in India will survive and thrive; as India becomes more self-confident, Sanskrit will make a comeback, too.
Many tears have been shed over the alleged demise of Urdu. I find this bemusing: for one, there is a whole country, Pakistan, that has Urdu as its language; and there, it is overwhelming the regional languages such as Pushto, Baluchi and Punjabi just as Hindi is doing in India. Besides, Urdu has become the lingua franca of Bollywood film songs, after all. So don't cry for Urdu, Argentina!
I have continually been surprised at the great reverence certain Indians have for Urdu: the same metaphor of 'masks of conquest' applies to it too. When Muslim rulers, say in Delhi or Lucknow, preferred Persian motifs and Arabic words, it had overtones of conquest. And it made a certain sense for their subjects to kowtow to them. Three hundred years ago, it made sense to genuflect to Urdu; not today. Today, with a non-religious Indian state (except I guess when Nehruvian Stalinists run the place), it is time to view Urdu critically, on its own merits.
While I do sympathise with those who feel their culture is tied inexorably to Urdu, I fail to understand why India needs to give the language of its most bitter enemy, Pakistan, any great respect. And I also fail to see why the use of Persian or Arabic words is a sign of great scholarship or great artistic sensitivity.
People tell me Urdu just sounds more beautiful than Hindi. I think this is a very subjective claim. My friend Reeta Sinha went to some trouble to explain the words to the songs in the film Taal and how they were apparently sufi qawwalis or some such. Very nice, I'm sure, but I still fail to see why the Urdu word ishq is any prettier than the word prem in Hindi. It's just different. Maybe all they are saying is vive la difference!"
To summarise, the plethora of languages in India will probably continue into the near future; much as certain Northerners might like to push their idea of a 'Bharat' which is Hindi-only (I keep getting mail from reader Mohan suggesting this), I think they will not succeed. And this is a good thing too. Let a hundred flowers bloom! Let the marketplace decide which will thrive. Let the state get out of this business, just as it is getting out of the mammoth public sector white elephants.
But there is one exception: Sanskrit should be declared the national language and a vigorous programme put in place to explore its tremendous riches. We need to reverse 50 years of neglect. We must put a lot of effort into deciphering the Indus-Sarasvati Valley Civilisation's language. My suspicion is that it will show that there was no 'Aryan' invasion, no 'Dravidian' race: our early civilisation,was possibly the oldest in the world with the city-site in Mehrgarh, Pakistan going back to 6000 BCE, earlier than Sumeria, earlier than Babylon, earlier than Mesopotamia.
Blog Authors Note-The article was published first in 2000-the author suspects that the there was No Aryan Invasion. In spite of repeated push by the Communist Indologists, the Aryan Invasion Theory seems to be failing. The latest Harvard University study demolishes it convincingly.Only remains to be seen when it will be erased from the TextBooks!
I suspect we will find that the Sarasvati language was indeed both proto-Sanskrit and proto-Tamil, thus demonstrating once and for all the total and historical cultural unity of Indian civilisation. No more separate identities: just migrations from that riverine cradle of civilisation in the Sarasvati flood-plain to other parts of the Indian subcontinent.
India's "classical languages"
According to the ICHR, if I am not greatly mistaken, India's classical languages are: Sanskrit, Persian and Arabic! Only in Nehruvian India would such a travesty be acceptable. I agree that Persian and Arabic are classical languages -- for Persia and Arabia, respectively, not for India. Why English is not a classical language in India according to the esteemed ICHR, by the same token, is not clear to me.
In my opinion, India's classical languages are Sanskrit, Pali/Prakrit and Tamil. These form the true literatures of the Indic tradition -- Vedic Hindu, Buddhist/Jaina, and non-Vedic Hindu. Naturally, the Nehruvian Stalinists were eager to condemn all three of these as part of their enterprise of destroying Indic civilisation.

