ISLAMIC TYRANNY AND THE PROBLEM OF CITIZEN APATHY
Dr. BABU SUSEELAN
We are living in a world of open system, democracy, and different philosophical positions. The fundamental choices are available for dealing with human problems including politics, economics, ethics, and working with human beings. Each system we follow will have implications and consequences. Democratic countries provide free choice, open systems, pluralistic philosophies, and individuals can enjoy freedom of thought. In our open system, liberty thrives, creativity is encouraged and individual can concentrate on creating conditions conducive to effective problem solving.
CLOSED SYSTEM OF ISLAM
In contrast to our open systems, Islam disapproves critical thinking, logical analysis, individual freedom, democracy, secularism and rationalism. Islam is a closed dogma. It is a closed system where free will of the populace is not recognized. Muslim’s behavior and their goals in life can be stated as “oughts” or “shoulds”. Islamic objectives are often expressed in terms of specific acts or behaviors and subjected to precise assessment by the Mullahs, Muftis, ulema, qadis, or Imams. As a closed system, Islam allows no individual freedom and its followers are required to follow precisely defined, orderly, step by step sequence designed in Arabia in the seventh century. Muslims are forbidden from introspection or to follow transcendental needs or rely on individual intelligence or motivation to reach for higher ideal.
Islamists criticize our open, systematic, freedom loving life style as mystical, pluralistic and irresponsible. Few people in our open society understand that Islamic closed system can cause colossal damage to our society. Unfortunately, the general public continues to regard Islamists who commit terrorism, and promote Islamic tyranny and martyrdom is a religion of goodness.
The history of Islamic faith, invasion plunder, looting and community life and individual life is tied directly to Mohammed’s messages. His messages are in the Islamic trilogy (Koran, Hadith, and Sira) Mohammed’s messages shape Muslim thought and practice. Muslims maintains that those who submit to Islam live in accordance with predetermined Islamic law. Muslims consider Islam as a complete and completed religion and that the Koran is the foremost authority in all matters, personal, family, social, spiritual and legal. A person faced with any problem need only consult the revelations from the Koran for solving common human problem. The Koran as it stands today is compiled in the seventh century in Arabia. It is puzzling to say that the outdated Koran passages can be applicable even in this 21st century. Muslims demand that the Koran text need to be followed by people who follow different culture, belief system and spiritual tradition.
Central to Muslim life is the application and interpretation of sharia law and conversion of infidels into Islam. The political undertones of Muslim’s plans for Dar-ul-Islam are clear. Those who question, criticize or disobey Islamic sharia law are labeled apostate, and beheaded.
There is no separation between Islam and the state. And since Islamic states follow imprecise and unsophisticated way of defining human freedom and reject rationality, Islamic states act brutally against infidels. Blasphemy law is common in all Islamic states. Islamic states allow polygamy, limb amputation, genital mutilation, stoning, oppression of women and discrimination against infidels. Islamic states are fundamentally aberrant and the consequences of imposing sharia law have severe disastrous consequences.
FACTS AND REALITY OF MUSLIM BEHAVIOR
Large numbers of Muslim immigrants are now living in western democratic countries. Israel and India have substantial number of Muslims. While infidels are harassed, murdered, or kicked out of Islamic countries, Israel and India provide all opportunities to live in a democratic, pluralistic society. Muslim immigrants in Europe, America and indigenous Islamic population in India and Israel are demanding special privileges and want to implement Islamic sharia law. We allow Muslim immigrants to construct Mosques, practice their religion and convert our population, Islamic states have no reciprocity.
How Muslim immigrants behave in democratic countries is a function of what they think and think about themselves and the world. No matter how strongly we bombard them with democratic principles, common civil law, liberty and open thought system, Muslim immigrant’s perceptual field of feelings, attitudes, ideas, and convictions remain forever. Any one Muslim in our country is what he/she believes is so. Since Islam forbids rational thinking, pluralism, secularism and religious tolerance, it is unwise on our part to expect that Muslims will integrate and adapt democratic principles.
We are democratic, secular and civic minded because the world around us is members of a common culture. So long as we stay in the same culture and follow our constitution and rule of law, we can enjoy our freedom and follow our own creativity.
Large number of Muslim immigrants with tunnel vision who want to establish dar-ul-Islam and sharia law may pose a threat to our culture, democracy and rule of law. Why are we unwilling to see the threat? The threat is great. Many people feel threatened by Jihadists in our community. It takes time to discover Jihadist threats if one is not directly faced the consequences of Jihad terrorism. If we believe Islam as a real religion inevitably determines the techniques we employ when dealing with Muslim immigrants. A clear understanding of Islam as a closed Arab political dogma for invasion, plunder, mass murder and looting and its brutal history may enable us to develop some logical and possible way of dealing with Islamic terrorism. There is a need for proper understanding of Islamic belief system, and how it affects their practices in a democratic society. We should not allow those immigrants who never believe in freedom to exploit our freedom to introduce Islamic tyranny.
The wish to kill infidels and destructive instinct is reinforced at the Islamic religious schools. Instead of inhibiting their aggressive and sadistic Islamic impulses, Muslims in democratic countries are exploiting our liberal legal system and ostensible kindness to continue their primitive behavior. Islamic communities in democratic countries provide opportunities for amplifying Islamic hatred against infidels.
Islam leaves no room for human freedom and moral responsibility. Muslims around the world including immigrants in our country are forced to follow the directives and interpretations of ulemas (those learned in Koran), quadis (Islamic Judges) and muftis (advisors) for proper behavior. They are concerned with what Muslims should do, not what Muslims must know and follow in a democratic country with constitution and civil laws. Muslims do not want to compromise with our constitution, administrative directives and state ordinances. Muslims advocate a return to the Koran as the standard of government and social life. Muslims claim that the Koran meets all of man’s needs. Muslim theologians insist that peace, progress and economic greatness can be achieved not by technological advances and scientific research but by confirming to the laws of the Koran. The statements in the Koran may be emotionally significant to Muslims, but they are not significant for non-believers.
Muslims act spontaneously from the passions or emotions and their whimsical actions produce discomfort, pain for law abiding citizens. One of the most complicated problems facing us is how we understand Islamic obscurantism and intransigence. How does sharia law deal with elements of authority, human rights, and liberty? Majority of American citizens are perplexed when Muslims demand and force county authorities to introduce ordinance to endorse sharia law and Islamic blasphemy law. In this age of political correctness there are several instances where cities submit to Muslim demand for Mosque construction (New York), accommodation for Islamic holidays (Eid-al-Fitr-in Tennessee) and arbitrary demand for anti Israel advertisement (Seattle). Muslims can terrorize phony liberal politicians and intimidate the public, but they could not necessarily convince or justify their dastardly behavior.
DELIBERATE IGNORANCE
The fact that most infidels are ignorant does not entitle Muslims to intimidate, terrorize and attempt to introduce Islamic tyranny. The massive ignorance of Islam should not be allowed Muslim Jihadists to think that we approve of their deviant behavior. Many pseudo liberals praising Jihadists does not mean that the majority accept Islamic absolutism.
Why do our phony liberals and political leaders ignore political, social and cultural threat from the Jihadists? It is a national malady that citizens are indifferent to our freedom, individual liberty, constitution and cultural values. Democratic countries fought against Nazism, Fascism and Communism and liberated millions from their shackles to freedom.
TOLERANCE IS NOT A PANECEA
Freedom loving people must make a choice. If they choose to disregard Jihad terrorism, give a damn about Islamic sharia and Islamic Blasphemy laws, or willing to fight the culture war, we will be subjected to Islamic brutality and political decay. Free citizens of democratic countries must think again not as subservient to Islamists. Freedom loving people should not tolerate intolerant ideology and intolerant people. Tolerance and compromise is not a panacea for dangerous political dogma paraded as a religion.
Tuesday, December 28, 2010
ISLAMIC TYRANNY AND THE PROBLEM OF CITIZEN APATHY Dr. BABU SUSEELAN
ISLAMIC TYRANNY AND THE PROBLEM OF CITIZEN APATHY
Dr. BABU SUSEELAN
We are living in a world of open system, democracy, and different philosophical positions. The fundamental choices are available for dealing with human problems including politics, economics, ethics, and working with human beings. Each system we follow will have implications and consequences. Democratic countries provide free choice, open systems, pluralistic philosophies, and individuals can enjoy freedom of thought. In our open system, liberty thrives, creativity is encouraged and individual can concentrate on creating conditions conducive to effective problem solving.
