What will you tell your children?

A remarkable conversation between a mother and her children is reported with Lawrence Auster asking a very pertinent question – “After this law (legalizing same-sex marriages) is passed, what will you tell your children when they ask you about marriage?”

Robert J.writes:

A conversation overheard in Riverside Park [in Manhattan] this morning:

Mother with two small children in tow, one a girl of 6, the other a boy of about 4.

Mother to girl: Well, Jerry has been seeing Sylvia and maybe he’ll marry her.

Girl to mother: Who will I marry, Mommy?

Mother to girl: Well, in about 20 years, you can start looking around for someone to marry. 26 is a good age to marry. Then you can choose a man or a woman, whichever you want. 

LA replies:

Let us please understand that what this mother said to her daughter is not shocking or extreme. This woman was behaving in complete conformity to the view of sexuality, marriage, and morality that is now upheld by our society, and made official by laws establishing same-sex “marriage,” including the law that the political leaders of New York State are attempting to pass even as I write this. If this women were to say to her small daughter, “When you’re grown up, you’ll find a man to love and marry him,” she would be privileging heterosexuality over homosexuality and sending her daughter an anti-homosexual message. She would be a bad person. By telling her daughter that she might marry a “man or a woman, whichever you want,” she is being a good person.

And this is one of the inevitable but never-discussed consequences of same-sex “marriage” that opponents need to bring forward. They need to say to supporters of same-sex marriage, “After this law is passed, what will you tell your children when they ask you about marriage? Will you tell them that when they grow up they might marry a person of the same-sex as readily as a person of the opposite sex? Because THAT is what is made normal and morally mandatory by such laws.”

Varta

Hindu society has reacted to recent homosexual or LGBT assertiveness in two ways – Combatively & characteristically. I prefer a mix of the two tactics because unless we vocally confront activist LGBT-nee-liberal incursions into heterosexual Hindu society and remain content to ignore and not speak about it – (exercise ”shyness” – Read S Gurumurthy in second link), we may not be able to stop liberals from legally legitimizing and equalizing LGBTs with heterosexuals. If that happens, Hindus in Hindusthan will be confronted with the kind of question Shri Auster asks.

- Namaste

In acknowledgment of my Acharya Dronacharya

This is a personal message I wanted to share more widely in order to acknowledge my debt of immense gratitude to Shri Lawrence Auster, who is recovering from a serious illness. I have spoken of him several times and shared posts from his website.

My strong sense of Traditionalism and hope in the future of Hindu society and nation are a direct result of reading and understanding Shri Auster’s deep, unique, natural and substantial thought processes.

