Friday, 23 December 2016

DILS Lakshmindra Sinha’s Hindi poetry book ‘Mitti ki Chaaya’

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DILS Lakshmindra Sinha being felicitated by Rastriya Kavi Sangam

We the people of the Indian subcontinent share a common civilization framework, and DILS Lakshmindra Sinha’s Hindi poetry book ‘Mitti ki Chaaya’ is one such attempt deepening and widening the cultural unity of all the people. The collection of poems by him is an attempt to share the same oneness that sprout in this great land called Bharat.

Beginning with the poem, ‘Mein Brahmaputra hoon’, ‘Is Mahan Desh ke’, ‘Atmagat ki Chitthi’, DILS Lakshmindra Sinha has penned his thought to the far and wide civil war that took place in Somalia in 1998. In the same breathe, how a serial bomb blast that rocked Guwahati years ago would go unnoticed by the poet. The poems ‘Somalia 1998’ and ‘October 30: Ek Mrit Yuvti’ find expression of the pain and anguish.

DILS Lakshmindra Sinha in the introductory page ‘Mere Anubhav’ echoes with countless voice unheard in the modern democratic India that being a linguistic minority has become a curse.

“यह तो सच हैं की इस देश में भाषिक संख्यालघु होना एक अभिशाप है.”

The soul of true democracy in India is missing; it has become more of a number game of votes. In the individual level, however, the same curse comes as a blessing to learn a lot of languages, the poet writes. 

“यह मेरे सौभाग्य हें की मुझे अंग्रेजी, हिंदी, असमिया और बांगला  इत्यादि शीखने के साथ साथ इन भाषाओ के साहित्य और संस्कृति से परिचय होने का अवसर मिला हैं”

The poem “आत्मघात की चिट्ठी” very well narrates the suicidal path that we are treading towards leaving behinds Raslila, Rakhowal, Manglarti, Firaal, Joydeb, Haribola, Holi. And the quality of life that we will be leading in future, DILS Lakshmindra Sinha writes:

सूखा होगा हमारा जीवन-रस,
रहेंगे नहीं नाड़ी की गति और ह्रदय जैसा कुछ 
आहिस्ते आहिस्ते हो जायेंगे सब 
चट्टान, नहीं तो यन्त्र 
नहीं तो हिम-बर्फ 
यह सब समझते हुए भी हम जा रहे हैं 
भविष्य के आत्मघात के रास्ते पर

The collection of poems by DILS Lakshmindra Sinha is definitely the outcome of many peoples’ effort, and the poet has mentioned many well-renowned personalities. Ashok Verma from Silchar, Kishor Kumar Jain, Hindi Sentinel Editor Dinkar Kumar, Hemraj Meena, Director Kendriya Hindi Sansthan.

DILS Lakshmindra Sinha was recently felicitated by the Rastriya Kavi Sangam with the title of ‘Sahitya Shree Samman’ in Jhunjhunu, Rajasthan.

Thursday, 22 December 2016

Breaking Manipur : Western Interventions in Manipuri Faultines

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By RK Rishikesh Sinha

Thanks to Rajiv Malhotra’s path breaking book “Breaking India – Western Interventions in Dravidian and Dalit Faultlines”, that shook people like me out of their comfort zone. He is the rarest breed of Indian intellectual who has disrupted the whole Indian narrative of our history, Indology, sociology, anthropology, Sanskrit, South Asian Studies and other related fields.

After reading the book, I am assured that there are lot of forces working in Manipur, and Hinduism is at receiving end. The Hindu Meitei are in siege. The practitioners of the Hindu Dharma are fighting a war against a well orchestrated enemy of US and European churches, academics, think-tanks, foundations, governments and human rights groups. The script followed in Dravidian and Dalit chauvinism has been photocopied in Manipur.

It is impossible to study done by Rajiv Malhotra in his fatty 626-page book ‘Breaking India’ to be narrated here. The body of work (in the form of books) done by the author has not been done in India since centuries. The West starting with colonialism and till today is studying India at various capacities. And we Indians never studied them. We accepted every western-originated stuff without an iota of doubt and happily implemented it in India. As all this stuff are God-given.

Here is the summary of the book that is carried in the jacket of the book.

