Hindus – Change the Playground!

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.


Creation as per Srimad Bhagavatam 3.26

|| Hariḥ Om ||

Sanatana Dharma owing to its multitudes of traditions has some of the fascinating creation myths (I don’t use Myth in a negative sense here).  The one that is close to my heart is the one in Aitareya Upanishad, the Upanishad of my Veda. Recently while reading Srimad Bhagavatam, in the discourse that Kapila, an avatara of Vishnu, gives to his mother Devahuti, a variant of this myth is presented with great detail.

I am recounting it here, just because I enjoy narrating it.

This is from the chapter 26 in the 3rd Skanda of Srimad Bhagavatam.

The Prakriti is the Pradhana the primal cause. It comprises of 24 Tattvas. These are the 5 Tanmātrās, 5 Mahābhūtās, 5 Jñānendriyās,5 Karmendriyās,Citta, Ahaṃkāra, Manas and Buddhi.

The 5 Tanmātrās are Śabdha (sound), Sparṣa (touch), Rūpa (form), Rasa (taste) and Gandha (smell)

The 5 Mahābhūtās are Ākāśa (space), Vāyu (air), Agni (fire), Āpa (water) and Pṛthvi (earth).

The 5 Jñānendriyās are Śrotram (Ears), Tvak (Skin), Dṛk (Eyes), Rasana (Tongue), Nāsikāḥ (Nose)

The 5 Karmendriyas are Vāk (organ of speech); Karau(Hands), Caraṇau (Legs); Meḍhram(generative organ) Pāyuḥ (Evacuating organ)

Citta (memory) for remembering, Ahaṃkāra (ego) for identification, Buddhi (intellect) for discrimination, Manas (Mind) for willing. This group is called the Antaḥkaraṇa or inner instruments.

Each of the 24 Tattvas are inert. It is the Purusha, the Atman,  the 25th Tattva, which causes creation to come into being.

The story of the creation that is narrated here, especially the Devatas arising from body of the Virāṭ  Purusha, finds parallels in Purushasuktam and the Aitareya Upanishad.

So, how does creation begin? When the three Guṇas of Prakṛti, viz Sattva, Rajas and Tamas are in equilibrium, there is no creation. The Purusha in the form of Kāla (time) disturbs that equilibrium and impregnates Prakṛti with his Tejasa.

As a result of this is produced the Mahat which is Golden, and is pure Sattva. This Primal Mahat is the Chitta called Vasudeva.

The Mahat began to transform slowly producing the three kinds of Ahamkāra – Vaikarika, Tejasa and Tāmasa.  The form of Vishṇu associated with Ahamkāra is Samkarṣaṇa who is Ananta of the thousand heads.

The Vaikarika (Sattvika) Ahaṃkāra underwent modification to produce the Mānas which is the master of the Organs. Aniruddha is the form of Vishnu associated with Mānas who is bluish like the Autumn Lotus.

From the Taijasa (Rājasika) Ahaṃkāra, Buddhi was born. It ascertains the nature of the objects grasped by the Jñānendindriyas. Pradyumna is the form of Viṣṇu governing this.

From the Taijasa Ahaṃkāra was also born Prāṇa, which is the vital force directing the Karmendriyās.

When the Tāmasa Ahaṃkāra was agitated by the potency of the Purusha, the Tanmātra of Śabdha was born. From it arose Ākāśa from which arose Śrotram the organs of hearing. Śabdha conveys the idea of an object, even when it is not in view.

Ākāśa impelled by Kāla (time) gives rise to Sparśa (touch) which in turn gives rise to the Vāyu from which arises Tvak.

From Vāyu and Sparśa, inspired by Daivam arise Rūpa. From Rūpa come Agni and from Agni comes Cakṣuḥ.

From the interaction between Agni and Rūpa, under the supervision of Daivam, emerges Rasa. From Rasa comes Āpah and from that Jihvā.

The interaction between Āpah and Rasa produces Gandha from which arises Pṛthvi and from that Ghrāṇaḥ (sense of smell)

Since cause exists in its effect, the characteristics of the former is observed in the latter, i.e characteristics of Ākāśa observed in Vāyu whose characteristics are observed in Agni, whose in Āpah and finally Pṛthvi contains characteristics of all the earlier ones.