- Namaste

~~~~~

Dear Lawrence,

I just read about your health situation and what you have been going through for some time now. I was shocked,

On reading your post fully, I realized how fortunate you and your numerous thinking admirers including me, have been.

Having learnt so much from you, including receiving from you the knowledge of thinking in a certain manner that does not compromise the situation Hindu society is placed in Hindusthan. How do I repay such a debt?

In a recent message on twitter, I informed people you were my Dronacharya.

You will probably know that Acharya (mentor in Sanskrit) Dronacharya was mentor and teacher to the great princes as told in the epic Mahabharata. There was a boy, not of royal lineage, by name Ekalavya, who wanted to learn the art of archery from this renowned teacher. The Acharya was constrained as he could not teach a commoner and refused the boy’s pleadings. The strong-willed Ekalavya went away but vowed to never consider anybody but Dronacharya his teacher in the arts of warfare. So he made an image of Dronacharya and practiced everyday, relentlessly, until there came a time when an unplanned display of extreme skill brought this student face to face with his “teacher”. When asked where he learnt to use his bow like this, Ekalavya took him to his practice patch in the forest and showed him. When asked who his teacher was that taught him such great a skill, Ekalavya pointed to the image in the likeness of Dronacharya.

The great Acharya, filled with pride in the boy’s dedication and effort was at once overcome with anxiety that Ekalavya might just be the best student he has had; far better than his privileged princes. This could not be allowed to continue. So he thought and in the process of thinking and doing showed succeeding generations of mankind how the greatest of men can be blinded by pettiness. The Acharya reminded Ekalavya he owed his teacher a fee. A Guru Dakshina. Ekalavya readily agreed and enquired what it was that the Acharya had in mind? Dronacharya asked the boy for his right thumb. In perhaps one of the most moving moments in Hindu history, Ekalavya, without a moment’s hesitation takes a hunter’s knife and slices his right thumb and presents it to his Acharya, thereby immediately ending a possible heroic future.

So you are my Acharya Dronacharya, a mentor from afar and in a different situation but from whom I have undeniably learnt much. I will not give you my right thumb but as Guru Dakshina, I hope to spread your unique and natural way of thinking through life’s events and in that process help strengthen, inherently, Hindu society.

I wish and pray for your speedy and full recovery.

Sincerely,

Palahalli

Remembering Veer Savarkar

When I was about 15 years of age, I recall stumbling upon Dhananjay Keer’s peerless work, “Veer Savarkar” in Bengaluru’s Central Library. I was so fascinated by Savarkar’s life that I tore away entire chapters from the library’s copy just so that I can keep them. Those were the pre-internet days of my penury.

Prior to this time, I used to come across references to Savarkar in my shakha and a few of his exploits at the Sangh’s annual OTC. It never occured to me then that Savarkar was being viewed at a very superficial-intellectual level as is common when recounting great exploits of heroism and courage in the face of extreme pain and hopelessness. Somehow, the Sangh did not discuss his political views except as a resister of Gandhian politics. This I found strange and only with the development of my own political maturity. Nevertheless, this was my foundational introduction to Veer Savarkar.

As years went by and I read more, the only critiques or observations about Savarkarian political thought I came across was in Leftist publications from commentators such as AG Noorani and Vinay Lal. The so called Rightists in the Sangh, whenever they refered to Savarkarian thought, were superficially hagiographical and refused to question or investigate its premises and impact on national life or the future of Hindu politics such as it is, from any traditional Hindu perspective. To conduct such excercises is to my mind very important for the following reasons.

1. Was Savarkar a success?

2. Did he fail against Gandhi (that anti-thesis to any numbers of named and unnamed heroes) or did he win?

3. If Savarkar won, how is it manifested today? If he lost, why did he lose?

4. Is Savarkarian thought really very different from Nehru or any other X secular-liberal thought? Was Savarkar’s emphasis on Hindutva substantial or was it merely nominal?

5. Why indeed are the anti-Savarkarite Leftists angry with him? Is it because he dared retain a Hindu tinge to an agenda that was essentially theirs? Can we investigate the touchstones of their differences with Savarkar?

For a stimulating mental spark, let us see what Savarkar wrote on the dawn of freedom -

“Let the Indian State be purely Indian. Let it not recognise any invidious distinction whatsoever as regards the franchise, public services, offices, taxation on the grounds of religion and race. Let no cognisance be taken whatsoever of a man being Hindu or Mohammedan, Christian or Jew. Let all citizens of that Indian state be treated according to their worth irrespective of their religion or racial percentage in the general population.”