CLOSED SYSTEM OF ISLAM
In contrast to our open systems, Islam disapproves critical thinking, logical analysis, individual freedom, democracy, secularism and rationalism. Islam is a closed dogma. It is a closed system where free will of the populace is not recognized. Muslim’s behavior and their goals in life can be stated as “oughts” or “shoulds”. Islamic objectives are often expressed in terms of specific acts or behaviors and subjected to precise assessment by the Mullahs, Muftis, ulema, qadis, or Imams. As a closed system, Islam allows no individual freedom and its followers are required to follow precisely defined, orderly, step by step sequence designed in Arabia in the seventh century. Muslims are forbidden from introspection or to follow transcendental needs or rely on individual intelligence or motivation to reach for higher ideal.
Islamists criticize our open, systematic, freedom loving life style as mystical, pluralistic and irresponsible. Few people in our open society understand that Islamic closed system can cause colossal damage to our society. Unfortunately, the general public continues to regard Islamists who commit terrorism, and promote Islamic tyranny and martyrdom is a religion of goodness.
The history of Islamic faith, invasion plunder, looting and community life and individual life is tied directly to Mohammed’s messages. His messages are in the Islamic trilogy (Koran, Hadith, and Sira) Mohammed’s messages shape Muslim thought and practice. Muslims maintains that those who submit to Islam live in accordance with predetermined Islamic law. Muslims consider Islam as a complete and completed religion and that the Koran is the foremost authority in all matters, personal, family, social, spiritual and legal. A person faced with any problem need only consult the revelations from the Koran for solving common human problem. The Koran as it stands today is compiled in the seventh century in Arabia. It is puzzling to say that the outdated Koran passages can be applicable even in this 21st century. Muslims demand that the Koran text need to be followed by people who follow different culture, belief system and spiritual tradition.
Central to Muslim life is the application and interpretation of sharia law and conversion of infidels into Islam. The political undertones of Muslim’s plans for Dar-ul-Islam are clear. Those who question, criticize or disobey Islamic sharia law are labeled apostate, and beheaded.
There is no separation between Islam and the state. And since Islamic states follow imprecise and unsophisticated way of defining human freedom and reject rationality, Islamic states act brutally against infidels. Blasphemy law is common in all Islamic states. Islamic states allow polygamy, limb amputation, genital mutilation, stoning, oppression of women and discrimination against infidels. Islamic states are fundamentally aberrant and the consequences of imposing sharia law have severe disastrous consequences.
FACTS AND REALITY OF MUSLIM BEHAVIOR
Large numbers of Muslim immigrants are now living in western democratic countries. Israel and India have substantial number of Muslims. While infidels are harassed, murdered, or kicked out of Islamic countries, Israel and India provide all opportunities to live in a democratic, pluralistic society. Muslim immigrants in Europe, America and indigenous Islamic population in India and Israel are demanding special privileges and want to implement Islamic sharia law. We allow Muslim immigrants to construct Mosques, practice their religion and convert our population, Islamic states have no reciprocity.
How Muslim immigrants behave in democratic countries is a function of what they think and think about themselves and the world. No matter how strongly we bombard them with democratic principles, common civil law, liberty and open thought system, Muslim immigrant’s perceptual field of feelings, attitudes, ideas, and convictions remain forever. Any one Muslim in our country is what he/she believes is so. Since Islam forbids rational thinking, pluralism, secularism and religious tolerance, it is unwise on our part to expect that Muslims will integrate and adapt democratic principles.
We are democratic, secular and civic minded because the world around us is members of a common culture. So long as we stay in the same culture and follow our constitution and rule of law, we can enjoy our freedom and follow our own creativity.
Large number of Muslim immigrants with tunnel vision who want to establish dar-ul-Islam and sharia law may pose a threat to our culture, democracy and rule of law. Why are we unwilling to see the threat? The threat is great. Many people feel threatened by Jihadists in our community. It takes time to discover Jihadist threats if one is not directly faced the consequences of Jihad terrorism. If we believe Islam as a real religion inevitably determines the techniques we employ when dealing with Muslim immigrants. A clear understanding of Islam as a closed Arab political dogma for invasion, plunder, mass murder and looting and its brutal history may enable us to develop some logical and possible way of dealing with Islamic terrorism. There is a need for proper understanding of Islamic belief system, and how it affects their practices in a democratic society. We should not allow those immigrants who never believe in freedom to exploit our freedom to introduce Islamic tyranny.
The wish to kill infidels and destructive instinct is reinforced at the Islamic religious schools. Instead of inhibiting their aggressive and sadistic Islamic impulses, Muslims in democratic countries are exploiting our liberal legal system and ostensible kindness to continue their primitive behavior. Islamic communities in democratic countries provide opportunities for amplifying Islamic hatred against infidels.
Islam leaves no room for human freedom and moral responsibility. Muslims around the world including immigrants in our country are forced to follow the directives and interpretations of ulemas (those learned in Koran), quadis (Islamic Judges) and muftis (advisors) for proper behavior. They are concerned with what Muslims should do, not what Muslims must know and follow in a democratic country with constitution and civil laws. Muslims do not want to compromise with our constitution, administrative directives and state ordinances. Muslims advocate a return to the Koran as the standard of government and social life. Muslims claim that the Koran meets all of man’s needs. Muslim theologians insist that peace, progress and economic greatness can be achieved not by technological advances and scientific research but by confirming to the laws of the Koran. The statements in the Koran may be emotionally significant to Muslims, but they are not significant for non-believers.
Muslims act spontaneously from the passions or emotions and their whimsical actions produce discomfort, pain for law abiding citizens. One of the most complicated problems facing us is how we understand Islamic obscurantism and intransigence. How does sharia law deal with elements of authority, human rights, and liberty? Majority of American citizens are perplexed when Muslims demand and force county authorities to introduce ordinance to endorse sharia law and Islamic blasphemy law. In this age of political correctness there are several instances where cities submit to Muslim demand for Mosque construction (New York), accommodation for Islamic holidays (Eid-al-Fitr-in Tennessee) and arbitrary demand for anti Israel advertisement (Seattle). Muslims can terrorize phony liberal politicians and intimidate the public, but they could not necessarily convince or justify their dastardly behavior.
DELIBERATE IGNORANCE
The fact that most infidels are ignorant does not entitle Muslims to intimidate, terrorize and attempt to introduce Islamic tyranny. The massive ignorance of Islam should not be allowed Muslim Jihadists to think that we approve of their deviant behavior. Many pseudo liberals praising Jihadists does not mean that the majority accept Islamic absolutism.
Why do our phony liberals and political leaders ignore political, social and cultural threat from the Jihadists? It is a national malady that citizens are indifferent to our freedom, individual liberty, constitution and cultural values. Democratic countries fought against Nazism, Fascism and Communism and liberated millions from their shackles to freedom.
TOLERANCE IS NOT A PANECEA
Freedom loving people must make a choice. If they choose to disregard Jihad terrorism, give a damn about Islamic sharia and Islamic Blasphemy laws, or willing to fight the culture war, we will be subjected to Islamic brutality and political decay. Free citizens of democratic countries must think again not as subservient to Islamists. Freedom loving people should not tolerate intolerant ideology and intolerant people. Tolerance and compromise is not a panacea for dangerous political dogma paraded as a religion.
Dr. BABU SUSEELAN
We are living in a world of open system, democracy, and different philosophical positions. The fundamental choices are available for dealing with human problems including politics, economics, ethics, and working with human beings. Each system we follow will have implications and consequences. Democratic countries provide free choice, open systems, pluralistic philosophies, and individuals can enjoy freedom of thought. In our open system, liberty thrives, creativity is encouraged and individual can concentrate on creating conditions conducive to effective problem solving.
CLOSED SYSTEM OF ISLAM
In contrast to our open systems, Islam disapproves critical thinking, logical analysis, individual freedom, democracy, secularism and rationalism. Islam is a closed dogma. It is a closed system where free will of the populace is not recognized. Muslim’s behavior and their goals in life can be stated as “oughts” or “shoulds”. Islamic objectives are often expressed in terms of specific acts or behaviors and subjected to precise assessment by the Mullahs, Muftis, ulema, qadis, or Imams. As a closed system, Islam allows no individual freedom and its followers are required to follow precisely defined, orderly, step by step sequence designed in Arabia in the seventh century. Muslims are forbidden from introspection or to follow transcendental needs or rely on individual intelligence or motivation to reach for higher ideal.
Islamists criticize our open, systematic, freedom loving life style as mystical, pluralistic and irresponsible. Few people in our open society understand that Islamic closed system can cause colossal damage to our society. Unfortunately, the general public continues to regard Islamists who commit terrorism, and promote Islamic tyranny and martyrdom is a religion of goodness.
The history of Islamic faith, invasion plunder, looting and community life and individual life is tied directly to Mohammed’s messages. His messages are in the Islamic trilogy (Koran, Hadith, and Sira) Mohammed’s messages shape Muslim thought and practice. Muslims maintains that those who submit to Islam live in accordance with predetermined Islamic law. Muslims consider Islam as a complete and completed religion and that the Koran is the foremost authority in all matters, personal, family, social, spiritual and legal. A person faced with any problem need only consult the revelations from the Koran for solving common human problem. The Koran as it stands today is compiled in the seventh century in Arabia. It is puzzling to say that the outdated Koran passages can be applicable even in this 21st century. Muslims demand that the Koran text need to be followed by people who follow different culture, belief system and spiritual tradition.
