शनिवार, 30 जनवरी 2021

Exploting Rama & Krishna

 A falsehood is an attempt to withhold the truth from  those who have a right to know. -- Lawrence J. Peter.

In his book, Bunch of Thoughts, Golwalker writes, "No individual, however great, can be the ideal for a nation. The individual is after all a fleeting entity in the eternity of national life.. Moreover, it is futile to expect that all people will cherish the same devotion towards a particular person, however noble and venerable he may by. Some worship Sri Rama as their chosen Deity whereas some others look upon Sri Krishna as their God as  so on. Therefore, the Sangh has kept a symbol (Bhagwa Dhawaj) which is at once universal and all absorbing in its appeal."

For Golwalker, Rama and Krishna are not national ideals, however great they might be. They do not, for him, command universal love, admiration and devotion. It is only Bhagwa Dhawaj which is "universal and all absorbing in its appeal," whereas other sects and faiths have different flags of different colours.

What is the reason that Golwalker does not recognise Rama and Krishna as national heros?

Critical analysis of both of the epic poems, Ramayana and Mahabharata, reveals caste and class struggle. Priestly class which claims to be repository of ancient Indian wisdom conceals more than it reveals. Denigration and deification were its self-arrogating rights. It wields these rights to its best advantage. Its arrogance of social superiority has been the cause of caste conflicts and wars through the millennia. Religion cloaks its self-aggradizement and acquisitive politics.



Solar kings in ancient times fought unjust wars against Brahmins for supremacy and not for social equality. Muscle power of ingenious Kshatriya kings like Puruvas, Nahusa, Nimi and Sudas was no match for the crude diplomacy of ingenious Brahmins. Kshatriya lost.

It was Kshatriya king Vena who abolished the Varna System and sacrifices to gods. He introduced rule of law and freedom of marriage. He claimed the "Divine Right" of the king to rule according to the Rule of Law not according to the self-devised law of Manu.

But Brahmins retorted, "the king established an irreligious system of conduct, transgressing the ordinances of the Vedas, he was devoted to lawlessness." Rule of law is lawlessness to the priestly class and abolishtion of Varna System, a transgression of interpolated ordinances of Vedas!!

Narration of events leading to Rama's birth is an expression of Kshatriyas' humiliaton by the priestly class, disregard of the Shudra's right and exploitation by the priestly class. Rishyashringa performed the Putresi (son giving) sacrifice and Dasarath gave his sister Shanta in marriage to the sage and gifts, "ten thousands cows, ten crores of gold coins and four times that many silver coins; they handed over the wealth to Rishyashringa and Vasishtha, who distributed it equally among the deserving." And who could be more deserving than the Brahmins?

The sage prepares some pudding and places in two bowels to be given to Kaushalya and Kaikeyi which the king takes to the palace. Sumitra, being Shudra, was not meant to have the pudding. When the king leaves the palace, both the queens summon Sumitra and place some portion of pudding in her bowl from theirs. Kaushalya and Kaikeyi have one son each and Sumitra gets two!. Vishnu takes human form as Rama to Kill Ravana.

Rama wins Sita's hand after lifting and breaking the bow of Shiva causing consternation and fight with Parshuram, a devotee of Shiva! Rama humbles Parshuram and spares his life, as the later happens to be kinsman of Vishwamitra, Rama's teacher.

Parshuram's defeat was a insult to the priestly class. He defeated Kshatriyas "thrice seven times" or "twenty and one times."  If both were incarnations of Vishnu, why did they fight against each other?

 After Parshurama's defeat at Rama's hand, priestly class owed not to allow Rama to ascend the Ayodhya's throne. Vasishtha's complicity in the conspiracy could be confirmed by subsequent events.

In exile, Brahmins use or exploit Rama's noble qualities and ask him to kill the Rakshasas who prevent their penetration in the South to capture its commerce and foreign trade, which alongwith Babylon has emerged as one of the biggest centers of the world trade.

Inspite of Sita's pleas and persuations not to kill Rakshasas, Rama wants to keep his promise given to Vasishtha's 'brother' sage Agastya, sent by Brahma in advance. The sage cons Rama and recommeded Panchvati for his stay where he comes in conflict with Ravana as planned. Sita is kidnapped by Ravana to avenge the insult to his sister, Shurpankha.