Initially all the seven entities (Mahat, Ahamkāra and Mahābhūtas) were unmixed. Then the Puruṣa, endowed with Kāla (time) Karma (effort) and Guṇa (Sattva, Tamas, Rajas) entered the Universe and churned it. The result was an Egg -a brilliant golden egg. From this golden egg came Virāṭ.

This Golden egg is enveloped by layers of Mahābhūtas starting from Āpaḥ to Ākāśa, Ahaṃkāra & Mahat. Each layer is 10 times thicker than the previous one. The final outer layer is covered by Pradhāna (Prakṛti). Inside this egg is the universal form of Hari, whose body parts are the 14 lokas.

This Golden Egg was floating on divine waters. Then the Virāṭ-Puruṣa residing within divided it into different parts.

First came the mouth, from which arose Vāṇi, the sense of speech and Vaḥni, the Devata who presides over it.

Then came the Nāsikas, from which arose the  Ghrāṇaḥ, the  sense of smell and from it Prāṇa, the presiding Devata.

The Akṣiṇī appeared next, from which came the Cakṣuḥ, the sense of sight. From it emerged  Sūryaḥ, the presiding Devata.

Following it came Karṇau (the two ears), from which arose  Śrotram (sense of hearing). From this came the Dikpālakas its the presiding Devatās.

Next appeared the Tvak (skin). From that appeared Roma (Hair), Śmaśru (Facial hair) for the sense of Touch. All the Ośadhis (medicinal herbs) came from these.

The Śiśnam (genitals) appeared next from which came the Retas (semen). From this came Āpaḥ (the Devata presiding over waters – Varuna ?)

The  Gudam (Anus) came afterwards, from which came  Apānaḥ (capability of defecation), from this  came Mṛtyuḥ, the Devata of death.

The Hastau (two hands) manifested next, from which came Balam (power of grasping). From this came Indra, the presiding Devata.

This was followed by  Pādau (feet), from which came Gatiḥ (capability of movement). From this came Hariḥ (Upendra in some versions, Jayanta as per Madhvas) , the presiding Devata.

The Nāḍyaḥ (veins) manifested next, from which came Lohitam (blood). Nadyaḥ (rivers) were produced from that, which are its presiding Devata.

The Udaram (stomach) appeared after that. From which came Kṣut-Pipāsa (Hunger, thirst). The presiding deity samudraḥ (Oceans) appeared from it.

The Hṛdayam (heart) came next, from it came Manaḥ (mind). Candramāḥ (Moon), the presiding deity came from that.

The Buddhiḥ (intelligence) came afterwards, and Braḥmā, the presiding deity of Buddhiḥ came from that.

The Ahaṃkāra (Ego) came next, and Rudraḥ the presiding deity of the ego came from it.

Finally Cittam (consciousness) came, and from it came Caityaḥ the presiding deity.

The Devatās tried to rouse the Virāṭ Puruṣa, but he was unmoved. So each of the Devatās entered their respective abodes.

Agni entered Mukham along with Vāk, but that didn’t rouse him.

Prāṇa entered the Nāsika along with Ghrāṇa, but that didn’t rouse him.

Āditya entered the Akṣiṇī along with Chakṣu, but that didn’t rouse him.

The Dikpālas entered his Karṇau along with Śrotram, but that didn’t rouse him.

The Oṣadhyaḥ entered his Tvak along with the Roma, but that didn’t rouse him.

The Devatā of  Āpaḥ entered his Śiśṇa along with Retas, but that didn’t rouse him.

Mṛtyu entered Guda along with Apāna, but that didn’t rouse him.

Indra entered the Hastau along with their Balam, but that didn’t rouse him.

Hari entered the Caraṇau along with Gati, but that didn’t rouse him.

Sindhuḥ entered his Udara along with Kṣuda and Tṛśṇā, but that didn’t rouse him.

Candraḥ entered Hṛdayam along with Manaḥ, but that didn’t rouse him.

Brahmā entered Hṛdayam along with Buddhiḥ, but that didn’t rouse him.

Rudrā entered Hṛdayam along with Ahaṃkāra, but that didn’t rouse him.

Finally, when Vāsudevā, entered Hṛdayam along with Citta, Virāt arose from the primordial waters. Just as when a Man is asleep, none of his Indriyās, his Manas, Buddhi, Ahaṃkāra can wake him up , but only the Ātman can!