Central to Muslim life is the application and interpretation of sharia law and conversion of infidels into Islam. The political undertones of Muslim’s plans for Dar-ul-Islam are clear. Those who question, criticize or disobey Islamic sharia law are labeled apostate, and beheaded.
There is no separation between Islam and the state. And since Islamic states follow imprecise and unsophisticated way of defining human freedom and reject rationality, Islamic states act brutally against infidels. Blasphemy law is common in all Islamic states. Islamic states allow polygamy, limb amputation, genital mutilation, stoning, oppression of women and discrimination against infidels. Islamic states are fundamentally aberrant and the consequences of imposing sharia law have severe disastrous consequences.
FACTS AND REALITY OF MUSLIM BEHAVIOR
Large numbers of Muslim immigrants are now living in western democratic countries. Israel and India have substantial number of Muslims. While infidels are harassed, murdered, or kicked out of Islamic countries, Israel and India provide all opportunities to live in a democratic, pluralistic society. Muslim immigrants in Europe, America and indigenous Islamic population in India and Israel are demanding special privileges and want to implement Islamic sharia law. We allow Muslim immigrants to construct Mosques, practice their religion and convert our population, Islamic states have no reciprocity.
How Muslim immigrants behave in democratic countries is a function of what they think and think about themselves and the world. No matter how strongly we bombard them with democratic principles, common civil law, liberty and open thought system, Muslim immigrant’s perceptual field of feelings, attitudes, ideas, and convictions remain forever. Any one Muslim in our country is what he/she believes is so. Since Islam forbids rational thinking, pluralism, secularism and religious tolerance, it is unwise on our part to expect that Muslims will integrate and adapt democratic principles.
We are democratic, secular and civic minded because the world around us is members of a common culture. So long as we stay in the same culture and follow our constitution and rule of law, we can enjoy our freedom and follow our own creativity.
Large number of Muslim immigrants with tunnel vision who want to establish dar-ul-Islam and sharia law may pose a threat to our culture, democracy and rule of law. Why are we unwilling to see the threat? The threat is great. Many people feel threatened by Jihadists in our community. It takes time to discover Jihadist threats if one is not directly faced the consequences of Jihad terrorism. If we believe Islam as a real religion inevitably determines the techniques we employ when dealing with Muslim immigrants. A clear understanding of Islam as a closed Arab political dogma for invasion, plunder, mass murder and looting and its brutal history may enable us to develop some logical and possible way of dealing with Islamic terrorism. There is a need for proper understanding of Islamic belief system, and how it affects their practices in a democratic society. We should not allow those immigrants who never believe in freedom to exploit our freedom to introduce Islamic tyranny.
The wish to kill infidels and destructive instinct is reinforced at the Islamic religious schools. Instead of inhibiting their aggressive and sadistic Islamic impulses, Muslims in democratic countries are exploiting our liberal legal system and ostensible kindness to continue their primitive behavior. Islamic communities in democratic countries provide opportunities for amplifying Islamic hatred against infidels.
Islam leaves no room for human freedom and moral responsibility. Muslims around the world including immigrants in our country are forced to follow the directives and interpretations of ulemas (those learned in Koran), quadis (Islamic Judges) and muftis (advisors) for proper behavior. They are concerned with what Muslims should do, not what Muslims must know and follow in a democratic country with constitution and civil laws. Muslims do not want to compromise with our constitution, administrative directives and state ordinances. Muslims advocate a return to the Koran as the standard of government and social life. Muslims claim that the Koran meets all of man’s needs. Muslim theologians insist that peace, progress and economic greatness can be achieved not by technological advances and scientific research but by confirming to the laws of the Koran. The statements in the Koran may be emotionally significant to Muslims, but they are not significant for non-believers.
Muslims act spontaneously from the passions or emotions and their whimsical actions produce discomfort, pain for law abiding citizens. One of the most complicated problems facing us is how we understand Islamic obscurantism and intransigence. How does sharia law deal with elements of authority, human rights, and liberty? Majority of American citizens are perplexed when Muslims demand and force county authorities to introduce ordinance to endorse sharia law and Islamic blasphemy law. In this age of political correctness there are several instances where cities submit to Muslim demand for Mosque construction (New York), accommodation for Islamic holidays (Eid-al-Fitr-in Tennessee) and arbitrary demand for anti Israel advertisement (Seattle). Muslims can terrorize phony liberal politicians and intimidate the public, but they could not necessarily convince or justify their dastardly behavior.
DELIBERATE IGNORANCE
The fact that most infidels are ignorant does not entitle Muslims to intimidate, terrorize and attempt to introduce Islamic tyranny. The massive ignorance of Islam should not be allowed Muslim Jihadists to think that we approve of their deviant behavior. Many pseudo liberals praising Jihadists does not mean that the majority accept Islamic absolutism.
Why do our phony liberals and political leaders ignore political, social and cultural threat from the Jihadists? It is a national malady that citizens are indifferent to our freedom, individual liberty, constitution and cultural values. Democratic countries fought against Nazism, Fascism and Communism and liberated millions from their shackles to freedom.
TOLERANCE IS NOT A PANECEA
Freedom loving people must make a choice. If they choose to disregard Jihad terrorism, give a damn about Islamic sharia and Islamic Blasphemy laws, or willing to fight the culture war, we will be subjected to Islamic brutality and political decay. Free citizens of democratic countries must think again not as subservient to Islamists. Freedom loving people should not tolerate intolerant ideology and intolerant people. Tolerance and compromise is not a panacea for dangerous political dogma paraded as a religion.
Saturday, November 20, 2010
Friday, August 27, 2010
Tuesday, August 10, 2010
Sunday, August 1, 2010
Promote Spoken Kashmiri
The Sharada Script:
Origin and Development
B. K. Kaul Deambi
Among the Western Himalayan scripts the Sharada alphabet has a place of pride. Evolved from north western Brahmi a millinium ago in the 9th century A.D. it remained in popular use for several centuries in an extensive area of Western Himalayas including North Western Frontier Province, Dardistan, Kashmir, Jammu, Ladakh and Himachal Pradesh. The epigraphic and literary records written in this script, that have been found in these regions, have thrown light on many facets of the history and culture of the areas of their provenance 1. The inscriptions of the famous Hindu Shahi Dynasty of Kabul and Ohind and of the Shahi Dynasty of Gilgit, bulk of extant epigraphic and literary records of Kashmir produced from 9th century onwards, the inscriptions including the copper plate charters, fountain stone inscriptions and the temple inscriptions of the erstwhile Western Himalayan States of Chamba and Kangra, and the legends of the coins of the Shahis, the rulers of Kashmir and Mahmud of Ghazni are written in this script. This fact considerably enhances the value of the study of this important regional alphabet for the critical study and analysis of the valuable record, written in this script and preserved in several celebrated museums and libraries of the world. Like the Brahmi and the Kharoshti in the ancient period, the Sharada script in the early medieval period formed a vital link in the chain of communication of ideas, knowledge, and culture among the states comprised in the Western Hirnalayan region. Unfortunately the knowledge of this important script is fast disappearing threatening thereby the loss of this rich and proud heritage of Western Himalayas to posterity for ever.As in this part of the country, the Brahmi (the well known national script of ancient India) continued to be the popular mode of writing in Western Himalayan region throughout the ancient period. This is indicated by several surviving epigraphic and literary records discovered from different parts of the region (see infra). During the long period of its use the Brahmi alphabet passed through several stages of development and its characters assumed different forms in different areas of its use and by about 7th and the succeeding centuries the original appellation gave way to new regional denominations like Bangala, Oriya, Marathi, Tarnil, Telegu and Nagari. These scripts though direct descendants of the Brahmi showed several characteristic peculiarities so as to justify new nomenclatures.
The Sharada was one such denomination. It evolved as a direct descendant of the Brahmi around 9th century A.D. and covered a vast region extending from Afghanistan in the north-west to Delhi in the south-east. Though its characters showed remarkable resemblance with earlier Brahmi characters in use in the region, they exhibited several peculiar developments positive enough to justify a new appellation.