How then Shriman, are you different from the secular-liberal yoke that grinds Hindu nationhood to this day?

Questions asked, shall we attempt answers?

- Namaste

Problem Statement – Jati?

What’s the problem dude?

- They say, Hindu society’s Jati system is cause for disunity and discrimination within

What do they propose to do?

- Abolish Jati

If it was that simple, why wasn’t it abolished all those years ago?

- Because if Jati was abolished, how would the State implement its Reservation policy?

So what would have happened if Reservations had not been implemented and Jati abolished?

- But how does one abolish Jati?

Well, you can identify what elements underpin Jati and then eliminate them…

- So, what are those elements?

Let’s see. 1. Endogamy 2. Jati specific customs/traditions. See? Easy! Now, let’s abolish endogamy and all such customs and traditions!…Jati will die

- Aww…really?? Time Out!

Huh?!

- Yeah, I yelled time-out!

Why?

-  I did not know you wanted a Police State.

Huh?! 

- Yes, because only a Police State could muster the authority to abolish endogamy & customs/traditions and enforce such laws.

Your kidding right? Your joking! Why would we need a Police State to enforce such laws? Hindus would gladly welcome this freedom!

- No. I’m not kidding because traditional Hindu society will not view this as freedom. Endogamy and unique customs & traditions are sources of community bonding. Moreover, plenty of Jati traditions are linked to worship and reflect the relationship of Hindus with their Gods and Goddesses.  Therefore, abolishing Jati and enforcing laws that aim to eliminate elements underpinning Jati, will effectively mean dismantling most things dear to Hindus.

Ha! What about Dalits then? Do you think they won’t want this freedom?

- Good question. But then this becomes a Dalit problem, not a Jati problem.

And why not? After all, it was because of Jati that the so-called Untouchables were never assimilated!

- But it was not intended for Jati to assimilate any group, let alone the so-called Untouchables.

That’s easy for you to say. The question remains.

- What is the question?

How do you solve the Dalit problem?

- By identifying what underpins the plight of Dalits. I believe it is, 1. Poverty 2. Lack of education/opportunity 3. Lack of political representation.

Ok, so how does one tackle all this?

- I believe poverty is not something the State can eradicate by itself, but it can help empower all Jatis including Dalits, by ensuring equal political representation leading to expanded opportunities in education and jobs.

But why all Jatis? Why not only Dalits?

- Because that is the real and proper demand of a Democracy that has empowered all its citizens to vote.

I don’t understand.

- Let me explain. Our leaders at the time of our Independence possessed two frames of mind. One frame recognized “reality” and the other envisioned what was “ideal” according to them. It was in this “ideal” frame of mind that they decided on the Right of Universal Adult Franchise in a Multi-Party Democracy. What this did was to empower each defined adult with a vote that could usher in and throw out Governments. In a Multi-Party Democracy, this condition obviously led to competition for maximum votes. In traditional society, it is common for people to vote along collective lines. Therefore, Hindus voted along Jati lines. They sought out candidates of their Jati to vote for with political parties matching the demand with supply.

What’s all this got to do with our discussion?

- Hang on.

The fault in the “ideal” was whilst the early leadership empowered individual citizens who acted collectively along Jati lines, they correspondingly did not make it incumbent upon political parties to design themselves in a way all Jatis in their sphere of contest could find representation. This fault in the design had obvious colossal implications.

Such as?

- Traditionally weaker Jatis would find no voice. Smaller and better organized/educated  Jatis could outmaneuver others for bigger slices of the cake.

Let me mull over this a bit. In the meanwhile you do agree that historically, Jati created hierarchies, discriminated against weaker Jatis, thereby causing disunity, don’t you?

- I don’t.

*Sigh*…and why not?

- In traditional society it was not Jati that caused hierarchy. Hierarchy was caused by easy access to sources of power and notions of pollution. It is important to understand that Jati was not created but evolved in the manner of Hindu society’s evolution and growth. Hindus, unlike Muslims or Christians, do not convert others to grow their “religion”. Hindus have, instead, absorbed entire tribes, clans and nations unto themselves whilst leaving their respective peculiarities largely undisturbed. That is the reason why you see so much diversity and heterogeneity. So, it is quite possible that this non-enforcement of a Hindu Koran or a Hindu Bible afforded these varied tribes and clans to maintain their essential social autonomy undisturbed and encouraged practices of endogamy; that would be perfect. These autonomous tribes and clans emerged as Jatis, over a period of time. This system of Jatis created occupational and spiritual ritual dependencies – not hierarchies.