India’s integrity is being undermined by three global networks that have well-established operating bases inside India: (i) Islamic radicalism linked with Pakistan; (ii) Maoists and Marxist radicals supported by China via intermediaries such as Nepal; and (iii) Dravidian and Dalit identity separatism being fostered by the West in the name of human rights. The book focuses on the third: the role of the US and European churches, academics, think-tanks, foundations, governments and human rights groups in fostering separation of the identities of Dravidian and Dalit communities from the rest of India. […] The book reveals how outdated racial theories continue to provide academic frameworks and fuel the rhetoric that can trigger civil wars and genocides. The Dravidian movement’s 200-year history has such worrying origins.

Western Academic Construction of Aryan Race


The book beautifully traces back the circumstances in which the Aryan/ Aryan Race was invented in western academic circles and its implication in Europe, India, Sri Lanka, and Africa. The book gives a death blow to all those who are riding in the Aryan Race bandwagon.

In the case of Europe


In the eighteenth century, when the traditional religious belief of be Europe was threatened by the Enlightenment, Europeans looked for a golden past. Many hoped they could find it in India, which had been the source of much of Europe’s imports for centuries. In this search for identity, they began to hypothesise and construct an idealized ‘Aryan race’ through distorted reading of Indian scriptures. Fed by virulent German nationalism, anti-Semitism and Race Science, this manipulation ultimately led to the Nazism and the Holocaust.

In case of India



In the late eighteenth century, the Indologist Max Muller proposed the Aryan category strictly as a linguistic group, but it soon got transformed into the Aryan race by colonial administrators who used Race Science to make a taxonomical division of traditional Indian communities. The castes designated as ‘non-Aryan’ were marginalized or excluded in depictions of Hindu society. In parallel, the Church evangelists working in South India constructed a Dravidian race identity. They de-linked Tamil Culture from its pan-Indian cultural matrix, and claimed that its spirituality was closer to Christianity than to the Aryan North Indian culture

Applying the same in Manipur, we find the same script. There has been and it is going on to delink Manipuri culture from pan Indian Hindu cultural matrix by Church evangelist and ethnic identity sympathizers. In this separation process, Hinduism has been sidelined; consequently the Hindu meitei population is falling to Christianity like the Dravidians. And those who are following the native religion like Sanamahism, it is very visibly written on the wall that once Hindu dharmic thought gets demised, in no time the local faith will be presented in state museum. Since only the Hindu thought can accommodate any localized religious faith. Neither Islam nor Christianity can accommodate localized religion.

A must-read book for every Indian shows how in the study of India, the Aryan race that was actually the creation for the European Identity politics took its path. The role played by the colonial Indologists, European Romanticists, German-identity crisis, Race Science gave the grand shape of Aryans, and later transforming it into the Aryan Race.

The author joins the dots of the works done by Sir William Jones (explained the relationship between Sanskrit and European languages through the Biblical story of the Tower of Babel. This myth became the blueprint for the racist interpretation of Indian society; justified British rule in India as a civilizing mission to rescue the Indians, who had corrupted the ‘original Biblical truth’), Franz Bopp (he coined ‘Indo European’ to end the schism between Germanic and non-Germanic European), Johann Gottfried (claimed Sanskrit belonged to his Indo-European ‘Aryan’ past; the discovery of India was the re-discovery of Europe); Karl Wilhelm Friedrich Schlegel (claimed modern Germans had migrated from India); Ernest Renan (hypothesized Aryans were more creative because of their mythology and the proliferation of gods); Friedrich Max Muller (a functionary for the colonialists and for Christian evangelist, he saw Indian civilization, especially its multiple gods, as a corrupt form of ancient glory); Adolphe Pictet (claimed ancient Indians had primitive monotheism, later fell into polytheism in order to explain natural phenomena); Rudolph Friedrich Grau (his books were used by missionaries to embed Vedic thought within Christian symbols for the Hindu people conversion); Joseph Arthur Comte de Gobineau (claimed European Aryans got debased by mixing with darker native races); Houston Stewart Chamberlain (his book linked Indian caste with race), Herbert Hope Risley (his research classified Indians into seven major races with Aryans and Dravidians as the two opposite poles, and morphs Jati-Varna into race), Sheldon Pollock (he is a Padmashri awardee Government of India, Sanskrit scholar, he claims Sanskrit/ Ramayana/ Mahabharata is political, oppressive, dead; Valimiki Ramayan came after Buddhist influence).