The earliest known records in which the Sharada characters appear for the first tirne are the coins of the Utpala dynasty of Kashmir (9th century)2 and a brief record incised on the fragment of a broken jar discovered from the precincts of the Avantiswami temple and containing the name of Avantivarma (855-883 A.D.) the founder of the temple3. Of about the same date is the Sarahan Prashasti of queen Somaprakha, spouse of Satyaki, a ruling chieftain of Sarahan opposile Saho in ancient Chamba (Himachal Pradesh)4. Among the other records of slightly later date mention may be made of the Dewai (NWFP) inscription of the Shahi king Bhimadeva (lOth century)5, inscriptions of the reign of queen Didda (A.D. 980/1-1003)6 in Lahore Museum and S.P.S.Museum, Srinagar, the Brahmor and Sungal (District Chamba, Himachal Pradesh) copper plate inscriptions of king Yugakaravarman and his son Vidagdhadeva7, Barikot and Hund (NWFP) inscriptions from Hund including that of the queen Kameshwari Devi.9
Sharada remained an alphabet par excellence of Kashmir till the present century and owed its name to the valley which from ancient times bore the alternative name of Sharada-desha andSkarada-mandala owing to its tutelary deity Sharada, the Goddess of Learning. The other name of the alphabet was Siddha-matrika by which name the script is referred to by Alberuni10. This name is due to the fact that the alphabet starts with the benediction Om Swasti Siddham. The alphabet continued to be used in Himachal Pradesh and Punjab up to the 13th century when it was replaced by its descendant, the Devashesha which in turn gave rise to the modern alphabets of Gurmukhi and Takari. In Kashmir, however, its use continues to this day though it is confined to the older generation of the priestly class.
Considering the extent of the region over which the Sharada alphabet remained in use for a long time, the number of Sharada epigraphic records discovered so far is by no means very large. Hardly one hundred and odd inscriptions have been discovered so far, 13 in north Western Pakistan, 34 in Kashmir, 6 in Jammu, 5 in Ladakh, 39 in Himachal Pradesh and one in Delhi.
On the basis of the Sharada characters used in these records three successive stages of development of the Sharada alphabet can easily be discovered. The earliest phase is represented by the inscriptions and coins of 9th-10th centuries, the second by those of the 11th-13th centuries and the third and final by the epigraphic and literary records of the 14th and subsequent centuries.
While the use of the Sharada alphabet in the inscriptions dates from the 8th century A.D. its use in the manuscripts, however, is not known earlier than the 12th century when we find it first used in a manuscript discovered from the village Bakhshali in the Peshawar district of Pakistan11. The manuscript, the title of which is lost, contains an important work on Mathematics, but bears no date. On palacographic grounds, however, it can be assigned to the 12th century. Next in date is an old birch bark manuscript of Munimata- mani-mala which is the earliest known Sharada manuscript discovered so far in Kashmir, assignable on palacographich ground to the 14th century 12. The other early known manuscripts are the birch bark manuscript of Shakuntala 13, birch bark manuscript of the Adi and Sabha Parvan of the Mahabharata and the birch bark manuscript of Kathasarit- sagara,15 all assignable to 16th century.
ORIGIN [16]
I. The Brahmi alphabet of north-western India of the 3rd century B.C., generally called the Mauryan alphabet, is represented by:(1) The Kalsi Rock Edicts 17II. The Brahmi alphabet of north-western India of the 2nd century B.C. to the beginning of the Christian era, usually called the post-Mauryan alphabet, is represented among others by the following records:
(2) The Delhi-Topra pillar-edicts 18
(3) The Pathyar (District Kangra, Himachal Pradesh) rock inscription 19.
1. The coins of the Indo-Grecian Kings Agathocles the Pantaleon20
2. The inscriptions of the ksatrapa Sodasa21
3. The Kanhiar (Dist. Kangra, H.P.) rock inscription22
4. The Bathtsal (Jammu) cave inscription23.
The post Mauryan alphabet displays two remarkable developments.a. The shortening and the equalisation of the upper vertical lines,III. The inscriptions of the Kusana kings-Kaniska, Huviska and Vasudeva24, discovered form Mathura and its vicinity, illustrate the next step in the develcpment of the Brahmi of north-western India.
b. the development of top marks represented by serifs, nail heads, or triangular wedges.IV. Further development of our alphabet is illustrated by the following records of the 4th and 5th centuries A.D. which represent the western variety of the northern Indian alphabet of the 4th and 5th centuries A.D., generally called the Gupta alphabet:
1. The Abbotabad inscription of the time of Kadambesvara dasa (Gupta) year 25 = A.D. 344 [25]
2. The Mathura inscription of Chandragupta II, G.E. 61 = A.D. 380 [26]
3. The Mathura stone inscription of Chandragupta II [27]
4. The Shorkot inscription of the year 83 [28]
5. The Tussam (Dist. Hissar) rock inscription29
6. The Lahore copper seal inscription of the Maharaj Mahesvaranaga30 and
7. The Bower manuscript31.
In the following records of the 6th and the 7th centuries A.D., discovered in northwestern India, we find further development of the forms of the Western Gupta alphabet leading to those of the Sharada in the 9th century.VI. We shall now discuss in detail the forms of the early Sharada characters as represented by the early records referred to above:
1. Kura inscription of Toramana32
2. The Nirmand plate of Mahasamanta Maharaja Samudrasena33
3. The Sonepat Seal of Harsavardhana34
4. The Hatun rock inscription of Patoladeva35
5. The Gilgit manuscripts36.VII. SHARADA ALPHABET (11th - 13th Centuries)[37]
1. The initial a and a retain the same form as noticed in the Bower Manuscripts and the records of the 6th-8th centuries.
2. In i however, we notice a significant development. The earlier curve below the two dots in turned round and drawn towards the left.
3. i had the same form as in the Bower manuscripts. 4. u and u also retain the same forms and do not display any significant change.
5. In e the development is marked by the addition of a wedge at the left top end.
6. o shows no change.
7. k also retains the forms of 6th and 7th centuries.
8. In kh the earlier downward stroke has been converted into a well formed vertical in the copper- plate inscriptions.
9. g shows a flat top and a wedge, a small triangle, a serif or a small upward stroke at the lower end of the left vertical.
10. gh and n do not present anything remarkable except n shows generally a serif at the right top end.
11. c occurs both in the rounded and quadrangular forms.
12. j shows a serif or a wedge at the right top end.
13. jha retains its earlier form.
14. h shows well developed top bar.
15. t. occurs both in the archaic rounded form and the later developed form with a flat top.
16. Buhler mentions d as one of the Sharada letters which exhibits a peculiar development. He describes it as showing a loop in the middle instead of an acute angle and a wedge at the lower end. However, it may be pointed out here that the loop which occurs frequently in the later Sharada especially in the manuscripts is conspicuously absent in our early Sharada records. Moreover in place of the wedge at the lower end we sometimes find a fork as in the Brahmor copperplate and sometimes a small triangle as in the Sungal grant.
17. The cerebral nasal occurs both in the earlier form with a base stroke as, e.g., in the Sarahan prasasti and in the later form with the base suppressed and the two curves united and supported on the right by a small upward stroke. Occasionally we meet with a further cleveloped form as, e.g., in the Brahmor plate where the letter is provided with a down stroke attached to its left and slanting towards the right.
18. t retains the same form as in the 6th and 7th centuries.
19. th mostly retains its earlier rounded form. In one instance in the Srinagar inscription of queen Didda, we find the letter with a flat top.
20. d does not present anything remarkable.
21. dh occurs in its ancient crescent form and in one inscription (Srinagar) the letter shows a quadrangular shape evidently caused by the flattening of the top and the bottom.
22. The dental nasal retains the form of the 6th and 7th centuries.
23. p, ph and b do not call for any special remark.
24. bh occurs in two forms either with an inverted wedge or with an open triangle. The triangle sometimes more open and less defined and the letter looks like h.
25. The letter m generally retains its earlier shape. Sometimes, however, the right hand vertical protrudes downwards and there appears a knob or a small triangle on the left.
26. The letter y is exclusively bipartite. It differs from the earlier form by a greater bulge on the left and by the occasional downward prolongation of the right hand vertical.
27. r generally shows a wedge at the lower end of the vertical on the left side. Sometimes the wedge is replaced by a small upward stroke and occasionally by a small triangle.
28. The letters a and v retain their earlier shapes.
29. g is squarish in shape and has generally a wedge on the left. The wedge is sometimes replaced by a triangular loop and sometimes by a triangle left open on one side.
30. s preserves the form of the western Gupta character.
31. s is similar to s but open at the top.
32. The letter h does not present anything remarkable.
33. Medial a is expressed by means of a wedge or a serif attached to the top of the consonant on the right side. In case of consonants like n, t and n the a sign is expressed by a hook or a semicircle and in case of j by a small vertical attached to the right end of the central stroke. In the latter case, the letter drops the top bar and the wedge attached to it.
34. The signs for medial i and i are generally the same as in the preceeding centuries. Occasionally we find the vowel signs marked by the sickle shaped curves in the ancient manner.
35. Medial u is expressed in two ways:
(a) by a triangular wedge which sometimes assumes the shape of a short upward stroke or hook, attached to the foot of the vertical on the left side. In case of consonants like n, d, ph, y and h where the vertical is absent, the wedge is attached by means of a short vertical.
