and/or www.mantra.com/jai (Dr. Jai Maharaj)
2010-12-13 05:51:25 UTC
[ Subject: HINDUTVA - THE GREAT NATIONALIST IDEOLOGY
[ From: Dr. Jai Maharaj
[ Date: October 24, 1998 <<< *****
HINDUTVA: THE GREAT NATIONALIST IDEOLOGY
By Mihir Meghani
Source - http://www.bjp.org/
In the history of the world, the Hindu awakening of the late
twentieth century will go down as one of the most monumental events
in the history of the world. Never before has such demand for change
come from so many people. Never before has Bharat, the ancient word
for the motherland of Hindus - India, been confronted with such an
impulse for change. This movement, Hindutva, is changing the very
foundations of Bharat and Hindu society the world over.
Hindu society has an unquestionable and proud history of tolerance
for other faiths and respect for diversity of spiritual experiences.
This is reflected in the many different philosophies, religious
sects, and religious leaders. The very foundation of this lies in the
great Hindu heritage that is not based on any one book, teacher, or
doctrine. In fact the pedestal of Hindu society stems from the great
Vedic teachings Ekam Sat Viprah Bahudha Vadanti --Truth is One, Sages
Call it by Many Names, and Vasudhaiva Kutumbakam -- The Whole
Universe is one Family. It is this philosophy which allowed the
people of Hindusthan (land of the Hindus) to shelter the Jews who
faced Roman persecution, the Zoroastrians who fled the Islamic sword
and who are the proud Parsi community today, and the Tibetan
Buddhists who today face the communist secularism: persecution of
religion.
During the era of Islamic invasions, what Will Durant called the
bloodiest period in the history of mankind, many Hindus gallantly
resisted, knowing full well that defeat would mean a choice of
economic discrimination via the jaziya tax on non- Muslims, forced
conversion, or death. It is no wonder that the residents of Chittor,
and countless other people over the length and breadth of Bharat,
from present-day Afghanistan to present-day Bangladesh, thought it
better to die gloriously rather than face cold-blooded slaughter.
Hindus never forgot the repeated destruction of the Somnath Temple,
the massacre of Buddhists at Nalanda, or the pogroms of the Mughals.
Thus, the seeds of todayUs Hindu Jagriti, awakening, were created the
very instance that an invader threatened the fabric of Hindu society
which was religious tolerance. The vibrancy of Hindu society was
noticeable at all times in that despite such barbarism from the
Islamic hordes of central Asia and Turkey, Hindus never played with
the same rules that Muslims did. The communist and Muslim
intelligentsia, led by Nehruvian ideologists who are never short of
distorted history, have been unable to show that any Hindu ruler ever
matched the cruelty of even a RmoderateS Muslim ruler.
It is these characteristics of Hindu society and the Muslim psyche
that remain today. Hindus never lost their tolerance and willingness
to change. However Muslims, led by the Islamic clergy and Islamic
societyUs innate unwillingness to change, did not notice the scars
that Hindus felt from the Indian past. It is admirable that Hindus
never took advantage of the debt Muslims owed Hindus for their
tolerance and non-vengefulness.
In modern times, Hindu Jagriti gained momentum when Muslims played
the greatest abuse of Hindu tolerance: the demand for a separate
state and the partition of India, a nation that had had a common
history and culture for countless millenia. Thus, the Muslim minority
voted for a separate state and the Hindus were forced to sub-divide
their own land.
After partition in Pakistan, Muslim superiority was quickly asserted
and the non-Muslim minorities were forced to flee due to the immense
discrimination in the political and religious spheres. Again, Hindus
did not respond to such an onslaught. Hindu majority India continued
the Hindu ideals by remaining secular.
India even gave the Muslim minority gifts such as separate personal
laws, special status to the only Muslim majority state -- Kashmir,
and other rights that are even unheard of in the bastion of democracy
and freedom, the United States of America. Islamic law was given
precedence over the national law in instances that came under Muslim
personal law. The Constitution was changed when the courts, in the
Shah Bano case, ruled that a secular nation must have one law, not
separate religious laws. Islamic religious and educational
institutions were given a policy of non-interference. The list goes
on.
