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Clash of Civilisations, of Dharma and Adharma

From our epics and mythologies reminiscent of the times immemorial, we have known of the valour of Hindu Gods and Kings. There were always fight between Dharma and Adharma, the Gods and the Ausuras, and between the Kings who remained on the two opposite ends. And we grew up reading the stories of how the Gods and Kings vanquished all the enemies of Dharma.

In Ramayana the young Lord Sriram voices his doubts over killing Tadaka, the demoness that killed many sages and created havoc in life of innocent people. The wise sage Vishwamitra replies that evil has no gender, caste or creed. Lord Sriram went on to liberate the soul of Tadaka from the cursed life she was leading as a demoness.

Another of our mythology tells the story of Lord Shiva vanquishing the three worlds of the Asuras. When the evil permeated the Tripura and Asuras started attacking the Dharmik life from their Abode in Tripura, Lord Siva turned the three cities to ashes.

Fast forward to present, it may seem that Hindus have a lot to learn from mythology as well as history. Our history reveals galore of the kind acts by Hindu Kings that led to their doom along with the Hindu population and Kingdoms they ruled over. Nobody can forget Prithwiraj Chouhan who let Muhammad of Ghor escape only to see the Muslim invader return to torture him to death, the atrocities on Hindu population and the destruction of Hindu temples.

We have to analyse what went wrong with Prithwiraj Chouhan and what went right in the Acts from our mythology like TripuraDahanam. These two are opposite ways of dealing with Adharma and Asuras. PrithwiRaj Chouhan allowed evil and enemies to gather strength outside Hindu Kingdoms, while Lord Shiva as Trupurantaka reduced the source of evil to ashes via TripuraDahanam.

The Bharat of today, unlike what pseudo Hindu nationalists and Dhimmi organisations want you to believe is on a downward spiral to extinction. The extant of Bharatvarsha is only one fourth of what it was 1000 years before. The enemies which once waged war on it from outside now does it from within. The attacks on Pride and Honour of HinduDharma, our temples and our women are more than ever. Though in ancient times, the perpetrators came from outside, the present times has the Ghazis living amongst us on government benefits and aided by ideology and support from beyond our borders. The speed of disintegration has increased in recent times with Sharia zones being established in villages, cities, districts and states across Bharat.

Dhimmi Nationalists have put forward a solution to the war being waged from within, and it is to call the progeny of invaders as Hindus. They pretend to know nothing of the more than one lakh Hindu temples lying in ruins across Bharat and more than 40,000 lying under Muslim occupation. Desperate for votes and stamps of approval from sworn enemies of Hindu Dharma, they have aligned with those Corporate Gurus who make a living by selling HinduDharma. And the result as usual are shameless deals that will deprive Hindus of their Heritage as well was Pride forever and lead HinduDharma to slow suicide and extinction.

HinduSamaj has to understand that the Dhimmis have neither a solution nor the courage to implement any decision to safeguard HinduDharma. So the only solution will be work towards a goal that will free Bharatvarsha from the pestilence that is ravaging since 712 AD when the first Islamic invasion happened.

And HinduSamaj will have to ensure that the generations to come need not worry about Islamic invaders from beyond our borders or within. This will be possible only when we take care of the source of all Jihad in Bharat.

History tells us of the Pagan temple of 108 Gods in Arabia in the place called Mecca. The temple was converted to a Masjid and the idols destroyed by Muhammad. The end of Jihad will happen when the First Act of War is reversed and no longer there is an inspiration for Ghazis around the world to Pray to before they commit genocide on innocents.

And HinduSamaj can show the way by reclaiming all the Hindu temples that were forcible converted to Masjids and also by rebuilding the Hindu temples now left in ruins. This will lead to a demand and actions around the world to revive the indigenous Heritage structures taken over via acts of Jihad and brute force.

HinduDharma is the sole surviving ancient civilisation that has fought and withstood Islamic invaders from Arabia. Whenever the Ghazis came to destroy us, we had men and women who showed them the valour and courage that vanquished all evil. Hindu civilisation thus has a leading role to play in removing the seeds of terror and their ideology from within and beyond our borders and bestow a world of Prosperity and Peace for generations to come.

#ReclaimTemples

Pushpagiri and its desecrated temples

Article by @HNAluru

As it dawns now, the glee of the morning sun here is seldom accompanied by the saccharine tweets of the parrots and sparrows. The cacophony of the chirrups of the birds craves to trail the blissful hymns that used to be rendered with a precision that could match only with the movement of the Sun and Moon.

The gatekeepers assigned to an eternal duty of preserving the temple, gaze down inscrutably into the river. Nestled in the most picturesque landscape of nature, the river flows inaudibly between two temples as if it were the to reminisce the horrors it has witnessed throughout. Called Pinakini – the divine bow of Lord Shiva, it is now colloquially called Penna, a declension apparent not just in its name but also in its state of affairs.

Time as the witness, the inscriptions wail of the forgotten glory this hamlet in the southern part of Andhra Pradesh held before.

It is a small village close to the now district head-quarters of the Cuddapah district in Andhra Pradesh. The place is called Pushpagiri – A mound of flowers.

Aloof from the parochial lines of discordant beliefs in Hinduism, Pushpagiri has become a centre of intellectual theology under countless kingdoms. In its bosom of faith, it nurtured the ideology of Shaivism and all its primaeval theories with the same fervour as Vaishnavism. When the Hindu world was being torn between the mutually exclusive philosophies about the supremacy of Gods in the same Pantheon, Pushpagiri has tried to persuade the masses to traverse to the thinking of ‘transcendental theology’. The two temples, one for Lord Shiva and another for Lord Vishnu on either bank of the Pinakini river stand as a (partially) living testimony of this catholic notion.

Legend has it that to extricate his mother Vinutha from the shackles of slavery of his stepmother Kadruva, Garuda has embarked on a journey to the heavens to conquer Lord Indra and fetch the holy nectar of Ambrosia. Garuda while returning from the heavenly abode passed by the hamlet then called – Kampalle, where he unintentionally spilt a drop into a local pond formed by the river Pinakini.

