US Congressmen sponsor “Dalit” conference in US: A report


Here is a news report. It is about Dalits holding their International Conference in US. Dalit is a Hindi word which means “crushed”. It may include and should include, ethnic groups like Blacks in the US, who are facing equally, nay more, discriminatory practices by the society and the State. (It is more, because in India no Dalit is killed by State police because he or she is Dalit, it is happening live in US). This conference is being sponsored and supported by several prominent members of the US Congress. Though this conference pretends to include Dalits from many South-Asian countries, besides India, its sole focus is on India. India is the generator and the epicenter of Dalit discrimination.

Holding a Dalit Conference in US is like Blacks of US holding their conference in India. And, also being supported by the Indian State authorities, like Members of Parliament.

Dalits are facing discrimination in India. Yes, they are facing discrimination. This discrimination must be removed, and removed as early as possible. But will they, who themselves practice discrimination in their own country and do not raise their voice against it in the US Congress, help Dalits in India in eradicating such discrimination? Should India, Indians and more particularly Indian Dalits not try to judge the intentions of those who are sponcering such conference?

For this, all these Indians need to go to the old fable book called “Hitopdesh” and read the story of “Two cats and One monkey”. Here is the report:

Report by: (Name withheld to protect his/or privacy)

Advocates for Dalit rights are expanding their movement to establish justice, dignity, and equality with an historic global conference occurring in Washington, D.C., March 19-21.

Several notable activists and thought leaders in the realm of human rights, including Congresswoman Eleanor Holmes Norton and Dr. Cornel West, are declaring solidarity with Dalits, and helping bring greater attention to their plight by participating with the conference and call-to-action event planned for Saturday, March 21 at 12noon in front of the White House.

This organization seem to have some heavy hitters in the African American community as “members who show solidarity”.
“Hidden Apartheid” is the jargon used to get noticed by the African American community.

The icing on the cake, this congresswomen proposed/cosponsored the following India specific resolutions:

H.Res.566 — 113th Congress (2013-2014)

Condemning Dalit untouchability, the practice of birth-descent discrimination against Dalit people, which is widely practiced in India, Nepal, the Asian diaspora, and other South Asian nations, and…

Sponsor: https://www.congress.gov/member/eleanor-norton/868
Committees: House – Foreign Affairs

This bill has the status Introduced

Here are the steps for Status of Legislation:

H.Res.417 — 113th Congress (2013-2014)

Praising India’s rich religious diversity and commitment to tolerance and equality, and reaffirming the need to protect the rights and freedoms of religious minorities.

Sponsor: https://www.congress.gov/member/joseph-pitts/1514
Committees: House – Foreign Affairs, Judiciary
Latest Action: 01/09/2014 Referred to the Subcommittee on Immigration and Border Security.

This bill has the status Introduced

Here are the steps for Status of Legislation:

H.Con.Res.139 — 110th Congress (2007-2008)

Expressing the sense of the Congress that the United States should address the ongoing problem of untouchability in India.

Sponsor: https://www.congress.gov/member/trent-franks/1707
Committees: House – Foreign Affairs | Senate – Foreign Relations
Latest Action: 07/24/2007 Received in the Senate and referred to the Committee on Foreign Relations.

This bill has the status Passed House

Here are the steps for Status of Legislation:

 

Here are my notes (and attached) from the second session I attended. I have tried to reproduce the session factually. While I may have paraphrased a bit I have tried to capture the intent of the speaker, I have avoided providing my own analysis, commentary and opinion.
Session: Gender Equality and The Power of Dalit Women
Friday March 20, 2015  3:00 – 5:00 PM
In her opening remarks, the convener stated that the 2nd and 3rd generation Dalit Women (DW) were drafting their own narrative, since their story is never heard due to which they fall through the cracks of the system. There are two frameworks that need to be explained clearly: Caste and Patriarchy. It is a fact that the caste problem is not a domestic issue. It Is a problem that spans the region. It is not a cultural issue, but is downright criminal. Patriarchy, on the other hand, is about power and decision making. While a lot of work is going on in organizing DW to give us our rights, DW are facing multiple forms of discrimination at the dangerous intersection of these two frameworks. There is violence due to the DW fight. Caste wars and patriarchal wars are being fought, and the battlefield is the body of a Dalit woman.
We need to use the UN, Human Rights Council etc to help our cause. There is a terrible silencing of this voice by India. We need to take the help of International Fora in our fight. We also need to develop a multi-pronged strategy to strengthen our voices and state accountability.
Co-facilitators:   Vinaya
                                Dowati Desir, Co-Chairperson UN Sub-Committee for the Elimination of Racism
Panelists:
                Ms Durga, Co-Chair, Asian Dalits Rights Forum and Founding President (FEDO)
                Ms Asha Kotwal, General Secretary, All India Dalit Mahila Adhikar Manch
                Rev. Jaqulin Jothi, Church of Southern India, Tamil Nadu
                Ms Asha Masih, Vice President at the International Christian Front, UK
                Ms Manisha Devi, Youth Dalit Leader, Haryana
                Ms Pachi Patankar, South Asian Social Initiative, NY
                Rosa Lizarde, Global Director at Feminist Task Force, UN
                Dr Jolanda Brunnekreef, Journalist/Writer, Netherlands
Ms Manisha Devi, Youth Dalit Leader, Haryana
Crimes against DW are not considered caste violence. In November 2012, there were 41 rapes in Haryana against DW. We did some fact finding on these cases. We went to police stations to investigate cases. What we found was:
·         In some cases there were no FIRs registered
·         In some cases with FIRs, the facts were wrong: dates were wrong
·         Wrong sections of the IPC were quoted in registering the case
After this research, we planned and organized a Self Respect Yatra (Asha Kothwal) to raise awareness. We visited victims and survivors to get their stories and encourage. We took our findings to lawmakers. We were provided no security. We were provided accommodation by other volunteers. We found the authorities not to be supportive – they ignored us. The Government is not our, and is not made for us. If activists are ignored, what would be the plight of the victim?
We then organized a Swabhiman Yatra. Our rally included about 200 people, and we went to meet the District Magistrate in Bihar. We were kept waiting for 3 hours. It is a shame to born in country such as India where DW are used and treated like shoes. We have come to Washington to fight against this. Activists are insecure as they are being threatened by the perpetrators of these crimes. Educational institutions also commit these crimes to suppress us. The police do not help – they oppress us too. This is a big problem and we need help. We need to form an international network, collectively, and to go back there and fight this. DW need their rights and space – this includes the Government, media, etc.
Raksha, Activist, Nepal
DW are at the intersection of gender inequality and the caste system in Asia. This region has patriarchal social structures. DW are 10% of the population, but there are disparities in state schemes. DW are affected by caste and gender. We enjoy no special privileges. About 49% of DW are victims of violence, but only 4% of these are reported. Other problems faced by DW are the lack of food sufficiency, illiteracy, malnutrition. DW live on less than USD $2 per day.
The state response is that there are laws in place to deal with these. The government provides Rs 1 Lakh for every inter-caste marriage – but this is abused since the upper caste men will marry a DW for money, but neglect or abuse her after they receive the money. There are several movements due to this. There is a need to reform and strengthen institutions. The Government must enforce existing laws.
The challenges are:
·         There is a lot of theory, but no practice
·         Caste/Gender problems create fear
·         Lack of mainstreaming these issues
·         Political instability
·         DW in rural areas – unaware of their rights and laws
We need global solidarity to fight this.
[Missed the name], Research Scholar, JNU
I am a research scholar working on my PhD at the Jawahar Lal Nehru University, the best university in the country. I just received a message that the PhD thesis I submitted was sent back. I know it was sent back because I am a Dalit, and this is Caste Discrimination (CD). Universities practice CD to suppress DW and to deny them opportunities. These often result in DW committing suicide. There are problems in secondary schools too. This is due another problem – that of child marriage. Parents marry off their daughters at the age of 12, sometimes even before she is mature enough to understand what is going on. The in-laws do not encourage their going to school. The combined result is that very few DW are allowed to graduate.  There are very few facilities for DW. Even in Delhi Unversity, there is only one hostel for SC/ST women. There is no infrastructure. Nobody wants to live in Delhi because it is the rape capital. There are only 2-3 DW doing PhD. As Dr Ambedkar said, we need to “Educate, Agitate and Organize”.  Today, you can find Caste Discrimination in:
·         Admissions
·         Viva marks – deliberately lowered zero or 5 for DW. So, we have to rely only on our performance in the written exam to succeed.
·         In PhD programs, we are not allowed to choose our own topics
Among other problems we face is Dalit Patriarchy in our own community. Even in Dalit organizations, there are no women office bearers.
Rev. Jaqulin Jothi, Church of Southern India, Tamil Nadu
I am a Dalit Christian priest in the Madras Diocese. We preside over 146 churches and have a membership of 150,000 people spread across many villages. About 8% of our membership is Dalit Christian. Since 1985 we have been indicated the importance of women’s rights. We have tried to get support from the church. The problems women face are due to Intersectional Issues, dowry, government benefits, etc.
I was recently asked to assist in Kanchipuram. We sent out 100 food packets and were getting ready to do more. There is a rich upper caste man in our church who tried to undermine me by using his wealth. This is an example of how a rich upper caste man tries to take control over a DW, even though I am his priest. There are class and caste dynamics at work in the church. The church has a well-defined power structure which is patriarchal and based on caste. The church does not support secular activities. Dalit Christian men subjugate DW through the exhibition of power and wealth. In my controversy, the church supported the rich upper class man, and I was punished. I was removed from my position and assigned to a hospital.
DW have no protection. The church can not protect the rights of the DW because they support patriarchal values. The problem is internal. Indian society is patriarchal. It is a man’s world, a Dalit man’s world. A DW victory is considered only a Dalit victory, never the woman’s. The few women officers there are, are hand-picked and expected to follow the church’s ideal. Caste is enforced through religion.
Ms Asha Masih, Vice President at the International Christian Front, UK
In the UK, I was working as a supervisor. My subordinate told me that I was an untouchable, a woman, a slave. He would not take orders from me. I was demoted and demoralized. I took the help of CasteWatchUK. There is caste in Christianity too. Recently there have been attacks on churches in India, and the GharWapsi program. The PM has been silent for four months.
Smita
(Ambedkar International Mission?)
From pre-vedic age, women have been subjugated. Women are blamed for all problems. We want the perpetrators to be brought to justice. We want to break the stereotypes like women being the weaker sex. We want to liberate women. We provide education and support to victims. We advise them of government options available to them. We help out on sex-based violence issues. We teach them karate and give them tips. We try to reach out to DW in schools, colleges and viharas.
Dr Jolanda Brunnekreef, Journalist/Writer, Netherlands
I have worked for two years in Netherlands for an India group. I am married to a Sri Lankan and have lived there. I am aware of the Caste Discrimination. It is hidden and is institutionalized. I need to do something to fight it. So I am spreading awareness in the Netherlands.
How is Caste Discrimination hidden? The Indian Government must have a huge lobby to keep it hidden. I have traveled through South East Asia. I am writing a book. There is caste discrimination is all of South Asia. It is now spreading to the UK and USA. CD is not confined to Hinduism. My husband is a Buddhist. There is more taboo and untouchability in Sri Lanka. People do not want to talk about it. Also in Nepal.
[Missed the speaker’s name]
Look at the display of caste strength at the Madison Square Garden on September 27, 2014 when Modi was visiting. These are scary times in India judging by the speed and strength of Hindu fundamentalists. There have been two deaths in two years of longtime activists on caste issues. We need a Jati Mukti Andolan.
Modi’s silence is tantamount to sanctioning violence. It is a clarion call for all marginalized groups to come together. We need nationalism and an identity. We need to build a shared vision of the world using story and film. We need to travel to where Dalits are.
Shocking Facts:
·         Caste problems exist where South Asians exist, independent of religion
·         Caste problems are independent of religion
·         The story is strangled
·         Activists facing problems
·         The government stonewalls and suppresses stories
·         Journalists are blacklisted
·         There is intimidation and surveillance
Massive surveillance state? It is very hard to fight for this cause since a DW does not count. What a Dalit woman faces, a Dalit man does not face. Christianity also has caste discrimination. Dalits were converting from Hinduism due to CD. But there life has not improved any. They are facing CD in Christianity too. The Declaration has to be used as an advocacy tool. Listen to the narratives of DW.
The final session on Friday was  the finalization of the Dalit Rights Global Declaration.
This session was chaired by:
– Raju Kamle – Ambedkar International Mission, USA
                        Prominent Activist, India
– Dr Arun Kumar – Academic, Canada
                              President Ambedkar intl Mission, Canada
Based on interactive feedback from the assembly, a draft was edited and finalized. The original draft is included below, and is attached:
DALIT RIGHTS GLOBAL DECLARATION
 
