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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: Pakistan and Bangladesh serve as pertinent illustrations.
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 India, which made this
land the fountain of human Civilization through dare, discipline and display of
courage. He is ordinarily considered the rain-god, who conquers the demons of
drought, darkness and devastation with his thunderbolt. Though this description
of Indra may please d student of mythology, it annoys a serious searcher of
truth because Indra of India represented the noblest concept of Divinity during
that time of history when most of humanity was still a cave-dweller. It shows
the pre-eminence of India in philosophy and the subjects naturally allied with
it. This is why that Veda, the Indian Scripture means knowledge, which is the
source of higher way of life.
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 Rome as Jupiter and in
Greece as Zeus?
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 embattled 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 India, raises a bona fide question - were Hindus of the olden time blood-
thirsty freebooters were they the divine crusaders, who fought to enforce
righteousness and justices This question can be fairly answered by determining
the Vedic point of view about:
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.
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