Is Hindu Culture on the Verge of Extinction?
Hindu Dress is extinct. Saree is our of vogue. Men don't wear Dhoti in Hindu Karma Kanda. Hindu Head Gear is our of fashion. Hindu girls are cutting short their hairs. They are wearing vulgar ourfits like skin-tight jeans and tops. hindu boys no longer are doing tilak and keeping tuft. the tuft is even missing on the tops of the heads of hindu brahman priests.Youths don't like Hindu food. They don't observe the food prohibitions of our Shaastras. Fast food is hep. Many hindus don't feel qualms while eating beef and chicken. Hindus are supporting homosexuality which is forbidden by hindu law givers like manu, vishnu, yajnyavalkya and parasara. Live-In relationship has started among Hindus [not among muslims and christians] in big cities. vikram seth, amrtya sen, arundhoti roy are supporting homosexuality. films like fire and girl friend and water are sanctioned by hindu officers of congress to be screened all over india. hindus have stopped reading hindu literature. it is miracle to find a hindu youth who has read any scripture. while majority of muslims and chrstians youths read their scriptures.hindus have abandoned hindu manners. they have stopped namnaskar, pranam, dandvat, pailagi and have started hi, hello,bye etc...hindus of metros have forsaken their mother tongue. according to stats, 80% educated hindu youths don't speak in their mother tongue. forget about reading hindu language literature.hindus are developed a abhorrence for hindu music and art...western music, shakira, michael jackson and brit spears are the most palatable to hindu years instead of raga based hindu music of pandit jasraj, ravi shankar,sarod, sarangi etc..hindu traditional art [painting] has been overwhelmed by western art. today, m f hussain who paints vulgar, naked and obscene paintings of dieties and scences of hindu myhtology is awarded padma shri, raja ravi varma etchindus don't like hindu dancing anymore...seats are empty in the halls suring performances of odishi, bharat natyam and full during
9 Oct (2 days ago)
Shruti
halls are full during shows of sexy raunchy almost obscene and vulgar dance shows of rakhi sawant and mallika sheravat...hindu artists, musics and dancers are dying in penury...all these trends should raise one question in the minds of each and every hindu...-------is hindu culture and traditions endangerd? is hndu culture leading towards extinction?--
Saturday, October 11, 2008
Friday, October 10, 2008
Eknathji and Spirituality
Eknathji and Spirituality
B. Nivedita
Swami Vivekananda talked of ‘Practical Vedanta’. Many persons like Swami Ranganathanandaji, Prof Kapila Chatterjee felt that Eknathji had understood the essence of Swami Vivekananda very aptly and had put it in action. Eknathji started Vivekananda Kendra an organisation which he has termed as a spiritually oriented service mission. Some persons also considered that the spiritual legacy of Sri Guruji was continued by Eknathji. With all this background it would be informative and inspiring to know how spirituality was expressed in the life of Eknathji. To put it in other words, real spirituality is always practical, vibrant and dynamic as is seen in life of Eknathji.
Unfortunately, due to various reasons, the foreign invasions and the all round degradation that had set in during British period, a spiritual nation like India had lost the real meaning of Spirituality. Spirituality in its degenerated and misinterpreted form got expressed in our nation in various degraded forms. Either it was other-worldliness or escapism from the duties and responsibilities, or sort of mental dependence or incapacity to be responsible for one’s own progress or by conforming only to the outward forms. Painfully, spirituality in a spiritual nation had become a refuge of hypocrites.
Other-worldliness or escapism is to shirk the responsibility of what is happening around us, not to be concerned and connected to the people around. This attitude expresses in many ways like not taking care of one’s own family or not bothering about society, nation and culture saying ‘whatever God wills will happen’. Many persons project even their lack of cleanliness either personal and of their surroundings as their spirituality. In society there are people who comment that ‘so and so is a very spiritual person. He never bothers to oil or comb his hair or does not even wear chappals, wears unkempt clothes’ etc. What is spirituality in this? Eknathji always stressed that if we are going to communicate the good thoughts then we should also be presentable. Not ostentatious but neatly and modestly dressed. Spirituality is expressed in care and respect we show even to our surroundings.
The other-worldly people say ‘what to do man proposes and god disposes.’ Eknathji never agreed with this. He used to take full one hour class for the Karyakartas saying it was other way round actually, ‘God proposes and man disposes’ by not rising to the occasions. He always stressed that the difficulties are opportunities in disguise. In Kendra Prarthana he has given this in two beautiful lines. ‘Iha Jagati sada natyaga sevatmabodhai bhavatu vihata vigna dhyeya marganuyatra.’ By continuous practice of Tyaga, Seva and Atmabodha (Tyga- renunciation of the ego that I have done this, seva- doing one’s duty with surrender and conviction that I am the instrument in the hands of God and Atmabodha - conviction that I am not body but all-pervading Atman so working with confidence and also feeling of oneness with others) we can transform the difficulties into opportunities. For him a spiritual person – a person with knowledge of the Self - Atmabodha – was one who took on difficulties and never ran away from it because this person knows that he has all the capacity – the Atmashakti – to solve, face and cross over that difficulty. Eknathji himself never avoided difficulties and calamities like for example the construction of Vivekananda Rock Memorial, the floods of 1950s in North East but with all preparation and precision he took on them and successfully transformed them into opportunities.
A really spiritual person is very active and not passive looking vacantly in the sky. Srikrishna, Srirama, Adi Shankaracharya, Sivaji Maharaj, Srimanta Shankardeva and Swami Vivekananda all these persons worked ceaselessly, responded to the challenges in not just in personal life but also in the social and national life. Eknathji also walked on the same path. For him spirituality was always expressed in responses to the situation around. Spirituality does not separate man from his surroundings but prepares and propels him to mould surrounding and situations as required and willed by God.
In Bhagawadgita while describing the spiritual person it is said that he is Nitytripto, Nirashrayah – always contented and not dependent on anything. Really this means tapping the inexhaustible source of happiness and strength that is within us. We see many so-called spiritual persons who in order to avoid taking responsibility for one’s own action or growth want to hide behind some pilgrimage or gurus or rituals. They do not want to strive but want a magic wand for their progress. Some persons find it difficult to be responsible for their actions and their own future. So they want to find ‘security’ in someone or something. Therefore continuously they want either some body is talking to them, or caring for them. It is reflected in certain habits like some people always want to talk to others on mobile. If a call does not come they feel neglected. Some just keep purchasing things so that they want to feel being valued on the cost of that. But no person or a thing can give that happiness permanently. Infinite happiness cannot come from finite things.