It is unfortunate that still we Indians are carrying the baggage of Aryan and Aryan race description that was developed by Christianized Eurocentric people to understand the Indian society.

Inventing the Dravidian Race/ Dravidian Christianity


The book then goes into describing how the Dravidian Race is invented by Reverend John Stevenson, who was sent by the Scottish Missionary Society, and Brian Houghton Hodgson. It goes further stating how the conspiracy is born that is of cunning Aryan Brahmins exploited innocent Dravidians. In the section ‘De-Indianizing the Tamil traditions’, the author writes : since colonial days, there has been an ongoing attempt to construct an ethnic-religious Tamil identity separate from the rest of India, and to find Christian roots for this so-called ‘Tamil Religion’.

Social Institutional Control of Social Discourse in India



The West axis with Academy, Funding Agencies, Churches, Government influence Indian intellectuals, academic institutions in the academy, media and NGOs. For example, the US government uses USAID to channel funds through transnational evangelical organisations such as World Vision. Funding Agencies: Infemit, a transnational network of evangelicals targeting India, is funded by Crowell Trust, a US-based Christian fundamentalist funding agency. Academy: the academic study of India overlaps with a type of activism that encourages centrifugal forces in India. Churches: the US-based evangelical movement launched Dalit Freedom Network, which is in turn has an Indian associate called All India Christian Council (AICC). Church backed institutional networks in India have considerable influence and support of Western government organisations. Media: there is an extensive Christian evangelical media network in India aligned with 'secular' media. 

Conclusion

Today the Hindu Meitei in particular and Hindus all over India are oblivious of the danger we have been engulfed. Our so-called secular media/ academicians/ politicians / intellectuals are corrupt and are anti-Hindu. Manipur has been turned into a laboratory to convert Hindus by Christians. The community has been targeted by notorious Christian organization Joshua Project. Like the Tamil / Dravidian identity separatism that has been constructed with the backing of western government-church-academic-think tanks nexus, Manipur and Hindu Meitei are under siege from this forces. The million dollar question is when Hindu Meitei would turn their gaze towards the Christian forces in Manipur and come out with a book similar to Rajiv Malhotra book with the title “Breaking Manipur- Western Interventions in Manipuri Faultines”.

Tuesday, 20 December 2016

Christian Bishnupriya Manipuri vs Hindu Bishnupriya Manipuri

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By RK Rishikesh Sinha
Here is a hypothetical conversation between Hindu Bishnupriya Manipuri and newly converted, anti Hindu, colonised, western, Church-dictated Christian Bishnupriya Manipuri. It is a caricature to understand basically Hindu Dharma and Christianity, inspired from the Rajiv Malhotra-authored book Being Different - An Indian challenge to Western Universalism.