The pond was thus granted divine powers of transforming back to their youth, all those that took a dip in it. Consequently, people began to throng the pond for a dip in its waters. Appalled by the prospect of all human beings becoming immortal, the Devas approached God Vishnu who instructs Garuda to cover up the pond with a rock from a nearby mountain.

The megalith Garuda placed on the pond, started floating like a flower – Pushpa in Sanskrit. To stop the pond from surfacing again, the supreme trio (God Brahma, God Vishnu and God Shiva) trampled the rock into the land. Consequently, the name Pushpagiri which in Sanskrit would mean a flowery mound.

Legends aside, Pushpagiri also has a considerable amount of veritable history around it. The Śrīśaila Khaṇda of Skanda Purāna and Rasaratnākara of Satyanātha vouch to this place where significant worship was happening and was mentioned as ‘Dakśina dwāra’ for the celebrated temple of Şrīşailam. This was attested by the inscriptions that abound the place from the time of Ikşvāku dynasty circa 2nd Century CE. From this period on, the list is long and illustrious, including Karikāla Chōla of Chōla dynasty has seemingly imparted significant importance to the site when he ruled the Pottapi nādu.

Hero-stone (Veeragallu) of one of the warriors – Chola Dynasty

In time, this piece of land has reduced to a feudatory under bigger dynasties. Nevertheless, Geography helped and Pushpagiri retained its exclusivity both spiritually and politically. The temple complex has started attracting endowments from the rulers incessantly; Somadeva of Vaidumba dynasty, Chiddana Devaraja of Pallava dynasty, Yadava Singana of Kesa dynasty, Krishna Vallabha of Rāshtrakūta dynasty, Gangaya Sāhini and Ambadeva under Kākatiya dynasty and the Musunuri Nāyaks of Vijayanagar dynasty.

While these kings left inscriptions to the next generations to commemorate their contributions, some significantly contributed with their artistic providence, Gangaya Sāhini and Ambadeva built the Trikuteswara complex as a tribute to Lord Shiva for bestowing them with three daughters.

Musunuri Nāyaks built the Chennakeshava temple which exudes splendid architecture.

While it is common for the kings to be boisterous even in their devotion, Pushpagiri stands away from the crowd. A tantric saint Aghora Shivāchārya, apparently a Shaivite saw it apt to build the gateway-tower (Gopuram) for the Vaishnavite Chennakeshava Swamy temple.

There has been a surfeit of cults around the region of Pushpagiri. Beliefs and traditions date to times immemorial starting from the most traditional Vāmāchāra to the most recent Sāmyāchāra. The temples illustrate the slow and steady progress of Hindu beliefs in this region as the kings started embellishing the temple walls with sculptures that reflect their allegiance. The oldest of these reliefs start with Lakulīşa, a form of Lord Shiva that yields the caduceus symbolising the rising flow of the Kundalini Shakti to the zenith. This clearly demonstrates the presence of the Rasa Śaiva, Veera Pasupatha and Shakteya cults belonging to Vāmāchāra tradition.

Image of Lord Lakulisa with the Caduceus

The river: Pinakini, the mighty river that is fabled to have emanated from the bow of Lord Shiva meanders through the gorges of Gandikota which is close-by and enters the domain of Pushpagiri from the West and turns briefly South and again changes to the East at Pushpagiri. In this process, four of its tributaries mingle with ‘Penna’ – Pāpāgni, Kumudvati, Valkala and Māndavya. This has seemingly enhanced the spiritual status of the place and has begotten it the coveted name “Panca Prayāga”.

Docked in the natural beauty – coupled with a vibrant economy – fuelled by the constant supply of water and resources the region flourished and if you enhance it with a centre for spiritual development, you have the best of all the worlds. People thronged to the place, kings revered and built monuments, Sages clamoured for spiritual development and it gave rise to one of the most vivacious yet dormant cultures. At its crowning moment, Pushpagiri had as many as 1116 temples dedicated to various forms of both Lord Shiva and Lord Vishnu. Some of the notable ones can be listed as below:

  1. Śrī Lakśmī Chennakeśava Swamy temple (Also called Śrī Śiva Keśava Swamy temple)
  2. Śrī Kāmākśi Vaidyanātheswara Swamy temple
  3. Śrī Santāna Malleśwara Swamy temple
  4. Śrī Trikūteshwara Swamy temple
  5. Śrī Indrānātha Swamy temple
  6. Śrī Kaśi Viśālākśi Viśwanātha Swamy temple
  7. Śrī Sākśi Malleśwara Swamy temple
  8. Śrī Agasthyeśwara Swamy temple

… and many more. There are at least 100 sanctums and abandoned Nandis that vouch to the fact that they were once revered in a temple.

Mutilated image of a saint – Possibly Buddhism beyond recognition

The story was supposed to have a happy ending until faiths that thought themselves as the most superior of all stepped in. It was a night of horrors. The carnage went on relentlessly as the statuaries were handicapped, crop fields destroyed and the mighty river seemed to stand still – forsaken. The cacophony of parrots and sparrows got muted in the tacit cries of the most revered of deities. Time itself has ostensibly cowered to transpire. But as it mustered the courage to move on, a day of destruction ensued. The river dolefully ferried the remnants of the culture once so esteemed into the Bay of Bengal. Thousands of monuments destroyed, sanctums desecrated and temples vandalised. History etched on rock and preserved in memories has been expunged in a bloody inundation of prejudice and intolerance. A new faith that challenges the very foundations of so many other moralities has taken their place.

Hero-stone (Veeragallu) of one of the warriors – Chola Dynasty

Today, the monuments stand there as a sore testament of what rivaling beliefs can do to civilization – uncared and unwanted. Most of the temples cannot even afford a proper Pūja (worship) and the river as usual flows in all serenity but sans the rhythmic chants, the cacophony of birds and morning glee of the first ray of the sun.