“ESTABLISHING DALIT RIGHTS IN THE COMTEMPORARY WORLD: A CALL FOR ACTION
Delegates to the First Global Conference on Defending Dalit Rights:
Bearing in mind the commitment to establish Dalit Rights in the contemporary world by 2020, the Dalit Rights Movement must be connected at the local and global level through networking, collaborating, and mobilizing. This Movement shall strive to achieve respect for the equal freedom and dignity of all human beings, particularly people that are most vulnerable, such as Dalits. Their entitlement to equal rights and freedoms without distinction of caste, work or descent, race, gender, social origin, birth or other status, including analogous systems of inherited status, must be respected globally. The Dalits’ plight is a contemporary humanitarian crisis, often referred to as a ‘hidden apartheid or modern-day slavery’, with victims forced into slave and bonded labor, denied access to communal water sources, and refused service at public establishments solely on the basis of their caste or work and descent. Such discrimination is especially harsh for women, girls and children based on their gender, caste, social origin and birth, resulting in rape, murder, and forced sex trafficking.
We, the delegates of the First Global Conference on Defending Dalit Rights in Washington DC recognize Caste or All Forms of discrimination and inequality as a key challenge of inclusive democracy, human rights, justice, good governance, rule of law, Sustainable Development Goals (Vision 2030), and opportunities for strengthening caste freedom and empowerment of the Dalits in the Post-2015 development agenda. The meaningful implementation of existing international human rights agreements by Member States of the united Nations, which are foundations of universality, equality and non-discriminatory measure, collective well-being and civic engagement, must take place in order for Dalits and other vulnerable groups to achieve equality and equal access to justice.
Bearing this in mind, we hereby:
1.       Call member states of the United Nations (UN) and national governments to create affirmative policies and actions to fulfill the rights of all vulnerable groups, such as Dalits, who face intersecting inequalities and caste discrimination. The national governments and member states of the UN must reinforce the duty of states to equally mobilize the means of implementation in collaboration with the Dalit Civil Society and all stakeholders, including private sectors and international development agencies to create an equitable and just societies;
2.       Recall UN General Assembly and member states, particularly the United States, to endorse the Draft UN Principles and Guidelines for the Effective Elimination of Discrimination based on Work and Descent introduced by the UN Human Rights Council (A/HRC/11/CRP.3);
3.       Affrirm the General Recommendation 29 of the UN Committee on the Elimination of Racial Discrimination, which confirms that the term ‘descent’ in Article 1, para 1 of the Convention on the Elimination of All Forms of Racial Discrimination applies not only to race but to other forms of inherited status and strongly condemns discrimination based on work and descent as a violation of All Forms of Racial Discrimination;
4.       Support the civil rights movement against racial discrimination and violation against African-American and minority communities in the United States and other parts of the world;
5.       Condemn the recent police brutality based on race, social status, socioeconomic status, and citizenship status that has taken place in Ferguson, Missouri, New York City, New York, and other parts of the United States;
6.       Welcome the European Parliament Resolution of October 10, 2013 on Caste-Based Discrimination (P7-TA-PROV (2013) 0420); the 2010 Equality Act on Caste Discrimination introduced by the United Kingdom House of Commons (SN06862); the United States (US) House of Representatives’ historic 2007 Resolution Expressing Sense of Congress regarding Untouchability in India (153 CONG. REC. H8211) and the proposed Binding Resolution against Caste Discrimination (HR 566) in the US Congress by Congresswoman Elanor Holmes Norton (D-DC);
7.       Reaffirm the Kathmandu Declaration made by the South Asian Parliamentarian Forum on Dalit Concerns (December 08, 2013); national, regional and international declarations, Ambedkar principles and comprehensive review activities done or made in various times by local or national Dalit and pro-Dalit organizations, regional forums, Dalit Solidarity and Diaspora groups;
8.       Reaffirm the Kathmandu Dalit Declaration 2004 made by International Consultation on Caste-based Discrimination, the condemnation of discrimination in the Durban Declaration and Program of Action of the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance;
9.       Recognize International Labor Organization (ILO) Convention No. 111 concerning Discrimination in Respect of Employment and Occupation, and its accompanying General Recommendation; the UNESCO Convention on Cultural Diversity, and on Discrimination in Education; and recognize that discrimination based on gender, caste, race or work and descent exacerbates poverty and constrains progress toward achieving the Millennium Development Goals;
10.   Restate determination to eradicate caste-based poverty, socio-political and cultural exclusion through the socio-economic and political empowerment of Dalits;
11.   Restate to counter media propaganda that encourages caste and gender-based discrimination and violence, increase the representation of Dalits, women and vulnerable issues, and promote the inclusion of Dalits, women and vulnerable issues, and promote the inclusion of Dalits, women and vulnerable groups’ journalists;
12.   Advocate and recommend nation states to establish educational institutions following the model of Historically Black Colleges and Universities (HBCUs) in the USA;
13.   Encourage to establish special legal and judicial measures and courts that recognize gross violations of human rights against Dalits and vulnerable groups, and rectify the disproportionate acquittals of those propagating violence and other atrocities against Dalits and other vulnerable groups;
14.   Urge to increase the preventive measures and resources by the UN agencies, national governments and international civil society to end caste and gender-related sexual violence, human trafficking, bonded labor, torture and inhumane acts;
15.   Support the UN Special Rapporteur on Discrimination based on Work and Descent; Special Rapporteur on Torture, Special Rapporteur on Contemporary Forms of Racism, Racial Discrimination, Xenophobia and Related Intolerance and their annual Human Rights Council Reports;
16.   Welcome the progress made towards achieving caste freedom, the empowerment of Dalits, and human rights of Dalits and vulnerable groups by Governments, the United nations, World Bank, civil society and other actors at local, national, regional and global levels;
17.   Commend the efforts of the national governments to eliminate Discrimination based on caste, occupation, and descent through national constitutional, legislation, judicial and other international measures; we urge the Constitution assembly of Nepal to ensure Dalit rights in the new constitution.
18.   Condemn discrimination and violence against Dalits and vulnerable groups based on their caste, occupation, descent, social origin, gender, and sexual orientation, as a violation of human rights and international law;
19.   Reaffirm our political will and firmly commit to tackle remaining gaps and challenges and pledge to take concrete further actions to transform discriminatory social norms and caste stereotypes;
20.   Restate our determination to transform the socio-political and economic status quo to achieve caste freedom, equality and sustainable development in-collaboration with Dalit Civil Society, the UN, national governments and international development agencies, including private sectors;
21.   Call for full and equal participation and leadership of Dalits and vulnerable groups in decision-making at all levels and strengthen accountability for Dalits Rights to ensure full, effective and accelerated implementation of the constitutional and international human rights laws through collaboration with Dalit civil society, strategies and program activities for vulnerable groups and Dalit men, women and children at all levels;
22.   Express our firm belief that Caste freedom and equality, the empowerment of Dalits and vulnerable groups, and human rights of Dalit men, women and children is achievable with requisite political will, targeted action, resources, civic engagement and mobilization;
23.   Commit to achieve measurable result by 2020 and fully realize Dalit Rights as the human rights, and the empowerment of Dalits and vulnerable groups, women and children by 2030;
24.   Adopt the Caste Freedom Index (CFI) as a unique and universal measurement and advocacy framework addressing Caste Discrimination and inequality, untouchability, and socio-political exclusion – introduced by ICDR as a benchmark;
25.   Welcome the major contributions made by the UN, World Bank, international community and civil society, including Dalit and pro-Dalit organizations, human rights institutes, community-based organizations, solidarity groups, Ambedkarite and Diaspora organizations to advocate on Dalit Rights Movement;
26.   Ensure Dalit rights to freedom of thought, opinion, expression, conscience, and religion, including freedom of choice or religious faith and practice and the protection of religious spaces for all;
27.   Recall all religious groups or faith-based organizations to take common responsibilities to promote humanity, human dignity and justice for all, especially Dalits and vulnerable groups; like slavery and apartheid, caste-discrimination is not God created, it is man-made and must be overcome and eliminated by the collective actions of all human beings;
28.   Protect the employment opportunities of Dalits in the private sector and extending provisions of affirmative policies (reservations) for vulnerable groups such as Dalits, minority, women and socially excluded groups to the private sector employment;
29.   Commit to advance global civil society network and collaborate for establishing Dalit Rights in the contemporary world by working together and calling global community for collective actions;
30.   Grateful to the Congresswoman Eleanor Holmes Norton for her courageous leadership in the US Congress for legislations opening pathways to end this 21st century hidden apartheid – Untouchability.