Also, I would like to see evidence to show Jati caused our national decline in the last thousand years.

Ok, time to go home now. Will catch up tommorow. Meanwhile, let me know if you have questions.

Bye, Namaste!

An Appeal to the Chief Justice of Nepal’s Supreme Court

Respected Chief Justice Shri Ram Prasad Shrestha,
 
Please allow me to introduce myself as a Hindu from Hindusthan.
 
The suite that is present before your Honorable Court and upon which you will pronounce your verdict on the 12th of April, 2011, has caused a stir amongst concerned Hindus in my country as elsewhere and has resulted in support for the Pashupatinath Area Development Trust’s case in the dispute.
 
Sir, we in Hindusthan realize that my country’s Secular Polity is too disinterested in matters that engage Hindu society; be it in my country with its own majority Hindu population or anywhere else in the world. We also realize that it was this disinterested secularism that resulted in malnourished relations with our northern neighbor, the former Hindu State of Nepal. However, now that Nepal itself has chosen a polity similar to ours, it seems to be faced with issues of a similar nature.
 
Honorable Sir, in our humble opinion, a Secular State is inherently incapable of providing justice to any kind of non-political majority in a country it reigns over. Its first instincts would be to incline towards a litigating, aggressive non-political minority in the name of minority rights and against perceived or assumed majority tyranny. It is with such knowledge that any non-political majority in a Secular State approaches the Majesties of Justice with more trepidation and less hope even in matters of its own right.
 
Without wishing to be seen as encroaching upon the affairs of our neighbor, Sir, we think that the Trust has a rightful claim over the Sleshamantaka forest land and we believe, should not be denied it merely because the Catholic minority has been surreptitiously and perhaps in desperation, using some of it for burying their dead. This much is accepted by understanding lay members of the community themselves as per reports emanating from Nepal. Lay Catholics, unmoved by pressure from interested clergy who have already started rallying the powerful International Church, seem to admit three important points –
 
**The land they used for burial was not officially allotted thereby making its use an illegal encroachment

**It is the above situation that led them to petition Nepal’s Government for a burial site

**Keeping in mind Nepal’s land mass, these good people have also strongly proposed that they would want to practice cremation instead of burial

Since an imputation of cultural imperialism (Christians forced to take to Hindu crematorial practices) will sought to be attributed to Nepal’s Hindu majority, we would request your Honorable Justice to consider Director of the Trust Shri Ram Saran Chimoria’s reference to the Dashnami sect’s traditions of burying their dead. Thus it is evidenced that the dispute is only about reclaiming land belonging to the Pashupatinath Trust and not at all about denying the Catholic minority its religious rights.
 
Honorable Chief Justice Sir, in our humble capacities as Hindus sympathetic to Nepal’s need to retain its majority and diverse Hindu ethnicity, we are optimistic and hopeful that you will see there is no conflict in upholding rightful Hindu claims and ensuring minority rights in a Hindu majority country. The Catholics have said two things; to allow them a burial site and/or afford them the option to cremate their dead. Your wisdom can ensure that either or both can be achieved without disturbing Hindu interests.
 
Respectful Namaste,
 
Palahalli S
 
Bengaluru, Karnataka
Hindusthan
 
References:
 
Times of India 

Christian New Today

PS – Concerned Hindus can write to info@supremecourt.gov.np and/or blog or write to newspapers in Nepal/Hindusthan

“Communalising Cricket” – A different stroke

There is definitely a lot of noise about tomorrow’s cricket match with Pakistan. A point in the tournament which ideally should be fore-play before a mind-blowing-climax-inducing action threatens to make pre-mature ejaculations fashionable only because Hindus and Muslims get to go to bed together in a cricket stadium. That’s important – cricket. Because no other such set-up save hockey to a negligible extent, excites consumers of this porn to the extent cricket, with Hindusthan playing Pakistan, seems to work them all up.

I’d like to stress; it is the Hindu-Muslim encounter that sells. It’s extra tense, wild and sweaty because it’s also cricket – which anyways psyches our people irrespective of who’s playing.

I’m reading Oldtimer’s piece and thinking… Pakistan is the pimp for Islamic brotherhood right? It doesn’t really matter to the pimp if the quality of his whores are good, bad or indifferent as long as she’s all hired. He’ll (Pakistan) think about a different bunch of whores or if we are fortunate, a different product to sell only if his whores are losing him business. They aren’t losing money on his home-base, that’s for sure.

