[Advaita-l] The alignment of Vectors: The how and why

Satish Arigela satisharigela at yahoo.com
Sun Mar 21 06:35:40 CDT 2010


dAti-mudgarau: dAti is sickle mudgara is hammer. So you know what it 
means :)

pretAchAra: Dead body worshipers.. you know who they are :)

And see the last line. There is a fine line between being paranoid and 
coming up with wild conspiracy theories and between seeing patterns and 
deducing(based on available data) something meaningful from these 

This balance(fine tuning) is not something which is easily achieved(nor 
easily perceived) for many.


It is hardly pleasant to talk about 
geopolitical issues concerning Hindus these days. Yet, from time to time
 those urges of the arm-chair general are hard to curb. I received from 
the sources articles by Vishal Agrawal and Rajiv Malhotra whose names do
 not need much introduction in aware Hindu circles. As the usual 
disclaimer I must state that I have formerly disagreed with them in 
internet fora on issues pertaining to varNAshrama-dharma, Indo-European 
linguistics and the origin of the Arya-s of India, the value of old 
Hindu philosophy, “whiteness studies” and other issues. Yet, when it 
comes to the larger Hindu struggle against our enemies their efforts as 
warriors at the front must be appreciated. Both of them have recently 
written long articles that are worth glancing through for the uniformed 
Hindus to learn about the situation staring down at them. My main 
purpose of the putting a few words here is to highlight what lies below 
the surface. Submerged though these forces may be, they threaten the 
Hindu wildebeest like the ghora makara-s in rivers of the savanna much 
like ashvattAman and vikarNa threatening the pANDu host in the eddies of
Firstly, Agrawal tackles Doniger that mahA-bhaga-bhakShakI among the 
white indologists, whereas Malhotra addresses the latest in the ongoing 
attacks on Hindu sadhu-s (pAShaNDa-s or otherwise). Let us rehash a few 
points to start: Doniger is a successor of a dhUrta known as Mircea 
Eliade who created a mass of obfuscation that was passed off as 
scholarship the mlechCha universities. She has been able to exploit this
 smoke screen set up by Eliade in the academia to boldly peddle her 
prurience as scholarship. On the other side she, like Sheldon Pollock 
and Robert Thurman, is also the descendent of the American scholar 
Daniel Ingalls, whom we briefly touched upon on these pages in the 
context of his pAshupata studies. But if we study these academics 
stemming from a common yoni we see a striking divergence of career: 1) 
Doniger can be described simply – a frustrated old puMshchali. 2) 
Thurman is a middling scholar but generally well-disposed towards the 
traditions of dharma. 3) Pollock is the most interesting of all the 
American Indologists alive today, but surprisingly the least known to 
the average Hindu, despite having been given the padma-shrI puraskAr by 
the secular government of India. On one side Pollock is the opposite of 
Doniger – he is a solid scholar who has pursued key avenues of Hindu 
thought that were begging to be pursued. When I first started looking 
into these lines of Hindu historical development there was no Indian or 
western student pursuing them. Then I discovered Pollock and, to give 
due credit, found him to be taking the course that needed to be taken. 
In fact Pollock’s studies cut down several fantasies of some of the 
white Indologists including Doniger (as Agrawal has correctly noticed) 
and the German gang. However, Pollock is no saint – in fact despite 
seeing the truth before his face (and perhaps privately acknowledging 
it, for he appears neither schizophrenic nor dumb) he spins of web of 
well-crafted obfuscations to deface Hindu history.
Let us look at a well-known example from Pollock that has been 
repeatedly quoted by other Hindu-hating dasyu-s in raising rabble about 
Hindus and their political institutions.