Hence for Mokśa, one should contemplate on the Antaryāmin, who resides within the Deha, but is apart from it.

|| Śrī Kṛṣṇārpaṇamastu ||

Old Gods Vs the New


Context: TV Series “American Gods”, Season 1: There is a war brewing between the old Gods and the New gods. In the following, the Old Gods are represented by Wednesday, his accomplice Shadow Moon,  Easter.  The New Gods represented by the Media, Technical Boy (God of the Internet) and Mr World (God of Globalization). In Episode 8, which is the series finale, they have the following conversation.

Media (to Easter): You’re an old god new again. That’s what we offer. That’s what we represent. You feel you’ve been treated unfairly ?

Easter: I feel misrepresented in the media.

Media: Put a pillow over that feeling and bear down until it stops kicking. St. Nick took the same deal you did. The only reason why you are relevant today is because Easter is a Christian Holiday.

Easter (feeling insulted): Ha

Media: Its religious Darwinism. Adapt and Survive. What we have achieved together, you and I, is no small feat ; Now that we’re living in an atheist world.

Easter (Chuckles): Look  at you! Squawk the squawk.

Media: In your easter bonnet with all the frills upon it, you should be thrilled, overjoyed that anyone believes in anything that doesn’t have a screen anymore. What happens if they all decide that God doesn’t exist?

Wednesday (enters the frame): What if they decide God does exist ?

Media: Whose God ? They’re not all going to choose just one.

Wednesday: Well, it doesn’t matter. Plenty of worship to go around once worship gets redistributed.

Media: We are the distributors. The platform and the delivery mechanism. We control the story. We control the flow.

Technical Boy: We are the flow.

Wednesday: What you offer is existential crisis aversion. ‘Don’t look over there, look over here. Don’t listen to that, listen to this.’ You provide a product, an innovative distraction and you keep innovating it and you keep providing it. The beauty of what we (old gods) do is we only need inspire.

Technical Boy: Hmm.. You don’t have the juice. And don’t act like your fucking rent boy here (referring to Shadow Moon) is your disciple.  Here’s the thing: you’re old as fuck. Things are never going back to the way that they were. The times, they are a changing.  You. Can’t. Fight. Progress.

Wednesday: Then why are you here ? Why do I matter ?

Media (Pointing towards Easter): We’re here for her. We’re here for my friend. And you (Wednesday) don’t matter. Not really. Not anymore.  You could have, but…

Wednesday: People create Gods when they wonder why things happen. Do you know why things happen? Because Gods make them happen. You want to know how to make good things happen ? Be good to your God. You give a little.. You get a little. The simplicity of that bargain has always been appealing.  That’s why you are here. And that’s precisely why I matter!

Mr World: You only matter in matters of war. And there’s not going to be a war. We have the guns. We have the firepower. You have the swords and knives and hammers and stone axes. We fight, we win. We don’t fight, we win.

Technical Boy (to Wednesday): You die out either way.

Mr World. You (to Wednesday) are the passenger pigeons and thylacines. Nobody cares about you. It’s either going to be a bloodbath or we’ll wait you out and get the whole thing without a fuss. My message to you: Don’t fight.

What follows this is the following absolutely mind blowing scene where Mr. Wednesday reveals who he is



We are the Aryaputras

We are the Aryaputras.

The sons of the glorious Arya tribe.
Who roamed victorious the breadth of the earth
Owing to their sheer vigour and valour
On the wheels of their chariots
Drawn by the swift steeds
Which flew with the wind.

We are the Aryaputras.

We are the Greeks,  We are the Romans,
We are the Norsemen, We are the Persians,
We are the Hindus, We are the Slavs
We are the Balts, We are the Hittites

We are the Aryaputras.

We are the worshipers of the Mighty Thunder Gods
for it was Zeus, Thor, Indra who protected us,
who fought for us, who fought with us
against the Barbarian hordes.

We are the Aryaputras.

We are the the sons of the the Spear wielding Gods
whose love for knowledge knows no bounds,
whose healing powers are unmatched,
for it was Odin, Rudra and Apollo who blessed us with vigour.

We are the Aryaputras.