(b) by a curve which represents the initial u. In case of ru the sign is expressed sometimes by attaching a downward steamer to the right of the letter.
36. Medial u is also expressed like the medial u in two ways:
(a) by a horizontal, sometimes wavy flag-like line, attached to the lower end of the vertical on the left side.
(b) by the subscribed sign for initial u.
37. According to Buhler the angular medial r is a peculiar development of the Sharada. But in our early Sharada records the shape of the curve, representing the medial r is mostly rounded. The angular form occurs quite occasionally.
38. Medial e is expressed either by a stroke horizontal or slanting-placed over the consonant or by the pristh. amatra, i.e. by a wedge, serif or a small down stroke attached to the left end of the top bar.
39. Medial ai is expressed by the combination of two I symbols i.e., by the superscribed stroke and the pristhamatra.
40. Medial o is expressed in three distinct ways:
(a) by two wedges attached to the both ends of the top bar or in case of letters with open top to two top ends.
(b) by a superscribed slanting stoke accompanied by a wedge or a curve in case of t, n, attached to the right end of the top bar.
(c) by a superscribed flourish.
41. Medial au is expressed by the superscribed o flourish combined with a wedge or a serif attached to the right end of the top bar.
42. Ligatures (see table)
As regards the ligatures the early Sharada alphabet preserves faithfully the ancient method of writing the conjunct consonants one below the other.
42.1 K retains its ancient form without the loop when in combination with superscript vowels u, r or when formirg the upper and the middle element of the ligature. As the final element it retains its usual looped shape.
42.2. The subscript n occurs in a form absolutely distinct from the superscription. Its shape loosely resembles the figure 3 and it occurs only in combination with j.
42.3. The lingual t as a second member of the ligature occurs in its normal form in the early records. In later records it assumes a distinctive shape and consists of a semicircuiar curve open to the right and a slanting stroke attached to the foot of the upper consonant on the right.
42.4. The subscribed th occurs mostly in combination with s. It consists of a usual circular th with a tail. Its shape normally is identical with the subscribed t described above.
42.5. The dental th as the record or the final element of a signature considerably differs in shape from the matrika.
In the coins of the Utpalas of Kashmir and in the Sarahan prasasti it is expressed by a spiral or an inward curve drawn from left to right. In the Hund inscription it consists of a curve which starting from left sharply turns round and ends in a tail on the right. In the Brahmor copper-plate it is rendered by a long drawn curve open on the right and with a hook at its lower end. In the Sarikot inscription and the Sungal grant sometimes the curve forming the spiral instead of turning inside turns sharply round and moves towards the left.
42.6. The subscribed y preserves the form of the Kusana and the Gupta inscriptions.
42.7. Buhler has drawn attention to one of the peculiar features of the Sharada according to which r as the first part of the ligature is inserted into the left side of the second letter. In general the super- script r retains its full form with the vertical slightly shortened. In ligatures rn, rth, rdh, it does not preserve its distinctive shape and usually loses its bottom part. In the ligature YU it is marked only by a small excrescence on the left curve of the subscribed U. In the group ry it is expressed by a short vertical to which the curve of y is attached in one continuous stroke.
42.8. In ligatures where r forms the middle or the final element, it is rendered by an upwa rd stroke attached to the iower end of the upper consonant on the left.
42.9. The subscribed U in the ligature sv is generally triangular in shape.1. The vowels a and a retain their earlier forms and do not exhibit any significant change. Only in very rare cases do we find the letter with a closed top.VIII. SHARADA ALPHABET (14th-16th centuries)38
2. The initial I shows a distinct development, the two dots which stood previously on either side of the central vertical now appear above the top of the letter.
3. k in certain cases develops a second loop to the right evidently caused by the contact of right hand curve with the central vertical.
4. In gh the development is marked by the elongation of the right hand stroke which henceforth becomes the regular feature of the letter.
5. c occurs mostly in quadrangular form. The ancient rounded form occurs rarely.
6. t occurs regularly with a flat top and generally with a wedge or a serif at the right top end. The archaic rounded form becomes rare.
7. d shows regularly a wedge or a serif at the lower end.
8. Of the three forms of cerebral n noticed earlier one with the connecting base stroke becomes rare.
9. th shows a flat top and is lozenge or rectangular in shape. Ancient crescent form becomes rare.
10. dh shows regularly a flat top and is usually angular in shape.
11. bh generally shows a wedge in the middle. In some cases the wedge is replaced by a triangular loop.
12. y occurs sometimes with a closed top.
13. In s the vertical on the right sometimes protrudes downwards.
14. s occurs more frequently with a wedge and occasionally with a triangular loop at the left lower end.
15. Virama is expressed by a slanting stroke running through the right top end of the vowel-less consonant. The consonants with which the virama is attached appear in modified forms in the copper- plate inscription. Generally they retain their fuller and complete forms.
16. Medial e and si are now formed more often by the superscribed strokes placed over the top of the consonant and less frequently by the pristhamatra.
17. Medial o is expressed more often by superscribed flourish and less frequently by a wedge at the left top end combined with a superscribed e stroke. The ancient method of two wedges attached to both sides of the tcp of the letter becomes rare.
18. The subscribed r is rendered sometimes by a long slanting stroke drawn from left to right and attached to lower end of the upper consonant. The form of the subscribed r becomes more common in the later periods.
19. The 'S' like form of the subscribed th which occurred occasionally in the earlier record now becomes more common.1. The initial a and a are generally closed at the top.IX. FINAL DEVELOPMENT
2. The initial i displays significant development. The earlier two dots above the curve are converted with a small curve facing downwards and attached to a small upward stroke at the right end.
3. In initial o the earlier wedge at the left top end is converted with a vertical stroke.
4. The letter k occurs in a double looped form.
5. The earlier wedge at the left top end in the palatal nasal n develops into a vertical stroke as in the case of initial o.
6. th occurs only in a quadrangular form.
7. dh shows regularly a well developed top bar.
8. y occurs with a closed top.
9. Medial a and ai are rendered more regularly by subscribed strokes. The use of pristhamatra is rare.
10. Medial o is rendered only by the superscribed flourish. The other methods used earlier become absolute.
11. The subscript th in the ligature sth is invariably rendered by a loop with a tail attached to it on the right side.1. The initial vowels a and a occur regularly with closed tops. The left hand lower curve is suppressed and the upper curve attached to the top bar.
2. In initial e and o the wedges at the left top ends have been replaced by the vertical down strokes.
3. k occurs regularly in double locped form.
4. j undergoes significant change. The letter drops the central stroke and the top stroke is replaced by two small connected curves with a small upward stroke attached to them at the right end.
5. y occurs exclusively with a top closed by means of a horizontal stroke.
6. The medial a is ja is expressed by a small circular loop attached to the right end of the top horizontal bar. It is denoted sometimes by a curve which issuing from the right end of the top bar touches the left hand vertical in the middle. Usually the curve touches the left hand vertical at its upper end. In ja the two curves. at the upper end are regularly replaced by the horizontal bar.
7. The Medial u is expressed, besides the usual flag like line by the combination of two curves of initial u. These curves are attached to the bottom of the consonant. Sometimes one below the other, sometimes back to back and occasionally they form very peculiar combinations of two curves of initial u. These curves are attached to the bottom of the consonant.
8. The medial c is expressed exclusivelv by a horizontal stroke placed above the consonant.
10. The long drawn streamet for virama becomes long vertical.REFERENCES
1. See Deambi, Kaul, B.K., History and culture of Ancient Gandhara and Western Himalayas. Ariana Publishing House, New Delhi, 1985.
2. Cunningham, A, Coins of Medieval India: Hindu Coinage of Kashmir, Plates II-IV.
3. Deambi, Kaul, B.K., Corpus of the Sharada Inscriptions of Kashmir. No. 33, pp. 133ff. Plate 13.
4. Vogel J.P.H., Antiquities of Chamba State. Part I pp. 152 ff. Plate XV.
5. Epigraphia Indica, Vol. XXI, p. 298 and plate.
6. Deambi, Kaul, op. cit. Nos. 1 & 2 pp. 97 ff. and plate 1-2.
7. Vogel, op. cit. pp. 159 ff. Plate XVI; pp. 164 ff. plate XVII.
8. Epigraphia Indica, Vol. XXII, pp. 97 ff. and plate.
9. Epigraphia Indica, Vol. XXI, pp. 301 f. and Plate; Abdur Rahman Vol. XXI, pp. 301 f. and Plate; Abdur Rahman, Journal of Central Asia, Peshawar, pp. 71 ff. and Plate.
10. Alberuni, Tahquiqi Hind, Eng. Translation by Sachau, vol. I, p. 173.
11. The manuscript has been edited with facsimiles by Kaye, G.R. in Archeological Survey of lndia, New Imperial Series, Vol. XLIII, Parts I & II.