#ReclaimTemples

Karimaldin Mosque, a seized Hindu temple of Vijayapura Karnataka

By @Aryabhatti

 “The (Hindu temple) design is to suggest and symbolize the Universe; the site of a temple is laid out in relation to astronomical observations… every stone has its place in the cosmic design… Can we wonder that a beautiful and dignified architecture is thus devised?” – Ananda Coomaraswamy

At the heart of the ancient city of Vijayapura, in Karnataka, rests a large and ancient temple built in the tenth or eleventh century. Vijayapura, founded by the Chalukyas, was known as the Varanasi of the South. As far back as thousand years ago this temple welcomed pious Hindus eager to experience the beautiful Svayambhu (self-arisen) deity of Siddeshwara. The temple is a charming example of Chalukyan architecture and consists of many large magnificently stone-carved pillars of the Chalukyan style, which is easily recognizable and distinct.  There is also a fairly spacious mandapa with friezes that attest to the mastery of the shilpis. For many years this temple was alive with joyous festivals, sacred rituals, yagnas, annadanams (feedings to the poor), Vedic recitations, and classical music and dance.  Like any other Hindu temple, this was a microcosm of the sophisticated culture and society that had built it.  Inside the temple, there is the customary garbhagriha (sanctum sanctorum) but the Svayambhu Siddeshwara no longer resides there, or anywhere else on the temple property.  The explanation is common but disturbing:  the Svayambhu Siddeshwara murti was destroyed in the year 1320 and the temple was pillaged and converted into a mosque by Muslim invaders from the Delhi sultanate per Alauddin Khilji orders.

Karim al-din mosque, a converted 1000 year old Hindu temple

And thus would begin the violent and graphic upheaval and transformation of the thriving city of Vijayapura, where Hindus, Buddhists and Jains freely practiced their religions, into a jarring Frankenstein’s monster-like city, first called Beejnuggar and then finally Bijapur.  The temples were destroyed and mosques erected with their materials, Hindu citizens were slaughtered en masse and the survivors forcibly converted or subjugated as dhimmis first, by the Delhi Sultanate and then, by the equally violent Adil Shahs.  As historian Sita Ram Goel bluntly states: “No ancient temples survive in the city of Bijapur. “ (Goel, 1990)

 

In situ Mandapa of Hindu temple inside the Karim al-din mosque

 

Pillars of demolished Hindu temples used to build Karim al-din mosque

 

Pillars of demolished Hindu temples used to build Karim al-din mosque

In this particular instance, this temple converted to a mosque is named Karim al-din for that general of Alauddhin Khilji who had invaded the city after several unsuccessful attempts.  One of the first things Karim al-din was ordered to do by Khilji was to demolish this and other temples in the city and use the remains to fashion a Jami masjid, or Great mosque of that city. It is evident when seeing the mismatched pillars and other sculptures in the Karim al-din mosque that materials from various different temples were taken and clumsily patched together. This was the usual pattern of the Muslim marauders invading Indian cities, pillaging and destroying their temples and using the materials to ‘build’ their mosques.  All of Bijapur is literally littered with such mosques and Muslim mausoleums that are in fact appropriated temples. The destruction of Hindu temples goes hand in hand with mass killings and conversions of the Hindu inhabitants.

Hindu temple carvings of Kirtimukhas inside Karim al-din mosque

 

Hindu temple carvings inside Karim al-din mosque

Karim al-din mosque’s origins are factually and minutely documented by Henry Cousens as far back as the 1880s. Cousens was the Superintendent for the Archaeological Survey of India (ASI) under the British and he meticulously documented the ancient architectures of Indian cities.

Cousens states:

“Not far from the south-east corner of the Chini Mahal is one of the earliest mosques in Bijapur. It is wholly made up of pillars, beams and cornices, taken from older Hindu shrines.  The porch, in fact, is part of a Hindu temple in situ; it is the hall or mandap, with its pillar and niches, but wanting part of its roof. The shrine, which was built on this hall on the west, has been entirely cleared away, and a through passage thus gained to the courtyard within, the inner doorway, with perforated screen panel on either side of it has been inserted by the Muhammadans.  This space, between it and the next opening, was the antechamber to the shrine of the original temple.  An examination of the ends of the walls will shew how the shrine has been broken away from the rest.” (Cousens, 1889)

1885 photo of Karim al-din mosque taken by ASI Superintendent Henry Cousens when he conducted a detailed investigation of the structure

It is natural for a Hindu to feel a profound sense of loss and indignation that this beautiful temple and the society it nurtured were destroyed and a trophy mosque replaced it. Henry Cousens observations are some of the most officially documented proofs of Muslim appropriation and destruction of Hindu temple property in Bijapur. Ironically, current (non-Hindu) Western and Indian leftist academics have been occupied with re-writing history to reflect their agendas, and are intrusively demanding that the native Hindu feel happy that these bizarre structures were built with the violent annihilation of their most sacred places. White academics and their surrogates insist on imposing their Eurocentric Judeo-Christian viewpoint, negating these atrocities. This racism is deep rooted and permeates most modern discourse on demolished Hindu temples and, for the most part, goes unchallenged.

Recently the government decided that the city of Bijapur once again should be officially known as Vijayapura; the ancient city of victory. No sacred rituals, annadanams or joyous festivals have resumed in the converted temple-mosque of Karim al-din however.

References:

Aiyangar, Krishnaswami.  South India and Her Muhammadan Invaders.  London: Oxford University Press, 1921.

Cousens, Henry.  Bijapur, The Capital of the Old Adil Shahi Kings: A Guide to its Ruins with Historical Outline.  Poona: The Orphanage Press, 1889.

Cousens, Henry.  Bijapur and its Architectural Remains.  Bombay: The Government General Press, 1916.

Goel, Sita Ram. Hindu Temples What Happened to Them Volume II. New Delhi: Voice of India, 1990.

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Places of Worship Act, an Unconstitutional Act

Article by Radhey Syam Rai

Any cursory glance of Indian constitution will reveal its reliance on English law and that the core remains the Government of India Act 1935 passed by the British colonial government. The judiciary in India has also been a byproduct of British colonial government, and many a times it reveals the British antecedents. An enactment is presumed to be intravires and the onus of proof lies on the person who challenges its vires. And whenever there is any doubt regarding the constitutionality of an enactment, the doubt should always go in favour of the legislature. 

In short even if the Parliament passes an highly arbitrary law which keeps itself aloof from the concept of justice, the onus will be on the person challenging its provisions to prove its wrong. In normal cases, such an act would be declared ultra vires by the Indian judiciary which has established itself as a vanguard of the Fundamental Rights. But when the Act is another tool of oppression on Hindu religion and civilisation, it requires to be seen if the judges will have the courage and conviction to declare it ultravires.