Actually such moments of restlessness, inadequacy or helplessness are the ones when we should turn to the inexhaustible source within us and not search happiness outside in persons or things. This is what Eknathji did in life and also guided the Karyakartas to do. In “Sadhana of Service” he says that, “All other help may fail, but there is a power within you which will never let you down. It is your own Self. Depend on it and march ahead with unceasing prayer to God to give you strength to fulfil His will”
Many times there is hypocrisy also in the practice of spirituality. A person may pose that he has no ego but the ego is very much there. For example some say ‘I do not want name or fame’ but their sense of owning one’s name and desire for fame do not go away. If a person whom they have developed starts respecting some other person also they feel hurt. But in Eknathji’s life it is seen that his humility of not having his name anywhere either written on Rock Memorial or even in the invitation card of inauguration program was real and not a faked one. When the time came for handing over the ferry service to Government he was unaffected and consoled other workers.
In the name of spirituality some persons sacrifice the interest of the collective/organisation like ‘this is my principle, I have given the word so I should do it’ or ‘how can I hurt so and so otherwise what he would think of me if I do not accept whatever suggestions are given by him?’ Or ‘What right I have to hurt others or it is sin to hurt others’ etc. In short, the principle is compromised under the name of spirituality but actually to cover one’s cowardice or incompetence or unwillingness to work harder. In Eknathji’s life, it is very amazing, he never compromised the interest of the organisation but he also maintained good relations with all types of persons. He believed that if our motives are pure then if we talk heart to heart we can always find a common ground to function together with any one. He could convince anyone to support the national cause he was working for. This is real spiritual power that you can work with anyone without compromising principles. The organisation and national interest was never sacrificed and yet people were brought together. This is real spiritual power and spiritual work which ultimately made him Ajatshatru He did not go in search of making himself Ajatshatru as that would have been selfish and ultimately defeating the very purpose for which he was working. .
For Eknathji the spirituality meant living in the present with higher aim. Even if harmed by others his heart never had one bad word or thought for that person. Even when the Christians opposed the building of Vivekananda Rock Memorial he never allowed any one to say that Christians opposed this work. But also he was a person who would not sacrifice the truth. He would say as well as made it a point that others in Rock Memorial Committee say that ‘a section of a Christian community had opposed the memorial’. Not that he had disregard to the temple but he worshipped the living God. Thus never he missed Shakha or meeting people or spreading the work of service as far as Kashmir and Arunachal Pradesh.
Eknathji did not fall in the trap of ‘service’ as is established by the Christian missionaries where the weaknesses of the people like poverty, sickness, ignorance etc are exploited to serve their purpose of conversion. Eknathji termed such service as trade. An act of service which awakens the potential divinity in man is real service to an individual. But the supreme most act of service according to Eknathji was evolving rebuilding a nation with strife less society. Thus to Kendra Karyakartas he told that, “If we are merely a service-oriented organisation, we will have to pray to God to create cyclones, floods, famines and accidents to provide us opportunities of service. Service with a spiritual orientation results in man-making which is invariably and inseparably connected with nation-building.” A spiritual person who sees oneness everywhere alone could think of such deeper and wide-ranging concept of service. This is what has been the tradition of our country. But Eknathji understood internalised and then presented it so well that he created support from all sides for the work. A spiritual person does not pamper the weakness of others but really brings out the best in them, the higher qualities in them.
Eknathji knew how to harness the power of ‘here and now’. He was never seen lacking in the effort. In no undertaking it could be said that he did not do his best. Thus nothing was impossible for him. He was never seen complaining about others or the situation. He would fight with all his might for the desired result and if the result did not come at that time he would just smile and move ahead. For a person with patience, perseverance and purity the ultimate success is always assured. Free like an air, never he got stuck up with the happenings or persons or opinions or setbacks. More we study life of Eknathji we see really how real spirituality expresses in action and attainments.
B. Nivedita
Swami Vivekananda talked of ‘Practical Vedanta’. Many persons like Swami Ranganathanandaji, Prof Kapila Chatterjee felt that Eknathji had understood the essence of Swami Vivekananda very aptly and had put it in action. Eknathji started Vivekananda Kendra an organisation which he has termed as a spiritually oriented service mission. Some persons also considered that the spiritual legacy of Sri Guruji was continued by Eknathji. With all this background it would be informative and inspiring to know how spirituality was expressed in the life of Eknathji. To put it in other words, real spirituality is always practical, vibrant and dynamic as is seen in life of Eknathji.
Unfortunately, due to various reasons, the foreign invasions and the all round degradation that had set in during British period, a spiritual nation like India had lost the real meaning of Spirituality. Spirituality in its degenerated and misinterpreted form got expressed in our nation in various degraded forms. Either it was other-worldliness or escapism from the duties and responsibilities, or sort of mental dependence or incapacity to be responsible for one’s own progress or by conforming only to the outward forms. Painfully, spirituality in a spiritual nation had become a refuge of hypocrites.
Other-worldliness or escapism is to shirk the responsibility of what is happening around us, not to be concerned and connected to the people around. This attitude expresses in many ways like not taking care of one’s own family or not bothering about society, nation and culture saying ‘whatever God wills will happen’. Many persons project even their lack of cleanliness either personal and of their surroundings as their spirituality. In society there are people who comment that ‘so and so is a very spiritual person. He never bothers to oil or comb his hair or does not even wear chappals, wears unkempt clothes’ etc. What is spirituality in this? Eknathji always stressed that if we are going to communicate the good thoughts then we should also be presentable. Not ostentatious but neatly and modestly dressed. Spirituality is expressed in care and respect we show even to our surroundings.