More painful for the Hindus was forced negation of Hindu history and
factors that gave pride to Hindus. Hindu customs and traditions were
mocked as remnants of a non-modern society, things that would have to
go if India was to modernize like the west. The self proclaimed
guardians of India, the politicians of the Congress Party who called
themselves secularists, forgot that it was the Hindu psyche that
believed in secularism, it was the Hindu thought that had inspired
the greatest intellectuals of the world such as Thoreau, Emerson,
Tolstoy, Einstein, and others, and that it was Hindus, because there
was no other land where Hindus were in a significant number to stand
up in defence of Hindu society if and when the need arose, who were
the most nationalistic people in India.
When Hindus realized that pseudo-secularism had reduced them to the
role of an innocent bystander in the game of politics, they demanded
a true secularism where every religious group would be treated the
same and a government that would not take Hindu sentiments for
granted. Hindutva awakened the Hindus to the new world order where
nations represented the aspirations of people united in history,
culture, philosophy, and heroes. Hindutva successfully took the
Indian idol of Israel and made Hindus realize that their India could
be just as great and could do the same for them also.
In a new era of global consciousness, Hindus realized that they had
something to offer the world. There was something more than tolerance
and universal unity. The ancient wisdom of sages through eternity
also offered systems of thought, politics, music, language, dance,
and education that could benefit the world.
There have been many changes in the thinking of Hindus, spearheaded
over the course of a century by innumerable groups and leaders who
made their own distinct contribution to Hindu society: Swami
Vivekananda, Rabindranath Tagore, Gandhiji, Rashatriya Swayamsevak
Sangh, Swami Chinmayananda, Maharishi Mahesh Yogi, International
Society for Krishna Consciousness, Muni Susheel Kumarji, Vishwa Hindu
Parishad, Bharatiya Janata Party, and others. Each in their own way
increased pride in being a Hindu and simultaneously showed Hindus
their greatest strengths and their worst weaknesses. This slowly
shook the roots of Hindu society and prompted a rear-guard action by
the ingrained interests: the old politicians, the Nehruvian
intellectual community, and the appeased Muslim leadership.
The old foundation crumbled in the 1980s and 1990s when Hindus
respectfully asked for the return of their most holy religious site,
Ayodhya. This demand promptly put the 40-year old apparatus to work,
and press releases were chunked out that spew the libelous venom
which called those who represented the Hindu aspirations RmilitantS
and Rfundamentalist,S stigmas which had heretofore found their proper
place in the movements to establish Islamic law. Hindus were humble
enough to ask for the restoration of an ancient temple built on the
birthplace of Rama, and destroyed by Babar, a foreign invader. The
vested interests were presented with the most secular of
propositions: the creation of a monument to a national hero, a legend
whose fame and respect stretched out of the borders of India into
southeast Asia, and even into Muslim Indonesia. A hero who existed
before there was anyone in India who considered himself separate from
Hindu society. The 400-year old structure at one of the holiest sites
of India had been worshipped as a temple by Hindus even though the
Muslim general Mir Baqi had partially built a non-functioning mosque
on it. It was very important that no Muslims, except those who were
appeased in Indian politics, had heard of anything called Babri
Masjid before the pseudo-secularist apparatus started the next to
last campaign against the rising Hindu society. It was also important
that no Muslim had offered prayers at the site for over 40 years.
Hindus hid their true anger, that their most important religious site
still bore the marks of a cruel slavery that occurred so very
recently in the time span of Hindu history. It was naturally expected
in 1947 that freedom from the political and economic chains of Great
Britain would mean that the systems and symbols that had enslaved
India and caused its deterioration and poverty would be obliterated.
Forty years after independence, Hindus realized that their freedom
was yet to come.
So long as freedom to Jews meant that symbols of the Holocaust in
Europe were condemned, so long as freedom to African- Americans meant
that the symbols of racial discrimination were wiped out, and so long
as freedom from imperialism to all people meant that they would have
control of their own destinies, that they would have their own heros,
their own stories, and their own culture, then freedom to Hindus
meant that they would have to condemn the Holocaust that Muslims
reaped on them, the racial discrimination that the white man brought,
and the economic imperialism that enriched Britain. Freedom for
Hindus and Indians would have to mean that their heros such as Ram,
Krishna, Sivaji, the Cholas, Sankaracharya, and Tulsidas would be
respected, that their own stories such as the Ramayana and the
Mahabharata would be offered to humanity as examples of the
brilliance of Hindu and Indian thinking, and that their own culture
which included the Bhagavad Gita, the Vedas, the temples, the gods
and goddesses, the art, the music, and the contributions in various
fields, would be respected. Freedom meant that as the shackles of
imperial dominance were lifted, the newly freed people would not
simply absorb foreign ideas, they would share their own as well.