by M Ritesh

Questions on India's (Mutiliated) History

Stephen Knapp

It is interesting that the common laypersons are quicker to see the logic in the new research findings and in considering these new architectural discoveries than the academic scholars.
The academicians who cling to such ideas tend not to write more books justifying what they teach, but seem to spend more time on trying to debunk, criticize or discredit the new findings or theories that seem more relevant and able to answer or put to rest the age-old questions.
Just a few of these questions include:
1.Where is the pre-Aryan language that existed if the people of India were not part of the Vedic culture?
2.What existed in India before the Vedic culture, if it was brought by invaders?
3.If the Vedic Aryans invaded the Indus region after 1500 BC, then how is it that the Vedas glorify the greatness of the Sarasvati River which is known to have dried up no later than 1800 BC?
4.How did the Vedic Aryans know of the Sarasvati River at all, unless they were already there and a part of the advanced Vedic culture from thousands of years ago?
5.How is it that Arabic and European countries were able to make advancements in mathematics only after they learned the numeric system that originated in India, now called the Arabic numerals, with its unique symbol of zero?
6.Why, when we seriously look at the way the area of India, the Middle East and Europe developed, it appears that the advanced nature of society came from India rather than from outside and then back into it?
7.When we read in the Puranas of the advanced organizational nature of the Vedic cities and their fabulous palaces and buildings such as in Dwaraka as found in the Bhagavat Purana, why should we think that India had no amazing structures before the Muslim invaders entered the country?

Should we think that ancient Indians only lived in forests and tents? That's what it seems many academicians would have us believe. Anyway, these and other questions have not and can not be answered by the old ideas on India's history such as the Aryan Invasion Theory.

Interesting read, indeed.

by M Ritesh

Marxists and Indian History

Marxists and Indian History

Among the most active and determined academic opponents of any serious reopening of the "Aryan Invasion Theory "we find Marxists such as Prof. Romila Thapar (whose positions will be discussed below) and Prof. Ram Sharan Sharma. Let us make it clear from the outset that there is nothing controversial about the label “Marxist”: in India, Marxism is still the dominant paradigm in the Humanities, and hundreds of academics are still proud to call themselves Marxists. It is therefore a bit bizarre when Romila Thapar insinuates that the non-AIT school merely uses the label “Marxist” as a cheap way to dismiss the Indian pro-AIT scholars like Sharma and herself without proper refutation: “Those that question their theories are dismissed as Marxists!” If confirmation from an unsuspect Marxist source is needed, Tom Bottomore’s standard dictionary of Marxism mentions and quotes both R.S. Sharma and Romila Thapar as representatives of Indian Marxism.

The Marxist dominance of India’s cultural sphere is not a convenient rumour, it can easily be documented and its genesis traced and explained. Nehru was fond of Communism though personally too bourgeois to join it. It was chiefly his daughter Indira Gandhi (guided by her secretary P.N. Haksar) who, when she was critically dependent on Communist support during her intra-Congress power struggle, promoted Communists (often unregenerate Stalinists till today) and created many new institutes for them, including Jawaharlal Nehru University. In 1975, when the Communist bid to take over the Congress Party from within was thwarted by Indira’s son Sanjay Gandhi, the Communist power position in the intellectual sector was left untouched: its importance escaped the Gandhi family, who only focused on immediate political power.

When in 1998, the new BJP Government nominated people of its own choice to the Indian Council of Historical Research, a roar of indignation went up among Indian Marxists against this “politicization of scholarship”, highlighting to the alert observer the extent to which the Marxists themselves had treated the ICHR as their own playground, and how, like spoilt children, they couldn’t stand losing it.

Marx’s Indian followers have a confused but predominantly negative attitude to the question of India’s legitimacy as a united republic. They are willing to accept the unified Indian state as long as it is useful to their own ends (as in 1959-62, after their election victory in Kerala gave them hope of taking over India, a hope crushed by the embarrassing Chinese invasion of 1962), but they are just as ready to discard it, because they do not believe in it and have no loyalty towards it. Around the time of independence, they actively campaigned for the Balkanization of India, hoping to gobble up one fragment after another. They never tire of denouncing anything that bolsters India’s unity as a “myth”. For them, India is an artificial unit, a prisonhouse of nations, bound to fall apart.