We are the makers of civilizations,
the creators of cultures,
the narrators of the stories,
inventors of technology.
Art flowed through us.
Our tongues sang the songs beckoning the Lady Dawn.
We played in the laps of Ushas and Ostara.

We are the Aryaputras.

All that inspires greatness was our creation.
We spread the world remaining as diverse as diversity of the universe.
We taught the world what life is,
for we were the children of the Immortals.

We are the Aryaputras.

We are the true heirs of  Indo European civilization,
Not the sons of the desert who are but false appropriators.
So, rise brothers, invoke your mighty Gods
For it is them, the sons of the desert fear the most.
Show them what the Flash of the lighting looks like
The heat of the Fire feels like
The Roar of the Wind sounds like,

We are the Aryaputras.

Invoke the mighty thunderer Indra
Invoke the Alfather Odin
Invoke the fair minded Athena,
Invoke the lustrous Dazbog
Invoke bountiful Ostara
For they haven’t failed our forefathers
And they won’t fail us, their sons.

For we are the Aryaputras.

Virtue Signalling: Or how Hindus win the Battle while losing the War

Inspired by this article written by the Ācārya at Manasataramgini

It is clear that any form of “Modernism” aims at destroying the Hindu identity, albeit in a very subtle manner. Consider the following

  • Modernism tries to make a Hindu guilty of following “superstitious”, “wasteful”, “primitive” rituals.
  • It makes the Hindu feel ashamed of displaying religious signs such as the Tilak, Shikha, Mudra, Janeu, Kalava.
  • It will mock at the Hindu dresses be it the Dhoti, or the Saree only to be worn on “traditional” days. Formal implies western.
    • In fact they celebrate “Traditional Days” at workplace as some sort of a fancy-dress event to show how they “accommodate” you like a museum piece
  • Hindu food habits, especially reluctance to eat meat, more specifically certain kids of meat will be looked down as regressive.
  • A Hindu’s knowledge of scriptures, classics, the Sanskrit language will be met with scorn, often expecting you to express yourself in modern idioms.
  • The traditional Hindu forms of medicine will be called quackery, the traditional Hindu modes of social organization will be deemed oppressive.

One can list many more similar instances where Hindus & their ways are critically analysed only to be denounced within this framework which we shall call the modernity framework.

It is of utmost importance for a Hindu to note that the definition of what is right/wrong, acceptable/unacceptable, sacred/profane is considered to be absolute and universal in this modernity-framework.  If one looks at it closely, these definitions are simply the old Christian definitions repackaged by dusting away the religious connotations and presented in secular terms. As a Hindu you or I have absolutely no say in these definitions which we are asked to accept as absolute and universal.

Thus, any efforts to defend our traditions or to provide justifications for our tradition using this modernity-framework are doomed to fail, just like the efforts of Yudhisthira who was gambling with the enemy on the enemy-turf, playing with a dice that was rigged against him. Of course, such efforts will be praised, and even encouraged, for the opponent knows very well that you can be tripped on a higher dimension every single time, even if the opponent concedes an occasional victory in the lower dimension.

A Hindu with a critical bent of mind would ask, why should the definition of what is right/wrong be universal and absolute, bereft of any context? After all, we come from a tradition that is rooted in Dharma which, in the words of Bhishma, is extremely subtle. Thus it is definitely not something which can be encoded in some finite number of commandments that is deemed to be applicable at all times. Coming from such a tradition, what makes the universal moral framework of modernity so appealing ?

Often times, one comes across Hindus, especially modern educated Hindus (henceforth referred to as MEH) who, enamored by this modernity-framework,  will spout utterly nonsensical statements such as “Oh, but don’t you know, Hinduism is the most scientific/liberal/rational/secular/gender-equal/<any other adjective approved under the framework of modernity> religion.” What typically follows this can be thus summarized:

  • MEH will  begin the game of cherry-picking quotes from from the Shruti, Smritis, and lives of Mahapurushas in order to justify the appellation of the chosen adjective to Hinduism.
  • The astute opponent, will respond by cherry-picking quotes from the self-same Shruti, Smriti, or lives of Mahapurushas, which contradict the MEH’s claim regarding the chosen adjective.
  • Voila! The opponent smirks at how the primitive Hindu  religion stands against that adjective.
  • MEH now on the backfoot, wanting to get back at the opponent, replicates the opponent’s strategy by quoting instances where even the opponent’s belief system fail to hold up to the ideals within the modernity-framework.
  • The opponent simply dismisses them saying that these instances are not the “essential features” of his belief system, but mumbles some sort of an apology on behalf of his belief system.
  • MEH feels that he has cornered the opponent. He again mirrors the opponent’s strategy and claims that the earlier examples quoted by the opponent are not the “essential features” of Hinduism.
    • Please note : This is why you find so many MEHs who claim that neither of Rituals, Sacred Texts, Food-habits, Social-structure, gender roles  are “essential features” of Hinduism.
  • So the opponent will ask the Hindu to define the “essential feature of Hinduism” .
  • MEH, feeling all smug that he can finally teach the opponent something that the latter doesn’t know, will claim that the essential feature of Hinduism is the Brahman – that nameless, formless, (and if I may add, for all practical purposes, a useless) entity which is the source of all, which is the common soul of all, and which most importantly will not contradict anything within the modernity-framework.
  • The opponent now congratulates MEH  on winning the debate.
  • While MEH feels elated on his victory, he fails to realize that
    • (a) He has tacitly approved the opponent to define what Hinduism in terms of “essential characteristics”!
    • (b) He just presented the opponent with a big fat stick to beat the Hindus on all the features which MEH has claimed are non-essential to Hinduism.
  • Thus, MEH is is now like that dog which can occasionally expect biscuits from the opponent for good behavior defined in (a) and forever be cowering in fear of the beating from the stick presented to the opponent in (b).

This great urge to win debates and score virtue-signalling points, rather than actually win, has been the undoing of the Hindus for several centuries now. This urge is beautifully described in our national epic where Yudhishtira foolishly offers to Duryodhana at the last stage of the great war the option of picking a weapon and opponent of his choice for a duel, and should Duryodhana win the duel, Yudhisthtira will forsake his claim to the throne of the Hasthinapura.

Yudhishtira fortunately had Krishna to chastise him for his stupidity. Who will chastise the modern educated Hindu ?


Ten Secular Commandments

This article first appeared on Yugaparivartan site.

We bestow upon you the ten secular commandments of secularism. Follow these or eternal damnation in hell fire awaits you.

  • Secularism is the Law, thy God: This ascribes the status of sacrosanct to secularism.
  • Thou shalt have no other laws before me: Yes, this implies Dharma is illegal.
  • No graven images or likenesses: Simply put, no one is allowed to represent, analyze, deconstruct secularism from any other point of view. Secularism is the point of view from which everything else should be analyzed.
  • Not take the secularism’s name in vain: Even doubting secularism amounts to blasphemy and you automatically get labeled and charged as a communal person.
  • Remember the sabbath day: Yes, and forget all your sacred Hindu days for they no longer matter in the scheme of things.
  • Honour thy father and thy mother: Thy father is the Law, thy mother is the secular education with which you have been brought up.
  • Thou shalt not kill: For violence is the prerogative of secularism, which can kill you if it finds you violating any of the other commandments.
  • Thou shalt not steal: Only the secular state can and will steal from you and give the spoils to its apostles.
  • Thou shalt not bear false witness against thy neighbour: Secularism decides what witness is true or false. You have no standing in the matter.
  • Thou shalt not covet thy neighbour’s properties: But the secular state will come after your temples, your temple donations, your schools and everything else that you hold dear.


In short secularism, is nothing but manifestation of the next upgrade on the standard Abrahamic software first developed in Jooland. Whether it is Abrahamism part-4 or 5 is immaterial. Hindus would do well to learn these commandments by heart else Secular GOD will come down upon them with vengeance.

Bhargava Gotra Pravartaka Geneology

This information was obtained from an image found by me long ago on the internet. This was created by one of the greatest living Bhargavas I have come across, the Acarya at Manasataramgini. To this Acarya,  I offer my salutations.


Bhrigu came first. Hence our clansmen are called the Bhargavas.

Bhrigu married Paulomi to beget Chyavana.

Chyavana married Sharyati’s daughter Sukanya to beget Dadhichi.

Dadhichi begot Brihaddiva from whom was born Apnavaana.

Vatsa, after whom our Gotra is named, was born from Apnavaana.