Vishnu born in human form to kill Ravana, even in victory, Rama, is shown sitting at the feet of dying Ravana to listen to his lessons on statecraft! The scene depicts the transfer of caste loyalty. Even dying Ravana scares the gods who appear on the scene only after he is dead to shower flowers on Rama, showing the gods with the feet of clay!!

At Ayodhya, Brahmins refused to perform coronation ceremony for Rama. The 'humbler' of Parshuram and 'slayer' of Ravana was declared unfit for any religious ceremony by the Brahmins. Rama managed somehow (Shivaji had to do the same) some Brahmins to do the job. The Brahmins who performed the ceremony were socially boycotted by the rest of the Brahmins and forced to leave Ayodhya to setlle down across the river, Saryu, who even today are known as Saryapari Brahmins. 

Coronation ceremony was held. The full time mischief and rumour-mongers started a whispering campaign against Sita's chastity. In a feudalistic society where king's command could produce death, a washerman could not have the temerity to denounce the queen, much within the hearing of king's spies. Inguinity of priestly class to shift blame on others is matchless. Rama was throne was a thorn in the eyes of Brahmins.

Sita is sent to exile. Laxman leaves her alone in the forest. Rama in separation asks Laxman to look after the affairs of the state. But, can the sone of a Shudra woman be allowed to exercise king's power. A way has to be found. Hasn't he earned the displeasure of gods by leaving pregnant Sita in forest? Yes, he must be punished.

Yama, disguised as begging ascetic seeks Rama's audience, where no "eavesdropper" or "interpreter" is allowed. Rama asks Laxman to stand guard at the door. As manipulated, rishi Durvasa appears on the scene and wants to see Rama at once. Laxman denies him the entry. The rishi in his "divine" rage pronounces death sentence on Laxman for insulting a Brahmin. Commotion invites the attention Rama and Yama. Yama says Laxman's time has not come and any other punishment would be in accordance with Dharma. Rama agrees. Then Vasishtha appears from nowhere. And three custodian of Dharma pronounces banishment on Laxman! Vasishtha says, "Banish Laxman. ... To save the three worlds, banish Laxman."

Rama banishes Laxman and saves the three worlds! Laxman goes to Saryu river and absorbs himself in breath-controlling exercises or to die of drowning! Rama, unable to bear the separation of Sita and Laxman, abdicates the throne and follows Laxman's path. Brahma unites Rama with his "large-eyed consort" Sita. What a divine favour! A slow,  steady and sweet revenge! A marvellous Brahmin's feat! That is the reason Rama is not a national hero for Golwakar.

In post-Rama period, Parasurama collected hapless Kshtriya widows and 'pious' Brahmins without any "lust" cohabited with them and inflicted most mortifying humaliations on them. They did what Pak army did in East Pakistan, now Bangladesh. To expiate his sin, Parshurama gave lands in the Malabar to Brahmins from the north. If is difficult to understand how Parshurama expiated his sins of killing the Kshatriyas by giving lands to Brahmins, without assuaging the hurt feelings and humiliations os Kshatriya widows and their orphan children! 

Brahmins in Malabar declared themselves Bhu-devas, Lords of the Earth and arrogated to themselves the right of pre-libation, first fruit of nuptials. If the priest required he may have three nights of her company, because the first fruits of her nuptials must be a holy oblation to the god's worship. This right they claimed and exercised until recently.



Krishna is the most celebrated and most popular deity in Hindu pantheon.  He is supreme universal spirit, the supreme dwelling, the eternal person, divine, prior to gods, unborn, and omnipresent. Krishna says, "All things exist in me. All this universe has been created by me." He is three-in-one - the creator, preserver and destroyer. He is above all gods.

Krishna asked His folks not to worship India. He mocked Brahma whose world was subject to re-birth. He challenged the Varna system based on birth. He exploded the myth of concept of pollution by declaring that, "if someone with love and devotion offers me a leaf, a flower, fruit or water, I will accept it."

Priestly class did not recognise the Krishna's tribe as Kshatriya.

Out of seven Yadav tribes, five were conquered by the Aryans. They could not subjugate the tribes of Kamsa and Krishna. Narada became friend of Kamsa and created wedge between both tribes. When Krishna killed Kamsa, "Brahmrishi" Narada took a summersault adn started chanting "Naraina" at Krishna's door and became His devotee!