Christian Bishnupriya Manipuri : Mine is the only one true religion and everyone should convert to it.
Hindu Bishnupriya Manipuri: This attitude stems from your ‘exclusivism’ of your religion. My Hindu dharma not only allows religious pluralism but it is built on it. I don’t have to convert you. I have respect for you, but it is ‘mutual’. By the way Bishnupriya Manipuri is a Hindu jati. We have varna and jati, and there is no 'caste'.
Christian Bishnupriya Manipuri : ‘Religious tolerance’ shows how good we are towards your Hindu religion.
Hindu Bishnupriya Manipuri: 'Tolerance' is a patronizing way to say that my Hindu dharma is bogus. It is a posture of condescension and an accommodation due to political pressures. We need ‘mutual respect’. To respect someone’s faith implies that it is seen as legitimate for that person.
Christian Bishnupriya Manipuri : Inculturation shows respect for your dharmic culture.
Hindu Bishnupriya Manipuri: It is a deception used to gain easy entry to my jati and dharma. The strategy is to subvert my dharma.
Christian Bishnupriya Manipuri : Your Dharma is incomprehensible to me, hence useless and ignorable. 
Hindu Bishnupriya Manipuri: This is a false assumption means to retain your domination in philosophy.
Christian Bishnupriya Manipuri : Equality demands that we erase difference.
Hindu Bishnupriya Manipuri: Only by respecting difference can there be true equality. If I mimic your western culture, it does not bring equality but servility.
Christian Bishnupriya Manipuri : Remaining different would isolate you from globalization.
Hindu Bishnupriya Manipuri: We can be different and yet be positively engaged, only in office, bus, shops. You are not welcomed in my home and in my social space. Why don't you understand, your understanding of Jesus and Christian theology is very different to my dharma.
Abrahamic Bishnupriya Manipuri : Difference causes tensions, so we must become the same in order to end tensions.
Hindu Bishnupriya Manipuri: Difference that is based on supremacy does cause tensions, but difference built on unity-in-diversity and harmony does not.
Christian Bishnupriya Manipuri : Cross-cultural fertilization is good and that is why ‘fusion’ into a single global culture is natural.
Hindu Bishnupriya Manipuri: ‘Diversity’ brings deeper cross-cultural fertilization which is sustainable in the long run. Erasing difference will relocate my jati and dharma in museums, ending the cross cultural fertilization, as has happened in the case of native Americans.
Christian Bishnupriya Manipuri : Advaita Vedanta says that everything is One, so why bother with difference.
Hindu Bishnupriya Manipuri:  It is a misrepresentation of Vedanta to say that, since the existence of our world is only relative and not absolute , no worldly outcomes should matter. In truth, no school of dharma calls for the abandonment of the relative world, and every school of dharma encourages responsible action without attachments to the rewards. If difference did not exist in the relative reality, there would be no ethics, because dharma and adharma would be viewed with indifference.
Christian Bishnupriya Manipuri : Western liberalism has already embraced difference.
Hindu Bishnupriya Manipuri: In western liberalism, religious diversity does not enjoy the same place as racial and gender diversity. ‘Religious tolerance’ is disrespectful of difference. The other common policy is the sameness of all faiths, which dilutes their difference.
Christian Bishnupriya Manipuri : Secularism represents progress as defined by the trajectory of western history.
Hindu Bishnupriya Manipuri: The West’s historical experience is not universal. Forcing all civilizations to follow the west does not bring humanity the benefits of others experiences.
Christian Bishnupriya Manipuri : Hindutva ideology asserts difference the Indian way. 
Hindu Bishnupriya Manipuri: It is too political and reactionary, and has adopted some western approaches to difference such as emphasis on a 'unique history'. 

Monday, 12 December 2016

How to define Hindu Dharma?

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By RK Rishikesh Sinha

Our Sanatan Hindu Dharma has always been misunderstood with myths and misconceptions. Unfortunately, these have gone deep into the Hindu psyche through the western academia, mass media, and due to the lack of knowledge about our Dharma. Supported by western academia, these myths and wrong notions have been accepted unfortunately by westernised / colonised / christianised / liberalised Hindus of contemporary India. Their entire mission is to destroy everything that qualifies Hindu Dharma. Therefore, we Hindus are not able to define what the Hindu Dharma is.


Rajiv Malhotra’s book Indra’s Net, traces back the main source that are rooted in the western academia. And gives a befitting reply to each of the myths. In doing so, the author brilliantly defines Hinduism using the ‘forest’, the ‘computer industry’ and the ‘banyan tree’ as metaphors. He analyses step by step the various aspects, facets and constituents of the Hindu Dharma and establishes its unity which manifests itself in diversity and vice versa. It makes a very important point that there is an integral unity that exists amongst the various traditions in India as opposed to synthetic unity which is visible amongst the Abrahamic religions i.e. Christianity, Islam and Judaism. It is a must read book by Hindus and non Hindus to understand the length, breadth, and depth of the Hindu Dharma.


The climax of the book comes when he proposes ‘astika’ and ‘nastika’ attributes, like the ISO Standard, to set the ‘Hinduism’ boundary straight and intact. The laxman rekha demarcates Hinduism with other Judeo-Christian faiths (Judaism, Christianity, Islam).

How one could define Hinduism? The moment we’re asked to define Hinduism. We blurt out ‘it is a way of living’. With the same logic, Osama Bin Laden, Hitler and people of other faiths have their own ‘way of life’. Therefore, Rajiv Malhotra has given three descriptions to define Hinduism. 