The spotlight here is on the Places of Worship Special Provisions Act, a two page legislation passed by Narasimha Rao government at the height of Ramjanmabhumi agitation. From the wordings of the Act, the idea was perhaps to nip from bud every agitation to #ReclaimTemples on the lines of the Ramjanmabhumi movement.

We look at some reasons on how this Act is ultravires of Indian constitution and why the courts will have to strike it down if they act without fear or favour.

Places of Worship Special Provisions Act is a ‘colourable piece of legislation’ as defined by the Honorable Supreme Court of India in the case of KC Gajapati Narayan Deo V State of Orissa 1954 SCR 1 wherein the Supreme Court has stated that where a legislature has limited powers because the Constitution lays down a limit on it by providing fundamental rights to the citizens, questions do arise as to whether the legislature in a particular case has or has not, in respect to the subject matter of the statute or in the method of enacting it, transgressed the limits of its constitutional powers. Such transgression may be patent, manifest or direct, but it may also be disguised, covert and indirect and it is to this latter class of cases that the expression ‘colorable legislation’ has been applied in certain judicial pronouncements.

Hindus were driven out from Kashmir by the time this Act was passed and enforced. Kashmiri Hindus left behind them many temples and other Hindu Religious Institutions. This Act washes its hands off when it comes to protection of Hindu Religious Places and Institution. Art 14 and 21 is infringed as far as this provision unreasonably discriminates against Hindus. Mala fide on the on the part of the ruling party which paddled the enactment in the Parliament is clearly apparent here. If the Advocates Act, 1961 and other enactment could be made enforceable pan India, this could have also been enforced in the similar manner.

Also the legislature knew that many temples belonging to Hindus had been desecrated, sacked and converted to Mosques by Islamic invaders at various points of time in the past. The Hindus were not able to claim back the temples which now lay in Pakistan and Bangladesh as the writ of our courts don’t run in those countries but there is definite clamor to reclaim the ones lying within the territory of the Indian Union. The blanket prohibition preventing Hindus from claiming their temples back by instituting a suit to the court and the provision to abate the ones already pending in a court is unjust and ultravires Art 32 of the Constitution as the right to manage religious affairs under Art 26 includes the right to reclaim the temples forcibly converted into mosques. The adjudication of a list is the province of law courts and a prohibition to institute suits and foreclosing the ongoing ones amount to encroachment in the realm of judiciary by the legislature, hence, ultravires on this count too.

It will only be a matter of time that this Act will be challenged in a court of law and declared ultra vires by the learned judges.

The Act is as below, please do have a read.

THE PLACES OF WORSHIP (SPECIAL PROVISIONS) ACT, 1991

ACT NO. 42 OF 1991 [18th September, 1991.]

An Act to prohibit conversion of any place of worship and to provide for the maintenance of the religious character of any place of worship as it existed on the 15th day of August, 1947, and for matters connected therewith or incidental thereto.

BE it enacted by Parliament in the Forty-second Year of the Republic of India as follows:—

S 1(2) It extends to the whole of India except the State of Jammu and Kashmir.

S 1 (3) The provisions of sections 3, 6 and 8 (S 8 Rep. by the Repealing and Amending Act, 2001 (30 of 2001), s. 2 and the First Schedule (w.e.f. 3-9-2001) shall come into force at once and the remaining provisions of this Act shall be deemed to have come into force on the 11th day of July, 1991.

S 2. Definitions.—In this Act, unless the context otherwise requires, — (a) “commencement of this Act” means the commencement of this Act on the 11th day of July, 1991; (b) “conversion”, with its grammatical variations, includes alteration or change of whatever nature; (c) “place of worship” means a temple, mosque, gurudwara, church, monastery or any other place of public religious worship of any religious denomination or any section thereof, by whatever name called.

S 3. Bar of conversion of places of worship.—No person shall convert any place of worship of any religious denomination or any section thereof into a place of worship of a different section of the same religious denomination or of a different religious denomination or any section thereof.

S 4. Declaration as to the religious character of certain places of worship and bar of jurisdiction of courts, etc.—(1) It is hereby declared that the religious character of a place of worship existing on the 15th day of August, 1947 shall continue to be the same as it existed on that day. (2) If, on the commencement of this Act, any suit, appeal or other proceeding with respect to the conversion of the religious character of any place of worship, existing on the 15th day of August, 1947, is pending before any court, tribunal or other authority, the same shall abate, and no suit, appeal or other proceeding with respect to any such matter shall lie on or after such commencement in any court, tribunal or other authority: Provided that if any suit, appeal or other proceeding, instituted or filed on the ground that conversion has taken place in the religious character of any such place after the 15th day of August, 1947, is pending on the commencement of this Act, such suit, appeal or other proceeding shall be disposed of in accordance with the provisions of sub-section (1). (3) Nothing contained in sub-section (1) and sub-section (2) shall apply to,— (a) any place of worship referred to in the said sub-sections which is an ancient and historical monument or an archaeological site or remains covered by the Ancient Monuments and Archaeological Sites and Remains Act, 1958 (24 of 1958) or any other law for the time being in force; (b) any suit, appeal or other proceeding, with respect to any matter referred to in sub-section (2), finally decided, settled or disposed of by a court, tribunal or other authority before the commencement of this Act; (c) any dispute with respect to any such matter settled by the parties amongst themselves before such commencement; (d) any conversion of any such place effected before such commencement by acquiescence; (e) any conversion of any such place effected before such commencement which is not liable to be challenged in any court, tribunal or other authority being barred by limitation under any law for the time being in force.

S 5. Act not to apply to Ram Janma Bhumi-Babri Masjid.—Nothing contained in this Act shall apply to the place or place of worship commonly known as Ram Janma Bhumi-Babri Masjid situated in Ayodhya in the State of Uttar Pradesh and to any suit, appeal or other proceeding relating to the said place or place of worship.