Parshurama tried his best to see that Krishna was not married in any Kshatriya family or in any subjudated Yadava's tribes. He visited all the kings for this purpose. But Krishna eloped with Rukmani and checkmated Parshurama!

It is pertinent to say, that a man who is neither a Brahmin, nor Kshatriya not Vaish is considered Shudra. Even today, Yadavas are in the OBC's list. In 1930, both Bombay and Madras High courts declared Yadavas as Shudras. In Kaliyug, there are no Kshatriyas.

Before caste wars there was no isolation of Varnas. "Inter-marriages and inter-dinning, the two strongest bonds of unity had full play. There was no room for the different Varnas to develop that anti-social feeling which destroys the very basis of society." After the wars, "Brahminism isolated the Varnas and sowed the seeds of antagonism."

The antogonism marked the dislike of priestly class for Krishna and He accepted the challenge of both the gods and priestly class. That is the reason Krishna is not national ideal for Golwalkar!

Priestly class was always in search of an opportunity to debunk, denigrate and humiliate Krishna. According to Gada Parva of Mahabharata, when Duryodhana accused Krishna of "low origin" and "loose morals", gods in heaven came down to listen to Duryodhana and shower flowers on him.

When Bhima used unfair means to kill Duryodhana at Krishna's instance, Duryodhana reminded Krishna of all the "intrigues" to defeat Kaurvas, "A rain of fregrant celestial flowers fell on Duryodhana's head even as he spoke these words. The Gandharvas playes soft music and the spirit of perfect sages chanted glory to Duryadhana! Scented breeze blew on every side and the sky was one vast lapis lazulli of blue." See the joy of gods and sages on the humilations of Krishna and glorification of Duryodhana!

Then, why did priestly class elevated and deify Krishna? Necessity if the mother of all inventions. During the Buddhist period, old gods had lost their credit with masses. Clientage of the Brahmins had shrinked causing them great hardship. So, they exercised their last prerogative by declaring that "even gods in heaven are with the pleasures of the Brahmins." By virtue of this "divine" right, they could deify anyone, who could preserve their social supremacy.

In the post-Mauryan period the Brahmins killed three birds with one stone. They gave a fatal embrace to the Buddhism by declaring Buddha as an incarnation of Vishnu. As a matter of fact, Buddha did not even believe in God and concept of incarnations is an anathema to Buddhism. Priestly class adopted some of the ways of the Buddhists and gradually Buddhists was reduced to nothing "except Hinduism meant for export," as Dr. Radhakrishnan would say, "as a matter of fact, Buddhism = Hinduism - Brahminism."

Rama was declared as an incarnation of Vishnu. Brahmins were very apprehensive of the rise of Shudras. Their alliance with Kshatriya could pose a threat to the social supremacy of the Brahmins. So, a way was to be found. The story of Sambuka was interserted into the Ramayana and Rama was accused of killing Sambuka, a Shudra ascetic, to create a wedge between Kshatriya and Shudras. By deeds, Rama cannot be accused of killing Sambuka or be anti-Shudra. Guha, a Shudra king was Rama's family friend. In exile, Rama, Sita and Laxman stayed with Valmiki, a Shudra. Rama ate the tasted plums of Bhilni, a Shudra. Rama felt honoured in the presence of Shabari, a Shudra woman whom he up-casted from low status. In his battle against Ravana, his army consisted of the tribals.

It is beyond human imagination to think Rama killing Sambuka performing religous austerities. Blame should go to the priestly class for not only inventing such stories but also preventing people from mediating on God. In the religion of God, all human beings are equal and have the freedom to worship. A Satanic faith can prevent people not to worship God. Any idiot can believe the story of a dead Brahmin boy becoming alive the moment Sambuka was killed!

Krishna was also deified and he was also declared as an incarnation of Vishnu. All the three - Buddha, Rama and Krishna - were not declared the incarnations of Vishnu when they were alive, but many centuries later.

Before Buddha, Rama and Krishna were declared incarnations of Vishnu by the priestly class in the post-Mauryan period by arrogating to itself the right of deifying anyone, it had done a master-piece of forgery by changing the roles of Vishnu with Shiva.