In contrast with other colonized countries, Marxists in India played no important role in the freedom movement, except negatively. According to a Western Marxist observer: “Uncompromising opposition to Gandhi and his cherished Hindu convictions meant that communists were cut off in a considerable measure from the mainstream of the patriotic struggle”.Ever since, they have supported every antinational cause: the crushing of the Quit India movement (1942), Partition (1947), the Razakar terror campaign to prevent the merger of Hyderabad with India (1948), the Chinese claims to Indian territory (up to 1962: “China’s chairman is also India’s chairman”). As late as 1997, Communist leader Sitaram Yechury refused to admit that China had been the aggressor in 1962.⁷¹ In the 1990s, they have threatened secession of the states they control in the event of a Hindu-nationalist election victory. It is a different matter that by the time this victory took place, in 1998, the Communist movement had become too weak and grey to hazard such action.

To complete the picture, it should be realized that as born upper-caste Hindus alienated by westernization, Indian Marxists are animated by a seething hatred of their ancestral culture. Unlike the British who felt some patronizing sympathy for the heathens whom God had entrusted to their civilizing care, anglicized Hindus feel a need to exorcize the remainders of Hindu heritage from themselves and their surroundings.

Marxism against India?

To understand the compulsion on Indian Marxists to hold out against changes in the dominant AIT paradigm as long as possible, we should know a few things about their unique position as compared to that of Marxists elsewhere. Their animosity against the native culture of India and against a theory which would strengthen their own country’s prestige is somewhat surprising, for in most Third World countries, Marxists have also been ardent nationalists in the struggle for cultural as well as political and economic decolonization. In Communist countries, national history was rewritten not only to vilify the reactionary forces (e.g. Confucius) but also to highlight and glorify the nation’s contribution to material culture and scientific progress. This is or was true of China, the Soviet Union, Yugoslavia, and of their supporters abroad. Thus, Cambridge scientist historian Joseph Needham’s loyalty was to Mao’s version of Stalinism as a system, but he got enamoured with China itself and wrote a very Sinocentric history of Science and Civilization in China, highlighting the unexpectedly large contribution which China has made to human progress.

Along the same lines, we must note in India the lone Marxist historian Bhagwan Singh, who has contributed to the critique of the AIT, focusing specifically on the material culture and the economic data available in Vedic literature and the archaeological record of the Harappan cities, to show that the two match.Also, Western Marxists of an earlier generation have protested against the imperialist projection of colonial racism onto the colonized native society, as in the AIT-related racial theory of caste: “The early Indo-Aryans could no more have thought in modern terms of race prejudice than they could have invented the airplane.”Finally, Soviet historians have extolled ancient Hindu contributions to science and political culture which were ignored by their political allies in India

Most Indian Marxists, by contrast, along with their supporters in Western Indology departments (when it comes to controversial issues, most Western India-watchers are incredibly gullible parrots of whatever their privileged Indian contacts tell them), go out of their way to belittle India and to vilify as “chauvinistic” or worse any attempt to revalue India’s contribution. The mainstream of contemporary Indian Marxism is true to Karl Marx’s own contempt for and worst-possible interpretation of all things Indian. Marx thought that Hinduism “was the ideology of an oppressive and outworn society”; he “shared the distaste of most Europeans for its more lurid features. (…) he was as sceptical as his Hindu followers were to be of any notion of a Hindu ‘golden age’ of the past.”

Marx acknowledged the colonialists' historical mission of eliminating the “Asiatic mode of production”, and claimed that colonial rule could only be compared (to its obvious advantage) to the memory of Turkish or the threat of Czarist rule, but not to native rule, for which India was historically unfit because it had never been a nation. In an 1853 letter, Marx wrote that “Indian society has no history at all, at least no known history. What we call its history, is but the history of the successive intruders who founded their empires on the passive basis of that unresisting and unchanging society.”

The idea of a continuous and glorious civilization in North India dating back more than 5,000 years does not fit in well with this vision. That of the barbaric Aryans imposing foreign rule on the hapless natives is much more useful, esp. for characterizing Indian society as “oppressive”. This way, lingering colonial prejudices of Western scholars and the class interests of India’s anglicized elite and anti-Hindu intelligentsia reinforce each other to create the strange spectacle of Indians and indologists virulently opposing any rethinking of India’s past which might increase the weight of India’s own contribution to her own history.