In India, something went wrong. The freedom from Britain was supposed
to result in a two-way thinking that meant that non-Indian ideas
would be accepted and that Indian ideas would be presented to the
world. So long as the part of India giving to the world was
suppressed, the freedom was only illusory and the aspirations of the
freedom hungry would continue to rise in temperature.
The freedom could have been achieved if a temple to Rama was built
and the symbol of foreign rule was moved to another site or
demolished. The battle was never really for another temple. Another
temple could have been built anywhere in India.
The humble and fair demand for RamaJanmabhoomi could have resulted in
a freedom for India, freedom from the intellectual slavery that so
dominated India. This freedom would have meant that all Indians
regardless of religion, language, caste, sex, or color would openly
show respect for the person that from ancient times was considered
the greatest hero to people of Hindusthan. For the first time, Hindus
had demanded something, and it was justifiable that a reasonable
demand from an undemanding people would be realized. Imagine if the
Muslim leadership had agreed to shift the site and build a temple in
Ayodhya. How much Hindu- Muslim unity there would have been in India?
India could then have used that goodwill to solve the major
religious, caste, and economic issues facing the country.
But some of the vested interests in politics and in the Muslim
community saw that such a change would mean that their work since
1947 would be overturned and that this new revolution would displace
them. Rather than join forces and accept the rising tide, the
oligarchy added fuel to the greatest movement in Indian history. One
that on December 6, 1992 completely shattered the old and weak roots
of Indian society and with it, the old political and intellectual
structure. The destruction by the Kar Sevaks of the dilapidated
symbol of foreign dominance was the last straw in a heightening of
tensions by the government, and the comittant anger of more and more
Hindus to rebuffs of their reasonable demands.
The ruthless last-ditch effort of the powers-that-be was the banning
and suppression of the leaders of the Hindu Jagriti. The effort of
the rulers reminds one of the strategy of all ill-fated rulers.
Throughout history, when monumental upheavals have taken place, the
threatened interests have resorted to drastic measures, which in-turn
have hastened their own death.
Hindus are at last free. They control their destiny now and there is
no power that can control them except their own tolerant ethos. India
in turn is finally free. Having ignored its history, it has now come
face to face with a repressed conscience. The destruction of the
structure at Ayodhya was the release of the history that Indians had
not fully come to terms with. Thousands of years of anger and shame,
so diligently bottled up by these same interests, was released when
the first piece of the so-called Babri Masjid was torn down.
It is a fundamental concept of Hindu Dharma that has won:
righteousness. Truth won when Hindus, realizing that Truth could not
be won through political or legal means, took the law into their own
hands. Hindus have been divided politically and the laws have not
acknowledged the quiet Hindu yearning for Hindu unity which has until
recently taken a back seat to economic development and Muslim
appeasement. Similarly, the freedom movement represented the
supercedence of Indian unity over loyalty to the British Crown. In
comparison to the freedom movement though, Hindutva involves many
more people and represents the mental freedom that 1947 did not
bring.
The future of Bharat is set. Hindutva is here to stay. It is up to
the Muslims whether they will be included in the new nationalistic
spirit of Bharat. It is up to the government and the Muslim
leadership whether they wish to increase Hindu furor or work with the
Hindu leadership to show that Muslims and the government will
consider Hindu sentiments. The era of one-way compromise of Hindus is
over, for from now on, secularism must mean that all parties must
compromise.
Hindutva will not mean any Hindu theocracy or theology. However, it
will mean that the guiding principles of Bharat will come from two of
the great teachings of the Vedas, the ancient Hindu and Indian
scriptures, which so boldly proclaimed - TRUTH IS ONE, SAGES CALL IT
BY MANY NAMES - and - THE WHOLE UNIVERSE IS ONE FAMILY.
End of article by Mihir Meghani
Source - http://www.bjp.org/
Jai Maharaj, Jyotishi
Om Shanti
o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.
FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.
Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
[ From: Dr. Jai Maharaj
[ Date: October 24, 1998 <<< *****
HINDUTVA: THE GREAT NATIONALIST IDEOLOGY
By Mihir Meghani
Source - http://www.bjp.org/
In the history of the world, the Hindu awakening of the late
twentieth century will go down as one of the most monumental events
in the history of the world. Never before has such demand for change
come from so many people. Never before has Bharat, the ancient word
for the motherland of Hindus - India, been confronted with such an
impulse for change. This movement, Hindutva, is changing the very
foundations of Bharat and Hindu society the world over.