Trinidad: Global menace of conversion! Stop the ugly crime!


By: (Name withheld to protect his/her privacy)

I don’t know the Indian conversion situation, but I have some info on conversion stats of Hindus in another country which may be of some use as a comparison.

I lived in Trinidad in the Caribbean, for 42 years before moving to Canada, and while there my group was a member of the National Council of Hindu Organizations. Around 1987 I did a paper for the group on conversion of Hindus by Christian missionaries which was alarming in my opinion, as it said 10 per cent of the Hindu population of 200,000 plus was being converted each year!

Trinidad then had a population of  just about a million, of which over 400,000 were Indian, The Christians were about 60% of the population.

I can’t find the paper now, but I remember the details clearly.  It speculated that at least 1,000 Christian missionaries were at work daily trying to convert Hindus. They were members of the Catholic, Anglican, Methodist, Presbyterian, Pentecostal and some smaller faiths, and I felt that 1,000 active missionaries from a huge Christian pool like 600,000 was a very conservatine number.

So if those 1,000 were converting just 2 Hindus each per month, that would give 2,000 Hindu converts per month and 24,000 Hindu converts per year, which would be well over 10 percent of the total Hindu population PER YEAR.

That was a staggering figure, meaning that the bell curve for Hindus in Trinidad was heading down at a sharp slide. My prediction was that in forty years the Hindu population in Trinidad would go below the level of viability.

To my amazement the National Council of Hindu Organizations did absolutely nothing about tackling the conversion issue, which my paper had identified as the major challenge Hindus faced. Now after 28 years of inaction by the Hindu groups, I see numerous signs that the missionaries have succeeded as I predicted.  The Pentecostals in particular have made massive inroads into the Hindu heartlands, and in almost every formerly Hindu village or district there are thriving Christian churches.

Hindus were once around 87% of the Indian population in the 19th century have been falling continuously as a percent of the Indian population and today are barely above 50%.  Their future is bleak.

The tragedy is that the Hindus appear unable to use their proven problem solving skills and acumen to find solutions to a survival issue like conversions. In Trinidad the Hindus (and Indians generally) are highly successful in business, law, engineering, accounting, computing, and all other areas of enterprise and employment, easily out competing the large African group, and giving a good run to the smaller European, Chinese, Syrian-Lebanese communities.  But when it comes to self defence of their dharma the Hindus have been helpless punching bags for over 160 years.

Is there a similar syndrome in India? My Indian friends will have to answer.

There are a couple of additional points from the Trinidad conversion paper.

I didn’t just give speculative conversion stats and projections for Hindus. I asked the basic questions about what were the reasons for the success of the missionaries, and what methods Hindus should use to counter the missionaries and keep our “customers” from straying.

This is it in summary. The Christian missionaries were having it easy identifying the Hindus by the jhanda that most Hindus had in front their houses, so they could zero in on optimal targets.

The Hindus would welcome anybody coming to talk about God and religion, unlike the Muslims and even Christians from other faiths than the missionary at their door.  Missionaries would come to the home repeatedly for Bible study and discussion on spiritual matters AT NO COST, unlike Hindu pundits who would come to the home only to do pujas for which they were paid. (I can’t think of a single pundit from Trinidad at the time who had ever gone to a Hindu home to do “Hindu study” with the family for free.)

Missionaries would offer Sunday school for the Hindu children and send vehicles to pick up the kids on Sundays. They would invite Hindus to their church services where the Hindus would be lovingly welcomed and treasured. They would go to the prisons and hospitals and pray with the Hindus there. They would send people punctually to religious education classes in schools, and welcome Hindus to those classes when the Hindu kids found no Hindu teacher had come to the Hindu religious education classes. The missionaries would help with employment, counselling when the Hindu families had problems, would have youth groups, women’s groups, men’s groups, enjoyable excursions that enveloped the Hindus in a warm family environment.

To be quite blunt, the missionaries offered a complete package to the Hindus that was way, way better than anything the Hindu temples, groups or pundits could put up.

The Hindu convert usually came out invigorated, confident, glowing, better dressed, morally and behaviourally a much better person than he was before.  It was no surprise that whole families pulled up their jhanda, tossed the murtis in the garbage, refused to go to any Hindu functions or to eat “devil food” (prasad!). They could boast  of very real benefits from conversion.

Now what could the Hindus do to stop this hemorraging and keep their followers? My paper said plainly that the only way was to do the good things  that the missionaries were doing, but better.

Hindu leaders would have to develop and implement Hindu education programs in the homes, schools and mandirs to make sure Hindus knew and were proud of their heritage.  They had to implement Hindu Sunday schools or an equivalent, proper religious education classes in schools, visits to prisons, hospitals and the like, counselling, employment assistance, group activities, revitalizing campaigns sweeping the country to bring about and sustain a Hindu revival.  They would have to outperform the missionary package if they had any hope of retaining the Hindu population to their dharma.

They would even have to do some proactive work in alerting Hindus about the dangers of talking with missionaries, sending Hindu children to Christian Sunday schools,   AS THE MUSLIM INDIANS HAD BEEN DOING FOR YEARS.  Muslims in Trinidad would generally NOT have Bible study in their homes, would not send their kids to Sunday school, or Christian religion education class in school, would not attend crusades, or accept counselling from Christians.

Here was an example of success in front the eyes of the Hindus, as the Muslims had a package that was comparable to the christian missionaries.  And the Muslim population in Trinidad was not on the decline but gradually increasing- they had beaten off the missionary attack.

You can guess by now how many Hindu groups or individuals responded to this and other similar challenges to circle the wagons and fight off the attackers. Even today when I bring up the issue with Trinidad Hindus their eyes glaze over in boredom really quick, they sigh and say boy that is a big job there, and agree that somebody should really do something…. before they get away from me to some other more comfortable topic.

I have zero hope that anything serious and wide scale will be done anytime soon in Trinidad.  I am doubly thankful that now I live in Canada – where we still have many of the problems of Hindus in Trinidad except the big one.

Christian missionaries are no threat to Trinidad Hindus here in Toronto. Their churches are shrinking and dying in Canada (except the Pentecostals and Mormons!) and the missionaries themselves seem so wimpy in comparison to the ones in the Caribbean.

When I see them coming to my house, I don’t even open the door to tell them go away.

Gratitude and Devotion in the Vedic Tradition


 By: Professor Shashi Tiwari (Retd.),

Maitreyi College, University of Delhi, (& General Secretary, WAVES, India)

The Vedic religion, as it developed through the centuries as ‘Hindu Religion’ incorporated ideas of different orders. A variety of beliefs, customs, rites and philosophies have amalgamated here to evolve an organic system. From the very beginning, India has witnessed conflicting civilizations. Each has contributed its own share to the common storehouse of Hinduism. According to the famous philosopher, and former President of India, Honorable Dr. Sarvepalli Radhakrishnan, ‘Hinduism is more a culture than a creed.’ We can see that the spirit of Hinduism is expressed in various ways through rituals, modes of worship, temples, philosophy, theology, dance, music, festivals, values and beliefs, but all have their base in Vedic concepts.

Long tradition of Hinduism has produced many sacred works. The most ancient and authoritative are the revealed literature, the Vedas ‘Śruti’. There are the Saṁhitās, Brāhmaṇas, Āraṇyakas and Upaniṣads. The Upaniṣads, record the philosophical and spiritual teachings given by the ancient seers. In addition to this, Hinduism has a vast corpus of auxiliary scriptures including the two great epics, the Ramāyaṇa and the Mahābhārata. The Bhagavad-Ḡitā is regarded as the essence of the Mahābhārata. These epics have had a profound influence on all aspects of Hindu life and culture in India for thousand of years. Then there are eighteen Purāṇas, rich in myth and symbol of which the best known is the Shrimad-Bhagavatam but traditionally epic and purāṇas are considered as the extension of Vedic texts in their contents and style.

A verse from the Vedas can be considered the essence of Vedic concept of openness– ‘Ā no Bhadrāḥ kratavo yantu Viśvataḥ (YV 25.14; RV1.89.1) meaning ‘Let the noble thoughts come to us from every side’.

This statement reflects the spirit of Vedic outlook which is stated in another Vedic verse as- Ekam sad viprā bahudhā vadanti (RV.1.164.46), ‘there is one and the same Reality but the wise ones describe it in many ways.’ That Reality is responsible for generation (creation), operation (sustenance), and dissolution (merger). The Upaniṣad declares that ‘one Supreme Being manifests in all humans, animals and other beings and one who understands this happens to be liberated from hatred. Do not create enmity with any one as God is within every one’

  • Yastu sarvāṇi bhūtāni ātmanyevānupaśyati/

sarvabhūteṣu cātmānam tato na vijugupsate// (Isa. Up. 6).