So the Pakistani pimp touts and the pornography industry which is our media, takes the cue. Their cameras and mikes and roving vans they lather up eager crowds trying to sell them low quality Pakistani bitches in action. The media knows one truth though – the customer’s himself trapped with the bitch. There ain’t no other choice for the customer but to abstain and declare himself chaste. That’d be a bummer.

I wouldn’t worry too much about the sprinkling of Muslims in Team Hindusthan; principle being the same.

Hindus Vs Muslims. Communal? Sure..

So if one looks closely enough at the screenplay, it’s always a Hindu, be it Hindusthan or Modi who’s screwing the Muslim. This scene fits in neatly within the liberal narrative of a tyrannical majority against a besieged minority and if the minority is always hollering then the pain’s gotta be true! The crowds in Hindusthan lap it up because they’ve taken sides. Hindus rooting for Hindus and Muslims for Muslims. This is the way it is. Call it a communal or an inter/national crossing of swords – it is real and we have to deal with what’s real.

Ok, so I think I get the bigger point. That’s to tell the media, “look, don’t make it so ugly. The ass looks great and she will be whipped…but do you really have to get so shrieky about it all??” Maybe, methinks if there were a whole lot of other arenas of sporting events…which were as popular or nearly so..maybe the pimp and his purveyors would actually get more and classier wares to sell? Think about it.

- Namaste

The Hindu State – Initial and Hypothetical Thoughts

Hindutva is the political manifestation of Dharma in its role as protector of diverse Hindu Samaja, its jatis, janajatis & Hindu Bhumi

Since a State is the political representation of the Nation, a Hindu state must necessarily stand on the foundational strength of a Hindu nation. The essential difference between the Hindu state and the Indian state is not merely in nomenclature but substantial. In substance, the Hindu state will recognize the reality of an organic Hindu nation and the existence of minorities that have come about due to historical processes and live within the borders of such a state. The Indian state on the other hand does not recognize the existence of any Hindu nation whilst recognizing the existence of minorities; be they religious or linguistic. This in effect weakens the organic nation while strengthening fissiparous hopes amongst minorities.

The organic Hindu Nation

How can we best recognize this organic Nation? It is truthfully said that Hindu society is built upon the structures of jatis and janajatis. Jatis are endogamous groups around common traditions and/or occupations. These have nothing to do with character or Guna based Varnas which are a universal reality. Janajatis are otherwise known as tribes. Both these entities have throughout history interacted with and amongst each other, always growing and evolving. The absence of conflict between these entities and within each of them is not a necessary pre-condition of nationhood in the Hindu context. Nevertheless, given the hard reality that such bloody conflicts have been marked by their rarity, it is also understood that jatis and janajatis have co operated within a basic Dharmic framework of positive action and an inherent respect for differing value/belief systems that each entity might espouse. Such conditions have helped nurture a diversity of traditions, languages, food habits and rituals amongst the Hindu people, within given boundaries, unheard of anywhere else in the world. All these are positive signs of organic national life. Foreign invasions have played their part in either helping to, over time; assimilate invaders within the organic Hindu nation or in recognizing their distinctive character and keeping them apart as minorities.

Minorities and the Hindu Nation

In Bharat that is Hindusthan, traditional life is the norm. Numbers of people who are prepared to give traditional values a heave-ho in the name of “individual rights” in utter disregard to social responsibilities are thankfully still a minuscule minority. Traditional life is not restricted to the organic Hindu national society but is shared by minorities too. The reason they remain minorities is because their belief systems do not support the Hindu Dharmic framework of positive action and inherent respect for differing value/belief systems. Please note that I stress adherence to the Dharmic framework rather than numerical strength vis a vis the organic Hindu national society, as benchmark to classify a minority within national boundaries.

Status of Minorities in the Hindu State

A minority so differentiated from the organic Hindu national society will be completely free to pursue its religious and traditional life as long as it does not willfully hinder the safety and health of the Hindu nation. In the event that a said minority has historically evolved structures that cannot realistically cease activities that impede or interfere with the life of the Hindu national society, natural law should take over and the national society must win. Such a development will only do well for both nation and minorities.

Representation in the Hindu State

