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Hindu society is guilty of trying to manage its own affairs at its own sacred site, so it deserves to be punished with administrative restrictions on… - Koenraad Elst
" "Hindu society is guilty of trying to manage its own affairs at its own sacred site, so it deserves to be punished with administrative restrictions on its access to the Rama-Janmabhoomi, and perhaps with further judicial restrictions later. The judges simply confirm what is explicitly laid down in article 30 of the Constitution: minorities enjoy privileges which are denied to Hindus, including the non-interference by the government in the affairs of their places of worship. Hindus have no right to complain when the government takes over Hindu temples, nor when it works hand-in-glove with Islamic activists trying to take over a Hindu sacred site. They should be satisfied with the status of second-class citizens, to which they have been so well accustomed by centuries of colonial rule, Islamic as well as Christian.
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About Koenraad Elst
Koenraad Elst (born 7 August 1959) is a Flemish right wing Hindutva author, known primarily for his support of the Out of India theory and the Hindutva movement. Scholars have accused him of harboring Islamophobia.
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Elst, Koenraad
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A detail worth analyzing is how the age-old Sāṁkhya cosmological scheme of triguṇa, “three qualities”, authentically fits the famous parable of Camel-Lion-Child.... In Nietzsche’s Zarathustra, in the protagonist’s first sermon, he discusses the three transformations, the three phases of growth. Firstly, the human mind becomes a camel, slow and eager for heavy loads, obedient but strong, labouring and blindly following. This is evidently the pole tamas. Secondly, it becomes a lion, full of fury and passion, not obeying the “you should” commandment, but asserting his “I will” volition and his freedom. This is visibly the pole rajas. Finally, it becomes a child, light and innocent. This is the stage of transparency, of the third pole, sattva. This way, Nietzsche’s newfound simile actually corresponds to an age-old thought model, best articulated in Sāṁkhya.
In India, political incidents frequently pit Hindu nationalism, or even just plain Hinduism and plain nationalism, against so-called “secularism”. In practice, this term denotes a combine of Islamists, Hindu-born Marxists and consumericanized one-dimensionalists who share a hatred of Hindu culture and Hindu self-respect. What passes for secularism in India is often the diametrical opposite of what goes by the same name in the West.
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Really becoming monotheists would mean for Hindus, rewriting the (say) Hanumān Cālīsā, and inserting into it an injunction: “Hanumān wants you to go and destroy the temples of Śiva! And destroy the statues of Sarasvatī too, and the sculptures of the rest of them. Hanumān alone!” For a “monotheist” is not someone who worships one god – sticklers for precision in the science of religion would call that a “henotheist”. A Hindu who worships a chosen deity is not a “monotheist” but a henotheist. (And usually a “serial henotheist” at that, sometimes worshipping others as well.) A monotheist worships one god to the exclusion of all others: they are deemed false and/or evil... “Monos” does not mean “one”, it means “one alone”. It is not inclusive but exclusive. It is the very opposite of what our Vedic verse expresses. That mantra is not directed against anything, but if at all you want to bring monotheism into the picture, then it is against monotheism.
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