12. The Manuscript in a deplorable condition is preserved in the Sanskrit Manuscripts library of the Department of Research and Publications, Jammu and Kashmir Government, Srinagar.
13. The manuscript represents the Kashmirian recension of Kalidasa's Abhijnana Shakuntala. Purchased in 1875 in Kashmir by G. Buhler the manuscript is mentioned in the Deccan College, Pune, Catalogue of 1875/76 under No. 192.
14. Deccan College, Pune catalogue 1875/76 no. 159.
15. Preserved in Sanskrit Manuscripts Library, J&K Govt., Srinagar.
16. For a comprehensive study of the subject see Author's Corpus of Sharada Inscriptions of Kashmir Section I: Origin and Development of the Sharada Script. Agam Kala Prakashan, Delhi, 1982.
17. Hultzsch, Corpus Inscriptionum Indicarum, Inscription of Ashoka, pp. 27ff and plates facing pp. 44, 50.
18. Ibid, pp. 119 ff, and plates facing pp. 122, 123, 128 and 134.
19. Epigraphia Indica, Vol. XII, p. 116 and plate.
20. Gardner, Catnlogue of Indian Coins in the British Museum, plates 3-4.
21. Epigraphia Indica, p. 119 Nos. 2, 5 and plates. Cunningham A. Archneological Survey of India, Report, Vol. III p. 30 No. 1 p. XIII.
22. Epigraphia Indica, Vol. VII, p. 116 No. 16 and plate.
23. Kak, R.C. Antiquities of Maru Wadvan, pp. 25-26.
24. Epigraphia Indica vol. 1 pp. 371 ff; vol.II, pp. 195 ff. Plates.
25. Epigraphia Indica,Vo. XXX, p. 59 and plate.
26. Ibid. Vol XXI, pp. 8-9 and plate
27. Fleet, Corpus Inscriptionum Indicarum, Vol. III, pp. 25-27, plate III A.
28. Epigraphia Indica, Vol. XVI, p 15 and plate.
29. Fleet, op. cit. pp. 269-70, plate XL A.
30. Ibid pp. 282-83, plate XLIII A.
31. Hoernle, The Bower Manuscripts. Archeological Survey of India, New Imperial Series. Vol. XXII.
32. Epigraphia Indica, vol. 1, p. 239 and plate.
33. Fleet, op. cit., pp. 286 ff., plate XLIV.
34. Ibid. pp. 232. 32. plate XXXII B.
35. Epigraphia Indica, Vol. XXX. pp. 226 ff. plate XXIV.
36. Facsimiles edited by Raghuvir and Lokesh Chandra.
37. For detailed reference of the Sharada records belonging to this period see Author's op. cit. pp. 41-43 fnn, 67-84.
38. Ibid. pp. 50-51 fnn. 88-94.
Evolution of Sharada Alphabet
The Sharada Alphabet
8th-10th Century A.D.
Development of Sharada Alphabet
| Excerpts from: Jammu, Kashmir & Ladakh - Linguistic Predicament Edited by: P. N. Pushp and K. Warikoo Himalayan Research and Cultural Foundation Har-Anand Publications |
Monday, July 26, 2010
Tuesday, July 20, 2010
STATEMENT OF DR. SUBRAMANIAN SWAMY, JANATA PARTY PRESIDENT July 19, 2010
STATEMENT OF DR. SUBRAMANIAN SWAMY, JANATA PARTY PRESIDENT
July 19, 2010
It is time for the Union Government to lay bare the evidence, if any, to substantiate what appears to me is an absurd charge that RSS and VHP directed certain acts of terror against Muslims, thereby calling it as "Hindu Terror". If the Union Government has nothing to hide they should enable those of us who know the laws of Evidence in our countryto subject such evidence to strict scrutiny.
According to my information, the whole media hype about this alleged Hindu terror is fradulent, and shockingly is a joint Indo-Pakistan operation to help the UPA and the incompetent Pakistan government-- which wants to cover up the Taliban acts of violence against civilians in Pakistan especially minorities such as Ahmediyas and Shia--to hide their respective incompetencies. I know who in UPA has had long term association with ISI-related persons such as Pakistan's Punjab Governor, Salman Thassir, and Bhutto's bag persons Munir and Farida Ataullah, and am ready to submit evidence to the Prime Minister, or he see my party website www.janataparty.org.
Hence I demand that the Prime Minister stop allowing his government to be used as a pawn to further Pakistani terrorists' interests by concocting this absurd so-called RSS-inspired Hindu terror theory, and make India thus a laughing stock in the world.
Statement of Indresh Kumar July 19, 2010
My name and that of the RSS have recently been dragged into reports of some violent incidents in some parts of the country. These regrettable news reports have been presented in a sensational way by a section of the media to defame members of the sangh.
I am deeply hurt by the dragging of my name and that of the Sangh in this false propaganda. RSS has been engaged in nationalistic activities like creating awareness, providing education and in public service of our motherland for the past 85 years. Our swayamsevaks are dedicated in service of our motherland as evident in various disasters, calamities and national emergencies. I've been in such nationalistic service under RSS's guidance for almost four decades.
As a swayasevak, I've always given greatest importance to nation's welfare. I have no faith in any violent activity. I condemn this false propaganda and am deeply pained by the dragging of my name and that of the Sangh in this false propaganda. This is a deep political conspiracy based on untruth through which nationalists and patriots are being maligned.
I am deeply hurt by the dragging of my name and that of the Sangh in this false propaganda. RSS has been engaged in nationalistic activities like creating awareness, providing education and in public service of our motherland for the past 85 years. Our swayamsevaks are dedicated in service of our motherland as evident in various disasters, calamities and national emergencies. I've been in such nationalistic service under RSS's guidance for almost four decades.
As a swayasevak, I've always given greatest importance to nation's welfare. I have no faith in any violent activity. I condemn this false propaganda and am deeply pained by the dragging of my name and that of the Sangh in this false propaganda. This is a deep political conspiracy based on untruth through which nationalists and patriots are being maligned.
Exploding the Myth of “Hindutva Terror”
B. Shantanu, July 18, 2010
There is a new kid on the block. (S)he is called “Hindutva Terror” (aka “Hindu Terror”). Chances are you have heard the word before; Chances are you have got annoyed, perhaps just a little bit angry and moved on. Chances are you have never paused to think who – and what – is this “Hindutva Terror”? Until a few days ago, I was in the group of people who – when they heard the word – would get a little annoyed, perhaps a little angry and then move on.
Then last week, alert reader (and a good friend) Anupam pointed me in the direction of this cover story in “Outlook”on “Hindutva Terror”. In my hurried & brief response on the blog, I wrote:
The article is grandly titled “Hindu Terror” but does not explain how these acts were motivated by “Hindu” beliefs or “Hindu” traditions. There are also a few references to “Hindutva” but no attempt is made to explain the term “Hindutva” or what it means according to the authors…
I also promised him and Sanjay a detailed response soon. Earlier today morning, as I re-read the “Outlook” cover story, I realised why “news” necessarily has to be “sensational” – because that is what sells. But this post is about putting things in perspective, not about sensationalising them.
*** CAUTION: Long Post ***
Lets get back to the Outlook story. While the article was neither the first on this topic (nor will it be the last), it was “bolder” than most; more interestingly, it ended with a cryptic sentence (emphasis added):
Only when the CBI puts all the pieces together will the entire Hindutva terror picture emerge, if at all.
The by-line of the 2000-word long report, co-authored by Smruti Koppikar, Debarshi Dasgupta and Snigdha Hasan was “Hindu terror is a reality, yet India refuses to utter its name”.
It came on the back of an article by Praveen Swami on “The Rise Of Hindutva Terrorism” (also in Outlook) published in May. It is probably a good idea to look at the latter first. Praveen Swami’s report was based on the arrest of Devendra Gupta, a “pracharak” of the Rashtriya Swayamsevak Sangh (RSS) along with his “political associates” Vishnu Prasad and Chandrashekhar Patidar on suspicion of planning the attack at Mecca Masjid in Hyderabad, Andhra Pradesh.
Up until that point, the blasts in Mecca Masjid (followed by the attack in Ajmer) were generally thought to be the work of Islamists. Praveen Swami had himself mentioned this possibility in his earlier reports on the blasts(emphasis added):
Thursday’s bombing of the saint’s shrine at Ajmer — the third in a series of attacks on Muslim religious institutions after the 2006 bombing of a Sufi shrine in Malegaon and this summer’s strike at the Mecca Masjid in Hyderabad — have been characterised as attempts to provoke a pan-India communal war. But the bombings also reflect another less-understood project: the war of Islamist neoconservatives against the syncretic traditions and beliefs that characterise popular Islam in India, Pakistan and Bangladesh.