The Hindu state will be a representative democracy with Universal Adult Franchise – one man one vote. The age of franchise will be raised and certain basic criteria will be imposed. Since universal education is not the reality at present, criteria will revolve around dependencies and feedback from family and social/work circles.

The Hindu state having recognized traditional Hindu social structures of jatis & janajatis will evolve a mechanism of providing political representation to each of these jatis & janajatis. At the local levels such representation post political primaries will start from the grama/upa-nagaras so as to ensure not a single jati or janajati is missed, of course keeping in mind a minimum population quorum. At the state and national levels, the logic will continue on the force of jati & janajati political primaries.

The mechanism will envisage a formula that will achieve maximum and equal jati & janajati representation at the grama/upa-nagara levels and push forward on the basis of candidates nominated by these local bodies who will again fight primaries for approval to be elected to state and national parliaments.  

At the State and National levels Districts and States will be equally represented.

Minorities will be allowed full participation to represent and safeguard their interests at all levels and each of their numbers will be equal to the numbers representing any one jati & janajati.

Personal and Criminal Laws

The Hindu state will not be a secular state. It will be a Traditional state and will pursue traditional Hindu policies of minimum government and complete social autonomy. Therefore, society will be governed by Personal Law. Jatis and janajatis will be allowed to evolve and have recognized personal laws unique to themselves and their situations. The same will be true of minorities.

The only factor that will go toward annulling a said personal law will be its proven capacity to harm and retard social health within the reach of its jurisdiction. In such cases, a reasoned via media will be encouraged – not imposed, by the Hindu state.

Criminal law should normally be uniform since crimes are generic in nature. A murder is murder and rarely does anyone go into the merits of the weapon and method of its occurrence in order to decide punishment as long as it is proved beyond reasonable doubt. Still there are traditions which prescribe a specific criminal code for its adherents. Such traditions will be respected by the Hindu state and enforced by traditional courts.

Punishment for crime will be generally much harsher in the Hindu state. Forms of punishment will be designed to deter and not to reform since reform is the responsibility of society and not the state.

Sports, Education & Funding in the Hindu State

Native sports will be encouraged and land procured to allow for a playground of set proportion for every defined number of population.

The three language formula will be regularized with the following guidelines –

1. National Language – Sanskrit
2. Required Foreign Language – English
3. State Language

Provincial (peripheral) languages will be encouraged and provided grants.

The nature of education will focus on the Local, State and National spheres in that order.

Homeschooling will be encouraged.

Primary education will be free and compulsory but will not be controlled by the state. National Hindu and minority societies will be responsible for its spread amongst their people.

Funding, both domestic and international, will be funneled into local and national depositories for disbursement per proportion of population. Within the national Hindu society, such disbursement will be per population of jati & janajati.

Whilst jati & janajati based initiatives will be recognized, common or grouped initiatives will receive incentives from the state.

Vocational education will receive more attention and encouragement than graduate education.

In this situation, reservations will not be required since all jatis & janajatis will receive proportionate funding. In cases where specific jatis or janajatis require additional assistance due to the sheer nature of their disability, additional funding will be allocated all the while ensuring representatives of the said jati or janajati are in charge of its use.

Government and private hiring in the Hindu State

Whilst no reservation will be allowed in this area of activity, meritorious representation of local and state-level proportions of jatis & janajatis will be recognized and incentivized by the state.

Compulsory Military Service

The Hindu state will follow Savarkar’s dictum of “militarizing Hindudom”. This does not mean this nation will be a violent entity, but its citizens will be trained and prepared to meet any threat – internal or external. Such compulsory service will be followed up with heavily incentivized but regulated service in the social sphere.

Safeguarding the Hindu realm

As is evident, the Hindu realm will be safeguarded militarily and diplomatically. Concrete steps will be taken to populate border states with ethnically/climactically conducive Hindu jatis & janajatis. Such measures will receive security and incentive.

- Namaste

PS – All feedback is welcome.