Pollock wrote an essay on the historical awareness and interest in the 
rAmAyaNa among the Hindu elite (rAmAyaNa and the Political Imagination 
in India, Journal of Asian Studies, Vol 52, No.2 1993). Here Pollock 
claimed that the rAmAyaNa has been a key part of the Hindu awareness and
 has inspired Hindu political systems for at least a 1000 years. Even as
 Pollock was making this claim, other assorted mlechCha Indologists and 
Hindu haters claimed that the interest in Ayodhya was due to Ramanand 
Sagar’s popular Hindi TV serial on the itihAsa. Now various Hindus 
pointed out that Ramanand had little to do with the popularity of the 
rAmAyaNa and the popularity of his TV serial was because the epic is one
 of the first things a real Hindu learns in his life. Several people saw
 Pollock’s position as supporting the Hindu position that rAmachandra’s 
life and thereby Ayodhya had been important to the Hindus even before 
Babar had demolished the temple to build his eye-sore of a “disputed 
structure”. Filled with indignation, Lorenzen, a mlechCha well-known for
 his studies on kApAlika-s and kAlAmukha-s, declared the essay of 
Pollock to be “deeply flawed”. This shows how the mlechCha-s are 
sensitive to even the slightest chance of the Hindu position being 
reality. However, Pollock, as a true-blooded, Malhotran U-turning 
mlechCha clarified that his article was woefully misinterpreted and that
 it was really meant as a critique of Hindu nationalism and of the 
“instrumentalization” of the rAmAyaNa for political dominance and 
manipulation by the Hindu elite. Once he clarified the matter, Pollock’s
 article became dear to the assorted South Asianist dasyu-s who have no 
better business than to meddle in our affairs.

Says Pollock:

“If the rAmAyaNa has served for 1,000 years as a code in which 
proto-communalists relations could be activated and theocratic 
legitimation could rendered…it makes sense that it would be through this
 mytheme par excellence that reactionary politics in India today would 
find expression in the interests of a theocratization of the state and 
the creation of an internal enemy as necessary antithesis.”

There can be little doubt that Pollock is very clear in his conclusion 
here. Yet, elsewhere in an interview to another Hindu-hater Pollock 

“Of course, every imperial ruler shared the same basic goals. They 
wanted to beat up a lot of people and take their money. But they all did
 it in different ways–Augustus and Darius said they did it because god 
was on their side, whether Jupiter or Ahura Mazda, and he had granted 
them the title to the whole world. But no one in South Asia ever 
appointed a divine real estate agent–it’s a very important distinction 
in the history of political thought.”
So the man is master of what our yavana cousins called eristics! This
 is his device of obfuscation of Indic history by talking both ways and 
trying to present the facts and at the same time be a true-blood member 
of the mlechCha academia that gangs up against Hindus to sign 
instruments like the vatsala-patrika. 
Here I am just presenting a political and not a scholarly analysis of
 Pollock. To briefly mention scholarly issues, as Agrawal points out 
Pollock is totally wrong when he saw the rAmAyaNa as being 
“instrumentalized” in the foundation of vijayanagara by the Hindu elite.
 It would do him good to read the Sanskrit and vernacular inscriptions 
of the Andhran shUdra chiefs of the kamma and reDDI jAti-s in the great 
struggle against the turuShka-s to figure out what was common with the 
kShatriya rAjput-s of northern India. On another scholarly point Pollock
 is wrong again when he states that pR^ithivirAja ChAhamAna 
“instrumentalized” the rAmAyaNa to create a sense of otherness against 
the turuShka-s, thereby resulting it the rise in popularity of the text 
in Hindu political discourse. Interested students might take these up 
further to understand the details. Other Hindus thought that when 
Pollock described many former German Indologists as Nazis (including the
 predecessors of the modern German gang, like the one in Harvard) he was
 doing them a favor. This was not at all the case – in fact this was 
just a part of the larger canvas of the well-know Euro-American academic
 tactic of painting Hindus as Nazis and Al-Qaeda. For a flavor I will 
just present a quote from a dasyu who interviewed Pollock:

“Although cosmopolitanism might be viewed as a solution to some 
problems, a fear also exists that across the world people are forgetting
 their own literary cultures and traditions and learning the 
cosmopolitan English, absorbing themselves in Hollywood movies and 
Western goods. This worry has prompted a backlash, from the violence of 
Al Qaeda to the militant Hinduism of the ruling party in India, whose 
paramilitary organizations were recently involved in a massacre of more 
than 2,000 Muslims in the state of Gujarat.”
All these lead us towards the domain considered by Malhotra – the 
concerted action against Hindus in mlechCha academia and its extension 
to geopolitical action. Despite notable differences between themselves 
in method, scholarly rigor and theoretical frameworks these mlechCha-s 
scholars converge on one point – being dharma virodhin-s. Doniger and 
vatsala might hate each other but they sound the same when talking of 
“Hindu fundamentalism” and the like. The American Pollock might accuse 
the German Indologists of being Nazis, but, as the vatsala-patrika 
incident indicated, he might join hands with the Germans, and also a 
motley crowd of Dravidian chauvinists, pretAcharin-s and Dalit saboteurs
 in trampling on Hindus. This is also true when viewed in the larger 
American political context. As we have seen before the Euro-American 
academia is a refugium for the Marxists. The majority of Euro-American 
academics are overt or covert Marxists – the like to call themselves 
liberals to fool others but this is merely a self-flattering tag they 
give themselves. Marxism is a tremendous psychological dependency for 
these academics, because it helps them feel superior to others. But when
 it comes to Hindus they are aligned in opinion with the fundamentalist,
 reactionary and authoritarian GOP, to use their preferred language. As 
we have seen before socialism which animates these Euro-American 
academics is merely a secular version of Abrahamistic thought (remember 
the dreaded words “secular, socialist…” in the modern constitution of 
the republic of India?). Both religious Abrahamisms and its secular 
sister Marxism are prone to committing genocides on people who refuse to
 accept their one size fits all world view. When they encounter a 
superior and un-yielding rival worldview in the form of dharma, which 
more consonant with the natural world, they naturally feel threatened. 
Thus, we see them aligning in their war against dharma, whatever the 
differences within themselves. Importantly, the dominant 
pretAchara-oriented mlechCha-rAjya sees the socialist academics as 
weapon that can be use against the dharma.
Now, the concerted attacks against the Hindu sAdhus, AchArya-s and 
“god-men”, like the one that was recently seen, are something where this
 alignment of vectors is very apparent. Now for an educated, textually 
and/or ritually inclined and educated Hindu most of these “global 
guru-s” are not very important because they have their own “local 
teachers” who educate them in the shruti, kalpa, Agama, dharma, darshana
 and sAhitya. Yet, the social significance of the “global guru-s” cannot
 be understated when we come to the Hindu masses and the confused modern
 Hindus.  Some of them are members or offshoots of different medieval 
sampradAya-s of the bhakti-mArga (e.g. the gauDIya-s), other upholders 
of the traditions of the shAstra-s (e.g. the sha~NkarAcharya-s), still 
others yogin-s of all hues, and yet others pAShaNDa-s encouraging 
differing degrees of nara-stuti and neomorphic traditions without proper
 understanding. Now this element of nara-stuti is a continuation of an 
old strain in Hindu tradition that was first effectively used by the 
tathAgata to present himself as the R^iShi of the true shruti and also 
as one who is “above” the devatA-s. This attraction of the lay Hindu 
masses towards nara-pUjA is a major problem for the pretAcharin-s 
because they are busy trying to peddle their own nara, whose shava hangs
 from a shUla. But then a charismatic living nara is any day more potent
 for the masses than one who dangled on a shUla two thousand years ago. 
So the followers of the preta-mata try their best to bring down the 
various pujya nara-s operating in bhAratavarSha or in mlechCha desha 
Now for a detour: In our late school or early college day our friend 
ST used to perform a hilarious routine of impersonating a Hindi film 
actress by wearing large eye-glasses, and singing a catchy tune while 