The tolerance for others is an essential quality for spiritual development of any individual. The Sanskrit wisdom proclaims- ‘Vasudhaiva kutumbakam’ meaning ‘the entire world is one family’.

I. Rta – The Inherent Law Principle

In Vedic view, Ṛta can be seen as the inherent law principle of the whole entity. The Vedic seers studied nature’s drama very minutely. Sand-storm and cyclone, intense lightening, terrific thunder-claps, the heavy rush of rain in monsoon, the swift flood in the stream that comes down from the hills, the scorching heat of the sun, the cracking red flames of the fire, all are witness to power which is beyond man’s power and control. They felt the greatness of these forces and activities and adorned them distinctively in the Vedic Mantras. Their realization of divine supreme power for managing creation, movement, change and destruction in the whole universe was not without any set arrangement. They called that order ‘Ṛta’ after good deals of observation. Simply it is Eternal Order or Eternal Law. The word is obsolete in modern times, but its negative Anṛita (RV.1.105.6) meaning literally, disorder or chaos, has been used from ancient times as the negative of truth. Ṛta, in broader sense, is more than truth as it includes justice and goodness. Ṛta gives integration to natural substances, harmony in environment and reduces chaos to (ordered) cosmos. Hence, the conception of Ṛta has an aesthetic content. It implies splendor and beauty. It is controlling and supporting power. It upholds sun in the sky. Rta as Universal Law governs everything in the cosmos. The whole of the manifested universe is working under it. This is the reason that the Vedic gods, upholding Ṛta, are all lawful, and beautiful and excellent. The brilliance and glory are their significance attributes. Rta exists before the manifestation of any phenomena. The phenomena of the world are shifting and changeable, but this principle regulating the periodical recurrence of phenomena is constant.

Ṛta implies not only the religious and philosophical framework but a total world-view, including the scheme of right conduct under various circumstances. It also implies such concepts as justice, virtue, morality, righteousness, law and duty. Most importantly, love of God is regarded here as the essence of righteousness because through it man becomes pure, kindhearted, honest and virtuous. On the other side, Ṛgveda establishes Śam as ultimate goal in life for being peaceful and happy. All the natural energies, activities, worldly materials and resources are wished to be in harmony and concord for the welfare of all beings (RV7.35.1-15). Harmonization brings desired peace and smooth management which is result of Ṛta.

II. God-Realization and Its Ways

The Vedic view of the Divine is much subtler and deeper in spiritual content than the cults ordinarily known as monotheism and polytheism. This makes a difference in the entire conception of life and religion. According to the Vedic philosophy, God-realization is the main aim of human life. Taittirīyopaniṣad proclaims that god is One and That is the truth.

  • Satyam jañam anantam brahma (Tai. Up. 2.1.1).

God is the sole controller of universe. He is present in all hearts. He is one and indivisible. The whole world is his creation. God is giver of light and warmth to the sun, the moon, and the stars and even to fire according to Kathopaniṣad. He is supreme power in the whole nature. One Supreme God is addressed by different names as Devas.

After a careful consideration, Upaniṣadic philosophy emphasizes that God is the only object of loving adoration. He alone is to be praised and adored for Divine assistance through out life. Man can have his direct relation with God without any hindrance and hitch because He looks upon every one and cares for all beings. God can help one out of one’s sorrows and imperfection.

Those who realize and praise God as their savior, creator and father, seek eternal bliss and not others. Muṇḍakopaniṣad declares –yamevaiṣa vṛṇute tena labhyaḥ ( Kath.Up. 1.2.23; Mund.Up. 3.2.3).

In fact, attainment of salvation is the ultimate goal of all means in ancient Indian thoughts but without the grace of God it is not possible. As says Kaṭhopaniṣad –‘By the grace of God, Self (Ātman) can realize the glory of Self.

  • Dhatuḥ prasādānmahimānamātmanaḥ(Kath.Up. 1.2.23)

Kenopaniṣad (4.6) and Chāndogyopniṣad (3.14) have laid stress on the Upāsanā of Brahman , which is regarded as the main subject of Sāmveda Saṁhitā .

Vedic religion prescribes openness of thoughts and beliefs. That is the reason we find here description of different modes of worship and various ways of realization of God. Among them four ways are important-

  1. The path of knowledge (Jñāna)
  2. The path of action (Karma)

  3. The path of Meditation (Yoga)

  4. The Path of Devotion ( Bhakti)

It is significant to note that first three paths involve Devotion (Bhakti) for their fulfillment.

Realization of Self is the path of knowledge (Jñāna). But it appears that the way of Jñāna passes through the way of devotion, Bhakti. It needs Self- determination and renunciation with absolute faith in the Great God. The devotion to God is an innermost means of gaining true knowledge. Knowledge devoid of devotion remains as mere information. Knowledge attains its consummation when the aspirant not only knows God, but he feels a consuming love to attain Him. Among all charities imparting of divine knowledge is regarded as the best charity by Upaniṣads and Manusmṛti.

The man of knowledge is called in the Vedas Vipra (wise), Kavi (Poet- Philosopher) and Ṛṣi (seer), and by many such words. Prayers for wisdom (RV 7.32.26; AV 18.3.67), mental power (RV 3.62.10), mental perfection (RV10.25.1), talent (RV 8.4.16; YV 32.14), knowledge of Brahman ( AV 11.5.5), and Brahmcharya (AV 11.5.17-19) are done in Vedic verses here and there. It is regarded that knowledge of Supreme is essential ‘Ya it ta vidus ta ime samāsate’(RV 1.164.39) meaning ‘Those who have known That- they are perfect’.

The second is the way of action (Karma) which means performance of all actions and activities without any desire or motive. In the late religious literature we find a tendency to consider action useless or at best as a necessary evil, but in the Vedas action is accepted as a vital part of human life.

The Vedas give emphasis on living a full life span with health and vigour and in joy of being (RV 7.66.16; YV 36.24; AV 19.67.1-7). The Vedic God Indra is the most typical representation of this conception. The path of Karma-yoga recommends that actions performed without attachment to their results do not bind one –‘Na karma lipyate nare’(YV40.2) meaning ‘thus actions do not cling to man’ and hence lead to God. Śrī Kṛṣṇa called it Niṣkāma Karma in Gītā. He said, ‘Thy business is with the action only, never with its fruits; let not the fruit of action be thy motive, nor be thou to inaction attached’ (Gītā 2.47).

The Indian philosophic system classifies work in three categories – Sāttvik, Rājas, and Tāmas. Niṣkāma Karma comes under the first category, while Sakāma karma and Akarma belong to the second and third categories respectively. However, by self-control and modulation of desires, one can elevate oneself from an Akarma state to the Niṣkāma state.

Niṣkāma does not mean that one would not get fruits out of it. It only suggests that one should work for its own sake and the best of fruits would follow automatically. For achieving this state, Śrī Kṛṣṇa suggests dedication of fruits of all activities to Supreme God. He, who acts offering all actions to God, shaking all attachment, remains untouched by sin as lotus leaf by water. In such cases of complete surrender, it is combined with meditation and single minded devotion of God. God takes all the responsibilities of the individual and rescues him from troubles. Here too, devotion and remembrance of God is essential for detachment from the fruits of actions. The way of action leads to the realm of devotion, when fruits of actions are dedicated to God. With this view the Īśopaniṣad can be referred here. The last four mantras of this Upaniṣad are regarded by Ācharya Śaṅkara, the great commentator, as prayer of a person who has performed actions through out his life and now, at the final departure time, he is asking a superior region (loka) from God.

For the path of Yoga, the method of Iśvarapraṇidhāna (Yogasūtra 1/23) is prescribed by Maharshi Patañjali. It again means ‘dedication to Lord’. He says- ‘Restriction of the fluctuations of mind i.e. Yoga can be attained through dedication to the Lord. Meditation is a necessary accessory of devotion. The Upaniṣads and Gītā emphasize on the contemplation of God at every moment. Śravaṇa, manana, nididhyāsana are said three steps of contemplation. In Bṛhadāraṇyaka Upaniṣad finally Yājñavalkya explained to Maitreyi, that it is the Self that should be realized, should be heard of, reflected on, and meditated upon.

’ – Ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo Maitreyi.(Br. Up. 4.5.6)

According to Vedic philosophical thoughts, the God can be realized through the practice of meditation, chanting of His name ‘Om’, surrendering before Him, and absolute dedication. A devoted Yogī realizes His glory and greatness in the form of His grace. Thus these paths are associated directly or indirectly with the devotion to God.

III. The Path of Devotion ( Bhakti)

Of the different ways by which we can concentrate our lives in the Supreme Lord, the way of devotion, the Bhakti Marg is regarded most accessible to all, may (he or she) be the illiterate or the literate. It is the path of devotion to God and submission to His will. The Sanskrit term ‘Bhakti’ means experience as well as practice, reverence as well as love and adoration to God. Gratitude and devotion to God is defined variously in the ancient Indian scriptures. There are many Sanskrit scriptures dealing devotion as their main theme. Sāṇḍilya-Sūtra (1.1.2) defines Bhakti as the deepest attachment and intense longing for God. Nāradabhakti-Sūtra (1.2) defines Bhakti as the highest form of love towards God. The Bhagavadgītā treats the way of devotion at length. The excellence of Bhakti is clearly brought out in the Gītā. Devotion and admiration for God is its highest teaching. This topic has been treated mainly in chapter twelve and in some sections of other chapters of this great treatise. In many places, Gītā states that the Supreme state is attainable through the practice of devotion only. Here, undoubtedly devotion is described as surest, swiftest and easiest path. Devotion to God with all gratitude is regarded as the culmination of all paths in ancient religion of India. But the Vedas are the foundation of this devotional path. Here the Divinity is contemplated as the Lord and in most affectionate terms, as Father, Mother, Brother, Guest and so on. The worshiper seeks Divine Bliss (Swasti). He prays for Divine help (Ūti), benediction (Śam), protection (Śarman), assistance (Avas ), mercy ( Mṛḍa) benevolence (Sumati), love(Vena) etc. God is the Saviour (Trātā) ,the merciful (Marḍitā) and protector(Avitā). He is the most beloved (Preṣṭhaḥ)   and best (Śreṣthaḥ)-RV 10.156.5. Here superlatives are very significant. He as well as the worshiper is described as the Loving Being (Vena- YV 32.8).

