THE VEDIC
CRUSADE
by Anwar
Shaikh
The Hindu mind, persistently
hypnotized by the false lullaby of AHIMSA, is likely to be raked, rocked and
ruffled by the concept of the Vedic Crusade, whose validity is irrefutable, but
has been concealed over centuries by those, who have preferred personal glory
to the national interest.
I
must make it clear that the Hindus are not just a religious group, but a
nation, which is formed by blood ties, a motherland, language, culture, mutual
economic interest, and (possibly) religion. All these factors apply to the
Hindus to make them a distinct nation. In fact, when religion is considered a
personal affair and not regarded as an element of nationhood, all Indians,
irrespective of their faith, rank as one nation. Thus, culture i.e. their way
of life assumes the leading role in national life. The Indian culture is
essentially Vedic though people belonging to other religions may deny this
truth. [For example, the Muslims of India may claim that they practice Arabic culture
but this does not hold good because they have a different homeland, a different
language, different foods and different economic interests from the Arabs.
Above all, they have no blood ties with the Arabs. Nor have their language and
dress any similarity with those of the Arabs. The idea of the Muslim nationhood
is just a myth, which has Failed to materialize anywhere in the world:
The
division of mankind into nations is a natural process. Thus, nationalism is a
blessing and not a blight. The amelioration of group life is not possible
without adoption of national morality: nor the refractory development of
individuality can be checked without respect for national dignity and survival.
The movements such as Nazism and Fascism represented schizophrenia and not
nationalism, which is based on respect for the fellow-humans.
The
Hindus are a nation but have lacked national luster despite having tremendous
material and intellectual resources. It is because they have failed to practice
the Vedic Culture. Yet, one cannot blame the ordinary Hindu, who has been led
to believe that snow is hot and fire is cold, sparrow is the master and hawk is
the slave, lion is a coward and jackal is brave. Since I am not writing
fiction, I may not prolong this rhetoric and declare immediately that the Vedic
culture is essentially martial because it gives sword and spear a high
significance in life. When one opens the Rgveda, one finds every word dancing
with heroic music, expressing clatter of swords and sound of flying arrows,
restlessly chasing their targets. Pity, this Divine Message has been ridiculed
by those, who claim to be the true preacher and political leaders of the
nation. They have led their followers to believe that the Vedic Culture is the
ambassador of Ahimsa i.e. non-violence. In practice, it has come to mean
evading the serious challenges of life through flight, and escaping fight at
all cost. This attitude has made Hindus, the most cowardly people on earth,
leading to their devaluation, degradation and disgrace, yet they think of this
abomination as the greatest purity, piety and probity.
The
martial mature of the Vedic culture is proven by the fact that all the Vedic
Cods are warriors, who long for a battle and victory. I may give a brief sketch
of the three major Gods of the Rgveda, namely Indra, Agni and Brahmanaspati,
who amply represent the character of other Vedic Gods:
1. INDRA.
The
Lord Indra of the Vedic Age, now receded into oblivion for centuries, once
mirrored the heroism associated with
The
modern science has established this fact beyond doubt that the entire universe
is made of the same substance, and therefore, basically moon, monkey and man
are one and the same thing. Therefore, this universe is nothing but the
expression of unity in diversity, and diversity in unity. Just look at the
following verses to realize that the philosophical Doctrine of Monism, as the
theory of the cosmic oneness has come to be known, is the Vedic gift to
mankind:
"He of whom all this world is but the copy, who
shakes things moveless, He, 0 men, is INDRA." (Rg. II, XII: 9)
Thus,
no matter, what form a thing may have, it is at copy of Indra because he is the
moving force behind everything. It is really stunning to describe at such an
early point of time that existence owes itself to motion! And this is not an
accidental statement but a seriously thought description of the metaphysical
truth:
"In every figure he hath been the model: .....
Indra moves multiform by his illusions:" (Book VI: XLVII: 18 )
Is
there anyone who can say that Plato's world-famous theory of Forms has not been
derived from the above verse, which is a description of the Indian God Indra,
who appears in
Indra
is not a poetic imagination or product of superstition. He represents man's
quest for the final cause, but our interest in describing him is not
metaphysical, but secular, that is, INDRA'S significance to his followers as
the Model of Behavior.