S 6. Punishment for contravention of section 3.—(1) Whoever contravenes the provisions of section 3 shall be punishable with imprisonment for a term which may extend to three years and shall also be liable to fine. (2) Whoever attempts to commit any offence punishable under sub-section (1) or to cause such offence to be committed and in such attempt does any act towards the commission of the offence shall be punishable with the punishment provided for the offence. (3) Whoever abets, or is a party to a criminal conspiracy to commit, an offence punishable under sub-section (1) shall, whether such offence be or be not committed in consequence of such abetment or in pursuance of such criminal conspiracy, and notwithstanding anything contained in section 116 of the Indian Penal Code (45 0f 1860), be punishable with the punishment provided for the offence.

S 7. Act to override other enactments.—The provisions of this Act shall have effect notwithstanding anything inconsistent therewith contained in any other law for the time being in force or any instrument having effect by virtue of any law other than this Act. 8. [Amendment of Act 43 of 1951.]—Rep. by the Repealing and Amending Act, 2001 (30 of 2001), s. 2 and the First Schedule (w.e.f. 3-9-2001).

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Hindus must Reclaim All temples, Not just Ayodhya

Article by @ajaatashatru

The Supreme Court has directed to resolve the sensitive issue of rebuilding the Ram Mandir in Ayodhya out-of-court. It’s the dream of every Hindu to see the magnificent Ram Mandir in Ayodhya to end centuries of dispute. However, most of the Hindus are not thinking beyond Ram Mandir, due to lack of awareness about the historical significance and magnificence of other temple sites.

In a series of campaign (including the proof from ASI department), we will be exposing these kind of ancient masjids where earlier they were magnificent temples and is occupied forcefully by jihadis during pre & post independence era. As a country, Hindus have got every right to reclaim these temples & lands to bring back the glory because of various reasons.

Temples are not just stone structures or built to demonstrate monopolizing other religions. For every Hindu, temple is a symbol of identity to Sanatana Dharma as its roots. A temple gives an identity to a Person, Language, Culture, Heritage, Education, Civilization, History, Philosophy, Religious & Spiritual Knowledge, Science, Mathematics, Arts, Skills, Harmony and Ideologies. Historically, we haven’t witnessed any temples destroyed by any of our Hindu rulers. The great Bharatha Varsha is made out of collection of these many magnificent temples with different flavors.

Temple activities are the reflection of society. Currently, we have degenerated ourselves at alarming rates. Most of our Temples have ended up as business hubs & its earnings are misused for corrupt means including funding the jihadis. As a country, Hindus are not fully united since ages, primarily gifted by our Dharma. As individuals we are having our own freedom of speech, expression, interpretation & belief system without hurting the core.
Hindu social fabric is deeply divided & our rulers effectively exploited greatly post independence. We are not uniting for a cause, but all are individually fighting for ‘something’ in the name Hinduism. We don’t know what we need. We don’t have basic objectives to achieve. There are still modern Jaichands who are ready to destroy our remaining identity in the name of (pseudo) secularism.

Instead of building new temples and lavish religious structures, every Hindu should start fighting to reclaim lost and seized Hindu temples along with its assets to reclaim our identity. This does not mean we have to be violent or intolerant. If we follow our Dharma, we will get desired solutions including Saama, Dhaana, Bheda & Danda principles. When ‘tolerance’ becomes ‘weakness’, we have to (re)act firmly. We are not even doing this due to various factors.

All these events show that we have to fight for our own existence to reclaim our identity right from beginning. Hence as a restart to Dharma, need to reclaim all our temples as our Karma, where there are clear proofs of destruction & occupation by jihadis. Hindus should strongly unite, reform & raise above ideological differences, superiority complex, caste wars, discrimination/racism, feudalism without further delays. Dharma won’t die, but we fail Dharma.

Even, if we reclaim Ram Mandir, the problems won’t end & it’s just the beginning to counter jihadists or there will be further increase in threats from jihadists. We will win this battle, and the war must continue till our enemies are no more.

Hindus need a larger vision to restore our glories from our past with modern ideologies keeping Dharma as our foundation. Our history is distorted for the same reason, our identity is suppressed for the same reason, our educational system was weakened because of the same reason. We no need to always stay in the past, blaming ‘others’ or victimizing ourselves because of the ‘others’, now is the time to “think & act firmly”.

Hindus should start thinking the following objectives to understand our roots

• Reclaim Temples from Jihadi occupation
• Rebuild/Renovate Temples presently in ruins
• Rename our Cities
• Release the existing temples from Government control and political exploitation

The above activities unite Hindus & the ideologies for building a Nation.

We are unfortunately competing with other religions by erecting statues, idols, temples overnights at foot paths, streets or any available public places. This is partly understandable, due to insecurity caused by jihadis who are notoriously famous for occupying public spaces.

In a democracy, without mass civil movement, no political party can bring any radical change to counter Jihadis. Remember, Hindu is not a communal by birth. Hindu is more secular & rigidly follows our constitution & law of land than ‘others’. This is because of our roots existing in Dharma.

Firstly, to uphold Dharma, every Hindu should start fighting for his/her rights for the common objectives. To start with, Lets fight to Reclaim our Temples.

And to conclude, Ram Mandir is just one amongst the lakhs of Hindu temples destroyed by Muslim invaders, and one among the 40,000+ temples converted to Masjids. So lets talk of every Hindu temple destroyed by Babur and his compatriots, not just Ayodhya. Lets demand return and reconstruction of every Hindu temple presently in Muslim custody.

If Lord Rama was alive, he would have liberated all Hindu temples forcefully occupied by foreign invaders, not just a temple in his name.

#ReclaimTemples

Ishwarar Kovil: Hindu temple destroyed by Tipu Sultan

Article by @shivmusik

Ishwaran Kovil is an ancient temple that was destroyed by Tipu Sultan, now being reclaimed and rebuilt in the Ramani-mudali-pudur village near Pollachi, Tamilnadu.

Overview of the temple

This temple housing Lord Shiva was originally constructed by Veeranarayana Chola in the year 816 CE. Today its referred to as “Ishwaran Kovil” in Ramani-mudali-pudur village Kaliyapuram panchayat, South Pollachi. The temple was destroyed during Tipu Sultan’s conquest of Travancore (1770-1800 CE), however the temple Acharyas then managed to protect the Shivalinga and the Nandikeshwar murthi burying them in near by agricultural fields.