According to Vedic ideology Divinity is common and universal. The principal centre of spiritual life is the heart. By inward prayer, we enable the heart to participate in the union with God. By devotion and prayer we attain a state of mind in which we become detached from every thing pertaining to the world and are directly united with God. Devotion (Bhakti) includes faith and love. The faith and devotion are like oars of a boat which lead life towards God. Meditation of God is important for devotion because through it a devotee reaches nearer to God. The invocation of the Divine Names is a part of the spiritual movement of Bhakti. Attributes and characteristics of God are constantly chanted through these names in the prayers. Praise of the One Divine Being is done in prayers of all Indian languages with many names and forms. In Vedas, Om and Udgītha are referred to as important names for the chanting of Brahman.

It is believed that truly devotional and spiritual practice is constant repetition of the name of the God. ‘Remember Govinda, remember Govinda, remember Govinda, O unintelligent! – Bhaja Govindam, Bhaja Govindam, Govindam Bhaja mūḍhamate- is a famous prayer sang by great philosopher Śaṅkara who propounded Advaita philosophy on the basis of Vedas. Through his inner joyfulness and natural bliss a devotee approaches God, the Merciful and Absolute Bliss. Prayer to God in pain and pleasure is a simple attribute of Bhakti.

In the way of devotion, special attention is given to the path of surrender and refuge to God. Śri Kṛṣṇa began to teach Arjun only when he fully surrendered at His feet accepting himself as His disciple. Gītā ends with this note that whoever surrenders to God with his entire ego, will be relieved from all sins. God saves one from all sins and sufferings who takes His refuse. Lord Kṛṣṇa says in Gītā, “By single-minded devotion to Me, it may be possible to understand, to see and enter Me” (11.54). He promises that “My devotee shall never perish” ( Gītā 9.31) and he will be protected from every trouble in his life. In short, following are the essential requisites in the path of devotion and gratitude to God, according to Vedic tradition:

-Single minded devotion to God

-Meditation and chanting of prayers

-Perfect control over mind and senses

-Absence of attachment

-Complete surrender to God

-Seeking Divine Grace and kindness

Devotion to God is regarded the simplest attitude and the most effective way of attaining the highest realization in Hindu tradition ever since Vedic times. For a devotee all actions become the veritable offerings to the Supreme. All his thoughts become God-centric. He is simply to accept God as the only object of his thought, word and action. His life and existence is devoted to living in consonance with His will. A genuine urge and desire is sufficient to make the God take care of the devotee. God is never partial and is equal towards all beings. But since the true devotee always worships Him devotedly, He stands for him and looks after him completely.

IV. Devotion with Knowledge

Knowledge and devotion are complementary. Knowledge and love of God are ultimately one and the same because knowledge is the foundation of devotion. It is typical of Vedic worship that the worshipper seeks the knowledge of the Object to be worshipped. His devotion is not blind, but based on enlightenment. The Devotee asks, ‘who was manifested as the one Lord of creation? Who upheld this earth and the sky? The Divine being was existed in the beginning. Then to whom we shall adore with our oblations?’

  • Hiraṇyagarbhaḥ samavartatāgre Bhūtasya jātaḥ patireka āsit.

Sa dādhāra pṛthivīm dyām utemām kasmai devāya haviṣā vidhema// RV 10.122.1

The devotion is best cultivated when one has accurate knowledge that Supreme resides in all creatures, and is the real motivating force of all actions, and is means and goal of all our attainments. The second verse says, ‘He who bestows soul-force and vigour, whose laws the whole world including deities obeys.’

  • Ya ātmadā baladā yasya viśvam upāsate praśiṣam yasya devāḥ / RV 10.121.2;YV 23.1.

The doctrine that all men, high and low, are equal before God happens to be the central idea of devotion. The sense of essential divinity of man is a special feature of Vedic religion and spiritual idealism. Man establishes his kinship with divine in the mother’s womb according to Ṛgveda (8.83.8). The path of knowledge removes the ignorance which creates diversity of all living beings. One who realizes the Divine as the Loving One finds the whole world united in Him, and the universe comes to have one home.

  • Venas tat paśyan nihitam guhā sad yatra viśvam bhavatyekanīḍam /YV 32.8

In fact, it is knowledge (Jñāna) that finds fruition in devotion. There remains no scope for dualism and diversity in devotion. It is the basic realization of his imperfection that makes the devotee grateful and appreciative to the Lord. The thirst for union with the Lord is nothing but fervent yearning for perfection.

V. Divine Grace and the Devotee

While experiencing devotion to Supreme God, worshiper looks upon Him as Father, Creator, Saviour, Great Support, Helper, Friend, Merciful One and Most Beloved and prays for His grace. There are numerous Vedic mantras which express this type of feeling of devotee which is according to Bhakti ideal. For instance, a few are given below:

-Yo naḥ pitā janitā yo vidhātā/ RV 10.82.3

-Sa naḥ pitā janitā sa uta bandhuḥ/ AV 2.1.3

-Sa no bandhr janitā sa vidhātā/ YV 32.10

-Uta vāta pitāsi na uta bhrātota naḥ sakhā/ SV 1841

For a sincere devotee, God is full source of all strength, spiritual as well as physical. This results in absolute surrender to Him. In Him he has his ultimate refuge. Consequent upon the complete surrender, the divine grace (Kripā) comes. A mantra of Agni describes him as the great refuge of man, ‘I will bring you oblation. I will send you my prayer. You are adorable in our invocations. O Deity! O King! You are fountain in the desert to a worshipful man.’

-Pra te yakṣi pa ta iyarmi manma bhuvo yathā vandyo haveṣu/

Dhanvanniva prapā asi tvamagna iyakṣve pūrave pratna rājan// RV 10.4.1 8

Here we find an attitude of worship in keeping with what has come to be known latterly as the spirit of Bhakti. As in the desert the thirsty man is saved by a fountain of water found in oasis, so in the world man is saved by Divine grace. When love deepens and absolute surrender happens, the grace of God descends on the devotee. God seems to be under the control of such a devotee. In Gītā, Lord Kṛṣṇa says, “He who is ever content, harmonious, self-controlled, determined, with mind and reasons dedicated to Me, he, My devotee, is dear to Me” (Gītā 12.14). The worshiper seeks only Divine Bliss, help, benevolence, love, and protection. When a devotee disregards everything except devotion to God, it becomes responsibility of God to take care of the devotee. The devotee regains peace by meditation and seeks grace of God by prayer. The attractions of love between the worshipper and the Deity have found fine comparisons in a mantra. ‘ Like cattle to the village, like warriors to their horses, like loving milky cows to their calves, like the husband to the wife, may the deity, the Upholder of the heaven, Lord of all bliss, turn towards us’.

  • Gāva iva grāmam yuyudhi ivāsvān vāśreva vatsam sumanā duhānā/

Patiriva jāyām abhi no nyetu dhartā divaḥ savitā viśvavāraḥ//RV 10.149.4

He experiences the grace of God within him in every situation. God does not refuse His grace to any one who is his sincere devotee. Grace is said to be divinely bestowed to devotees without any discrimination. According to this, the chief thing in religion is Divine grace which is most needed by the humble and distressed. The devotee constantly realizes that all he has and all that he enjoys are from God who in His infinite kindness has endowed him with these. Even a Jñāni or karmīworships Almighty for His grace at the time of his death for better future.

VI. God’s Gifts to Man and Man’s Thanks to God

The gifts of God to men are as varied as men are varied. In Vedic way of life devotee expresses thanks with all modesty to God and praises Him with all sincerity for his wellbeing and his achievements from the sunrise till the end of the day through performing various religious practices, yajans and prayers. Praise and thanks are due to Him for life, health, food, intelligence, society and the whole creation. All the achievements and capacities in life are only possible due to the grace of God. Elements of nature that sustain life such as trees, sun, wind, day and night are all expressions of His grace. Truthful devotees thank God for His grace whenever they pluck a flower or a leave, whenever they take a bath in any holy river, whenever it rains, when there is sunrise or sunset, when there is good harvest and so on. In every prayer to God the devotee expresses hearty praise and thankfulness to God for his existence and wellbeing. Prayers, illustrate God and various deities as father and mother Who can protect the worshiper. All namaḥ is nothing but thankfulness. It shows sense of honour and gratitude towards respectable.

  • Namo Bharanta emasi /RV1.1.7
  • Tryambakam yajāmahe/ YV 3.60 9

  • Bhūyiṣṭham te nama uktim vidhema/ RV 1.189.1; YV 3.25, 40.16

  • Similarly, a popular Sanskrit Prayer says, “You are my mother, You are my father, You are my relative, You are my friend, You are my learning, You are my wealth and You are all and every thing for me.”

    Tvameva mātā ca pitā tvameva tvameva bandhuśca sakhā tvameva/

    Tvameva vidyā draviṇam tvameva tvameva sarvam mama devadeva//

    Feeling of gratitude involves one’s thought, speech and action. It is desired by a devotee that God always be in his memory so that he can lead a happy life by thanking Him. Devotee sings enumerable glories of God with feelings of dedication, and surrender to Him. He performs religious rites for his purification and also for pleasing God. Praise and prayer to God is a natural function of a holy man because he likes to listen and sing enormous glories of God.