Indra is not only the power behind everything but it
is he who gives divine powers to alt other gods: Thou still hast been the
dealer-forth of vigor, since among gods thou hast had power and Godhead. (Rg.
vi: XXXVI: I)
It is because he is the source of power, he is the
King of all the gods: "Thou art the King of all the gods, 0 INDRA."
(Rg. 1, CLXXIV: I)
Indra is power and power is Indra but power is
always subject to challenge; this is one Vedic truth which is understood by the
powerful only, and the ordinary folks find it beyond their comprehension.
Indra, the giver of power, maintains his might through a mighty struggle when
challenged: "Not even all the gathered gods conquered thee, Indra, in the
war, when thou didst lengthen days by night...............fighting singly,
Indra, thou o'ercamest all the furious gods, thou slowest those who strove with
thee." (Rg. IV: XXX: 3 and 5)
The Vedic message to its follower is clear; power is
the source of divinity but it can be maintained through struggle only. It is
through this virtue that Indra is the "Lord of all the world and all
beings turn their constant thoughts (to him)." (Rg. I, CI: 5 and 6).
This is the reason that Indra is praiseworthy, and
his worshippers laud him: " Great is thy power, O Indra, we are thine.
Fulfill, O Maghavan, the wish of this thy worshipper." (Rg. I, LVII: 5 )
History
confirms that the secret of fulfillment lies in the heroic struggle to face the
odds; it is only the warriors who win; the cowards are born losers. This is the
reason that the Lord Indra unambiguously states:
"by war I found for man the way to high
success." (Rg. 10, LI: 9)
This
is the kernel of history: The martial nations have been crowned with success
but the cowardly peoples have ended up in the chains of slavery and all the
disgrace that goes with it. The people, who label themselves as Hindus today
and conceal the social ignominy of their cowardice under the assumed piety of
Ahimsa, were once warriors of great repute. The Rgveda testifies to the fact
that they hankered after fight and yearned for victory. Obviously, the words
such as fright, escape and defeat were irrelevant to their life-style:
"Indra, mayest thou be ours in all occasions, protector of the men, most
gentle-hearted, giving us victory over all our rivals. May we find
strengthening food in full abundance." (Rg. I, CLXXIV: I)
I
may quote from another hymn to express the valor, and ardent desire of the
early Hindus to compress, crush and cremate their enemies:
1. "INDRA, bring wealth that gives delight, the
Victor's ever- conquering wealth, Most excellent, to be our aid;
2. By means of which we may repel our foes in battle
hand to hand, By thee assisted with the car.
3. Aided by thee, The Thunder-armed, Indra, may we'
lift up the bolt, And conquer all our foes in fight.
4. With thee, O Indra, for ally with missile
-darting heroes, may We conquer our embattlled foes.
5. Mighty is Indra, ye supreme is greatness be his,
the Thunderer: wide as the heaven extends his power." (Rg. I, VII: 1-5)
One
ought to realize that there are hundreds of hymns in the Rgveda, which praise
Indra for his might and heroic qualities, find ask for his succor to fight the
enemies with valiant courage and ferocity.
To
assess the martial ethos of the early Hindus, one must understand that it is
not only Indra, who is a warrior but all Vedic gods are eager fighters Only a
martial race could have invented warrior gods, worthy of worship to satisfy
their own ego bursting with the love of hazard, hardship and higher activity. I
am tempted to illustrate this point further with reference to the gods, Agni
and Brahmanaspati.
2. AGNI
is
the god of fire, and ranks next to Indra. He is messenger and mediator between
earth and heaven; it is he who carries to the gods the oblations of their
devotees and also announces the hymns of praise that have been sung by them;
further he invites the gods with his crackling scintilla to visit the places
where the worship is being offered. Agni is called Purohita or the Chosen
Priest for concentrating in himself the various sacrificial duties of different
classes of human priests. When conducting sacrificial rituals at the proper
seasons, he is a Rtvij, but when he acts as a herald to call other gods for
enjoying the offering, he is known as the Hotar. All the riches are at his
command; he is bounteous and a great rewarder. His piety and compassion are
boundless, yet this Divine Priest is a great combatant who enjoys the
clattering sound of sword and spear as a part of the heavenly music:
1. I laud his (Agni's) deeds who is as strong as
Indra, and lauding celebrate the Fort-destroyer.