The other-worldly people say ‘what to do man proposes and god disposes.’ Eknathji never agreed with this. He used to take full one hour class for the Karyakartas saying it was other way round actually, ‘God proposes and man disposes’ by not rising to the occasions. He always stressed that the difficulties are opportunities in disguise. In Kendra Prarthana he has given this in two beautiful lines. ‘Iha Jagati sada natyaga sevatmabodhai bhavatu vihata vigna dhyeya marganuyatra.’ By continuous practice of Tyaga, Seva and Atmabodha (Tyga- renunciation of the ego that I have done this, seva- doing one’s duty with surrender and conviction that I am the instrument in the hands of God and Atmabodha - conviction that I am not body but all-pervading Atman so working with confidence and also feeling of oneness with others) we can transform the difficulties into opportunities. For him a spiritual person – a person with knowledge of the Self - Atmabodha – was one who took on difficulties and never ran away from it because this person knows that he has all the capacity – the Atmashakti – to solve, face and cross over that difficulty. Eknathji himself never avoided difficulties and calamities like for example the construction of Vivekananda Rock Memorial, the floods of 1950s in North East but with all preparation and precision he took on them and successfully transformed them into opportunities.
A really spiritual person is very active and not passive looking vacantly in the sky. Srikrishna, Srirama, Adi Shankaracharya, Sivaji Maharaj, Srimanta Shankardeva and Swami Vivekananda all these persons worked ceaselessly, responded to the challenges in not just in personal life but also in the social and national life. Eknathji also walked on the same path. For him spirituality was always expressed in responses to the situation around. Spirituality does not separate man from his surroundings but prepares and propels him to mould surrounding and situations as required and willed by God.
In Bhagawadgita while describing the spiritual person it is said that he is Nitytripto, Nirashrayah – always contented and not dependent on anything. Really this means tapping the inexhaustible source of happiness and strength that is within us. We see many so-called spiritual persons who in order to avoid taking responsibility for one’s own action or growth want to hide behind some pilgrimage or gurus or rituals. They do not want to strive but want a magic wand for their progress. Some persons find it difficult to be responsible for their actions and their own future. So they want to find ‘security’ in someone or something. Therefore continuously they want either some body is talking to them, or caring for them. It is reflected in certain habits like some people always want to talk to others on mobile. If a call does not come they feel neglected. Some just keep purchasing things so that they want to feel being valued on the cost of that. But no person or a thing can give that happiness permanently. Infinite happiness cannot come from finite things.
Actually such moments of restlessness, inadequacy or helplessness are the ones when we should turn to the inexhaustible source within us and not search happiness outside in persons or things. This is what Eknathji did in life and also guided the Karyakartas to do. In “Sadhana of Service” he says that, “All other help may fail, but there is a power within you which will never let you down. It is your own Self. Depend on it and march ahead with unceasing prayer to God to give you strength to fulfil His will”
Many times there is hypocrisy also in the practice of spirituality. A person may pose that he has no ego but the ego is very much there. For example some say ‘I do not want name or fame’ but their sense of owning one’s name and desire for fame do not go away. If a person whom they have developed starts respecting some other person also they feel hurt. But in Eknathji’s life it is seen that his humility of not having his name anywhere either written on Rock Memorial or even in the invitation card of inauguration program was real and not a faked one. When the time came for handing over the ferry service to Government he was unaffected and consoled other workers.
In the name of spirituality some persons sacrifice the interest of the collective/organisation like ‘this is my principle, I have given the word so I should do it’ or ‘how can I hurt so and so otherwise what he would think of me if I do not accept whatever suggestions are given by him?’ Or ‘What right I have to hurt others or it is sin to hurt others’ etc. In short, the principle is compromised under the name of spirituality but actually to cover one’s cowardice or incompetence or unwillingness to work harder. In Eknathji’s life, it is very amazing, he never compromised the interest of the organisation but he also maintained good relations with all types of persons. He believed that if our motives are pure then if we talk heart to heart we can always find a common ground to function together with any one. He could convince anyone to support the national cause he was working for. This is real spiritual power that you can work with anyone without compromising principles. The organisation and national interest was never sacrificed and yet people were brought together. This is real spiritual power and spiritual work which ultimately made him Ajatshatru He did not go in search of making himself Ajatshatru as that would have been selfish and ultimately defeating the very purpose for which he was working. .
For Eknathji the spirituality meant living in the present with higher aim. Even if harmed by others his heart never had one bad word or thought for that person. Even when the Christians opposed the building of Vivekananda Rock Memorial he never allowed any one to say that Christians opposed this work. But also he was a person who would not sacrifice the truth. He would say as well as made it a point that others in Rock Memorial Committee say that ‘a section of a Christian community had opposed the memorial’. Not that he had disregard to the temple but he worshipped the living God. Thus never he missed Shakha or meeting people or spreading the work of service as far as Kashmir and Arunachal Pradesh.
Eknathji did not fall in the trap of ‘service’ as is established by the Christian missionaries where the weaknesses of the people like poverty, sickness, ignorance etc are exploited to serve their purpose of conversion. Eknathji termed such service as trade. An act of service which awakens the potential divinity in man is real service to an individual. But the supreme most act of service according to Eknathji was evolving rebuilding a nation with strife less society. Thus to Kendra Karyakartas he told that, “If we are merely a service-oriented organisation, we will have to pray to God to create cyclones, floods, famines and accidents to provide us opportunities of service. Service with a spiritual orientation results in man-making which is invariably and inseparably connected with nation-building.” A spiritual person who sees oneness everywhere alone could think of such deeper and wide-ranging concept of service. This is what has been the tradition of our country. But Eknathji understood internalised and then presented it so well that he created support from all sides for the work. A spiritual person does not pamper the weakness of others but really brings out the best in them, the higher qualities in them.
Eknathji knew how to harness the power of ‘here and now’. He was never seen lacking in the effort. In no undertaking it could be said that he did not do his best. Thus nothing was impossible for him. He was never seen complaining about others or the situation. He would fight with all his might for the desired result and if the result did not come at that time he would just smile and move ahead. For a person with patience, perseverance and purity the ultimate success is always assured. Free like an air, never he got stuck up with the happenings or persons or opinions or setbacks. More we study life of Eknathji we see really how real spirituality expresses in action and attainments.