Hinduism is like a forest


Rajiv Molhatra aptly defines Hinduism metaphorically with that of a forest. In the forest, thousands of species of animals, plants and microorganisms exist in a state of mutual independence. In the forest microcosm, there exist many worlds-within-world, which are never separate or isolated from one another. All the elements of forest are immensely adaptive to one another, and easily mutate or fuse into new forms over time. The forest loves to play host, and is never closed to outsiders. The growth of a forest is organic; new forms of life co-exist without requiring the destruction of prior ones. 

Hinduism is like a banyan tree


Another metaphor that the author uses to define Hinduism is that of a banyan tree, beloved in myths and stories across Asia. The banyan tree is unique among trees in that the branches sprout and bow down to the ground, becoming additional roots of the same tree, forming eventually into a trunk in its own right. The tree is a single structure but functions like a complex, self-organising network, providing shelter and nourishment to birds, beasts and humans.

The metaphors of ‘forest’ and ‘banyan tree’ explain why people living in Hindu culture are comfortable with pluralism and complexity.

Hinduism is equivalent to the computer industry


Another approach/ model that he uses to describe Hinduism is by making it equivalent to the computer industry. One can assemble different kinds of computers by selecting from array of components (disk drives, screens, operating software, memory, printers etc). Although there are many manufacturers making each component, they share a certain common standards and architectural principles. There are consumers in the market who can themselves assemble the components and make a computer. And there are those who go by systems integrators like Dell, HP, Toshiba etc.

In the Dharma tradition, the role of system integrators is played by individual gurus and sampradayas. Like the computer industry, Hinduism can be seen as:

  • (a) open architecture: for spiritual quest as well as guidance for one’s life;
  • (b) Modular: depending on one’s individual choice. One can choose one’s own ista-devata (personal deity of choice) and other devatas; extending it to other aspects like festivals, sacred texts, cosmological world view etc. It is this architecture that provides pluralism and flexibility;
  • (c) Pre-packaged solutions: Practitioners who are incapable of configuring their spiritual path can go with this aspect by following any of the competing sampradayas;
  • (d) Customization: it is a do-it-yourself option available for advanced learners/ practitioners who can configure a system responsively;
  • (e) Research and Development (R&D): in house R&D by individuals and sampradaya can come up with ideas and practices in the marketplace;
  • (f) No centralized control mechanism: like the internet, there is no center, no owner, no founder, no authority to enforce ‘right’ for all people;
  • (g) Not history centric: there is no requirement to study the history of the system to participate.

These characteristics are not available with other desert-based religions (Islam, Christianity originated in desert). To safeguard the Hindu systems to work at best, like we scan our computers to delete malwares, Rajiv Malhotra in his insightful and first-of-its kind book Indra’s Net mentions some poison pills/ porcupine defence to guard it from ‘digestion’ and ‘self-destruction’.

Wednesday, 7 December 2016

Seducing the Rain God Book Review

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RK Rishikesh Sinha


Few days ago, I read a book ‘Seducing the Rain God’ by Smriti Kumar Sinha. I read each and every word in the book. I find the book is not merely a book consisting of fourteen stories originally written in Bishnupriya Manipuri, it is more of a product that is embedded with many information of the community to the pan-Indian readers as well as to the home audience. So, the book appears as a big bridge connecting many small bridges.

Ramlal Sinha, the translator of the book, has successfully done a very painstaking job translating the stories written in Bishnupriya Manipuri. He has effectively transferred the original Bishnupriya Manipuri framework to English without diluting the beauty of the stories. However, if given an opportunity I would like to read the original ‘Bishnupriya Manipuri’ story ‘Choudhury Golapchan’. Since the story touches the core of the Bishnupriya Manipuri psyche.

Here are the few lines from the book: 

"Monigo, your mind is still full of the Viratsabha, the Mahabharata, Arjun, Raja Lokei and the like. Have a sound sleep. You have to wake up early tomorrow morning. Aargh! They’re busy with the Mahabharata of Hastinapur while imminent and burning issues like starvation death, community cancer, bleak match-making prospects of the girls of Raja Lokei, have been pushed to the backburner.”

Here we can see, the character in the story struggles with two realms.

There is another reason liking the book. There are two stories that relates to my lineage ‘Rajkumar’. And the book begins with Golapsena Rajkumar in the story ‘Flowers without fragrance’. The story pricks a very common talk especially in my home. 