2. Young Agni, who with conquering strength subduing
the tribes of Nahus made them bring their tributes." (Rg. VII, VI: 1 and
5)
From
the above, it is clear that Agni is a fighter who subdues his enemies to
receive tribute from them. He is obviously not the priest who is content with
the recitation of Holy names. To him holiness means the judicious use of power
for enforcing righteousness, which is beyond the scope of recital, no matter
how sacred it may be. Word is a poor substitute for action. The ancient Hindu worships
power only, and unless a god is a storehouse of power and uses it justly, he
(the god) is not worthy of his adoration:
"To Agni I present a newer mightier hymn, I
bring my words and songs unto Son of Strength (Agni)." (Rg. I, CXLIII: I)
The
ancient Hindus supplicate to the Lord Agni for stirring up heroic might inside
them so that they can fight their enemies to the last drop of their strength:
"Give us O Mightiest, what is great, to see and
to enjoy the earth. As one of awful power, stir up heroic might for those who
praise thee, Bounteous Lord!" (Rg. I, CXXVII II)
Also
note the following
"To sword-armed Agni come the Gods." (Rg.
10, XX: 6)
Agni,
the Divine Priest is armed with a sword. He is obviously different from the
modern Hindu clerics, who faint at the mention of a sword and whose cowardice
is a major contribution to the degradation of the whole nation. I applaud the
Sikh ministers who have made sword a part of their religious rituals in keeping
with the true Vedic tradition.
Brahmanaspati (Brhaspati)
So
far we have seen that not only Indra, the Ruler is a warrior but Agni, the
Priest, is also a fighter. There is yet another god known as Brahmanaspati,
whose function is to intercede with the other gods on behalf of their votaries.
By this description, the suppliant god ought to be meek, modest and mellow but
he is exactly the opposite to conform to the Hindu character of the Vedic Age:
"O Son of Strength, each mortal calls to thee for aid when spoil of battle
waits for him." (Rg. I, XL: 2)
Hymn
XXIII of Book II of the Rgveda is dedicated to the god Brahmanaspati
(Brahspati). I may quote from it to delineate the character of this Medic god,
"the Father of all sacred prayer."
8. "Strike O Brahspati, the god's revilers
down, and let not the unrighteous come to highest bliss."
9 "....And all our enemies, who near or far
away prevail against us, crush and leave them destitute."
10. With as our own rich and liberal ally may we
Brahspati, gain highest power of life.
11. Strong never-yielding, hastening to the
battle-cry, consumer of the foe, victorious in the strife, Thou art sin's true
avenger, Brahmanaspati, who tamest e'en the fierce, the wildly passionate.
12. Whoso with mind ungodly seek to do us harm
....... Let not his deadly blow reach us, Brhaspati, may we humiliate the
strong ill- doer's wrath. "
The
Rgveda mentions thirty-three Gods but the brief description of three deities,
namely, Indra, Agni and Brahmanaspati, that I have attempted, equally applies
to all of them. All the Vedic Gods are warriors and thus represent the ethos of
the old Hindus, who could not have adored them without having the true fighting
spirit and genuine love for conquering the unconquerable.
This
martial culture which once constituted the glory of
1.
Godhead.
2.
Man's status and the nature of society, and its
3.
Basic duty.
I
can say without any exaggeration that cogitation about the nature of this
universe first started in India. Influenced by the marvel, mystery and majesty
of the natural phenomena, the Vedic seers came to the conclusion that this
universe is controlled by certain forces which obey the Cosmic Law to the
letter. Considering the length of time involved, this observation is absolutely
stunning because the modern science has established the fact that this world is
managed by the forces of nature such as gravitation, electromagnetic, atomic
force, etc., and each in turn is governed by strict laws of nature.
However,
there is a difference in describing this truth. The Vedic seers held that there
is a power (Shakti) behind every natural phenomenon such as the sun, the moon,
the wind, the rain, the morning, etc. They called this force a god or goddess,
who is bound by the supremacy of the law and acts accordingly. Like the modern
scientist, they also realized that this universe is hierarchical in order, so
they assumed a similar organization for the gods, that is, the deities have
different ranks culminating in the Chief God, whom they named Indra. The awe
inspired by the natural phenomena persuaded them to worship these gods so that
they should treat their votaries favorably. Since concentration marks the
sincerity of adoration, the worshippers constructed images of their gods.