Brahma has lost his status as god of worship. Shiva, being non-Aryan and non-Vedic god, was found not fit for the job. Vishnu was the symbol of phallic worship in Vedic literature. Churning of the ocean is an allegorical expression of deceit and breaking of the promise, he gave to the Rakshasas when they entered into partnership with him in churning the ocean. Rakshasas are not only deprived of their due share, Rahu is beheaded when he takes the nectar. The name Rakshasa was not assocaited with the demon at that time.

One such "demon" was emperor Mahabali, a very benevolent and popular ruler who established the rule of law. A folk song goes like this: 

"All men equal during the Mahabali's reign
It was a period of pleasantry and free of danger of any sort;
No theft, no deceit, not even a grain worth of lies,
No disease or epedemics and unheard of was infact mortality:
Measures and balences were kept in order and
Absolutely there was no fraud of any sort." 

But those who believed in rule of law and social equality were demons and Rakshasas in the eyes of Brahmins. Rule of law and social equality became a threat to the priestly class.  

Who is god and who is demon, only God above knows. Even the gods cannot escape the retribution of God. Vamana and Parshurama both incarnations of Vishnu, destroyed the just social system in Kerala.

It was during this period that the priestly class under the royal patronage of Sunga Kings and "wise" guidance of Patanjali and his successors embarked upon an enterprise of re-casting all the ancient texts for about a century. All interpolations, interserting, distillations, manipulated mutilations, stuffing, substractions etc. were effected in all recensions to make any exegecies appear verisimilitude in concatenation in restropect! These ancient texts coming down to us from generations to generations through learning by rot had a break in the oral tradition during the rise of Buddhism. In the post-Mauryan period evry stuffing or substractions was possible and was delibrately effected. No ancient text we have today is in its pristine purity. Even Vedas have been polluted. Purush Shukta is na outright interpolation, which is a symbol of forgery, deceit, fraud and lies, which the priestly class has inflicted on Hindu Society through the milleniums and still invokes it to perpetuate the hegemonic and parasitic system they have foisted upon the society.

The original Mahabharata, including the Gita consisted of about 8 hundred Shlokas. By the time, it was earthed out from the Bhargwa clan,it swelled to more than twice. Today's Mahabharata, excluding the Gita, contains about one hundred thousand Shlokas. Which Shloka is original, which is interpolated, which is true, which is false, can hardly be ascertained. The same is the case with the other ancient texts, which have been messed up by the priestly class with ulterior motives - Brahmanical stuffing of Manu's perverted philosophy.

We were told that Arjuna is sapient. If he is so, there is hardly any need for Krishna to tell him about the kinds of foods and steps in meditations. Krishna asks Arjuna to fight like a Kshatriya. Arjun's mother, Kunti was not Kshatriya. Her husband Pandu, son of Vedvyasa, himself was a son of Shudra woman was not Kshatriya. Indra, Arjuna's biological father, was not Kshatriya. How could Arjuna be Kshatriya? If Arjuna as a warrior was Kshatriya, he has not on account of birth.

... Gita lays much emphasis on austerity, charity and sacrifice. The house-holder should observe austerity and save money. Money for what? For charity. Charity to the poor or needy? No! Charity to the priests. Does sacrifices reach gods? If it reaches them, it is not devotion by commercial partnership. If priests collects the sacrificial material, then it is the exploitation of the producers by the parasites. Does sacrifices involve killing? No! Ramanuja says that the sacrificial goat goes directly to heaven where it is received by divine Savitri at the gate. Pray, where does the killer of goat go? Tilak says that animal sacrifice has gone out of vague. Why doesn't caste system go out of the vogue? He says we can incur the wrath of gods if we give up every custom!

 These are conclusions, inter-alia, have been discussed by Arun Shourie in his book, "Hinduism."

Krishna was the champion of the masses. He protected his folks from the tyranny of Indra. How could Krishna and author of Mahabharata and the Gita Vedvyasa, son of a Shudra woman, say anything against the Shudras? 

But no race or class of people on earth can match the ingenuity or crafty mind of our priestly class for whom religion or culture is a form of acquisitive politics. Golwalker has scant regard for Rama, Krishna and Shiva. Those who regard Rama and Krishna as incarnations of Vishnu do not do great service to both as by conduct, character and heroic exploits both were much higher than all the gods of mythology put together. Now, R.S.S and its outfits are packaging Rama and Krishna to sell them to this nation.

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