Hindu society has an unquestionable and proud history of tolerance
for other faiths and respect for diversity of spiritual experiences.
This is reflected in the many different philosophies, religious
sects, and religious leaders. The very foundation of this lies in the
great Hindu heritage that is not based on any one book, teacher, or
doctrine. In fact the pedestal of Hindu society stems from the great
Vedic teachings Ekam Sat Viprah Bahudha Vadanti --Truth is One, Sages
Call it by Many Names, and Vasudhaiva Kutumbakam -- The Whole
Universe is one Family. It is this philosophy which allowed the
people of Hindusthan (land of the Hindus) to shelter the Jews who
faced Roman persecution, the Zoroastrians who fled the Islamic sword
and who are the proud Parsi community today, and the Tibetan
Buddhists who today face the communist secularism: persecution of
religion.
During the era of Islamic invasions, what Will Durant called the
bloodiest period in the history of mankind, many Hindus gallantly
resisted, knowing full well that defeat would mean a choice of
economic discrimination via the jaziya tax on non- Muslims, forced
conversion, or death. It is no wonder that the residents of Chittor,
and countless other people over the length and breadth of Bharat,
from present-day Afghanistan to present-day Bangladesh, thought it
better to die gloriously rather than face cold-blooded slaughter.
Hindus never forgot the repeated destruction of the Somnath Temple,
the massacre of Buddhists at Nalanda, or the pogroms of the Mughals.
Thus, the seeds of todayUs Hindu Jagriti, awakening, were created the
very instance that an invader threatened the fabric of Hindu society
which was religious tolerance. The vibrancy of Hindu society was
noticeable at all times in that despite such barbarism from the
Islamic hordes of central Asia and Turkey, Hindus never played with
the same rules that Muslims did. The communist and Muslim
intelligentsia, led by Nehruvian ideologists who are never short of
distorted history, have been unable to show that any Hindu ruler ever
matched the cruelty of even a RmoderateS Muslim ruler.
It is these characteristics of Hindu society and the Muslim psyche
that remain today. Hindus never lost their tolerance and willingness
to change. However Muslims, led by the Islamic clergy and Islamic
societyUs innate unwillingness to change, did not notice the scars
that Hindus felt from the Indian past. It is admirable that Hindus
never took advantage of the debt Muslims owed Hindus for their
tolerance and non-vengefulness.
In modern times, Hindu Jagriti gained momentum when Muslims played
the greatest abuse of Hindu tolerance: the demand for a separate
state and the partition of India, a nation that had had a common
history and culture for countless millenia. Thus, the Muslim minority
voted for a separate state and the Hindus were forced to sub-divide
their own land.
After partition in Pakistan, Muslim superiority was quickly asserted
and the non-Muslim minorities were forced to flee due to the immense
discrimination in the political and religious spheres. Again, Hindus
did not respond to such an onslaught. Hindu majority India continued
the Hindu ideals by remaining secular.
India even gave the Muslim minority gifts such as separate personal
laws, special status to the only Muslim majority state -- Kashmir,
and other rights that are even unheard of in the bastion of democracy
and freedom, the United States of America. Islamic law was given
precedence over the national law in instances that came under Muslim
personal law. The Constitution was changed when the courts, in the
Shah Bano case, ruled that a secular nation must have one law, not
separate religious laws. Islamic religious and educational
institutions were given a policy of non-interference. The list goes
on.
More painful for the Hindus was forced negation of Hindu history and
factors that gave pride to Hindus. Hindu customs and traditions were
mocked as remnants of a non-modern society, things that would have to
go if India was to modernize like the west. The self proclaimed
guardians of India, the politicians of the Congress Party who called
themselves secularists, forgot that it was the Hindu psyche that
believed in secularism, it was the Hindu thought that had inspired
the greatest intellectuals of the world such as Thoreau, Emerson,
Tolstoy, Einstein, and others, and that it was Hindus, because there
was no other land where Hindus were in a significant number to stand
up in defence of Hindu society if and when the need arose, who were
the most nationalistic people in India.
When Hindus realized that pseudo-secularism had reduced them to the
role of an innocent bystander in the game of politics, they demanded
a true secularism where every religious group would be treated the
same and a government that would not take Hindu sentiments for
granted. Hindutva awakened the Hindus to the new world order where
nations represented the aspirations of people united in history,
culture, philosophy, and heroes. Hindutva successfully took the
Indian idol of Israel and made Hindus realize that their India could
be just as great and could do the same for them also.