Though they have been labeled as idolaters, they are actually power-worshippers
because they do not worship statues but the power behind them. From this
practice, there arose in India, a mind-boggling mythology, which spread to the
east and the west until the forces of monotheism such as Christianity and Islam
demolished it.
1. Godhead
After
this introduction, I am able to discuss the Hindu concept of God. A
monotheistic God such as Allah, being Absolute is not governed by any rules of
law or morality. He boasts "to do what He wants to do, " but the
Vedic Chief God, Indra, is governed by both the rules of law and morality:
"Many are Indra's nobly wrought achievements
and none of all the Gods transgress his statutes." (Rg. III, XXXII: 8)
Every
god and goddess has a statute i.e. the code of law which he/she must obey. In
fact, the Rgveda has laid the greatest stress on Natural Law and its binding
application. The Vedic Gods are strictly under the law, whereas the Semitic
Gods claim to be above the law! Having dealt with this issue in another
article: "In Quest of Civilization," I do not want to prolong this
discussion here, and may add that unlike Allah who is not willing to subject
His authority to the rules of morality, the Vedic Gods are motivated by it:
"When sawest thou to avenge the Dragon, Indra,
that fear possessed thy heart when thou hadst slain him;" (Rg. I, XXXII:
14)
These
verses refer to the killing of Vrtra, the Demon, by Indra, who fled in fear in
case he might have taken his victim's life wrongly. Fear lies at the root of
repentance, which forms an integral part of morality i.e. the sense of right
and wrong. This is the reason that the Rgveda declares:
"May the auspicious favor of the Gods be ours,
on us descend the bounty of the righteous Cods." (Rg. I, LXXXIX: 2)
It
is the essence of a god to be righteous and guileless (III: 32: 9). thus a
Vedic deity is subject, not only to the rules of law, but also of morality.
This contradicts the Koranic attitude which says:
a. The hypocrites seek to beguile Allah, but it is
Allah, who beguiles them. (Women, 4: 142)
b. Allah mocks the unbelievers. (The Cow, 2: 10)
2. Man's Status and the
Nature of Society
From
the above, it transpires that the Vedas seek to build a society on the strong
sense of morality, which is also regulated by the law of necessity. Since
morality means the human behavior based on free will, the Vedas allot man a
high status and the freedom of choice, not available in any other religion:
"O undivided Heaven and Earth, preserve us, us,
Lofty Ones! Your nobly-born descendants." (Rg. VII, LXII: 4)
Members
of the human race are not menial as held by the Koran, but they are Lofty Ones,
who are nobly-born. This is the reason that the Vedic man is not a crawler but
"seeks freedom and complete felicity."
"That we with simple hearts may wait upon the
Gods. We ask for freedom and complete felicity." (Rg. X, C: 3)
This
search for "freedom and complete felicity" is the cornerstone of the
true Hindu society, which I have discussed fully in another article and
therefore a passing reference may suffice to complete this discussion.
There
is no room for terror and coercion in the Vedic Society. The Vedic gods do not
threaten people with the sanction of hell. Instead:
"He, (Indra) with his Gods who love
mankind." (Rg. X, C: 10)
Here
the universal outlook of the Vedas ought to be recognized: Gods are lovers of
mankind and not just the Hindus. This concept is repeated several times. For
example,
" .....and all ye Gods of all mankind."
(Rg. VIII, XXX: 4)
Again,
" Come hither O Universal Gods." (Rg. VII,
LII: 7)
The
Vedic Gods are not only loving but they are also universal. What is more
stunning is the fact that, according to the Vedic doctrine, no God can force
Himself on man, who has the perfect freedom to choose his God. Therefore,
detestation, despoliation and decapitation of the unbelievers as laid down by
Islam, forms no part of the Vedic society.
"...now straightway we elect this heavenly
company, Indra and Vayu we elect." (Rg. I, CXXXIX: I)
Choosing
one's own God is a matter of human rights in the Vedas. Though the modern Hindu
has become a divine crawler, God is just the first among equals because gods
are man's kinsmen:
"Ye, O ye Gods, are verily our kinsmen; as such
be kind to me who now implore you ." (Rg. II, XXIX: 4)
The
Vedic man beseeches God as a kinsman not as an inferior. This is the reason
that even as a votary, man does not want to be slighted by Gods:
"Slight us not, Varuna, Aryaman, or Mitra,
Rbhuksan, Indra, Ayu, or the Maruts ." (Rg. I, CLXII: I)
3. The Basic Duty
Now,
we can see that the Vedic society is based on human dignity, self respect and
freedom with complete felicity. Therefore, its members cannot be self-seeking
and rapacious. On the contrary, the Vedic Society is the Divine Guard against
the forces of evil. Thus, its Basic Duty is to fight against Vice and its
perpetrators, who spread corruption, injustice and cruelty. In fact, it is the
pride, pleasure and pomp of the Vedic man to act as the Divine Crusader and
quell wickedness with sword and fire when all other means have failed.
