Problem with our Paksha is that despite knowing their weakness against spin, they insist on playing against the Shatru on turning pitch.
I would like to illustrate this with two examples.
Let us take the case of public celebration of our festivals. Many argue, mArus celebrate their festivals publicly by slaughtering millions of goats on Eid and taking out processions while flogging themselves on Muharram. Pretas celebrate their festival with a great pomp and show, spending great amounts of electricity and cutting down millions of trees. So why shouldn’t we be allowed to celebrate our festivals?
The problem with this argument is quite simple – You are making the celebration of your festival conditional how the Shatru celebrates their festivals. But why should we do that ? Why should we seek anyone’s approval for celebrating our festivals ?! We have our traditions which are unbroken for millennia. We should be assertive about them. This is our Punya-Bhumi, these are our festivals. We should celebrate them in the glorious manner that befits our great civilization IRRESPECTIVE of how we allow the Pretas and Marus in our Desha to celebrate their festivals.
Consider another example – Someone accuses us of being oppressors towards Dalits and Women. The typical response of our Paksha is that it is Hindus who have been oppressed for the past 100 years. Really?! Aren’t we insulting the fightbacks led by Prithviraja, Lalitaditya, Rana Sangha, Rana Kumbha, Harihara, Bukkaraya, Kumara Kampana, Gopanarya, Krishna Deva Raya, Shivaji, Baji Rao, Lachit Borphukan, Tatya Tope, Bala Gangadhara Tilaka, Vinayaka Damodara Savarkara ?!
In both the cases, we are crafting our response within the moral framework defined by our Shatru. Which is why the Shatru is able to keep our Paksha forever on the backfoot.
The Shatru’s moral framework is fueled by the victimhood narrative. Within this framework, the Shatru has the first mover’s advantage , i.e the Shatru has claimed the title of the victim for himself. It is from this claim to victimhood that the Shatru derives his moral supremacy. Subconsciously our paksha realizes this – which is why it crafts a response in which it tries to compete with the Shatru for the position of the victim. However, the Shatru has mastered this game for long and you are only a novice. The moment you even lay a claim on victimhood, the Shatru will throw Caste and Sati at you and you will waste a good amount of time justifying how the caste-system and Sati are not an essential aspect of our culture while the Shatru rallys his other forces to surround you from all other sides. Thus this is a ground where the pitch turns wildly, and you will keep getting stumped.
We need to understand what is the nature of this Shatru. How does he obtain power. The Shulapurusha has given us some understanding of this moral-framework of our Shatru.
Glance through the history and we will realize that our Shatru has not become powerful by open confrontation, but via subversion. The Shatru is a usurper who will snatch power from us by making us feel guilty about even having it in the first place. That’s how he operates!
One of the key pieces of arsenal in the Shatru’s collection is to identify some weakness of his own and posit it to be a universal problem. It is likely that there will be those in our paksha who share that weakness. They are ripe for subversion. The Shatru then incites these inciders that this universal problem which requires subjugating the strong in order to usher a utopia where everyone is equal. The Shulapurusha called this the Slave-Morality. It was this slave-morality that was responsible for undoing of the great Roman empire.
Now, contrast this morality with the morality of those civilizations which were guided by primary religions. Greeks, Romans, Japanese, Hindu – these civilizations were built on virtues such as nobility, strength, greatness, glory. This is the morality which the Shula-purusha calls to be the Master-Morality.
In fact the slave-morality is the one which the Shatru crafted as a response to the master morality in order to acquire the power without requiring to have the virtues of the masters. Thus, Shatru deployed the trick of normative-inversion and subverted nobility to arrogance, strength to cruelty, pursuit of glory to a wasteful exercise, thereby demeaning everything that was once held to be virtuous. In the place of these, the Shatru defined weakness to be kindness, cowardice for non-violence, lack of ambition for prudence.
With this new slave morality, the Shatru’s goal is to convince everyone that the masters could only become powerful at the expense of the Shatru. Hence, in order to usher in justice, Shatru needs to usurp the master’s power. And in order to do that, to bring the master down to his level, the Shatru used an old weapon named Guilt, with which he attack the one chink in the master’s armor which was an appeal to the latter’s good nature. Once the masters accepted this guilt, the Shatru used it as a leash to keep the masters tied to it, thereby allowing him to be a parasite on the latter’s power. When one master died, the Shatru went in search of a new master to repeat the same process and hold power at their expense. For the past few years, ours is the master civilization that the Shatru has been eyeing.
Hence, until the Hindus learn to frame the argument in the Moral framework with which our ancestors created our great civilization, we will lose. We will cease to explain all that was great and good – the acts of the Heroic Rama, the counsel of the wise Krishna, the rage of virile Rudra, as long as we continue to operate within the moral framework of the Shatru.
The devious Shatru has already claimed our cultural cousins – the Egyptians, the Greeks, the Romans, the Persians, and usurped their heritage for his own. Unless we wake up, we will join our cousins and live only through museums for the children of the Shatru to admire.
So what should we do ? First, we need to call his bluff. Deny the claim to universality of his own weakness. More importantly show our own Paksha, that the world is perfectly fine and it is the wretched Shatru who is the lacks the capability to appreciate it. Granted that there will be grievances among our Paksha. But we have the capability to find solutions for our grievances within our framework. Our Sanatana dharma is more than equipped to help us address these grievances. We don’t need the patronizing Shatru to tell us how should we be cleaning our house, for cleaning our house is not at all his intention, but gaining ownership of our house is.
In other words, reclaim your moral framework, rephrase the argument within it. This way you will have access to years of wisdom which you can leverage without any fear of guilt. Shift the venue back to your bouncy track, where the Shatru has no option but to duck or lose his head when he faces your fiery onslaught.