    • Tajo asi tejo mayi dhihi/ Vīryam asi vīryam mayi dhihi/

    Balma asi balam mayi dhihi/ YV19.9

    VII. Expression of Gratitude to God

    According to Vedic view, various types of help and support received in one’s growth can be classified into three categories. They are – family and friends, 2. The great sages, and 3.God. These are called three debts – Pitri Ṛṇa, Ṛṣi Ṛṇa, and Deva Ṛṇa. Family and friend provide help and support in our immediate necessities. The great sages and teachers have provided the various levels of knowledge about life and nature which is always very helpful in our growth. God has provided us life and every thing to lead a good life. ‘Jīvem Śardaḥ Śatam’ is a famous prayer of Vedic origin. Besides, He has provided vast nature and its beautiful variations through seasons and other diverse elements for sustenance and growth. The Vedas direct that one has to repay these debts in one’s life by performing certain prescribed actions and above all, by expressing gratitude for them time to time through prayers or yajans. The act of giving earnest thanks is an elevating one because it also expresses the humility and humbleness of a person and reflects one’s wisdom in recognizing the limitation of the individual ego and ability. It also provides everyone a calm, blissful and joyous frame of mind.

    VIII. Perfection Pertains to Providence

    For everlasting peace and bliss of mankind it is imperative that human beings should possess some divine qualities. In comparison to Maker, man is a feeble and frail creature full of flaws and foibles. Man, however strong he may be, is after all a tiny creature in the vast cosmos. Hence, he should not be puffed up with pride over his victory and forget his magnificent Master who is Supreme and sole Sovereign of the universe. He should ascribe his triumph to grace of God. He should resign himself to the will of Magnificent Maker and entrust all his desires and deeds to benign Benefactor. Man is abode of errors. Perfection pertains to Providence only. Admiration is attributed to omnipotent Almighty only. Obeisance suits Supreme Being only. Eulogy and praise befit beneficent Giver of bliss only. Adoration behooves benign Being only. A prayer from the Veda says: ‘Profound obeisance is offered to Provider of bliss! Heartfelt homage is paid to beneficent Lord! Sincerest salute is made to benevolent God! Affectionate adoration is rendered to blissful and benign Supreme Being!’

    -Namaḥ śambhavāya ca mayobhavāya ca/ namaḥ śankarāya caMayaskarāya ca/

    namaḥ śivāya ca śivatarāya ca// -YV 16.41

    IX. Bhakti Tradition in Ancient India

    The charm of Gītā, Divine Song, appears more decided, when we find there an assurance from God about his constant relation and unconditional love with devotee. The ninth chapter deals with Divine constitution in which all creatures rest. The Lord describes that the surest way to approach Divine is to have unswerving devotion ( Ananyā bhakti) with a life and conduct set forth in the scriptures. The verse says, “On Me fix your mind; be devoted to Me, worship Me, prostrate yourself before Me, harmonized thus in the Self, you shall come unto Me, having Me as your supreme goal” (Gīta ̄9. 34). “By one-pointed devotion to Me alone will you be able to know Me, see Me and enter Me” (Gītā 11.54). The eleventh chapter is called Viśvarūpadarśna i.e. the vision of the universal form of the Almighty. Here Śrī Kṛṣṇa showed his Almighty form to Arjun to widen his vision and to put into his mind a higher conception of worship. Finally Arjun, amazed and puzzled by the glorious manifestation of the God, offered his prayers wholeheartedly, “I fall before You, with my body, I worship as is fitting; You bless me. As father with the son, as friend with friend, as lover with the beloved, please bear with me. O Supreme God! Be pleased and kind to me” (Gītā 11.44, 45).

    The Bhakti movement attained intensity and sweep up in different parts of India during medieval times. The Vedantic doctrines of Ramānuja and his disciple, Ramānanda, were the main source of inspiration for this reform movement. Ramānuja declared that it was possible for all men to attain communion with God and enjoy eternal bliss through devotion. His simple maxim was: “Let no one ask a man’s caste or sect, whoever adores God, is God’s own.” He traveled far and wide. He has twelve disciples. Of them, Raidāsa was a cobbler, Dharṇa an untouchable peasant, Senā a barber, and Kabīra a low caste weaver. This was the case with other religious reformers also. The great Tulsīdāsa who lived in the time of Akbar, was a brāhamin by birth but he left parents in his childhood to become a minstrel and a devotee of God. He wrote immortal poetry on Śrī Rāma but his Rāma was none other than eternal God. He desired only His absolute devotion for attaining His grace and thus Tulsīdāsa prayed, “I don’t have any other desire in my mind despite a desire that I can get the devotion, bliss and grace of God.” Dādu, leader of the Bhakti movement in Rajputanā, was a low caste spinner. Nanak was the son of a small trader. The Marathi poet, Nāmadeva was a tailor, while Tukāram was a low caste trader. The great Bengal saint Chitanya, belonged to a poor family but he showed the path of divine Bliss through devotion to God by His popular name Śrī Kṛṣṇa. Vemannā, the celebrated poet of Andhra, was an illiterate peasant. In short, the doctrine that all men are equal before God, became the central idea of this movement.

    These saints were neither idle philosophers nor arm-chair social reformers. They were active among the people and earned their livelihood by hard work. They raised voice against blind superstition and the caste system, and proclaimed the equality of all men before God.

    Kabīra, the fifteenth–century saint of Hindu -Muslim unity, said: “The Hindu God lives at Banaras, the Muslim God at Mecca. But He who made the world, lives not in a city made by hands. There is one Father of Hindu and Muslim, one God in all matter.” Some of his poems sang the unity of Hindu and Muslims: “In all vessels, whether Hindu or Muslim, there is one soul.” Again he proclaimed, “There is one earth and only one potter, one is the creator of all, all the different forms are fashioned by one wheel.” All saints of this movement proclaimed that in the way of devotion all people, irrespective of caste, color, creed and lineage, are basically divine and have innate urge and potentiality for liberation. Among the modern thinkers of India, the name of Swami Vivekānanda is significance in this context. He was a disciple of Śrī Rāmakṛṣna Paramahaṁsa whose association gave a new implication to his life.

    Śrī Rāmakṛṣna, as is well known, has sincerely practiced the various leading faiths, including Christianity, Islam and several approaches of Sanātana Dharma, one at a time, and attained God-realization through them all. Hence, the followers of several religions hold the Paramahaṁsadeva in great esteem. Particularly, his significant pronouncement pertaining to ‘more than mere religious tolerance’ – yato mat tatho path – is hailed as a modern carter of religious freedom.

    The sage had said, “All religions are true: one can attain God by any path of one’s choosing provided it is practiced with sincerity and devotion.” Furthermore, and this is equally important in the present-day context, he inspired his favorite disciple, Swami Vivekananda, to commit himself to the service of the poor and the downtrodden whom, alas, the world has in such a large numbers everywhere; not in ‘an enforced or casual manner, but as a service of the living Nārāyaṇas (God-in-men)’. This counsel, later on, came to form the Ramakrishna Mission for ‘selfless service of suffering humanity.’ It is inspiring that even today people are drawn to it with devoted commitment. Swami Vivekānanda took a great effort to join together the springs of India’s religious thoughts. His Vedānta was to view humanity as the manifestations of Divinity.

    X. Conclusion

    Vedic religion teaches moral universalism and gratitude to God. Gratitude or devotion to God has universal appeal because it constitutes the essence of all types of religious practices. Indeed, gratitude to God is an inter-religious concept and a common virtue. The Vedic seers ask us to rise to the conception of God, who is beyond imagine and concept, who can be experienced but not known, who is the vitality of the human spirit and the ultimate of all that exists. This goal represents the transcendent unity of all religions which is above their empirical diversity.

    In fact, the unity of different religions can be realized in an inward and spiritual way. The feeling of gratitude towards God is a common sentiment in all spiritual experience. It is a universal foundation on which rests faith and devotion. But the building that is erected on this foundation differs with each individual. Each individual has, in some sense, his unique experience. The variety of experience adds to the spiritual richness of the world.

    Śrī Rāmakṛṣna used to narrate a short story on the importance of faith. “There are various sects among Hindus, which sect or which creed should one follow? Pārvati once asked Mahādeva ‘O Lord! What is the root of the Eternal, Everlasting, All embracing Bliss?’ To her Mahādeva thus replied, ‘The root is faith.’ Let every one perform with faith the devotions and duties of his own creed.” Finally it can be said that the cult of devotion which was stared by Vedic seers in their expressions through out the Vedic literature, later on developed and continued as the purest feeling of gratitude towards God in our religious tradition of India and thus refuted all man-made discrimination.

    Abbreviations:

    AV-Atharvaveda;

    RV- Ṛgveda;

    SV- Sāmaveda;

    YV-Yajurveda;

    Up. Upaniṣad;

    Kath.Up.- Kathopaniṣad;

    Mund. Up.-Muṇḍakopaniṣad;

    Br.Up.-Bṛhadāraṇyakopaniṣad;

    Tai.Up.-Taittirīyopaniṣad;

    Isa.Up.- Īśopaniṣad

    Subhash Chandra Bose: British Intelligence papers declassified: An assessment


    By: Shreepal Singh

    The history relating to Subhash Chandra Bose, his ‘Azad Hind Fauz’ and the heroic battle of this army with the army of the British rulers of India has been distorted by the acts of obliteration, omission and commission. It is still happening in India, which is free now.

    You just have a look at the material available on the internet that is related to the battle of INA (Indian National Army or ‘Azad Hind Fauz’) with the British forces at Kohima in Nagaland and you will find out how the history has been distorted. This battle has been narrated as the Japanese aggression against mainland India, where the British forces fought their “Stalingrad of the East” war against the enemy-aggressors. There is no whisper of the word INA and the sacrifices made by Indian soldiers under the command of Netaji.

    Was it indeed the Japanese aggression? Or, was it an assault on the British rulers of India under the leadership of Netaji with the assistance of Japanese? Historian Giles Mac Donough wrote a book ‘A Good German’ about the real happenings in Germany under the rule of Adolph Hitler and how some people were resisting the Furer under the Nazi rule. Before writing this book, Giles made an extensive research into the subject. He met individuals who had first-hand information of the events and poured himself into the available records to put the history straight. How many of the Indian historians took the pains to go to Kohima in Nagaland and to Japan to get a first-hand information about this battle; looked into the Japanese military / archives records to count the heads of Indians of INA or of Japanese who had fought that battle; and call the bluff of this battle as a Japanese aggression?

    By this distorted history of INA and its battle with the British forces in India, we are being ashamed of Bose and his INA.