Before
describing the Vedic man's horror for vice, let me state straight-away that he
never aggresses without a cause:
" Destroy (Brahmanaspati) Him, too, who
threatens us without offense of ours, the evil minded, arrogant rapacious
man." (Rg. II, XXIII: 7)
Aggression
without a cause is condemned here as the feature of "the evil minded,
arrogant and rapacious man" which a Hindu is not. He abhors vice and wants
protection against it:
"....ye bounteous Gods: Let not the wicked
master us." (Rg. I, XXIII: 9)
Again,
" O Agni evermore, Protect us from the sinful
man." (Rg. I, XXVII: 3 )
The
Vedic society being the champion of righteousness, seeks an active engagement
with wickedness. When this point of view is considered carefully, Ahimsa
emerged as the Evil - Incarnate because it contradicts the basic principle of
the Vedic crusade. It may sound strange to the ears, but it happens to be the
truth. See for yourself:
1.
"The righteous singer shall overcome his enemies, and he who serves the
Gods subdue the godless man.
2.
The zealous man shall vanquish the invincible, the worshipper share the food of
him, who worships not.
3.
Worship, thou how, chase the arrogant afar; put on auspicious courage for the
fight with foes." (Rg. II, XXVI: 1-2)
Now,
one can clearly see that these verses are all about justified violence which
the wickedness warrants against itself. This is the essence of Vedic Crusade.
What
I have said so far is within the social context. But how amazing it is that
right in the beginning of history, the Vedic seers could think in national
terms. Thus those who call themselves Hindus must realize that they are not
just religious group but a nation having a clear commitment to make their
homeland a happy and prosperous place.
a. "Our God, make all of us to dwell in happy
habitations, and Reward our songs with spoil and wealth." (Rg. VIII,
LXXIII: 6)
Here
"all of us" evidently means all followers of the Vedas who have
"habitations" in all parts of India whether they be in the north or
south, east or west. This is the reason that the Vedic seer dreams of, and
prays for "native strength" i.e. national strength, and not the power
arising out of foreign alliances, supports, grants or subsidies:
b. "What may we meditate for the beloved Power,
mighty in native strength and glorious in itself." (Rg. V, XLVIII: 1 )
From
the "a" above, it is clear that the Vedic man thinks of power as a
must for the happiness of the homeland because unless he is mighty he cannot
exact "spoil and wealth" from his wicked enemies. It may astonish the
reader to know that fighting the enemy for spoil and subjugation is a typical
Vedic concept which is asserted repeatedly. For example:
"May we get booty from our foe in battle,
presenting to the Gods their share of glory " (Rg. I, LXXIII: 5)
"Aided by thee, O Agni, may we conquer steeds
with steeds, men with men, heroes with heroes." (Rg. I, LXXIII)
But
the Vedic man is not after sordid gains of war; he is a heroic warrior who
fights heroically without ever forgetting the demands of greatness, goodness
and godliness:
"Even by us perform the most heroic, thine
highest, best victorious deeds, O Victor. For us make Vrtras (evils) easy to be
conquered; destroy the weapon of our mortal foe-man." (Rg. IV, XXII: 9)
Before
proceeding any further, I must make distinction between the Islamic and Vedic
Concepts of Spoils. For example, Islam allows its warriors to turn womenfolk of
the conquered into concubines, who are legitimately seduced by their masters;
the Prophet Mohammed himself had one such Jewish concubine, Rehana, but the
Vedas do not allow such liberty. For example:
"Eager for booty, craving strength and horses,
we singers (worshippers) stir Indra, the Strong for friendship, Who gives the
wives we seek, like a pitcher to the fountain." (Rg. IV, XVII: 16)
This
is a description of the women captured in a battle. The Vedic warriors are not
allowed free sexual intercourse with them. They must marry them to make them
their respectable and lawful wives.