Wednesday, October 8, 2008
Ambedkar
The brotherhood of Islam is not the universal brotherhood of man. It is brotherhood of Muslims for Muslims only. There is a fraternity but its benefit is confined to those within that corporation. For those who are outside the corporation, there is nothing but contempt and enmity.Dr.B.R.Ambedkar
Ambedkar
The brotherhood of Islam is not the universal brotherhood of man. It is brotherhood of Muslims for Muslims only. There is a fraternity but its benefit is confined to those within that corporation. For those who are outside the corporation, there is nothing but contempt and enmity.Dr.B.R.Ambedkar
सुजीत धर
Dr Sujit Dhar-All-India Vice- President of VHP, passed away06/10/2008 13:06:59 Dr R Brahmachari , VHP West Bengal
Dr Sujit Dhar passed away on passes away on October 5, 2008
Born on November 5, 1934 in Calcutta, Dr Sujit Dhar had a brilliant academic career all through his student life. A merit scholar in the undergraduate medical course in the Calcutta Medical College, from where he graduated in 1957, he topped the merit list in the postgraduate examination of the Calcutta University in the subject of his specialization Tuberculosis and Chest Diseases. He has to his credit 12 original scientific papers published in leading medical journals. For a long spell of 10 years (1964 – 73), he was the Chief of the Editorial Department of the Journal of the Indian Medical Association. Since 1974, he is practicing in Calcutta as a Consulted Physician and Cardiologist.
In his early boyhood he was attracted to RSS movement and as an ardent worker of the organization, shouldered various guidance of the Late Eknath Ranade from 1949 and it was at his behest that Dr Dhar became a Pracharak (a whole time worker) of RSS for 3 years (1960-63). In 1964, Dr Dhar joined Sri Ranade to work for the Vivekananda Rock Memorial Project. In 1970, when West Bengal was passing through a critical phase and the atmosphere was surcharged with violence and terror, a forum for rendering social services and fostering a nationalist intellectual movement was started in Calcutta under the name of “Yoyakshema”, and Dr Dhar was the General Secretary of this well-known and prestigious forum ever since its inception.
Besides being the Mahanagar Sanghachalak (President) of RSS, Calcutta, he was a member, Central Board of Trustees and an All-India Vice-President of the Vishwa Hindu Parishad; Vice President, World Buddhist Cultural Foundation; Member of the Governing Council of the Rural Development and Research Project, New Delhi, Member of the Managing Committee of Deendayal Research Institute, New Delhi; All-India President of the National Medicos Organisation (NMO); Honorary Visiting Cardiologist of the B M Birla Heart Research Centre and the Vivekananda Sishu Kalyan Kendra; and was connected with many other social organizations. As the Convener-Secretary of the Purvanchal Council of Vishwa Hindu Parishad, he had been closely watching the complex cross-currents operating in the sensitive and problem-ridden North-Eastern region of the country and disseminating valuable information on the subject to various all-India forums.
An impressive orator, who was equally fluent in Bengali, Hindi and English and published many articles in different national news magazines and journals. He was also known for his in-depth study of Bangladesh affairs. Recently, he took over the onerous duties of the General Secretary of the Seemanta Shanti O Suraksha Samiti, West Bengal, which had been set up in February 1986, to mobilize public opinion against the massive illegal infiltration of Bangladeshi Muslims in West Bengal.
Dr Sujit Dhar passed away on passes away on October 5, 2008
Born on November 5, 1934 in Calcutta, Dr Sujit Dhar had a brilliant academic career all through his student life. A merit scholar in the undergraduate medical course in the Calcutta Medical College, from where he graduated in 1957, he topped the merit list in the postgraduate examination of the Calcutta University in the subject of his specialization Tuberculosis and Chest Diseases. He has to his credit 12 original scientific papers published in leading medical journals. For a long spell of 10 years (1964 – 73), he was the Chief of the Editorial Department of the Journal of the Indian Medical Association. Since 1974, he is practicing in Calcutta as a Consulted Physician and Cardiologist.
In his early boyhood he was attracted to RSS movement and as an ardent worker of the organization, shouldered various guidance of the Late Eknath Ranade from 1949 and it was at his behest that Dr Dhar became a Pracharak (a whole time worker) of RSS for 3 years (1960-63). In 1964, Dr Dhar joined Sri Ranade to work for the Vivekananda Rock Memorial Project. In 1970, when West Bengal was passing through a critical phase and the atmosphere was surcharged with violence and terror, a forum for rendering social services and fostering a nationalist intellectual movement was started in Calcutta under the name of “Yoyakshema”, and Dr Dhar was the General Secretary of this well-known and prestigious forum ever since its inception.
Besides being the Mahanagar Sanghachalak (President) of RSS, Calcutta, he was a member, Central Board of Trustees and an All-India Vice-President of the Vishwa Hindu Parishad; Vice President, World Buddhist Cultural Foundation; Member of the Governing Council of the Rural Development and Research Project, New Delhi, Member of the Managing Committee of Deendayal Research Institute, New Delhi; All-India President of the National Medicos Organisation (NMO); Honorary Visiting Cardiologist of the B M Birla Heart Research Centre and the Vivekananda Sishu Kalyan Kendra; and was connected with many other social organizations. As the Convener-Secretary of the Purvanchal Council of Vishwa Hindu Parishad, he had been closely watching the complex cross-currents operating in the sensitive and problem-ridden North-Eastern region of the country and disseminating valuable information on the subject to various all-India forums.
An impressive orator, who was equally fluent in Bengali, Hindi and English and published many articles in different national news magazines and journals. He was also known for his in-depth study of Bangladesh affairs. Recently, he took over the onerous duties of the General Secretary of the Seemanta Shanti O Suraksha Samiti, West Bengal, which had been set up in February 1986, to mobilize public opinion against the massive illegal infiltration of Bangladeshi Muslims in West Bengal.