Vatsa had a son named Etasha, who married Aurushi to beget the fierce Aurva

Through Aurva was born Richaka who from his spouse Satyavati bore the great Jamadagni. 

Unto these Rshis, I pay my respects, and strive to be worthy of having taken birth in their clan.


Sacred Duties of Hindus in Modern times

A revival is underway.

The direction of  winds seem to suggest it. Our Devas are making their presence felt. They are inspiring an awakening amongst the children of their upasakas. And the children are sensing this.

A Hindu who lives in these times has an important task cut out ahead of him. His attitude will determine whether his hoary civilization will continue to survive and flourish or will join the ranks of his Greek, Roman and Persian cousins.

These times ask of a Hindu more than ever, if he is willing to fulfill the three obligations which is due of him for having taken birth in this Punya Bhumi. This post is to remind the Hindu of these obligations, these duties. For he is able to see the light of the day today, because his ancestors paid these debts in the past. And hence,  owes it to them.

Deva Rna

The first and foremost Rna expected of a Hindu is to offer himself to the service of the mighty Devas. They who graced his ancestors when they landed on these lands, they who paved the path for them when, They due to whose might Hindus became a civilization par excellence. And they need to be worshiped. They need to be worshipped through the great rituals such as the ones conducted by the Bhargavas and the Angirasas of the yore.

Yes, the Devas need to be pleased. The twilight Rituals need to be offered. For the Devas will never forsake the ones who remember them during these auspicious times. The Srauta Yajna needs to make a comeback and they will. Because the Devas will it. The Agamas need to be followed. The public utsavas need to be celebrated with all their glory. The presence of  the divine must be made to be felt by your fellow Hindus.

Rshi Rna

The great sages observed the workings of the universe with a keen eye. And thence, after great tapasya,  they obtained the knowledge which ensured the survival of their clans and the clans of their companions. This knowledge in the form of Shastras has been passed down to their successors. The modern Hindu is the inheritor of this knowledge. And he shall study them, he shall internalize them, he shall pass it on. The Shrutis, the smritis, the puranas, the agamas ought to be mastered. For the Rshis who discovered them toiled hard to obtain them. And we owe it to them and have to strive to be worthy of inheriting them.

Pitra Rna

Perhaps the most easiest and the most important in today’s time is the obligation to our ancestors themselves who fought various hardships and came out ahead in the battle of life. It is them we owe our possessions, be it the body obtained in the form of their genes or the knowledge in the form of their memes. We owe it to them that just as they passed on these things, we too may pass it on. That we ensure that these  genes, these memes remain immortal. And this immortality is achieved not by gazing the stars, but by tilling the earth. By planting seeds in fertile ground. Find a worthy ground, and plant the seeds. Nurture the saplings, water them with the nectar of tradition and groom them to become strong trees which can withstand and survive Nature’s fury. Beget offsprings and immortalize the line of your ancestors.

The Hindu who strives towards fulfilling these obligations, towards paying these debts, he and only he is worthy of our respect.  A Hindu who does not fulfill these Rnas, is not worthy of being called a Hindu. He is no different from a thief who steals the fruits of someone else’s hardships. And he should as such.

O Children of Immortality,
Worship the Immortals.
Study the Immortal
and finally ,
Become Immortal.

|| Jai Śrī Rāma ||



|| Hari Om ||



Śāntam Śāśvatam Aprameyam Anagham
Nirvāṇa Śāntipradaṃ
Bṛhmā Śambhu phaṇīndra sevyamaniṣaṃ
Vedanta vedyam vibhum

Rāmākhyam Jagadīśvaram Suragurum
Māyāmanuṣyam Hariṃ
Vandehaṃ Karuṇākaram Raghuvaraṃ

Lokābhirāmam Raṇarañgadhīram
Rājīvanetram Raghuvamṣanātham
Kāruṇyarūpam Karuṇākaraṃtam
Śrī Rāmacandram Śaranam Prapadye

Manojavam Mārutatulyavegam
Jitendriyam Buddhimatām Variṣṭham
Vātātmajam Vānarayūthamukhyam
Śri Rāmadūtam Śaranaṃ Prapadye

|| Siyāvar Rāmacandra Ki Jai ||
|| Pavansuta Hanumāna Ki Jai ||