In a new era of global consciousness, Hindus realized that they had
something to offer the world. There was something more than tolerance
and universal unity. The ancient wisdom of sages through eternity
also offered systems of thought, politics, music, language, dance,
and education that could benefit the world.
There have been many changes in the thinking of Hindus, spearheaded
over the course of a century by innumerable groups and leaders who
made their own distinct contribution to Hindu society: Swami
Vivekananda, Rabindranath Tagore, Gandhiji, Rashatriya Swayamsevak
Sangh, Swami Chinmayananda, Maharishi Mahesh Yogi, International
Society for Krishna Consciousness, Muni Susheel Kumarji, Vishwa Hindu
Parishad, Bharatiya Janata Party, and others. Each in their own way
increased pride in being a Hindu and simultaneously showed Hindus
their greatest strengths and their worst weaknesses. This slowly
shook the roots of Hindu society and prompted a rear-guard action by
the ingrained interests: the old politicians, the Nehruvian
intellectual community, and the appeased Muslim leadership.
The old foundation crumbled in the 1980s and 1990s when Hindus
respectfully asked for the return of their most holy religious site,
Ayodhya. This demand promptly put the 40-year old apparatus to work,
and press releases were chunked out that spew the libelous venom
which called those who represented the Hindu aspirations RmilitantS
and Rfundamentalist,S stigmas which had heretofore found their proper
place in the movements to establish Islamic law. Hindus were humble
enough to ask for the restoration of an ancient temple built on the
birthplace of Rama, and destroyed by Babar, a foreign invader. The
vested interests were presented with the most secular of
propositions: the creation of a monument to a national hero, a legend
whose fame and respect stretched out of the borders of India into
southeast Asia, and even into Muslim Indonesia. A hero who existed
before there was anyone in India who considered himself separate from
Hindu society. The 400-year old structure at one of the holiest sites
of India had been worshipped as a temple by Hindus even though the
Muslim general Mir Baqi had partially built a non-functioning mosque
on it. It was very important that no Muslims, except those who were
appeased in Indian politics, had heard of anything called Babri
Masjid before the pseudo-secularist apparatus started the next to
last campaign against the rising Hindu society. It was also important
that no Muslim had offered prayers at the site for over 40 years.
Hindus hid their true anger, that their most important religious site
still bore the marks of a cruel slavery that occurred so very
recently in the time span of Hindu history. It was naturally expected
in 1947 that freedom from the political and economic chains of Great
Britain would mean that the systems and symbols that had enslaved
India and caused its deterioration and poverty would be obliterated.
Forty years after independence, Hindus realized that their freedom
was yet to come.
So long as freedom to Jews meant that symbols of the Holocaust in
Europe were condemned, so long as freedom to African- Americans meant
that the symbols of racial discrimination were wiped out, and so long
as freedom from imperialism to all people meant that they would have
control of their own destinies, that they would have their own heros,
their own stories, and their own culture, then freedom to Hindus
meant that they would have to condemn the Holocaust that Muslims
reaped on them, the racial discrimination that the white man brought,
and the economic imperialism that enriched Britain. Freedom for
Hindus and Indians would have to mean that their heros such as Ram,
Krishna, Sivaji, the Cholas, Sankaracharya, and Tulsidas would be
respected, that their own stories such as the Ramayana and the
Mahabharata would be offered to humanity as examples of the
brilliance of Hindu and Indian thinking, and that their own culture
which included the Bhagavad Gita, the Vedas, the temples, the gods
and goddesses, the art, the music, and the contributions in various
fields, would be respected. Freedom meant that as the shackles of
imperial dominance were lifted, the newly freed people would not
simply absorb foreign ideas, they would share their own as well.
In India, something went wrong. The freedom from Britain was supposed
to result in a two-way thinking that meant that non-Indian ideas
would be accepted and that Indian ideas would be presented to the
world. So long as the part of India giving to the world was
suppressed, the freedom was only illusory and the aspirations of the
freedom hungry would continue to rise in temperature.
The freedom could have been achieved if a temple to Rama was built
and the symbol of foreign rule was moved to another site or
demolished. The battle was never really for another temple. Another
temple could have been built anywhere in India.