Shivalinga

Its was in year 1996 a Sanyasi (Thiru Sivanesan Adigalar), from Agasthiya Sishya parampara came to visit the place (Pollachi) all the way from Thiruvannamalai (Agni kshetra Shiva kovil) by Divine ordain (Sage Agasthiyar Adviced so, in his swapna-sthitthi). Adigalar could sense divine presence in the said area, where after excavations the Shivalinga and the Nandikeshwar murthis were unearthed beneath a Vaagai tree (dated 750yrs old).

Nandikeshwar Murthy

Since then, regular poojas have been going on at the site. At present a makeshift temple houses the Lingeshwar and Nandi, while a permanent temple is also being constructed.

New temple being built

Beyond the social media, beyond the news studios, beyond the political rallies, Hindu Samaj is quietly rebuilding the Hindu temples than came under the sword of Muslim invaders.

Address of the temple:

Ishwaran kovil,
Ramanimudalipudur Village,
Kaliyapuram post,
Pollachi Taluk,
Coimbatore District,
TN- 642129.

#ReclaimTemples

Swamy offer to surrender Hindu temples sites to Muslims

Its not very often that we hear Hindutva leaders talk of Ram Mandir, and when we hear them, we realise that the elections are near. Of the lot that comprises firebrand leaders from Hindutva stable, Subramanian Swamy has a place of his own and a following that rivals any other. Swamy is the only Hindutva politician who doesn’t shy away from talking of ‘40,000’ temple sites seized by Muslims in Bharat and presently in use as Masjids. He has also published the list of about 2000 of the Masjids built on temple sites in the website of Virat Hindu Sangam, an organisation he founded to support his crusade for Hindutva.

This is significant in the turn of events, as the movement to rebuild Ram Mandir in Ayodhya came to standstill soon after Bharatiya Janata Party found fortune and favour in other issues like development. The Hindutva leaders confined Ram Mandir to a small paragraph in its manifesto and wannabe Hindu Popes in Nagpur found it better to keep all talks of Ram Mandir a procedural formality. There is none to talk about temples, forget any efforts to reclaim them.

However in 2015, Swamy published the details of such Hindu temple sites in his VHS India website. But along with, he also put forward what he described as Lord Krishna offer to Muslims. Swamy declared that Hindus were willing to surrender rights to 39997 temple sites presently with Muslims, if Muslims return Kashi, Mathura and Ayodhya to Hindus.

To understand the fallacy of this offer from Dr. Swamy, we have to understand the concept of Hindu temples, its Deity and Ownership.

Tantric rituals associated with temple consecration details the Prana Prathishta that is essential as per Sanatana Dharma. Once Prana Prathishta is done, the Deity is a living being at the temple site, and this Deity manifests at the temple site for eternity. What we should understand that, with Prana Prathishta the entire temple complex and site becomes abode of our Gods so consecrated. It remains so irrespective of stoppage of prayers or even when the temple is used to offer Namaz as is the case in many temple sites across Bharat. This concept of Prana Pratishta and associated rituals was in a way lost in North India due to repeated waves of Islamic invasion. However the fact remains that Prana Prathishta was an integral part of temple consecration before Islamic invasion. Even the thought of foregoing Right of worship in Hindu temples thus goes against the basic tenets of our religion and civilization ethos.

Secondly, we should know who owns the temple sites. Hindu temples is actually the abode of the God that resides there and the owner of a temple site is the Presiding Deity of the temple. This is an established concept in law, answered in affirmative by the Privy Council and later by the Indian Judiciary.

Now we come to the Lord Krishna Offer Original and its Kaliyug version put forward by Dr. Swamy.

Lord Krishna demanded to Duryodhana that Pandavas be given five villages to avoid war. But Lord SriKrishna didn’t act on his own and without consulting the Pandavas. Actually, Sri Krishna made the offer to Duryodhan after the Pandavas who are the rightful owners accepted the same and tasked Lord Krishna to propose the same to Kauravas.

The Kaliyug version of Lord Krishna offer has Dr. Swamy offering to Muslims what he doesn’t own or have any authority upon because the ownership of the temple sites rest with the Presiding Deity of the temple. Swamy even though being a Legal Eagle is proposing to alienating the temple sites, when clearly he has no rights to do so.

Swamy so learned in our Constitution and our laws, has got our epics wrong when he compares his Offer with that of Srikrishna, the wisest of all men in Dwapara Yuga. Swamy offer of Hindus contenting with 3 temples is more a defeatist proportion, as it surrenders the Hindu right over the rest of the temple sites.

Also if we refer history, we can get glimpses of the heroic resistance to invading Muslim armies by brave Dharmic warriors. These temple sites which Swamy wants to alienate are the mute witnesses to the foremost acts of bravery and valor in world history. We owe our brave ancestors a commitment not to give away the abode of ours Gods for which they gave up their lives.

Those who participated in the Ramjanmabhumi agitation still remember the slogans shouted throughout Bharat- “Ayodhya is just the beginning, Kashi and Mathura will be next”. Nearly 33 years since start of Ramjanmabhumi movment, Ram Lalla still is in a tent in Ayodhya and leaders who supposedly fought for Ram Mandir now live in palatial bungalows in Lutyens zone, many with Z security.

And it is this situation that should alarm a Dharmic Hindu. The present Hindutva organisations and leaders are incapable of defending or reclaiming what belongs to Sanatana Dharma. Neither are they fulfilling their duty of protecting it, they are instead indulging in the treachery of alienating our Gods and their Abodes.

With due respects to Swamy and his efforts to defend Hindu religious rights, it has to be made clear that no individual or organisation or any entity that exists, has the right to alienate the shared Heritage of our Dharmik civilisation.

Destruction of Hindu temples in Goa by Christian fanatics

Article by @OGSaffron

While the destruction of Hindu temples by Muslim invaders gets most of the discussion spotlight, and understandably so, an exposition of anti-Hindu iconoclasm by anti-Dharmic forces would remain incomplete if it did not mention the Christian iconoclastic campaigns against Hindu society. Therefore, this brief essay correctly positions Hindu-Christian encounters as not the intercultural meeting of two distributed groups but instead a story of Hindu survival against the crusading spirit of anti-idolatry.