by M Ritesh

The Degradation of Indian Television

I have sourced this article from Deccan Herald, it is ascribed to an author called Shashi Krishna. I wonder how such rapid degradation has occured with Indian Television channel, that most of them have seemed to have forgotten the human values, and have unleashed a wave, a wave which is denigrating humanity, our customs, and our values- which differentiate from other species of life around us. Do we need someone to shout on us in order to make us understand basic values of life?Are we so addicted to hedonistic pleasures, that these channels can stoop to any low, make a child cry in reality show, just in order to give few minutes of excitement to immature viewers? Where are channels which promote those values on whose premise the long struggle for Independence was fought? Where are those channels, which help in building the character of young men and women, who will be future leaders?Is hedonism is what they aim to teach these young people?For people, who want to do something abt it after reading these view, e-mailing Information and Broadcasting ministry may be the best thing to do to save our folkmen from this-http://www.mib.nic.in/...For those who still remain un convinced, God help them!

It is with great regret, and a pinch of gut-wrenching shame, that I now announce the sad and official demise of Indian television. I am sure people have known of its death for a while now, but being one of the many blessed ones who don’t get to see it every day, I came to realise this tragic fact only recently. But before I go into the gory specifics, it is important to retrace my steps back a couple of decades. Maybe then, only then, can I make some sense of just how what used to be a major source of genuine entertainment came to such a sorry pass.
Growing up in a moderately self-assured India, the only television I knew was Doordarshan. I also know that the moment this name is mentioned many an eyes roll and tongues click with the clichéd tone that ‘Doordarshan’ is the name of a ghost that is now long gone. History. A pale memory from an era no one wants to be associated with anymore. I ordinarily would not have an issue with this attitude had there been something better to back it up with. But therein exists the success of my stereotypical tribute.
If Doordarshan is something we no longer care for, then why is it that the only serials and shows we can recall with joy even today are from that good old ghost’s lair? Be it anything from ‘Bharat Ek Khoj’ to ‘Malgudi Days’. Or from ‘Byomkesh Bakshi’ to ‘Karamchand’. Or from ‘Mungerilal ke haseen sapne’ to ‘Wagle ki duniya’. What was it about these images that still make us smile in peace? Why did it not matter that there was no hype, no hoopla and nothing dramatic to tease our excitement craving bones? Was it because the quality of writing was so wonderfully textured into the lives we used to lead back then?

Or was it that we, as people, were genuinely so intellectually gifted that we did not need additional coaxing to send home a point? Was it that we were a generation of naturally creative minded and spiritually advanced people? Or was it that we knew what it meant for literature and art to work in unison as the stories from our textbooks leapt out into the modesty of Doordarshan’s program? What was it?

I have spent almost a decade fighting with these questions that continue to bother me with their simplistic gorgeousness. When did we stop being humans and become … well, drones? When did sending a child to be on TV go from being a friendly family atmosphere with ‘Meri awaaz suno’ or ‘Bournvita Quiz Contest’ to shows where the kids are humiliated to tears for not being ‘good enough’ by an adult who is paid to be rude to a child on national TV? When did clever game shows like ‘Crystal Maze’ be replaced by the nauseating reek of immaturity mixed with pretentious pile of horse dung called ‘Dadagiri’? What is going on dear India? When did you become a place where people are so down trodden that they no longer care for something as subtle yet divine as ‘Surabhi’ ?
When did you get lost in a bizarre definition of your own making where you become the much revered and referenced washerman’s dog? You neither belong to the house nor to the stone on which he smashes strangers’ unmentionables each day. At least he has a conscience that is clearer than the water he uses to do his job but what about yours? Why do your citizens find perverse gratification in watching people weep and grieve on national TV? Why does someone else’s sorrow bring us so much happiness? Is this the beginning of the end of genuine intellect on the much adored idiot box?

Have we, as humans, taken a few steps back? Why are we silently consuming this foul offering with hedonistic silence? Do we need to be told everything by shouting it into our ears? Or is it that we want to shut out the saddening silences of our lives under their thunder? These are some of the other questions that bother me as I sit in absolute silence and watch the horror show that has become Indian television.

The serials, nay, mega-serials that take a decade to finish. The ‘reality’ shows that zero in on false emotions and shallow tears to cash in people’s eternal viewership. The mind numbingly insipid hosts who prance around behaving like glorified buffoons with fake accents. Oh! The sight is too painful to even think of.
It is in times like this that I actually feel glad I am not in India anymore. I don’t know what sort of human being I would have become had I been subjected to this meaningless and degrading form of ‘entertainment’ that the masses lap up like the faithful washerman’s unattached canine. Maybe I too would have let the slow moving venom of this insanity become the oxygen I would breathe in after a hard day at the washerman’s stone. I don’t know. Actually come to think of it I don’t even want to know.