After
this digression, I must return to explain the meaning of "b." It
clearly shows that the Vedic man ‘meditates for the beloved Power." To him
nothing seems half as lovable as power, and this is especially so when this
"might (is) in native strength."
As
we can see "a" refers to the Motherland and "b" to the
National Power but a country and its people cannot maintain their magnificence,
marvel and majesty unless they are a unified nation, having no traitors amongst
them.
Treason,
in the Vedic context, seems to be greatest evil that there can be. It is
because the Vedas treat the homeland of their followers as the dwelling place
of Gods, and therefore hold such people as the enemies of Gods, who are
disloyal to their mother country.
"When in my dwelling-place I see the wicked
enemies of Gods, King (the God Soma ) chase their hatred away, thou Bounteous
One, dispel our foes." (Rg. VIII LX VIII: 9)
This
stanza openly states that first try to "chase their hatred away,"
that is, put sense into their heads, but if they persist in their treacherous
ways, expel them from the land. Thus defense of the motherland and her honor is
the primary purpose of the Vedic crusade. The Vedas tell us that the
destruction of one's enemies requires not the magic of Ahimsa but the miracle
of strength. Thus the Vedic man implores the Lord Indra and other Gods for
military prowess, power and perseverance to meet the enemy's challenge as did
the Gods themselves.
"Even as in time of old with might thou
slewest, so slay even now our enemy, Indra . Cast down from heaven on high thy
bolt of thunder wherewith in joy thou smitest dead the foeman." (Rg. II,
XXX: 4 and 5 )
"When, hasting through the region with the
stamp of hoofs, our swift steeds trample on the ridges of the earth." (Rg.
II, XXXI: 2)
The
Vedas are all about Power, the Warrior's Might. The most sacred duty of the
Vedic man is not to kiss the Lord's feet but to subdue the Lord's enemies:
"(Indra May we rejoice through many autumns,
quelling our foes, as days subdue the nights with our splendor." (Rg. IV,
XVI: 19)
The
Vedic man implores the Lord so that he may be brave, bursting and battering:
"In battles be victorious. We seek thee, Lord
of Hundred Powers, Indra, that Vrtra (God's enemy) maybe slain.
In
splendid combats of the hosts, in glories where the fight is won, Indra be
victor over foes." ( Rg. III, XXXVII: 6-7)
In
response to the true Hindu's supplication, the Gods say:
"Forward to Victory, O Men." (Rg. I,
XXIII: II)
And
to the one who believes truly, the righteous Hindu, victory is assured:
"The righteous singer (worshipper) shall
overcome his enemies, and he who serves the Gods subdue the godless men."
(Rg. II, XXVI: I)
The
essence of the Vedic Crusade is fighting against those who want to destroy the
glory and freedom of Mother India as well as those who are determined to
perpetuate mischief, misery and malevolence anywhere in the world because:
"Yet verily the Warrior in his vigorous
strength stirreth up with his might great battles for mankind." (Rg. I,
IV: 5)
Like
God Indra, the Divine Warrior, his devotee, the true Hindu, is duty bound to
wage battles for mankind to enforce the rule of law and eradicate injustice
anywhere in the world. Such a splendid mission allotted to the Hindu, suggests
what a lofty character the Rgveda expects of its devotees. The Vedic man of the
olden days, did possess such a character which, as narrated in a previous
article: "India in Europe," enabled him to civilize the West; the
East is no exception: all the ex-pagan lands bear mark of the Vedic civilization.
But
alas, now the Vedic Crusade is just an empty talk. Those who profess to be the
followers of the Vedas have utterly disgraced them by becoming the
practitioners of Ahimsa, which is an open insult to the doctrine of Vedic
Crusade. What a shameful attempt it is to dress up perversion as piety,
pandering as probity and pusillanimity as power. So ashamed of the Vedic
principles are the modern Hindus that they have thrown into oblivion all the
Vedic Gods, who prescribed heroic battles for the glory of Mother India and
honor and liberty for her people. Instead, they adore Gandhi as Mahatma, who
preached Ahimsa i.e. nonviolence, and did not raise even a fist in defiance of
those, who wanted to partition India, the great sin according to the Vedic
philosophy. Yet these people claim to be the holders of the Vedas and the truth
they exhibit! This man, who was reputed to be afraid of darkness and solitude,
naturally did not have the courage to lead four hundred million people of the
land. Again, he claimed to be a Sanyasi, the one who has renounced the world,
but as a political leader, he was right in the middle of it! How simple the
Hindus have become! Possibly, they followed this god of Ahimsa to hide their
own shame of cowardice behind the skirt of piety.