Most media reports of the time – relying on various “sources” – mentioned how the attacks appeared to be linked and how they seem to have been executed by the same group. Most of the suspicion was directed at HuJI- Bangladesh.
The arrest of Devendra Gupta in Rajasthan was therefore “news” in more senses than one. Praveen used that arrest to focus attention on what he called “little-understood threat of Hindu-nationalist or Hindutva terrorism.”
Sadly, in the 2500 words that followed, he neither defined nor explained what he meant by “Hindutva terrorism”. What we got instead was speculation…and a lot of not-always-relevant history. As an example (of speculation):
…former Madhya Pradesh Chief Minister Digvijay Singh announced that he had evidence of the involvement of members of the Bajrang Dal, an affiliate of the RSS, in acts of terrorism. For reasons that are unclear, though, this evidence was not used to prosecute members of the organisation or any other suspects.
The one name that crops up in all these reports is Abhinav Bharat. A lot has been written about Abhinav Bharat as also its “links” with RSS. Yet no firm evidence has been offered to date regarding this assertion or the “links”; neither do any of the charge-sheets make this claim (to the best of my knowledge). Tellingly, none of the reports explain why an organisation with “links” to RSS would conspire to kill the top leadership of the Sangh.
Further, it remains unclear whether the arrested were acting on behalf of Abhinav Bharat (or indeed RSS) or independently of them. Swami’s report itself mentions the dissensions within Abhinav Bharat:
In June 2007, Purohit allegedly suggested that the time had come to target Muslims through terrorist attacks — a plea others in Abhinav Bharat rejected. But, evidence gathered by the Police suggests, many within the group were determined to press ahead…
And while Praveen Swami writes in some detail about Lt Col Purohit’s “plans to bring about a Hindutva state”, he does not say whether these were endorsed by the Abhinav Bharat leadership, or the RSS or another “Hindutva outfit” or indeed by any formal group or organisation. Back in February though, he had suggested the possibility of these individuals acting autonomously (emphasis added):
Matters are complicated by the fact that some of the operations attributed to Abhinav Bharat may not have had much to do with the group — even though its leading luminaries claimed responsibility for the attacks.
No wonder “despite the formidable mass of evidence it gathered, the Maharashtra investigation ran into a wall”. And while the arrests in Rajasthan are significant, they may not have much of an impact. As Swami says himself “(the arrests) may have removed a few bricks” from the “wall” but thats about it.
Continued below…
What Swami lacks by way of firm evidence though, he more than makes up by way of detail. So you have paragraphs after paragraphs devoted to members of Abhinav Bharat, their lives (and deaths) and sneaky statements in-between passing off as “facts”. To wit:
…the controversial Vanvasi Kalyan Ashram, which operates a Hindu-proselytisation programme targeting adivasis (tribals) in southern Gujarat…”.
No references, no facts, no evidence. Just one innocuous sentence that is sneaked in. You might have missed the highlighted bit in the article if you had blinked. Thus having set the stage, Praveen moves on to a discussion of “What lessons ought India to be learning from the story of the Hindutva terror network?”
Still no clarity on what exactly is this “Hindutva terror network”? Is this a few disgruntled members of Abhinav Bharat, with some people from Bajrang Dal thrown in? or is this something more sinister that goes deep through Hindu social organisations and political groups such as the RSS, Bajrang Dal, Vanvasi Parishad, and numerous other associations and institutions? No clarity on that.
Praveen then cleverly shifts the focus from the policies (and politics) of the past 60 years to find the roots of “Hindutva terror” – in Bal Gangadhar Tilak!
Influenced by the dramatic impact of terrorism in imperial Russia, the Hindu nationalist leader, Bal Gangadhar Tilak, became increasingly drawn to violence as a tool to achieve Indian independence. A year after the searing 1905 revolution, which compelled Czar Alexander II to grant basic civil rights, Tilak exhorted his followers: “The days of prayer have gone… Look to the examples of Ireland, Japan and Russia and follow their methods.“
But how different is this statement of Tilak from the one made by Mahatma Gandhi?
To bring about such a state of things we should have the ability to defend ourselves, that is, the ability to bear arms and to use them…If we want to learn the use of arms with the greatest possible despatch, it is our duty to enlist ourselves in the army.”[ link and also here ]
How easy – and perfectly natural – would it be to add Tilak’s opening line to the above remarks by Gandhi?
The days of prayer have gone… To bring about such a state of things we should have the ability to defend ourselves, that is, the ability to bear arms and to use them..
But I digress. Back to the article. After a brief mention of a “number of mysteries (that) remain to be resolved”, Swami says, “The arrests over the past weeks notwithstanding, the threat remains real — and must be snuffed out.”
What threat? From whom? From Abhinav Bharat? From RSS? From Bajrang Dal? Or from Hindus acting on their own – without any sanction (either from any group or associaton or institution) and without any legitimacy (which part of the “Sanatan” tradition advocates killing of innocents?).
Praveen prefers to remain mute on this matter. Instead he mentions more names and more groups:
Last year, in June, Hindu Janajagruti Samiti operatives were held for the bombing of the Gadkari Rangayatan theatre in Thane (Maharashtra)…Members of the Goa-based Sanatan Sanstha, affiliated to Hindu Janajagruti, were held for staging a bombing in Panani.
Earlier, Bajrang Dal-linked Rajiv Mishra and Bhupinder Singh were killed in a bomb-making accident in Kanpur, Uttar Pradesh (UP).
But were these people acting as part of a grand scheme of things? Sanctioned and blessed by a supra-organisational authority or were these autonomous acts of terror? No answers to such questions. Partly because they do not make “news”…and possibly because we do not know – yet.
More worrying than the lack of details and unanswered questions though are the insinuations and attempts at subtle persuasion. E.g. here is Swami writing earlier in the year about the German Bakery Blast (emphasis added):
Last week’s bombing of the German Bakery in Pune has brought the ugly story of Abhinav Bharat — the Hindutva terrorist group Purohit helped found — back from the obscurity to which it was consigned by the Mumbai carnage, which took place just days after the trial in Nashik began.
In private, Hindus sympathetic to the ultra-right have been saying the bombings demonstrate the moral legitimacy of Purohit and his Hindutva terror project.
He does not say just how? and which Hindus? And then almost lets the cat out of the bag – perhaps unwittingly:
Few investigators believe that the organisations — or other Hindutva cells — mounted the operation.
In which case Praveen, is it not a bit disingenuous to talk of “Hindutva Terror” as if it is some superbly organised and coordinated movement to destabilise India?
Some of you would remember that he subsequently changed his view on the Pune blasts and pointed the finger at Indian Mujahideen. But the “damage” was probably done by then. After all public memory is notoriously short and first impressions do count.
Back to the more recent “Outlook” cover-story. As I mentioned earlier, the article’s byline was: “Hindu terror is a reality, yet India refuses to utter its name”. Strangely, within the first few lines, the gears shift. The reference moves from “Hindu terror” to “radical Hindu nationalist groups”
…the trail finally led to Gupta and pointed to radical Hindu nationalist groups instead. Says Rajasthan Anti-Terrorist Squad chief Kapil Garg: “We have arrested some people of that religion (Hinduism) and we’re dead sure we’re on the right track.
In Hyderabad too, the CBI team believes it is on the right track, finally, in the Mecca Masjid bomb blasts case. Four men belonging to radical Hindu groups were arrested
Significantly none of these “radical Hindu nationalist” groups have been charged in any of the attacks (to the best of my knowledge) . So again, were these attacks carried out autonomously or were they sanctioned by those at the top and with their full knowledge? And if it is the former, is it fair – or accurate – to labels these acts as “Hindutva terror” or “Saffron terror”?
As Offtsumped wrote in “Cookbook on dealing with Orwellian Media Tactics” (back in 2008), here is why the application of these phrases is patently wrong.
- Reason #1 – To date there is not even a shred of evidence to conclude that there is a conspiracy to commit acts of Terror by any organization let alone one that swears by Hindutva
- Reason #2 -Even if we were to indulge the theory floated in the media, to date there is no factual basis to establish that those who have committed these acts of Terror have sought moral sanction from Hindu Dharma
It is critical to make this important distinction.
- There is a variety of Terrorism that swears by tenets of Islam and goes to great length to quote from the Quran and Hadiths to seek moral sanction for its actions
- It does not exclusively target one community and is generally secular in its choice of victims
To date we have not been presented with any claims of responsibility by anyone by claiming moral sanction from any tenets of Dharma or any remotely hindu oriented doctrine of ancient or modern origin.
Let me add some more points to those raised by Offstumped above. Where are the texts and manuals of “Hindutva Terror”? Or are these just in the mind of the alleged perpetrators? And what about the public statements by RSS about its members and individuals who have been accused of involvement in these acts?