My dad used to often tell me – ‘Stop watching so much TV! It will spoil you!’ I now smile at the irony of at that expression since compared to what I see now, what I was catered with by my good old pal Doordarshan should be considered a blessing from the Almighty. If I am what I am today with some sense of coherence to the written word, then it is because of shows that encouraged me to read.

Had it not been for their well timed inclusion into my life, chances are I would not have experienced the joy of knowing some of the greatest human beings who walked our planet. So, for that, I thank my friend Doordarshan. Your name was so apt, friend. Your vision was quite far fetched indeed.
Now I just hope that there will come a day when Indian television will be cleansed of the copied and modified versions of someone else’s show and something sincerely genuine makes it blessed appearance once again. Until then, let the public display of unabridged DEGRADATION and unashamed slavery continue.


by  M Ritesh

The Age of Confusion

India’s Heritage in Question
by Michael Domino

The present intellectual climate in India is so perverted that it would be tempting to go on and expose the workings of the perversion in exhaustive detail.

The point I wish to draw your attention to is how catchwords are hypnotically brandished, with no intelligent debate permitted on their real meaning. Indian scholars and thinkers must develop the courage to grapple with the central issues hidden behind those words. If they do not, they in effect abandon the field to the kind of perversion that has been growing in recent years, increasingly eclipsing India’s heritage and its contribution to world civilization, portraying it as retrograde and responsible for all of India’s ills. This school of thought, based on a freak hybrid of Marxist dialectics, psychoanalysis and Christian revivalism, has been steadily invading Western and Indian universities, textbooks, media, public opinion, erasing the last traces of Indian culture from Indian education and uprooting younger Indian generations from a culture which should be theirs by birthright.

Ram Swarup’s warning needs to be heard :

Hindus are disorganized, self-alienated, morally and ideologically disarmed. They lack leadership ; the Hindu elites have become illiterate about their spiritual heritage and history and indifferent and even hostile towards their religion.... India has been asleep for too long, and it needed all these knocks and probably it would get more.

In 1926 Sri Aurobindo put it very simply : “Aggressive religions tend to overrun the earth. Hinduism on the other hand is passive and therein lies the danger.” This renewed aggressive, conquering effort on the part of Christianity and Islam, hiding behind their misbegotten child of false secularism, must be resisted by the Indian intelligentsia for two reasons. One, of immediate urgency, to limit and hopefully reverse the harm done to India’s social fabric by artificial conversions, induced ninety-nine times out of a hundred by pecuniary allurements, not by any genuine religious feeling. Unless the tide is stemmed, the infinite complexity that is Indian society may become irretrievably fragmented into thousands of conflicting groups, with the kind of consequences we can already see in the North-East and many tribal regions of India.

The second reason, more essential, is to pursue and renew India’s perennial search for the Truth. If we unquestioningly accept the falsehoods that are now bandied about, we shall in the end cripple our ability to discern the Truth. “It is Truth that conquers and not falsehood,” says the Upanishad, and to work out that conquest for the world has always been at the core of India’s preoccupation. This is no ideological question, it is a matter of saving or losing our intellectual independence and ultimately our spiritual freedom—the only one left to the common Indian.

As early as 1910, Sri Aurobindo asserted :

Our first necessity, if India is to survive and do her appointed work in the world, is that the youth of India should learn to think,—to think on all subjects, to think independently, fruitfully, going to the heart of things, not stopped by their surface, free of prejudgments, shearing sophism and prejudice asunder as with a sharp sword, smiting down obscurantism of all kinds as with the mace of Bhima.

Were Indian civilization, ever in quest of new realms of reality, to surrender its independence of mind and spirit, the loss would be grave not only for India but for the world, for between moribund religious obscurantism trying to revive and grab the earth once more, and the new market fundamentalism that has well nigh grabbed it, humanity’s future appears rather bleak. We must work to see that India fulfils her role and opens a new path. We must make up for lost time.



by M Ritesh

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