Gandhiji on conversion
Dear Congressmen and your other pseudo-secular friends, please note what Gandhiji has said on proselytization
The proselytization activities of foreign-funded Christian missionaries have remaineda sticking point in India – both before Independence and after. Even Mahatma Gandhi, who cannot be accused of having any ill-will towards Christianity, was constrained to say the following: “I disbelieve in the conversion of one person by another. My effort should never to be to undermine another's faith. This implies belief in the truth of all religions and, therefore, respect for them. It implies true humility.”(Young India: Apr. 23, 1931)
“It is impossible for me to reconcile myself to the idea of conversion after the style that goes on in India and elsewhere today. It is an error which is perhaps the greatest impediment to the world's progress toward peace. Why should a Christian want to convert a Hindu to Christianity? Why should he not be satisfied if the Hindu is a good or godly man?” (Harijan: January 30, 1937)
“I hold that proselytisation under the cloak of humanitarian work is unhealthy to say the least. It is most resented by people here. Religion after all is a deeply personal thing. It touches the heart… Why should I change my religion because the doctor who professes Christianity as his religion has cured me of some disease, or why should the doctor expect me to change whilst I am under his influence?” (Young India: April 23, 1931)
“As I wander about through the length and breadth of India I see many Christian Indians almost ashamed of their birth, certainly of their ancestral religion, and of their ancestral dress. The aping of Europeans by Anglo-Indians is bad enough, but the aping of them by Indian converts is a violence done to their country and, shall I say, even to their new religion.” (Young India: August 8, 1925)
“My fear is that though Christian friends nowadays do not say or admit it that Hindu religion is untrue, they must harbour in their breast that Hinduism is an error and that Christianity, as they believe it, is the only true religion. So far as one can understand the present (Christian) effort, it is to uproot Hinduism from her very foundation and replace it by another faith.” (Harijan: March 13,1937)
“If I had the power and could legislate, I should stop all proselytizing. In Hindu households the advent of a missionary has meant the disruption of the family coming in the wake of change of dress, manners, language, food and drink.” (Harijan: November 5, 1935)
The proselytization activities of foreign-funded Christian missionaries have remaineda sticking point in India – both before Independence and after. Even Mahatma Gandhi, who cannot be accused of having any ill-will towards Christianity, was constrained to say the following: “I disbelieve in the conversion of one person by another. My effort should never to be to undermine another's faith. This implies belief in the truth of all religions and, therefore, respect for them. It implies true humility.”(Young India: Apr. 23, 1931)
“It is impossible for me to reconcile myself to the idea of conversion after the style that goes on in India and elsewhere today. It is an error which is perhaps the greatest impediment to the world's progress toward peace. Why should a Christian want to convert a Hindu to Christianity? Why should he not be satisfied if the Hindu is a good or godly man?” (Harijan: January 30, 1937)
“I hold that proselytisation under the cloak of humanitarian work is unhealthy to say the least. It is most resented by people here. Religion after all is a deeply personal thing. It touches the heart… Why should I change my religion because the doctor who professes Christianity as his religion has cured me of some disease, or why should the doctor expect me to change whilst I am under his influence?” (Young India: April 23, 1931)
“As I wander about through the length and breadth of India I see many Christian Indians almost ashamed of their birth, certainly of their ancestral religion, and of their ancestral dress. The aping of Europeans by Anglo-Indians is bad enough, but the aping of them by Indian converts is a violence done to their country and, shall I say, even to their new religion.” (Young India: August 8, 1925)
“My fear is that though Christian friends nowadays do not say or admit it that Hindu religion is untrue, they must harbour in their breast that Hinduism is an error and that Christianity, as they believe it, is the only true religion. So far as one can understand the present (Christian) effort, it is to uproot Hinduism from her very foundation and replace it by another faith.” (Harijan: March 13,1937)
“If I had the power and could legislate, I should stop all proselytizing. In Hindu households the advent of a missionary has meant the disruption of the family coming in the wake of change of dress, manners, language, food and drink.” (Harijan: November 5, 1935)
Interview with P. Parameshwaran
Interview with P। Parameshwaran
For the media in Kerala, P. Parameshwaran is the director of Bharatiya Vichara Kendra and a ‘senior RSS ideologue’. But to those who have had a chance to
interact with him, Parameshwarji is much more than that.
Parameshwarji is an original thinker, organizer, author and also a poet. It was the genius of Parameshwarji, coupled with the organized work of RSS that firmly established Hindutva thinking and ideology in Kerala’s society. Parameshwarji has made the most significant contribution to the development of Hindutva thinking in the twentieth century in Kerala.
He is a keen observer of happenings around and his words of wisdom and sometimes warnings on various issues concerning our Nation and nationalism have often proved to be prophetic.
And to the Hindu organizations all over the world, Parameshwarji remains an eternal source of inspiration.
Born at Cherthala village in Alappuzha district in the year 1927, Parameshwarji completed his education in SB College Changanassery and University College Thiruvananthapuram. He came into contact with Rashtriya Swayamsevak Sangh during his student days, was also a favorite disciple of Agamananda Swamiji.
Parameshwarji became RSS Pracharak in 1950.He took over as organizing secretary of Jan Sangh in 1957.Jailed during Emergency. Parameshwarji worked as director of Deendayal Research Institute in New Delhi after coming out of prison.
Parameshwarji is presently carrying out his mission as the Director of Bharatiya Vichara Kendra and as the President of Vivekananda Kendra, Kanyakumari. He also keeps his close association with Sri Ramakrishna Mutt and Advaita Ashram, Kalady.
Parameshwarji has won many awards and recognitions. In 2004,the Indian President conferred ‘Padma Sri’ upon him as recognition of his valuable contributions to the society.
He has authored many books in Malayalam and English. ”Beyond all isms to Humanism” is one of the famous works. His books on Maharishi Aurobindo , Chatrapathi Shivaji and Swami Vivekananda’s teachings are well acclaimed.Parameshwarji’s words are today considered as the authentic voice of Hindu nationalist forces. In this exclusive and candid interview to ‘Haindava Keralam,’ Parameshwarji speaks on a wide range of subjects concerning the state of our nation, politics and challenges faced by Hindutva.
Q: Parameshwarji, The Hindu community in Kerala is today facing a lot of discrimination, neglect and adverse situations. The latest example being the recently convened special session of the state legislature to discuss Mullaperiyar dam issue. While this session found time to unanimously pass a resolution demanding Abdul Nazer Madani’s (accused in Coimbatore serial bomb blast) freedom, no one in the Assembly demanded a discussion on the Marad Commission report that probed into the slaughter of 8 Hindus on Marad beach 3 years ago. How do you react to this double standard?
A: Marad is a symbol. Godhra was another. In Godhra, a very serious terrorist act took place and the government appointed a commission to enquire into the incident. In between, the Railway Ministry also set up a commission of enquiry. The final reports from both the commissions are yet to be submitted. However a gist of an interim enquiry report was announced in a press conference and suddenly even the Parliament geared up to discuss this interim report. At last the Gujarat High Court had to intervene to stop this anti-constitutional move.