The humble and fair demand for RamaJanmabhoomi could have resulted in
a freedom for India, freedom from the intellectual slavery that so
dominated India. This freedom would have meant that all Indians
regardless of religion, language, caste, sex, or color would openly
show respect for the person that from ancient times was considered
the greatest hero to people of Hindusthan. For the first time, Hindus
had demanded something, and it was justifiable that a reasonable
demand from an undemanding people would be realized. Imagine if the
Muslim leadership had agreed to shift the site and build a temple in
Ayodhya. How much Hindu- Muslim unity there would have been in India?
India could then have used that goodwill to solve the major
religious, caste, and economic issues facing the country.
But some of the vested interests in politics and in the Muslim
community saw that such a change would mean that their work since
1947 would be overturned and that this new revolution would displace
them. Rather than join forces and accept the rising tide, the
oligarchy added fuel to the greatest movement in Indian history. One
that on December 6, 1992 completely shattered the old and weak roots
of Indian society and with it, the old political and intellectual
structure. The destruction by the Kar Sevaks of the dilapidated
symbol of foreign dominance was the last straw in a heightening of
tensions by the government, and the comittant anger of more and more
Hindus to rebuffs of their reasonable demands.
The ruthless last-ditch effort of the powers-that-be was the banning
and suppression of the leaders of the Hindu Jagriti. The effort of
the rulers reminds one of the strategy of all ill-fated rulers.
Throughout history, when monumental upheavals have taken place, the
threatened interests have resorted to drastic measures, which in-turn
have hastened their own death.
Hindus are at last free. They control their destiny now and there is
no power that can control them except their own tolerant ethos. India
in turn is finally free. Having ignored its history, it has now come
face to face with a repressed conscience. The destruction of the
structure at Ayodhya was the release of the history that Indians had
not fully come to terms with. Thousands of years of anger and shame,
so diligently bottled up by these same interests, was released when
the first piece of the so-called Babri Masjid was torn down.
It is a fundamental concept of Hindu Dharma that has won:
righteousness. Truth won when Hindus, realizing that Truth could not
be won through political or legal means, took the law into their own
hands. Hindus have been divided politically and the laws have not
acknowledged the quiet Hindu yearning for Hindu unity which has until
recently taken a back seat to economic development and Muslim
appeasement. Similarly, the freedom movement represented the
supercedence of Indian unity over loyalty to the British Crown. In
comparison to the freedom movement though, Hindutva involves many
more people and represents the mental freedom that 1947 did not
bring.
The future of Bharat is set. Hindutva is here to stay. It is up to
the Muslims whether they will be included in the new nationalistic
spirit of Bharat. It is up to the government and the Muslim
leadership whether they wish to increase Hindu furor or work with the
Hindu leadership to show that Muslims and the government will
consider Hindu sentiments. The era of one-way compromise of Hindus is
over, for from now on, secularism must mean that all parties must
compromise.
Hindutva will not mean any Hindu theocracy or theology. However, it
will mean that the guiding principles of Bharat will come from two of
the great teachings of the Vedas, the ancient Hindu and Indian
scriptures, which so boldly proclaimed - TRUTH IS ONE, SAGES CALL IT
BY MANY NAMES - and - THE WHOLE UNIVERSE IS ONE FAMILY.
End of article by Mihir Meghani
Source - http://www.bjp.org/
Jai Maharaj, Jyotishi
Om Shanti
o Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion. The contents of this post may not
have been authored by, and do not necessarily represent the opinion of the
poster. The contents are protected by copyright law and the exemption for
fair use of copyrighted works.
o If you send private e-mail to me, it will likely not be read,
considered or answered if it does not contain your full legal name, current
e-mail and postal addresses, and live-voice telephone number.
o Posted for information and discussion. Views expressed by others are
not necessarily those of the poster who may or may not have read the article.
FAIR USE NOTICE: This article may contain copyrighted material the use of
which may or may not have been specifically authorized by the copyright
owner. This material is being made available in efforts to advance the
understanding of environmental, political, human rights, economic,
democratic, scientific, social, and cultural, etc., issues. It is believed
that this constitutes a 'fair use' of any such copyrighted material as
provided for in section 107 of the US Copyright Law. In accordance with Title
17 U.S.C. Section 107, the material on this site is distributed without
profit to those who have expressed a prior interest in receiving the included
information for research, comment, discussion and educational purposes by
subscribing to USENET newsgroups or visiting web sites. For more information
go to: http://www.law.cornell.edu/uscode/17/107.shtml
If you wish to use copyrighted material from this article for purposes of
your own that go beyond 'fair use', you must obtain permission from the
copyright owner.
Since newsgroup posts are being removed
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