Here it is: Golapsena Rajkumar. Rajkumar, a prince! He himself was ignorant of where exactly his forefathers had been kings and how big their kingdom was.

The book comes as a standard book for future translators to keep maximum Bishnupriya Manipuri words while translating it into English. He has kept many words as it is: Iche, Eiga, Fita, Muktiar, Khura, Kathi, Giri, Chakchafal, Chengi, Khuttei, Pirha, Pana-Tankha, Ima, Angaluri, Inafi, Fizang, Gidei, Talaphuti, Ine etc.

One would observe that the information given about the Bishnupriya Manipuri language inside the front cover of the book finds expression in all the stories carried in the book.

In addition to it, through a story in the book ‘In search of an immortalizing herb’, the author bring forth the danger of overstretch of science in each and every societal sphere and in one’s personal lives. Take for a moment if in our lives there is no place for beliefs, stories, and myths, and we construct science as everything. Definitely, we will be doomed. The character of the story, Shankhalema, rightly says: Atoms and molecules don’t constitute a community. It is a nice book.

Buy it. It is available in Amazon India.

Thursday, 1 December 2016

Bishnupriya Manipuri bodies to honour Modi, Sonowal

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FROM OUR Correspondent 

Silchar, Nov 30: Members of the central committee of Nikhil Bishnupriya Manipuri Students’ Union (NBMSU) and Bishnupriya Manipuri Ganasangram Parishad (BMGSP)’s decision to confer a number of prestigious awards on Prime Minister Narendra Modi, Chief Minister Sarbananda Sonowal and State Education minister, Himanta Biswa Sarma, deserves special mention.

This decision was taken at a meeting held in memory of Dr Kaliprasad Smriti Dibyashram Sanskriti Kendra, at West Kachudaram, Chencoorie here. The occasion was special as they were observing the 123rd birth anniversary of Bishnupriya Manipuri Society’s first political stalwart, leader, poet, writer and social activist Gokalanandagiti Swami.

Gokalanandagiti Swami Award for political works 2016 and Gokalanandagiti Swami Award for social works 2016 were also announced at the programme.

Nanda Kishore Singha, former MP and a frontline leader of Bishnupriya Manipuri Society has been also awarded for his outstanding service for more than 35 years. Gopaldas Sinha was also awarded Gokalanandagiti Swami Award for Social Service for his unparalleled contribution towards the society. Poet, writer, Shyamananda Singha also a member of Bishnupriya Manipuri Sahitya Sabha, presented the award.

The programme began with the paying of floral tribute to Gokalanandagiti Swami which was done by Rajkumar Anil Krishna, former president of the central committee and chief advisor of central advisory board.

The programme was graced by the presence of Gopaldas Sinha, an extraordinary frontline leader and chief advisor of Bishnupriya Manipuri Language Teachers’ Training Diploma Holders’ Association, Tombak Sena Singha, a recipient of Dr B R Ambedkar Social Service Award and also a revolutionary figure and Narendra Chandra Singha, litterateur, poet, writer and editor and general secretary of Bishnupriya Sahitya Manipuri Sabha.

Source: The Sentinel

Tuesday, 29 November 2016

Cashless economy: Trust is sacred

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RK Rishikesh Sinha
Prime Minister Narendra Modi’s dream of a cashless economy is achievable. It is absolutely possible. Technology is available with us, the greatest challenge, however, is to change people’s mind. We have to educate people about the whole financial infrastructural touch points through which money gets transacted.

It seems simple. The fact is: it is not. Since 2009 I have been closely following the development taking place in the finance-related digital space. India is so big and diverse; there are people who simply don’t know about NEFT? Forget about IMPS and (Pre-paid/ Closed System/ Semi-Closed System/ Open System) Payment Instruments. And there are people who don’t believe on banks even! They have love-hate relationship with banks.

The state of affair is that if I tell a person to deposit to my account Rs 100 without physically going to a bank. He or she will not be able to do it. They don’t know the options available with them. However, the same person is willing to learn it lest he or she is being taught. They are eager to learn the tricks given the proper guidance and knowledge.