As it was becoming evident that (Sunil) Joshi (main accused in Ajmer and Hyderabad blasts) was going down an aggressive path, the RSS publicly distanced itself from him. [ link ]
Have these been noticed – and reported?
One report did carry the other view-point. In Rediff, Krishnakumar wrote:
(Deepak Joshi, BJP legislator) shies away from dubbing the phenomenon as Hindu terrorism.
“It is not organised to begin with,” he says, “And it does not have the sanction or approval of an organisation like the RSS.”
But the article had other subliminal messages that were subconsciously imposed:
The Malwa region is predominantly tribal. Indore…does not have much of an Adivasi presence. But Dhar is 75 percent Adivasi, Jhabua is nearly 100 percent Adivasi. Balwani, Khargon and Khandwa are 50 percent Adivasi.
The Hindus form the second biggest community
Notice anything funny? The last time I visited Malwa, the Adivasis in the region did not identify themselves as Christians or Muslims…so why this mischievous sentence? In the meantime, new labels continue to be invented. In the words of Hon Home Minister Sh Chidambaram:
We don’t call it Hindu terror… The groups seem to subscribe to an extreme fundamentalist Hindu philosophy.
Of course neither Sh Chidambaram nor the reporters bothered to explain what exactly is this “fundamentalist Hindu philosophy“. Until I read this, I had always thought of fundamentals of Hindu philosophy in the great tradition of Vendata. Sh Chidamabram probably has other ideas.
Some of the news-reports on this topic are so thin on substance that they read like press releases. E.g.
All these arrests are an indication that investigators are slowly shifting their focus to the once neglected ‘Hindu terror’ groups and are waking up to the potent threat of ‘Hindutva terrorism’. Even though evidence of such groups existing has been there since 2002, investigative agencies have always turned a blind-eye towards them. Timely action on part of investigators could have helped saved many lives and prevent certain blasts.
Interestingly (and somewhat tellingly), none of these reports or their authors make any attempt to explain their understanding of “Hindutva”. And so there is no way for us to judge ourselves whether these acts are a manifestation of something called “Hindutva terror” or whether these are “terror attacks by Hindus”? Nuance is already a casualty in mainstream media.
Significantly, the “Outlook” report mentions another label for Abhinav Bharat:
The 4,528-page chargesheet filed in the Malegaon case calls Abhinav Bharat an “organised crime syndicate”
I repeat, “organised crime syndicate” – not a political group, not an RSS affiliate. Although this Rediff report appears to contradict even that assertion:
A special court in Mumbai on Friday dropped the stringent Maharashtra Control of Organised Crime Act (MCOCA) invoked against Sadhvi Pragya Singh, Lt Col S P Purohit and nine other accused in 2008 Malegaon bomb blast case, saying none of them is part of an organised crime syndicate.
Even more troubling than the labels themselves is the fact that till date, not one of the accused has been convicted – and I am not just talking of “Hindu radicals” but also of “Islamist* terror suspects”.
Is our criminal investigation apparatus really so inefficient that it has been unable to apprehend and convict even one terrorist in the last several years (the last conviction – if you leave aside Kasab’s case – was in the Parliament attack case from 2001).
Does it really take 10 years to complete an investigation? Or are these delays because of political pressures and with an eye on electoral equations? Is the bogey of Hindutva terror being raised with an eye on vote-banks? Is there more to it than what we are led to believe?
But the most important question that these arrests (and the attacks) raise is the one that on one dares speak about: Why do Hindus – who numerically constitute the majority in India and whose fundamental beliefs rest on tolerance and compassion for all beings – feel compelled to indulge in acts of terrorism?
This is a volatile question – one that MSM will never ask – or will pretend that it is not important. But if Hindus are convicted in these attacks – then the question has to be asked – and need to be discussed if such attacks are to be pre-empted and avoided. Why does a Hindu in Hindu-majority India feel drawn to violent means to address his/her grievances? Why does the Hindu feel besieged in India?
This was the question my friend Sanjay indirectly asked on the blog, “In keeping with the spirit of this blog and especially of Satyameva Jayate, it would be worthwhile to investigate the raison d’etre and claims of organizations like Abhinav Bharat”. In September 2008, I wrote the following in response (pl see comment #4) to a discussion on conversions:
A “Hindu” in India today feels besieged…he feels he is slowly being encircled…that his voice is not being heard and his concerns are not shared…
This perplexes him as he has always believed this is his motherland, his “natural” home, the birthplace of his faith…and yet, he feels unsafe in large parts of Bharat-bhumi…in Maharashtra (if he is from UP/Bihar), in Assam (likewise), in Kashmir, in Orissa…
He feels not only his life and personal safety but also his belief system is being attacked – slowly but systematically…
He feels exasperated that he has to preface every grievance that he may have by stressing his “secular” credentials – lest he be mistook for a “Hindutva-wadi”…He feels embarrassed to mention his faith in public discourse…and constantly feels that he is being forced on the backfoot…
At some point, this feeling gives way to anger – spontaneous, unplanned and unpredictable…and we all wonder where and how did this happen…
This is what you saw in Kandhamal…and in Jammu…unforeseen reaction of people who feel that their back is against the wall…
Is their logic to this? Probably not…but is the feeling real? It does appear to be…
This comment was echoed a month later by “reason” on Offstumped’s post (referred to above):
The Hindu feels threatened in India: There are several talking points – the speed at which this Melagaon blast was cracked compared to the absolute inaction following repeated blasts all across India, the very real sense of outrage Hindus felt at being repeatedly targeted, and the ignominy of secularists always at a rush to create justifications for those bombings – one editor wrote a piece in a foreign journal following the 2005 Mumbai train bombings to say that the bombs targeted upper class coaches that ‘Gujaratis’ travel in.
And a month later (Nov ‘08), Radha Rajan concluded her article on ‘Hindu terrorism’ – see the writing on the wallwith these words:
…fears of Hindu nationalism have brought this nation to the brink of self-destruction wreaked by jihad and the evangelical church, aided and abetted by India’s secular anti-Hindu polity. Sadhvi Pragya, Sameer Kulkarni, Maj. Upadhyay, Lt. Col. Purohit signal the determined rise of Hindu nationalism.
Hindu terrorism? Call it what you will – but see the writing on the wall. The war shall continue.
More recently, an astute observer of Indian politics echoed similar feelings (paraphrased to protect privacy):
…should (the Hindu) watch without reacting the terrorism against Hindus..and the erosion of their rights..(e.g.) the Sachar Report which underpins a whole ministry and its strategies? Are we going to defend the Hindus by Ahimsa and means of non-violence? Are the rules different for different religions?
In Kerala, young Muslim men are being trained to become jihadis (ref the recent chopping of the hand of the Prof). With the full connivance of Congress and CPM, the banned groups have resurrected with new names. Things are worrying ..perhaps there are others who are silently watching ..but some of us feel compelled to act..If self-defence is considered terrorism, what would you call offensive and unprovoked terrorism? Terrorism breeds terrorism. Will our stance be to show the other cheek if slapped on one? Are be becoming gutless and silent people who simply suffer? Patriotism cannot be silent and submissive.
It is not just people who are being killed, humiliated, abused and denied right to peaceful existences – but all the traditions, the parampara, the religious icons…(even) the territorial boundaries are being debased and compromised. How does one react to this? Allow ourselves to become the sacrificial goats? How does one react when pushed to a corner?
Think about it…Think hard about this…because if this feeling of outrage, this sense of denial, this sense of being under siege is real…and becomes widespread, the future looks grim…
A leadership that has failed us on multiple counts will not be able to face this tsunami of deeply-felt rage and frustration…and things might rapidly – and violently spin out of control. And if we stay mute, we will be silent accomplices to this act of destruction…As I wrote before, “This is the time when inaction is not an option and indifference will be suicidal.” It is time to speak up..and take a stance.
Comments and thoughts welcome, as always.
P.S. As for Abhinav Bharat, I would simply repeat the conclusion from B Raman’s article, “Anti-Muslim Reprisal Terrorism?”
Do these arrests strengthen the case for a ban on the Bajrang Dal or any other organisation to which they might have belonged? Or do they at least call for a characterisation of such orgainsations – even if they be of Hindus – as terrorist organisations? To characterise an organisation as a terrorist organisation and to take legal action against it – and not merely against its members – two types of evidence are required. Firstly, that its constitution or manifesto advocates the resort to violence amounting to terrorism for achieving its objective. Secondly, that it has been involved in repeated acts of pre-meditated violence which amount to terrorism. One has to wait and see whether such evidence surfaces during the investigation.
Additional Readings:
Muslim Anger Vs Hindu Anger by B Raman
Praveen Swami lets the cat out of the bag by Offstumped
The Hunt for the elusive un-Hindu terrorist by Offstumped
‘It’s counter-Islamic terrorism, not Hindu terror’ (Ram Madhav in conversation with Sheela Bhatt, Rediff)
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