With that in mind, the tragic story of Goa resembles the religious nature characteristic of the destruction of Hindu temples by Muslim invaders. Indeed, and much to the chagrin of secular revisionists of Indian history, the story of Hindu survival in Goa against Christian conquistadores is rooted in the intransigence of proselytism, even though secularists would have laymen believe it to be originating from Brahmanical stubbornness that should have otherwise been receptive to the messages of Christ. Or emanating from the impatience of a heathen population already content with their ancestral traditions; or from other re-contextualizations of similar deconstruction.

In truth, the campaign against Hindu heathenry was driven by the old Judeo-Christian hostility against idolatry (Henn, 2014). Such hostility provided Christian conquistadores the perfect theological justification for both colonial conquest and the destruction of Hindu temples (Henn, 2014). In other words, not primarily a political and/or economic justification, but a staunchly religious one, as something contentious secularists purposefully hesitate to categorize. For the Hindus of Goa, this meant a ferocious and humiliating experience of subjugation. By the second half of the sixteenth century, Portuguese-Catholic forces “launched a ferocious iconoclastic campaign against Hindu culture in India that seemed to bring an end to all ambiguities and confusions regarding the identities of gentiles and Christians” (Henn, 2014, p. 40). This ferocious campaign was “directed primarily against Hindu temples and images, and affected above all India’s western coast” (Henn, 2014, p. 40).

Steeped in the old Judeo-Christian hostility against idolatry, and likely against anything outside the Abrahamic fold that embodied a cultural sophistication not sanctioned or approved by monotheistic centralization, the iconoclastic campaign devastated Goa between 1540 and 1560 (Henn, 2014). These two decades were marked by a demoralizing devastation of Hindu Goa; all Hindu temples, shrines, and images were destroyed or removed (Henn, 2014). Furthermore, the performance of public Hindu rituals was banned and actively suppressed (Henn, 2014). By 1600, most Hindus who did not convert to Christianity were either expelled or fled Goa (Henn, 2014).

Like the mosques built on top of destroyed Hindu temples by Muslim invaders, purposefully embodying architectural expressions of conquest over heathenry, so too did the Christian foreign intruders destroy Hindu temples in order to replace them with Christian images and monuments of victory (Henn, 2014). In this regard the destruction of Hindu temples by both Muslim and Christian invaders converge in that their anti-idolatry campaigns go from “a war against images [to] a war between images” (Henn, 2014, p. 40). For Goa, the significance of this change meant that the destruction of Hindu temples was outstandingly systematic, resulting in a drastic alteration of its architectural landscape.

The campaign to eradicate Hindu images was so intense that Portuguese Christians “did not just target singular and outstanding religious landmarks” (Henn, 2014, p. 41). Instead, they “systematically destroyed all Hindu temples, shrines, and images,” replacing them with Christian equivalents, which went on to birth a distinct European-Christian architectural development largely devoid of the previous traditional Hindu form that once ornamented the land praised as the Kashi of Konkan (Henn, 2014, p. 41). To quote the Portuguese poet Camoes, “Goa [was] taken from the infidel [in order to] keep severely in check the idolatrous heathen” (Henn, 2014, p. 40). And Goa was indeed taken from Goan Hindus, their images and monuments destroyed, and their public performance of Hindu rituals banned. In fact, Christian explorers like Afonso de Sousa came to India with premeditated plans to attack and destroy Hindu temples (Flores, 2007; Henn, 2014).

Premeditation of this sort affected even the Hindus of Sri Lanka, another focal point unsurprisingly driven by the old Judeo-Christian hostility against idolatry (Flores, 2007). For example, when Portuguese Christians destroyed the ancient Hindu temples of Tirukkovil and Palukamam, they adversely, and purposefully, affected Shaivism in the region (Flores, 2007). Possessed by the conviction of having an exclusive access to an absolute truth, the meeting of heathenry with monotheistic centralization was usually a history of the former attempting to survive the salvific cruelty of the latter. One may find many other examples from a deeper study of similar interactions. Yet the theme of such encounters, whether they were between Hindus and Muslims or Hindus and Christians, remained the same: destruction of heathenry in favor of a fanaticism obsessed with salvific preaching that soon but naturally turned iconoclastic.

Flores, J. (Ed.). (2007). Re-exploring the links: History and constructed histories between Portugal and Sri Lanka. Wiesbaden: Harrassowitz Verlag.

Henn, A. (2014). Hindu-Catholic encounters in Goa: Religion, colonialism, and modernity. Bloomington, IN: Indiana University Press.

Should HinduSamaj expect SanghPariwar to protect Dharma

After the Bharatiya Janata Party victory in 2014 General elections, fault lines started appearing in the united right wing that actively campaigned and propelled NarendraModi to the Prime Ministership. The days that followed presented a rude shock to many who believed that a Swayamsevak who claimed to be a Hindu nationalist will actively pursue the Hindutva agenda and uplift Hindus from all evil, especially from the attack and loot on their temples and protect the cows from slaughter. What happened was not only neglect but intentional insult as per many devout Hindus. Narendra Modi grandiosely proclaimed that Islam is the Religion of peace and GauRakshaks were termed as rowdies on Saffron robes.

For the devout Bhakts, it was all part of a grand strategy, but to many the strategy was the same as that used by many political parties and is called appeasement. As we stand 3.5 years into the tenure of Narendra Modi and 91 years into the formation of Rashtriya Swayam Sevak Sangh, it will be worthwhile to have an independent appraisal of the ideology and the organizations which many thought will turn India into a Hindu Rashtra.

It will also be interesting to know how and why the RSS terms every other Hindu organization outside its control as fringe. The reason for this is that like all “mainstream” Hindu organizations, they will never support a thoroughly reactionary, hardcore, staunch Hindu uprising. Take the US 2016 elections, for example; did any us notice just how many conservatives and Republicans said no to Trump, or just how many of them sided with Hillary? The reason for that is also the same. Those who are entrenched and recognized cannot entertain something that is genuinely meant to bypass them and not seek their approval for ascendance. The devotion to the cause never matters in their scheme of things.