    You go to this website and see that on the “Kohima War Cemetary” reads an epithet in honor of British soldiers who laid down their lives in this battle. A fitting prelude to British soldiers who died here reads: “When you go home, tell them of us and say, ‘For your tomorrow, we gave our today”. Did no Indian soldier of INA under the command of Bose lay down his life for the cause of India in this battle? There is no place in free India for Indians for a War Memorial of those who fought and laid down their lives in this battle.

    Indeed, the history of India written in the last 60 years does not commemorate the sons and daughters of this country who laid down their lives for the cause of their mother land.

    Subhash Chandra Bose – An assessment

    Hindsight is a great advantage. We have the events before us; we have the circumstances then prevailing; and we have the personalities to judge how they conducted them in those circumstance. It requires an acute sense of objectivity and sympathy with the persons so judged to do complete justice to them in the matter. This privilege of hindsight is never available to a person embroiled in the thick and thin of the turmoil.

    It is really very difficult to judge Bose. It involves judging his intentions and the wisdom of his actions in a very complex political situation then prevailing in India and world. It was the trying time of World War II.

    In a free country, there is great paraphernalia of the governmental officialdom. A large army of officers, whose interests are wedded to the government, are there devoted to spend their lifetime in taking care of the government’s interests. If a police officer tires, another is there to take his place; if an army-man dies fighting the cause of the government, another soldier is available, without a wink, to replace the dead. It was so with the British Government of India. And, before that, in 1600 AD it was so with the Indian government of the Mughal Emperor. If there was no justification on the part of the British to maneuver their acts so as to ensure that the Indian government of the Mughal Emperor is crushed and replaced by the British, there was no justification on the part of Bose to think and act so as to ensure that the British government is crushed and replaced by the government of free India. If it was justified on the part of the British to act and ensure that the Indian government of the then Emperor was defeated and replaced by their own government, then it was also justified on the part of Bose, and justified in more measure than of the British, to take all acts within his reach and ensure that the British government was defeated and replaced by a government of his own people. Therefore, Bose did commit no crime in doing what he did. This is the first caveat one has to take care of when judging Bose. This very urge on the part of Bose, puts him on the pedestal which is beyond the pale of questioning him for the acts he did.

    He was a fire in himself; but the fire is not enough to fight an Empire. He needed also the good-luck of circumstances, which have always been playing a decisive role in the lives of great man throughout the human history. In his mission, Bose – an inspiring national leader along with a group of few more patriots – was not the only actor playing a role on the stage of history in opposing the enemy of his countrymen – the British Empire lording over a slave population of India; there were also the Axis powers – Germany under the Nazi leader Hitler, Imperial Japan and Italy under the Fascist leader Mussolini – arrayed against the British. To make the world theater more complex, most of the powers of the world – U.S.A., France, Soviet Union and a host of other countries – had jumped into the fray by ganging together as Allies. Bose was an insignificant entity in this grand world affair and his wisdom lay only in his taking the advantage of this volatile situation. His destiny was tied to the fate of the side he chose; also, in serving the cause of his country he was bound to serve the dominant cause of the side he had chosen. Let us see what prompted Bose to opt for Hitler’s Germany/ Imperial Japan in seeking to serve the interests of his mission rather than other democratic countries.

    Let us rewind ourselves back in times to the late 1930s. We have collected materials (verbatim) from the classified intelligence records of British Government, which have been recently declassified and are available on the net (British Archives). Read this material and decide yourself where Subhash Chandra Bose stands in comparison to those who have ruled India after its independence.

    RECORDS:

    (1):

    27th July,1945

    Mr. SILVER

    Attached is a copy of an interesting letter from NAMBIAR to S. C. BOSE, the original of which was found in U-boat 234 when it surrendered to the Allies. I am having enquiries made about the identities of the various people mentioned in the latter, but some of the names are very familiar to us already. The asthmatic patient is, I believe, G. K. MUKHERJI, No. 56 in the July 1944 handbook. DUTT is Eric Chand DUTT, No. 24 in the July 1944 handbook , of whose recent whereabout we know nothing.

    2. The passport and manuscript mentioned towards the end of the letter were not recovered with the letter itself but we are endeavoring to obtain them. …..”

    This letter to Mr. Silver refers to, and attaches a copy of, a letter written by A. C. N. Nambiar (Arathil Candeth Narayan NAMBIAR, who had gone to Berlin in 1924 as a journalist) to S. C. BosVe on 12th July, 1945. This letter to S. C. Bose was one of the three letters which were recovered from U-boat 234 and sent by Brigadier O’Brien, British Joint Staff Mission, Washington by his letter dated 14th July, 1945. A. C. N. Nambiar was heading a group of Indians who were working in Berlin (Germany) as officials of the Provisional Government of India. It was a group of 12 persons. They were also responsible for radio broadcasting as “Azad Hind Radio, Azad Hind Muslim Radio and Azad Hind Congress Radio.” Nambiar was later on appointed by Subhash Chandra Bose a Minister without Portfolio in the Provisional Government of India.

    And, who was this Mr. Silver, to whom the British communicated with an attached copy of Nambiar’s letter and asked him to help identify the persons mentioned in the letter? Mr. Silver is none other than an Indian traitor named Bhagat Ram Talwar, with whom Bose had stayed in Kabul after his (Bose’s) escape from his Calcutta house. This Talwar had helped Bose to enter into the Soviet Union territory secretly with the assistance of the Soviet ambassador in Kabul and had thus earned the complete confidence of Bose in him but he in fact was a triple espionage-agent of the British, the Soviets and the German government of Adolph Hitler.

    Excerpts from the statement made by Nambiar to his British interrogators (after he and other members of the group (F.I.C.) were arrested in Berlin on its occupation by the Allied forces)

    (2):

    193. SECRET TRANSMITTING STATION.

    Whilst BOSE was still in Europe I suspected that there was a secret transmitting station being used by him and located somewhere in tribal territory on the frontier. BOSE, however, never informed me of its existence and the first definite knowledge I had of it was in June 1943, when VON TROTT told me that the existence of the secret station and the key to the code used, had been discovered by the Russians. The Russians had apparently given an assurance that this knowledge would not be passed on to the British, but the Foreign Office was undecided whether to risk using the station any longer. TROTT was in favour, but KEPPLER wished to have BOSE’S opinion. A few days later TROTT told me that it was now necessary to inform the Japanese of all the details connected with the transmitting station in Kabul. The information was passed by TROTT to KAWAHARA, the technical details being supplied by WAGNER of the Abwehr to col. HIGUTI. It was thus decided to use the station for sending messages of a non-secret nature merely in order to maintain contact and message was received from BOSE advising us to give up using it entirely.”

    Bose sent this message to Nambiar and the group working under him in Berlin through the Japanese channel:

    (3):

    We have embarked on an active military campaign, but it is not intended to continue our advance beyond the Brahmputra. Do not, therefore, allow our broadcasters to call for any widespread uprising or to exaggerate the possibilities of the advance.”

    (4):

    In July 1944 when German military situation deteriorated, it was decided to sound the Russians as to their willingness to accept Indian political refugees from Europe. Message was sent through HIGUTI to Bose in December 1944 and received reply from Bose agreeing to the proposal (about Russians’ willingness etc.), but stipulating that first Nambiar should consult German Foreign Office and Japanese Embassy about the proposal. OSHIMA was not in favor. Again in Feb. 1945 German Foreign Office was approached about the proposal to Russians. RIBBENTROP had no objection provided the move was confined to ‘finding out the Russian policy towards India and whether they intended to extend any special treatment to Indians’. But plan was dropped (when KENI could not get visa from Swedish Consul-General).

    German U-boat (submarine) left with Bose (with Hassan) on board at 9 O’clock in the morning on 8th Feb. 1943, which was to meet Japanese submarine in Madagascar.

    (5):

    173. During the Christmas in December 1942 Bose went to Vienna with Frl. SCHENKL and his daughter (child born in September 1942) after a period of acute indecision for Bose. He rejected any other course and decided to keep the matter a very close secret, although he had considered marrying Frl. SCHENKL and accepting what he considered to be the inevitable consequence of retirement from his political career, when the story should become known to his followers in Europe and in India. FALTES had advised against marriage and Frl. SCHENKL had accepted Bose’s decision but hopping that with the success of his mission he would be able to regularize their relationship.

    (6):

    Bose sent message from Tokyo to Berlin through German channels in December 1944 to use the following points in the Radio broadcast propaganda: 1. The Japanese war would continue even if Germany was defeated; 2. German defeat would not ease the problem for British in Europe.

    (7):

    188. The last message I received from Bose through the Japanese was handed to me by col. HIGUTI in April 1945. It was to the effect that the Legion should either be committed to action or moved to the zone likely to be occupied by the Russians.”

    (8):

    Indian Legion in Germany was closed down in Germany in August 1944 on the approach of Allied forces.

    (9):

    On 7th October 1942, Bose told Nambiar:

    After his arrest he started a ‘hunger strike’ which resulted in his being released for health reasons, although watch was still kept over his house. He then made arrangements to leave India; only two or three of his intimate friends being taken into his confidence. He grew a beard and when the plans were mature, escaped from the house and travelled by train to N.W.F.P., dressed as Pathan. Although he had some anxious moments when a group of three Indian Officers entered his compartment and travelled part of the way with him, he reached Kabul without any great difficulty. In Kabul things were very difficult for him; he often had to change his place of residence and on one occasion was jailed by the Afghan Police and only released on bail being produced by a friend. He contacted the Italian and German Legations with a view to obtaining a passport but for a long time they refused to help. Eventually the Italian Consul-General issued him a passport under the name of Carlando MAZOTTA and arranged his departure through Russian territory via Warsaw to Germany”.

    (10):

    Earlier attempt to travel to Far East:

    168. Early in October 1942, Bose was informed by Dr. WERTH that arrangements for his flight to the Far East had been completed and he was to leave within a week. Two days later KEPPLER, VON TROTT, BOSE and NAMBIAR flew to RIBBNTROP’s field H. Q. then in a forest in the Ukraine. RIBBNTROP received Bose in the presence of VON TROTT, KEPPLER and MEGERLE.