appearing to sway under the influence of oShadhI-s or mAdhvI-pAna-s. 
That lyric used to incorporate a neo-mantra of the gauDIya vaiShNava 
tradition. While I am neither proponent nor exponent of the 
bhakti-mArga, the question did arise – is the Hindu bhakti mArga the way
 of substance abusers? 
While this may seem like just a frivolous on-screen depiction, the 
reality is that there were several academic papers written (in the 
1970-80s) that were aligned with this picture and painted the gauDIya-s 
as dangerous to the mental health of mlechChas. Now, irrespective of 
what we might think of the gauDIya-s, this was clearly part of a 
concerted attack where the academics were aligned against a group of 
Hindu origin along with the rest of the mlechCha apparatus, including 
participation in court cases against them. Now the same pattern of 
coordination between the academics and extra-academic forces came up in 
the action against muktAnanda after his seduction by shveta-strIyaH. Now
 this coordination of the attacks is what Malhotra emphasizes in his 
latest article, where he shows how nityAnanda was targeted rather 
systematically by the antagonistic forces. This type of coordination has
 the signature of only two groups the preta-mata and the dAti-mudgarau. 
It is interesting to note from the vatsala-patrika incident during the 
California textbooks affair how the white Indologists and their sepoys 
showed exactly the same type of coordination mobilizing pretAcharin-s, 
Dravidianists and dalitists to launch a coordinated strike on the 
Hindus. This organization, coupled with the fact they never organize for
 any pro-Hindu cause,despite their claims of deep love for the Hindus, 
suggests that they are indeed merely a wing of the larger mlechCha 
structure bearing down on the pagans. For example, have you ever seen 
white Indologists protest Islamic and communist atrocities in greater 
India? In fact many of them depend on Nepal for the preservation of the 
texts they use in their academic studies – Pollock for instance is well 
aware of this. But have you ever seen them organize a protest or 
participate in political action against the Nepali rudhira-dhvaja-s? No,
 they are after all comrades, so what does it matter if they burn down a
 library of Sanskrit manuscripts. But when it comes to meddling in 
Indian politics, i.e. bringing down the Hindutva movement, they are at 
the forefront spinning lies. No doubt the kAngress government gave 
Pollock a padmashrI. 
Apart from direct meddling, the leftist academics serve as the 
intellectual resource for the attack on the Hindus – they have already 
created material that shows the Hindu structures as depraved and 
decadent. So there are ready references in the form of their works to be
 used when incidents such with an amukAnanda need to be given an airing.
 It should be noted that this type of mlechCha scholarship is a part of 
the psy-ops going on since the English conquest of India. Rabindranath 
Tagore in his history of bhAratavarSha (1903 CE) states:

“From the invasion of Mahmud to the arrogant imperial declaration of 
Lord Curzon, all the historical annals till yesterday, are only a mass 
of strange mist for Bharatavarsha. These accounts do not give clarity to
 our vision of our motherland. In fact, these only serve to cloud it. 
These accounts throw a beam of artificial light on such a spot that in 
our own eyes the very profile of our country is made dark.”

This declaration by Tagore is a result of the subversion of historical 
thought initiated by the Britons and continuing to date in the works of 
modern white indologists and South Asianists (who by adopting this name 
want to deny the very name of India). As result the Hindu masses labor 
under the weight of implanted Abrahamistic constructs (secular or 
Christian or Islamic). Several centuries ago the jaina polymath Acharya 
hemachandra, in order to attain siddhi of a certain mantra performed 
yoni sAdhana with a vaishya woman. This was recorded in his history and 
no one made a big deal of it. A century ago vivekAnanda was closely 
associated with a mlechCha woman (sister niveditA); thereafter Aurobindo
 was associated with an Algerian Jewish woman; people did not make big 
deal it. What has changed today – the implant has succeeded in 
subverting the Hindu mind. 



“If you tell them these things they will say you are a conspiracy 


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