Ahimsa
is not only a travesty of the Vedas but also an insult to humanity. Survival of
the living depends on two factors - fight and flight, that is, sometime a
person fights for survival, and sometimes he avoids it to stay alive, but
Ahimsa means escape under all circumstances. This is totally unnatural and
inhuman. History shows that escape buys temporary relief only: eventually, it
is fight which decides one's fate.
We
are told that Gandhi won freedom for the nation through Ahimsa. Did he really?
What about the greatest tragedy known as the Partition that befell India in
1947? What about the one million people who suffered massacre as a result of
the Partition? What about the Kashmir issue that has become the source of
blood-bath and excessive waste of national wealth over the last fifty years?
Far worse is the setback that the national morale has suffered from the
cowardly stance adopted by Gandhi and his associates.
India,
despite being one of the richest countries in intellectual and material
resources, is a member of the Third World. This is sufficient to show its
despicable status in international affairs. Those who live abroad, they know
that it is a shame to be an Indian; this is the result of Ahimsa, the refusal
to defend personal and national honor. In fact, Ahimsa is the curse of Vedic
Gods on their phony followers, who have labeled themselves as Hindus.
Ahimsa
is a copy of the Christian tenet: "But I say unto ye that ye resist not
evil; hut whosoever shall smile thee on thy right cheek, turn to him the other
also." ( St. Matthew 5: 39 )
It
is certainly a golden saying that has never been practiced by the Christendom.
Had the Christian really practiced it, they would have become a race of monks
and beggars. They paid a lot of verbal reverence to this highly reverent verse
but did exactly the opposite. Let me quote an example from history:
In
732 AD was fought the Battle of Tours. That was the era when Islam was rapidly
rising as the political power. Abd-Ar-Rehman, Governor of Cordoba (Spain)
invaded Aquitaine (South Western France) for the usual reason of collecting
booty and spreading Islam. Charles Martel, the Carolingian mayor of the palace
and de facto ruler of the Frankish kingdom, though a pious Christian, did not
obey the Christian maxim of presenting the other cheek to the persecutor.
Instead, he adopted the course befitting an honorable gentleman and fought the
formidable forces of Islam intoxicated with the lust of spoils, suppression and
suzerainty. According to historians, the fate of the Western Christianity
depended on the outcome of this battle. Had Charles Martel lost, not only
Europe would have become Islamic but France would have suffered the same fate
as Bharat, Pakistan and Bangladesh today. The heroic resistance by Charles
Martel, who was not willing to be despoiled by the Spanish Arabs, turned the
tide of history.
On
the contrary, the Hindus at about the same time i.e. in 712 AD when Mohammed
bin Qasim invaded India, defied the Vedic command:
"Give not us up, thou Conqueror (Agni), to the
spoiler." (Rg. I: CLXXXIX: 5)
Here
is the Vedic man asking the Lord to give him strength so that he must not
surrender to the spoiler i.e. the one who invades him for the love of booty.
Again, we note:
"Guilt-scourager, guilt-avenger is Brhaspati
who slays the spoiler and upholds the mighty Law." (Rg. II, XXXIII: 17)
Here
the Vedic man invokes the help of the Lord Brhaspati (Brahmanaspati) and
identifies himself with him to slay the spoiler i.e. the looter, but the Hindus
made submission to their predators, the way of life, which continued for 1000
years. Instead of repenting for their most abject sin of cowardice, they
pretended it to be an act of piety under the guise of Ahimsa.
The
Vedic Crusade is the only solution to all the Hindu problems, that is, they
must learn to be powerful and make judicious use of their might. To suppress
all anti-Bharati forces within the country, the Hindus must become like a
magnet, which drags iron objects towards itself without any effort. Once they
have acquired the magnetic power, the enemies of Bharat will automatically
crawl towards them. This will happen because power drags. Were the Hindus not
dragged by foreign powers that humiliated them for 1000 years?
They
must remember that Veda is the source of power but its defiance results in
powerlessness - as represented by Ahimsa that leads to disgrace, degradation
and devastation.
The
Vedic Crusade is the only way forward.