When the Rakesh Sinhas of the world [Senior RSS ideologue, also Heads the India Policy Foundation] decry Hindu rituals as superstitious, “you” have to take a step back and ponder over the mindset of fellow “allies”. And here “you” mean those conscious of the historical fact that paganism in Europe, for example, was literally murdered first and foremost through the banning of heathen rituals, shortly followed by the wholesale destruction of pagan temples.

Now, this is not to say that the RSS is “bad”. It has done a whole lot of good, and continues to do much good for Indians. And that’s just it, it does good for Indians, not Hindus. As a disaster relief organization, the RSS is quite phenomenal, always the first to show up when a natural calamity happens or a social tragedy happens and help Indians out. Some Hindu-centric approaches have also been made by the RSS through Gharwapsi operations. But that does not mean that the RSS will help Hindus to reclaim their temples, or support staunch Hindus or Hindu organizations make Bharat into the Hindu Rashtra that was once graced by the footsteps of Lord Shri Rama, the best of men, a scourge to his enemies, and the most resplendent.

We have never thought how important of a movement to Reclaim Hindu Temples truly is (the movement to reclaim all Hindu temples that was seized by Muslim invaders and presently used as Masjids, and the movement to rebuild all the destroyed temples of Bharat) and the sheer veracity of such a movement. It is not for the faint-hearted, and is certainly not for anyone who would compromise wíth respect to Dharma. Therefore, it is sadly not for the RSS either. How so? Because the average RSS ideologue, regardless of how “communal” he or she truly may be, still believes in non-sequitorial reasoning like “Hindu-Muslim Bhai Bhai” and utters absurdities like “pseudo-secularism”. Pray, tell me, what in the world is “pseudo” about secularism? Absolutely nothing. “There is nothing ‘pseudo’ about secularism—it is at its most genuine when compelling Hindus to think thoughts that are not their own.” And their co-brothers in Bharatiya Janata Party now are proponents of “SarvaDharma Samabhavana” another word they coined which will translate into pseudo secularism which they are dead against. Organising Iftar for Muslims and hobnobbing with Bishops and sometimes lying at their feet as the BJP Kerala President did is the new Hindutva rituals Sangh ideologues and leaders now follows to establish a Hindu Rashtra.

To offer an example: We once had a Rgvedic king named Trasadasyu. How many of us have heard of this name? It can be translated, in quite a literal sense, as “Before whom the Dasyu trembles”. In other words, before whom the consumer of cow-flesh trembles, before whom he who does not believe in the gods and goddesses of the illustrious ancestors trembles. We once had such a king. And the manifestation of the attempt to transform Bharat into a Hindu Rashtra and reclaim all its temples is a manifestation of that great Vedic king of old.

On other side we have a Rakesh Sinha who tells us to downplay ritualism and the average RSS member still thinks there can be compromise of our rituals as also the Hindu Dharma to accommodate Muslims and Christian sensitievities. Those who are very covetous of their current positions will certainly not be fond of a resurgent Trasadasyu.

And we can safely say that like all “mainstream” Hindu organizations “acknowledged” by the Indian secular government, Rashtriya Swayamsevak Sangh and its overgrown family is one that cannot, and should not be relied upon for the main concern of making Bharat into a Hindu Rashtra, let alone reclaim its temples.

Jama Masjid Ahmedabad, an ancient Hindu temple

Article by Nayandeep

They say to build a new narrative the old narrative has to go,and if the old narrative represents something unmatched far superior then breaking and assimilating it is the only way forward for the one replacing it. The same applies to the history of Hindu Dharma and it’s living islands of history, culture and artistry, primarily it’s ancient temples.
Right from the days of Mohammed bin Qasim to the bigoted Aurengzeb and still continuing in the form of various Jihadi outlets in our present times, one narrative continues incessantly and that’s the destruction of Hindu temples or simply making mosque out of them as and when the numbers and favorable demography dictates. Markandey sun temple in Kashmir, Ram temple of Ayodhya, Vishwanath temple of Varanasi are some of the famous one’s that come to mind apart from the thousands of others that were destroyed. One such living proof of such wanton destruction of Dharma lies in the city of Ahmedabad in Gujarat State of India. Formerly Ahmedabad was known as Karnavati under the benign Rajput rulers and original structure and name of the temple where Jama masjid exists today was Bhadrakali temple. After his victory over the infidels the Sultan Ahmad Shah 1 destroyed the statues and converted once a famous temple dedicated to Goddess Bhadrakali to a Masjid.

Even if one ignores the word and history of the persecuted Hindu’s the very walls and carvings on the pillars supporting the structure are full of idols, animals, serpents and elephant, this very fact goes against the essence of Islam followed by the sultan. Primarily the open space for offering Namaz is crisscrossed by these very same pillars which are built in a typical Hindu way of construction. The question that needs an answer is that why would a Islamist Sultan Ahmed Shah built a mosque with pagan carvings on its pillars and have pillars obstruct the Namaz of the faithful.

 

 

Perhaps the answer lies in the observation of noted researcher P.N.Oak where he delivers an interesting and thought provoking observation where he said that after 35 years meticulous study of history buildings and cities he never believed that among the many invaders, that Sultan Ahmed Shah 1 built Ahmedabad, in his own words he said and I quote “It is easily assumed that Ahmed Shah built Ahmedabad and Tughlaq Shah raised Tughlaqabad. If that were true Allahabad should have been founded by Allah himself and Delhi’s Rashtrapati bhavan by some Rashtrapati”. Among the others who hold the same view is Mr M.k.Aggarwal the writer of the book The Vedic core of human history and truth will be saviour, he clearly claims of the Hindu origin of the Jama Masjid he observes that why would pillars with serpents elephants and fairies which are an anathema to Islam be built in a mosque and that too in middle of prayer halls.

 

Common sense dictates that did the Sultan wanted the faithful to bang their heads or simply took over an ancient piece of artistic beauty and when was unable to match it by his own beliefs he simply did a cosmetic surgery of the temple and called it a masjid but was not able to completely do away with the pillars as the whole structure depended on it.

 

What hope do the Hindus have of reclaiming this Bhadrakali temple? If it’s to be done, the time is now and for that two things have to take place simultaneously, the Slumber and Dhimmitude of the present has to go and Hindu Renaissance and Revival has to be forged.

 

#ReclaimTemples