On the other hand, the Kerala government is today in possession of Marad enquiry final report, submitted by Justice Mohandas Commission after conducting a detailed investigation into the gruesome massacre. But the state government had not bothered even to let out a gist of the probe report. And no one is demanding it!
The two issues are glaring examples of double standards adopted by the so-called secular parties towards Hindu community all over the country. And Kerala is no exception. Today our state is witnessing a historic evolution (if you can call it that way). Kerala is fast losing it’s traditional Hindu characteristics. Hindus, who form 56% of the population, have become insignificant in all spheres of life. On the other hand, the minorities are tightening their grip on the society. Political parties belonging to both the United Democratic Front and Left Democratic Front are responsible for the marginalization of Hindus in Kerala.
No one speaks about this discrimination, no one is bothered. On the contrary, if there is any move for Hindu unity, political conspirators overtly and covertly, try to torpedo such initiatives as it happened in the case of S.N.D.P- N.S.S sponsored Hindu unity efforts.
But this same bunch of politicians go out of the way to satisfy the just and unjust demands made by political parties or organizations with minority support base.
Q: Do you see any Hindu backlash in the next assembly polls to this marginalization of the community?
A: See, there is a growing realization among Hindus, belonging to various political parties that the community is being marginalized and neglected in the state. They also agree that this could lead to other serious repercussion and Kerala could become another Kashmir sooner or later.
But always, the problem that Hindus face is, the lack of a strong leadership to unify Hindus to take forward the community and face the challenges.
Q: If I say that even the B.J.P, a party that sees Hindu community as it’s support base, has failed in taking the lead for the Hindus, how would you react to that, especially in Kerala’s context?
A: The B.J.P in Kerala will have no future if they do not take into account the aspirations and needs of Hindus, because they are depend on Hindu nationalist power for support. If they neglect this support base, their existence itself would become irrelevant.The B.J.P should get this message right. They should not only understand this, but also show pragmatism to win the confidence of Hindus and ability to face the challenges for them.
Q: Parameshwarji, you know that recent Hindu unity efforts initiated by the N.S.S and S.N.D.P. ran into rough weather and how do you analyze this?
A: It is history repeating. The Hindu Mahamandalam set up in 1950’s had raised much hope. However political schemers saw to it that the move failed. The recent unity move also faced the same fate due to the same reasons. This is the bad fate of Hindu community.
Q: How do you react to the growing extremist activities in the state and government apathy and insensitiveness towards this trend?
A: The laxity on government’s part and insensitiveness of political parties towards the growing extremist activities in the state can be only attributed to vote bank politics. But they do not realize that Kerala could become another Kashmir tomorrow and the same political parties could be at the receiving end.
Even today in places like Kannur ,the CPI (M), which has a long history of helping Muslim extremist groups, is facing the music from them. This could repeat everywhere tomorrow. The political organizations helping Muslim extremism for petty political gains may be doing this at their peril.
Q: Coming to the national scene, do you feel that the UPA government has failed in protecting national interests vis-à-vis our international commitments?
A: I don’t think the UPA government is today formulating and implementing a foreign policy based on a perspective to protect our national interest. Many prominent personalities in our national polity and governance owe their allegiance to western countries and their institutions where they were educated. Their western mindset is bound to contaminate on policies formulated by them. This ruling elite has their submissive mentality towards western culture on one side. On the other hand they have to pamper the Muslim nations to win over the sizable Muslim community in the country. See, who was the chief guest in this year’s Republic day parade? The head of a Muslim theocratic state like Saudi Arabia was invited by the largest democratic nation to witness its Republic day celebrations!
Q: Recently when there were violent protests in the Muslim world over prophet Mohammed’s cartoon, Pakistan President Pervez Musharraf called it a war of civilizations. How do we protect our national interest in this emerging conflict?
A: US thinker Samuel P Huntington first put the idea of clash of civilizations forward. On one side, are the Muslim nations and on the other side are the western countries, most of them officially Christian nations. The clash has been continuing for ages. President Bush today even calls his aggressions as Crusades.
European nations are today a worried lot. They are much concerned about the fast growing Muslim population in the western world. According to a recent scientific study, at least 20% of the European population would be Muslim by the year 2025.
The fact that the percentage of youngsters in the non-Muslim population in Europe is fast declining and among the Muslims it shows the reverse trend, adds a new dimension to the whole issue. Today Islam is the fastest growing religion in the world.
Q: How do we protect our national interest in this delicate and difficult scenario?
A: We need not depend on anybody to safeguard our national interest. We need to build up a nation based on our cultural heritage that is militarily, economically and socially strong. Considering our human and national resources, taking our own history and resilience into account this is not a difficult task. But we need to have strong political will to achieve this task.
Q: But Parameshwarji, far from achieving this, today we are not able to create an atmosphere that suits our national interest even in the neighboring Nepal?
A: Our Nepal policy is neither conducive of India’s interests or that country’s. We should understand that the Maoists are behind today’s imbalance in Nepal, though the struggle is in the name of ‘restoration of democracy’. When you say Maoists their Chinese connection is amply clear. Maoists are terrorists and have never stood for democracy.
With China’s support Maoists have today successfully established a ‘red corridor’ starting from Nepal, running through Bihar, Jharkhand, Orissa, Andhra Pradesh, Tamil Nadu, and Kerala. Hence, if Maoist struggle in Nepal succeeds in toppling the present regime, the repercussions would be seen here too. The Naxalites in India will overcome their major hurdle-the inability to receive arms support directly from China.
At the same time, a Muslim corridor, starting from Assam, cutting across northern India extending up to Pakistan, is also emerging. This is another planned attempt. If we do not rise to the occasion and face these challenges, India may be moving towards another civil war and partition.
Q: Parameshwarji, coming back to Kerala, you had earlier mentioned about growing extremist activities in the state. Other than vote bank politics, what are the other reasons that can be attributed to their growing threat?
A: The growing pan-Islamic movement and their agents have a free run in our state especially our sea-shores. weapons and other contraband items are being smuggled in through our shores without much hindrance.
Secondly the young generation among the Muslims is today attracted towards extremism. They also have strong infrastructure to promote and propagate their ideology. The free flow of funds from abroad is another major attraction.
This is true regarding Christian institutions too. Though they do not show an overt leniency towards extreme political moves, Christians are today dominating all spheres of life in the state including political power and economy. They also have an unhindered and unchecked flow of funds to achieve their goals. Q: While this has been continuing on one side, the Hindu movement seems to have weakened in the state. The resurgence of Hindu pride that we saw in 80’s and 90’s appears to have lost their momentum?
A: That is not true. Hindu organizations are continuing their work in the state in a systematic manner. And they have not weakened. But the onslaught from Muslims and Christians coupled with our problems like lack of unity among various sections and lack of financial strength are creating difficulty for Hindu society.
Q: Parameshwarji, since most of our readers are NRI s, what would like to say as a message to them?
A: My message to Hindus living abroad are to keep their traditions, culture, and belief intact in foreign lands and cultivate these qualities in their younger generation born and brought up there. Be proud to be a Hindu.
Secondly they should also keep a close watch on the developments in the country and the state and on the threats faced by the Hindu society today. They should keep a close association with Hindu organizations and help in whatever way they can.
Q: Finally two questions, you have devoted your entire life to the Hindu cause. What is your greatest regret or worry in life?
A: No regret personally…(laughs).
My greatest worry is about the lack of an effective and bold leadership among Hindus in Kerala capable to stand up and fight against the threats faced by the society. But I am confident that it will emerge very soon.
Q: And what is the greatest achievement or something that has given you a sense of fulfillment in life?
A: My greatest achievement? It is of course the opportunity that I got to associate and work for an organization like Rashtriya Swayamsevak Sangh. Without the Sangh and its activities spread over all spheres of social life today, I dread to think what would have been the state of our society today.
Interviewed by Ajith Gopal
For the media in Kerala, P. Parameshwaran is the director of Bharatiya Vichara Kendra and a ‘senior RSS ideologue’. But to those who have had a chance to
interact with him, Parameshwarji is much more than that.
Parameshwarji is an original thinker, organizer, author and also a poet. It was the genius of Parameshwarji, coupled with the organized work of RSS that firmly established Hindutva thinking and ideology in Kerala’s society. Parameshwarji has made the most significant contribution to the development of Hindutva thinking in the twentieth century in Kerala.
He is a keen observer of happenings around and his words of wisdom and sometimes warnings on various issues concerning our Nation and nationalism have often proved to be prophetic.
And to the Hindu organizations all over the world, Parameshwarji remains an eternal source of inspiration.
Born at Cherthala village in Alappuzha district in the year 1927, Parameshwarji completed his education in SB College Changanassery and University College Thiruvananthapuram. He came into contact with Rashtriya Swayamsevak Sangh during his student days, was also a favorite disciple of Agamananda Swamiji.
Parameshwarji became RSS Pracharak in 1950.He took over as organizing secretary of Jan Sangh in 1957.Jailed during Emergency. Parameshwarji worked as director of Deendayal Research Institute in New Delhi after coming out of prison.
Parameshwarji is presently carrying out his mission as the Director of Bharatiya Vichara Kendra and as the President of Vivekananda Kendra, Kanyakumari. He also keeps his close association with Sri Ramakrishna Mutt and Advaita Ashram, Kalady.
Parameshwarji has won many awards and recognitions. In 2004,the Indian President conferred ‘Padma Sri’ upon him as recognition of his valuable contributions to the society.
He has authored many books in Malayalam and English. ”Beyond all isms to Humanism” is one of the famous works. His books on Maharishi Aurobindo , Chatrapathi Shivaji and Swami Vivekananda’s teachings are well acclaimed.Parameshwarji’s words are today considered as the authentic voice of Hindu nationalist forces. In this exclusive and candid interview to ‘Haindava Keralam,’ Parameshwarji speaks on a wide range of subjects concerning the state of our nation, politics and challenges faced by Hindutva.
Q: Parameshwarji, The Hindu community in Kerala is today facing a lot of discrimination, neglect and adverse situations. The latest example being the recently convened special session of the state legislature to discuss Mullaperiyar dam issue. While this session found time to unanimously pass a resolution demanding Abdul Nazer Madani’s (accused in Coimbatore serial bomb blast) freedom, no one in the Assembly demanded a discussion on the Marad Commission report that probed into the slaughter of 8 Hindus on Marad beach 3 years ago. How do you react to this double standard?
A: Marad is a symbol. Godhra was another. In Godhra, a very serious terrorist act took place and the government appointed a commission to enquire into the incident. In between, the Railway Ministry also set up a commission of enquiry. The final reports from both the commissions are yet to be submitted. However a gist of an interim enquiry report was announced in a press conference and suddenly even the Parliament geared up to discuss this interim report. At last the Gujarat High Court had to intervene to stop this anti-constitutional move.
On the other hand, the Kerala government is today in possession of Marad enquiry final report, submitted by Justice Mohandas Commission after conducting a detailed investigation into the gruesome massacre. But the state government had not bothered even to let out a gist of the probe report. And no one is demanding it!
The two issues are glaring examples of double standards adopted by the so-called secular parties towards Hindu community all over the country. And Kerala is no exception. Today our state is witnessing a historic evolution (if you can call it that way). Kerala is fast losing it’s traditional Hindu characteristics. Hindus, who form 56% of the population, have become insignificant in all spheres of life. On the other hand, the minorities are tightening their grip on the society. Political parties belonging to both the United Democratic Front and Left Democratic Front are responsible for the marginalization of Hindus in Kerala.
No one speaks about this discrimination, no one is bothered. On the contrary, if there is any move for Hindu unity, political conspirators overtly and covertly, try to torpedo such initiatives as it happened in the case of S.N.D.P- N.S.S sponsored Hindu unity efforts.
But this same bunch of politicians go out of the way to satisfy the just and unjust demands made by political parties or organizations with minority support base.
Q: Do you see any Hindu backlash in the next assembly polls to this marginalization of the community?
A: See, there is a growing realization among Hindus, belonging to various political parties that the community is being marginalized and neglected in the state. They also agree that this could lead to other serious repercussion and Kerala could become another Kashmir sooner or later.
But always, the problem that Hindus face is, the lack of a strong leadership to unify Hindus to take forward the community and face the challenges.
Q: If I say that even the B.J.P, a party that sees Hindu community as it’s support base, has failed in taking the lead for the Hindus, how would you react to that, especially in Kerala’s context?
A: The B.J.P in Kerala will have no future if they do not take into account the aspirations and needs of Hindus, because they are depend on Hindu nationalist power for support. If they neglect this support base, their existence itself would become irrelevant.The B.J.P should get this message right. They should not only understand this, but also show pragmatism to win the confidence of Hindus and ability to face the challenges for them.
Q: Parameshwarji, you know that recent Hindu unity efforts initiated by the N.S.S and S.N.D.P. ran into rough weather and how do you analyze this?
A: It is history repeating. The Hindu Mahamandalam set up in 1950’s had raised much hope. However political schemers saw to it that the move failed. The recent unity move also faced the same fate due to the same reasons. This is the bad fate of Hindu community.
Q: How do you react to the growing extremist activities in the state and government apathy and insensitiveness towards this trend?
A: The laxity on government’s part and insensitiveness of political parties towards the growing extremist activities in the state can be only attributed to vote bank politics. But they do not realize that Kerala could become another Kashmir tomorrow and the same political parties could be at the receiving end.
Even today in places like Kannur ,the CPI (M), which has a long history of helping Muslim extremist groups, is facing the music from them. This could repeat everywhere tomorrow. The political organizations helping Muslim extremism for petty political gains may be doing this at their peril.
Q: Coming to the national scene, do you feel that the UPA government has failed in protecting national interests vis-à-vis our international commitments?
A: I don’t think the UPA government is today formulating and implementing a foreign policy based on a perspective to protect our national interest. Many prominent personalities in our national polity and governance owe their allegiance to western countries and their institutions where they were educated. Their western mindset is bound to contaminate on policies formulated by them. This ruling elite has their submissive mentality towards western culture on one side. On the other hand they have to pamper the Muslim nations to win over the sizable Muslim community in the country. See, who was the chief guest in this year’s Republic day parade? The head of a Muslim theocratic state like Saudi Arabia was invited by the largest democratic nation to witness its Republic day celebrations!
Q: Recently when there were violent protests in the Muslim world over prophet Mohammed’s cartoon, Pakistan President Pervez Musharraf called it a war of civilizations. How do we protect our national interest in this emerging conflict?
A: US thinker Samuel P Huntington first put the idea of clash of civilizations forward. On one side, are the Muslim nations and on the other side are the western countries, most of them officially Christian nations. The clash has been continuing for ages. President Bush today even calls his aggressions as Crusades.
European nations are today a worried lot. They are much concerned about the fast growing Muslim population in the western world. According to a recent scientific study, at least 20% of the European population would be Muslim by the year 2025.
The fact that the percentage of youngsters in the non-Muslim population in Europe is fast declining and among the Muslims it shows the reverse trend, adds a new dimension to the whole issue. Today Islam is the fastest growing religion in the world.
Q: How do we protect our national interest in this delicate and difficult scenario?
A: We need not depend on anybody to safeguard our national interest. We need to build up a nation based on our cultural heritage that is militarily, economically and socially strong. Considering our human and national resources, taking our own history and resilience into account this is not a difficult task. But we need to have strong political will to achieve this task.
Q: But Parameshwarji, far from achieving this, today we are not able to create an atmosphere that suits our national interest even in the neighboring Nepal?
A: Our Nepal policy is neither conducive of India’s interests or that country’s. We should understand that the Maoists are behind today’s imbalance in Nepal, though the struggle is in the name of ‘restoration of democracy’. When you say Maoists their Chinese connection is amply clear. Maoists are terrorists and have never stood for democracy.
With China’s support Maoists have today successfully established a ‘red corridor’ starting from Nepal, running through Bihar, Jharkhand, Orissa, Andhra Pradesh, Tamil Nadu, and Kerala. Hence, if Maoist struggle in Nepal succeeds in toppling the present regime, the repercussions would be seen here too. The Naxalites in India will overcome their major hurdle-the inability to receive arms support directly from China.
At the same time, a Muslim corridor, starting from Assam, cutting across northern India extending up to Pakistan, is also emerging. This is another planned attempt. If we do not rise to the occasion and face these challenges, India may be moving towards another civil war and partition.
Q: Parameshwarji, coming back to Kerala, you had earlier mentioned about growing extremist activities in the state. Other than vote bank politics, what are the other reasons that can be attributed to their growing threat?
A: The growing pan-Islamic movement and their agents have a free run in our state especially our sea-shores. weapons and other contraband items are being smuggled in through our shores without much hindrance.
Secondly the young generation among the Muslims is today attracted towards extremism. They also have strong infrastructure to promote and propagate their ideology. The free flow of funds from abroad is another major attraction.
This is true regarding Christian institutions too. Though they do not show an overt leniency towards extreme political moves, Christians are today dominating all spheres of life in the state including political power and economy. They also have an unhindered and unchecked flow of funds to achieve their goals. Q: While this has been continuing on one side, the Hindu movement seems to have weakened in the state. The resurgence of Hindu pride that we saw in 80’s and 90’s appears to have lost their momentum?
A: That is not true. Hindu organizations are continuing their work in the state in a systematic manner. And they have not weakened. But the onslaught from Muslims and Christians coupled with our problems like lack of unity among various sections and lack of financial strength are creating difficulty for Hindu society.
Q: Parameshwarji, since most of our readers are NRI s, what would like to say as a message to them?
A: My message to Hindus living abroad are to keep their traditions, culture, and belief intact in foreign lands and cultivate these qualities in their younger generation born and brought up there. Be proud to be a Hindu.
Secondly they should also keep a close watch on the developments in the country and the state and on the threats faced by the Hindu society today. They should keep a close association with Hindu organizations and help in whatever way they can.
Q: Finally two questions, you have devoted your entire life to the Hindu cause. What is your greatest regret or worry in life?
A: No regret personally…(laughs).
My greatest worry is about the lack of an effective and bold leadership among Hindus in Kerala capable to stand up and fight against the threats faced by the society. But I am confident that it will emerge very soon.
Q: And what is the greatest achievement or something that has given you a sense of fulfillment in life?
A: My greatest achievement? It is of course the opportunity that I got to associate and work for an organization like Rashtriya Swayamsevak Sangh. Without the Sangh and its activities spread over all spheres of social life today, I dread to think what would have been the state of our society today.
Interviewed by Ajith Gopal
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