    (11):

    157. On 25-5-42, BOSE at last secured his long sought-after meeting with HITLER. He was accompanied by KEPPLER to the Furer’s Headquarters on the Eastern front and had an interview there. Bose told me later that Hitler had rejected the idea of making a proclamation assuring independence for India until his armies were nearer the Indian frontiers. Bose had suggested that the statement made in ‘Mein Kampf’ regarding India should be publicly retracted, but Hitler made no reply. Hitler had agreed to the Bose’s decision to leave Germany for the Far East.

    (12):

    158. After this interview a photograph was published in German Press showing Bose with Hitler with RIBBENTROP. This put an end to Bose’s incognito and accordingly he decided to hold his first press conference in Germany. This was arranged for him by KEPPLER and was held at the Auslands Presses Club.”

    India needs to judge Bose sympathetically. He needs to be put in his circumstances. He needs to be put at the highest rank of those who fought for their country and sacrificed everything for its sake.

    British sportsmen hunted crocodiles in India in the 1890s by baiting Hindu babies!!!


    California Digital Newspaper Collection (Click and read at the link below)

    http://cdnc.ucr.edu/cgi-bin/cdnc?a=d&d=SDU18940901.2.87

    A Freely Accessible Repository of Digitized California Newspapers from 1846 to the Present

    Sacramento Daily Union, Volume 88, Number 10, 1 September 1894

    This text was automatically generated using Optical Character Recognition (OCR) software. OCR enables searching of large quantities of full-text data, but it is not 100% accurate. The level of accuracy depends on the print quality of the original publication and its condition at the time of microfilming. Publications with poor quality paper, small print, mixed fonts, multiple column layouts or damaged pages may have poor OCR accuracy.

    Correct this text to improve its search and retrieval by other users of the CDNC.

     

    —«. . BABIES FOR BAIT.

    llow British Sportsmen Hunt Crocodiles in India. “Wo used to have great sport in India going out alter crocodiles with Hiudu babies for bait,” said an ex-officer of the British army to a Now York Sun repoito. “The baby wasn’t baited on a hook like a minnow or a fish worm, but simply secured on the river bank so that it couidn’i creep or toddle away or tumble into the river. Some babies don’t like their being made crocodile bait of, ! but that fact increased their value to tho sportsmen, for then they yelled and made B great noise, which was just what the crocodile* were waiting to hear, and they ‘ would come hurrying Irom all directions to have a chance at the babies. “Where did we get these babies for bait? From their mothers. All tho fel- ! low who wanted to go crocodiling had to I do was to noise abroad his intention aud it wasn’t long before native women would tlock in with their babies to be rented out far bait. The ruling price per head for tho young heathen was about six cents for tbe day. Some mothers required a guarantee that their offspring should be returned safe and sound, but the most of them exacted no such agreement. Tho babies were brought back ail right as a rule, out once in a while some sportsman was a trirlu slow with his rillo, or made a bad shot, uud the crocodile got away with I the bait, but that didn’t haupen often. “It your bait is in good form for crocodiling ana starts in with protesting yells, you may expect to get your crocodile very soon, but if the baby provos to be what is known as a sulker and takes tho situation in quietness and patience, you may have to wait some timo before you got s shot. I used to have an option on an Indian baby that was tho most killing bait for crocodiles in that part ot in.. 1 killed more than one hundred crocodiles with that youngster as a lure before she outgrew her usefulness. She had the most persistent and far-reaching yell I ever heard come out of mortal being, and no crocodile oould resist it. She was a siren in luring tho big reptiles to their lato, and 1 was sorry to see tier grow and get too big for bait and havo to give her ! up. That dusky infant always coin- i manded a premium in the market, and her mother was very proud of her indeed* “After lie had secured his baby at a proper spot it was the custom of the sportsman to bide behind a convenient bush or blind and wait for his game. If his bait was lively and of good lung he I would not have long to wait. I’ve seen! hall a do/on crocodiles come hurrying from as many different parts ot the nvor toward a baby five minutes after it was set. With such a rush as that, though, the sport becomes a trille trying to tho eyes for the baby, but generally the first crack ol tbe rifle will scare the big reptiles back into tho water, all except the one you have sent your bullet iuto, and he, if your aim lias been good, will Hop over and thrash about lor v few seconds, aud then give up tho ghost, But ill a short time back will come tho others again, and if you can have time you cau evontuallv stretch them ail on the bank. “A considorato sportsman, though, will not work his baby more than fifteen minutes at a time. Then he will have his native servant soothe it and refresh it from a nursing bottle, which is a part of a crocodile hunter’s equipment. I have killed six crocodiles over that favorite baby luro of mine in less than a quarter of an hour. “I was in Florida a year or so ago and tried to hire a baby to experiment with lor alligators after the method in India, | but folks who owned babies down thore i didn’t seen to enter into the spirit of the sport, and 1 couldn’t got one. I compromised on a rather lively and complaining dog. lie was a success and I had quite a lot of fun, although tho sport was a good deal tamer than it would have been if I had only had a baby for bait.”

    John Dayal: Calls US Congress to interfere in India’s internal matters/elections


    By: (name withheld for privacy reason)
    Following excerpt from John Dayal’s testimony show his call for interference by the U.S. in India’s internal matters including elections.  Excerpt shows how he bases his call for interference by using atrocities literature compiled and summarized.

    Using atrocities literature as the motivation for action

    These fears are compounded by increasing radicalization of the political discourse including rhetoric about disenfranchising religious minorities. I wish to bring to the attention of the honorable Members of Congress the realities of the situation of religious minorities on the ground in India. We have spoken of the anti-Sikh massacres, the Christian massacres in Orissa and the recent violence in Muzaffarnagar. But in the past 12 months preceding these elections, Christians have themselves faced 153 cases of violence against us. My colleague Vijayesh Lal, sitting behind me, is one of the forces noticing, recording these cases. And this is just the proven cases.

    The use of state, missionary and law enforcement apparatus to harass, intimidate and disenfranchise religious minorities, indulge in mass violence against minorities followed by the extension of impunity to the perpetrators of violence the Government of India itself, in Parliament, has acknowledged 30,000 cases of violence in the last 60 years on record. Most of these cases have seen no persecution of the perpetrators including the police and other forces that I have mentioned. This could increase many-fold.

    Calling for direct influence to coerce India

    I will take this opportunity therefore to urge the United States Government and the U.S. Congress and indeed all people of the world to engage in the dialogue with the Government of India on issues of human rights and freedom of faith. These rights are guaranteed under the Indian constitution but are violated with impunity all too often. India is a huge market and investment destination and this has so far successfully managed and encouraged the government to ignore or rebuff the scant concerns shown by the international community.

     Calling for influencing Indian elections

    I am not going to focus on the issues because my three co-panelists have focused on all of them. I am going to focus on what are the challenges India will face when elections portend to present a result which is prophesied in newspapers and television columns: what happens if Mr. Modi comes to power. I think we now in India face serious challenges to the secular and pluralistic traditions of a country and religious minorities such as Christians, Muslims, Sikhs, and Adivasis are generally fearful of what the future portends.

    ‘Breaking India Project’ – Rajiv Malhotra and his labors


    “Breaking India Project’ has been going on for very long. Even the concept of this project could be seen in the thinking and statements of Macaulay in the late 19th century, when he expressed his opinion that India, its people, their culture and thinking are based on a very deep metaphysical or philosophical thinking and that the same cannot be defeated and won over by the British, unless and until it is destroyed by the spread of English language and culture aimed at demeaning their self-esteem, history, culture, religions, social institutions, habits, way of thinking etc. In all the ernestness, soon the British employed this policy.

    This danger was sensed for the first time by Swamy Dayanand Sarashwati and to counter this subtle invasion, which was more potent in its destructive consequences than their political conquest, he gave the idea of making Indian people available an alternative system of education. It was his foresight that DAV (Dayanand Anglo Vedic) schools were set up in different parts of the countries.

    One should be acute enough in his or her observation to sense that this very resistance offered by Swamy Dayanand Sarashwati was further reinforced by Mahatma Gandhi by promoting Ashram, Dhoti (wearing cloth), cap, Charkha, Indian way of eating (vegetarianism) and thinking (chaste personal life).

    This subtle invasion of India has lately been sought to be countered by Baba Ram Dev by promoting Indian way of thinking and Yoga exercise and meditation. This subtle invasion of India was also very brilliantly exposed by late Rajiv Dixit.

    However, it is only Rajiv Malhotra, an expatriate Indian based in the US, who has conducted a deep research into this subject and in his works has laid bare the 21st century’s new colonialists’ systemic project of breaking India and colonizing it. The strategy of the new Avatar of Colonialism in the 21st century is: breaking India into pieces; swallowing the disintegrated pieces into its own cultural body; digesting all these good disintegrated pieces to make them its own part; and after re-packaging the digested lot, re-exporting them to India (and to other nations) as their own original product. The current item targeted by them for this process of breaking, digesting and re-exporting to other lands is: Yoga! Believe it or not, if Yoga ever gets craze and currency in modern times (because of its endorsement by the UN), it is going to be the Yoga of the colonialists and not of India! One can imagine, what a Yoga packaged by these masters would look like: a tool of sensual enjoyment!

    Rajiv Malhotra is par excellence academician, research scholar, logician trained in the western tradition. Today, he is arrayed as one versus the entire fleet of the ‘Break India’ force. His Infinity Foundation is the hub of his activities.

    It is really unfortunate that India – comprising millions of its ignorant people – does not know the fierce war he is waging today for the tomorrow of this land. He has authored highly researched books Indra’s Net, Being Different, Breaking India.

    It is very good idea that his these three books are made available in every school, college and university in India for general awareness of the Indian people of the looming danger of our colonization once again. If possible for him, these books must be made by him free of copy right and available on net in pdf format. The present Government of India must help the spread of these books through out the country by whatever means possible.

    Previous Older Entries

    %d bloggers like this: