Blog Layout Three

According to the woke activists, all social constructs are oppressive, bigoted, and problematic. Why and how? These are the questions that you cannot ask a woke. The only choice and right that woke activists have given to the society is to agree with them and join them in unleashing madness. It is what they are unleashing as they problematize the very concept of age, declare that being considerate of age(ageism) is inherently oppressive.

The social status enjoyed by the maharis were special and important during the rule of the king and the maharis never became widows as they were married to Lord Jagannatha. The maharis re-invented herself at every age until their status declined in modern society after the passing of the anti-nautch act. Centuries of negotiation have silenced a community of traditional artists, social status and their livelihood.

Foreigners began giving wrong explanations of Hindu ideas and adding false information to it rather wittingly or unwittingly. Church missionaries played a very great role in it. Then, in independent India political parties selfishly misused the same propaganda, in fact they increasingly popularised the propaganda. Authentic information and facts were also suppressed, because they were unfavourable to their party-interests. Like this, they turned one section of Hindus inimical towards the other section of Hindus at their own hands.

The Vavs are generally constructed of sandstone and limestone texture which are permeable and semi-permeable rocks that allow the rainwater to percolate and flow through the levels and the multi-storeyed construction and reach the wells in a controlled rhythm. This also sets an example of a unique method of rainwater harvesting in those eras.

The British restrained the missionaries while the Indian rulers gave them a free run. As a result, the dupery of missionaries is expanding throughout India unbridled. Putting photos of Jesus-Mary in Hindu temples, constructing churches in the fashion of Hindu temple architecture to defraud and convert innocent Hindus, treating a disease using medicines but crediting it to the grace of Jesus, disrespecting Hindu Gods and Goddesses and calling them powerless, by lending money or providing admission to missionary schools, etc. they are adopting all dubious means to break and divide the HIndu society. Our representatives in power know everything. But they have been blinded by their greed for power and are increasing special minority rights that is equal to sawing off the branch they’re sitting on.

अंग्रेजों ने मिशनरियों पर लगाम रखी थी, जबकि देसी शासकों ने उन्हें खुली छूट दे दी। नतीजन, पूरे भारत में चर्च-मिशनों की धोखे की टट्टी बेरोक-टोक फैल रही हैं। हिन्दू मंदिरों में जीसस-मेरी की फोटो लगा देना, हिन्दू डिजाइन का चर्च बनाकर भोले हिन्दुओं को फँसाकर ले जाना, दवाई से रोग ठीक कर जीसस की शक्ति कहना, हिन्दू देवी-देवताओं का अपमान कर उन्हें ‘निर्बल’ बताना, कर्ज देकर या मिशन स्कूल में दाखिले के बदले, आदि कुटिल तरीकों से उन्हें हिन्दू समाज से तोड़ा जा रहा है। हमारे सत्ताधारी सब जानते है। पर वे लोभ में अंधे हो कर, ‘अल्पसंख्यक’ विशेषाधिकार बढ़ाते जाकर वही डाल काटने में सहयोग दे रहे हैं जिस पर बैठे हैं।

Aravindan’s Hindutva: Origin, Evolution and Future is a grand journey of core Hindu ideas as they have evolved, expanded and endured over thousands of years. It is a story of seers, thinkers and activists who have shaped the cultural and intellectual discourse in India. Hindutva, in this journey, comes out not as a monolithic identity seeking to crush dissent and diversity, but as a dynamic and organic process that rests on the solid foundations of spiritual pluralism (Shashtra), open exploration and constructive dialogues (Shashtrartha).

If “forts”, “dark-skinned enemies”, “chariots” and “spoked-wheels” are almost always metaphors for beings and devices operating in the supra-physical spheres, the counter-argument is that a metaphor nevertheless implies and presupposes a physical counterpart. The question, therefore, is whether the text offers a few non-metaphorical descriptions of battles, however embellished they may be.

By the time of the Katha Upanishad, the metaphor of the horse, though slightly altered from the Rgvedic imagery, had become perfectly explicit: “Know the self to be the chariot’s master, and the body, the chariot itself; know the intellect to be the charioteer, and the mind, the reins. “The horses”, the Upanishad continues, “are the five senses which must be reined in by our intellect and higher mind, and ultimately the self”. The chariot, here, stands for the body or our external being.

The fundamental assumption behind the horse argument is that asva, in the Rgveda, is a purely “Aryan” animal. But is that what the text actually says? No doubt, numerous references place asva, whatever the word means in the rishis’ mind, squarely on the side of the gods, the rishis or their helpers. But it turns out that there are quite a few revealing exceptions: the Dasyus and Panis also possess asvas, generally together with cows and treasures.