Besides this, there is deficit of trust among Indians about money. They fear more about the result -- in case of failure of transaction, denial of the receiver getting the money so on and so forth. Here lies the crux of the success. Technology has to be robust, complaints has to be automated and resolved in time frame. We have to educate ourselves and others with the channels involved in the process from the sender to the receiver.

The ways through which money could be transacted digitally could be adopted easily by us. Again I would say the trust and confidence of the sender and the receiver of the money is tantamount. The trust has to be kept intact and sacred. Here comes the challenge.

Initially, the receiver of the money has to work as a guide to the payer. He or she has to be well-versed with the financial ecosystem through which money is transacted digitally. He/she must have knowledge about respective banks’ wallets, and other independent e-wallets like Airtel Money, Paytm, mobikwick etc. In addition to it, other products like UPI and USSD. It is very tough to make people believe that a mobile number can be used to hold money. In the nutshell, your mobile phone would work as your wallet. Here, the NPCI website comes handy to begin with and websites of respective banks.

The future is interesting. It would curtail crime and terror financing, leakages, transaction costs, administrative and overhead costs. However, the present time reminds me of the time when electronic mails (emails) came in front of us.

Sunday, 27 November 2016

Christianity Adam and Eve story in Bishnupriya Manipuri

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RK Rishikesh Sinha

The USA-based Joshua Project has targeted us to convert 100 per cent Hindu Bishnupriya Manipuris in India and Bangladesh to Christianity. The You Tube video given below is one such effort to bring Christ among Bishnupriya Manipuris. It is related to the Joshua Project.

It is to be understand that the translated Bishnupriya Manipuri of the Christian story consist of core Dharmic words like Bhagwan/ Ishwar, Sansar, Paap, Narak, Uddhar. These Hindu terminology words doesn't apply to Christianity.. Our Hindu/ Vedic concept on Bhagwan/ Ishwar is different than the Christian God.

Christian Story




Hindu Story

Let us understand better the Christian story according to our dharmic perspective. Explained by Rajiv Malhotra in the below given video.



Next article will be on the difference between Hindu Bishnupriya Manipuri and the Christian one.

Friday, 25 November 2016

Bishnupriya Manipuris in target: Conversion to Christianity

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RK Rishikesh Sinha
We as a Bishnupriya Manipuris feel proud keeping our social, cultural and religious pillars strong and intact. In the 21st century globalization period, it is surprising to find that there is continuity of our ethos since centuries despite being in the epicenter of many socio-political changes. The formation of India, East Pakistan (later Bangladesh) - on religion is one such. More than that we withstood religious conversion to Islam and Christianity in comparison to our neighbouring communities; we are Hindus. It is surprising that religious conversion is not highlighted and discussed. Take this: this is the first article in this blog raising the issue.

However, in the present time, we are not safe. The Bishnupriya Manipuri society has been intruded and it is being compromised. To my knowledge and information, 40-45 Bishnupriya Manipuri individuals have converted to Christianity in India. To make the matter worse, unknowingly BMDC-Pau website carries the image of Mother Teresa, whose job was to bring people into the fold of Christianity.

According to multi-billion-dollar- organization Josuha Project based in Denver, Colorado, 0.07 % of Indian Bishnupriya Manipuris have converted to Christianity (in Bangladesh it is 0.16%). It is a notorious organization converting people of other religious faith to Christianity. The evangelical organization has mapped us, the Bishnupriya Manipuries, and included it in their database. We are in their target.

In the Joshua Project website, our introduction has been given like this:

The Bishnupriya (Manipuri) are a 100% Hindu community living in the northeastern corner of Bangladesh mostly in the Moulvibazar district of Sylhet division. They point to Manipur state of India as their homeland, and they still have a majority of their people in various northeastern states of India. They are mostly farmers, though their younger generations are becoming increasingly more educated and looking for other opportunities. They are very proud of their culture/religion, and are well-known in Bangladesh for their dances; their identity is very much tied to their Hindu culture/religion. Largely because of this, there is still not a single known Christian among the Bishnupriya in Bangladesh. Missionary activity among them has been and is limited because of their belief that to be Bishnupriya is to be Hindu. Outsiders trying to spread the gospel are not tolerated, and individuals may resist the gospel for fear that they will lose their place in the Bishnupriya society if they become Christians. Still, because of the Bishnupriya community's desire for development and aid, missionaries can easily gain access to the community by engaging them in the social, economic, and health sectors. Going beyond merely providing aid may prove difficult, however.

Please read again:

because of the Bishnupriya community's desire for development and aid, missionaries can easily gain access to the community by engaging them in the social, economic, and health sectors. Going beyond merely providing aid may prove difficult, however

This is the fundamental approach of Christian missionaries: 1. saama (the process of pacifying); 2. Daana (the process of giving money in charity); 3. Bheda (the principle of dividing); 4. Danda (the principle of punishment).

What we see around us in north-east India, in just half a century period, the whole northeast got converted into Christianity. The terrorism infested in Manipur, Nagaland, Tripura are Christian terrorism.

In India, Rajiv Malhotra writes in his path breaking book ‘Being Different – An Indian Challenge to Western Universalism’, ”the Joshua Project points its fingers at Hindus who comprise the dominant faith and are clearly targeted as competitors to overcome. When incidents of violence have occurred, it is often the Christian missionaries who cast the first stone in the form of hate speech such as ‘pagan’, ‘idol-worshipper’, ‘heathen’ etc …and offering whole villages financial incentives to convert”.

What can we do? First, stop allowing Christian missionary schools/ hospitals at our villages. If our boys/ girls are attending Christian missionary schools (many schools have come up near to our villages), be cautious of their school content are they belittling our deities, symbols and dharmic traditions. Second, stop outsiders preaching gospels at our villages. Don’t give societal space to converters and those who got converted. Third, understand the modus-operandi of the Christian missionaries. Understand key difference between Hinduism and Judeo-Christian faiths. For this, read the books authored by Rajiv Malhotra. All the books published by him are first of its kind looking at the West from India’s dharmic standpoint. Before you buy all his books, watch his You Tube Channel. Fourth, we poeple have to decolonize ourselves. To be continued…

Scrapping of BMDC signals the end of identity politics

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By RK Rishikesh Sinha

Bishnupriya Manipuri Development Council (BMDC) is dead and is a part of history now. We are fortunate that we have seen the complete life cycle – its birth and its sudden death. However, the short tenure of the body has highlighted how we as a community respond to such development. 

Today, when we go back and read some of the writings on BMDC, we find serious questions were asked about the inception of the body. Here is an article, where Ramlal Sinha had doubts about the body’s financial viability and its objective. And at the same time, the role of NBMM against BMDC was questioned.

In parallel to Ramlal Sinha’s views, Rebati Mohan Sinha who was elated with the formation of the body, he too asked many questions to the very existence of the body. Reading his series of articles on BMDC, today, I believe, many of his questions have gone unanswered!

Out of many things that we have seen, it is suffice to say that we can be played upon by anybody, and in this process we can go a long way. Everything takes a backseat when it comes to power and money. The series of news items prove it.

If the BJP government’s decision of scrapping all the minority councils in Assam is concerned; I guess the party has sent a signal and made the point straight that minority politics, identity politics, and caste politics that are deep-rooted in the construct of India will not be entertained. Political games that are played on the name of development across jatis not only create vote banks, but it creates bitterness and hatred amongst jatis. And north-east is rife with fear and mistrust between different ethnic communities. And the party will do another surgical operation by scrapping / diluting all the minority (religious / linguistic) appeasement schemes that takes place in the name of development. Synthetic ‘Development’ would be replaced by ‘Empowerment’ of the minorities.

We see many reservations pronounced by writers like Ramlal Sinha and Rebati Mohan Sinha on BMDC has indeed come true. And the change of guard in Assam and in the Centre has indeed changed the political playground.

Monday, 21 November 2016

Peace and self-organisation against Rs 500/ Rs 1000 chaos

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By RK Rishikesh Sinha


With the demonetisation of Rs 500 and Rs 1000 by Prime Minister Narendra Modi, I observed there is chaos all around us. Though many people like me are enjoying the chaotic environment that got fall out with the decision.

I observed since the day of announcement, the daily bazaar near to us went absolutely vacant with no buyers; and even some of the shops got closed. Still co-passengers in buses and in e-rickshaws are in conversation on the very topic. I saw people are concerned but there is absolute peace in this cacophonic environment.

What is so particular about the inner calmness presided by our people at this juncture when there is no cash in their hands? The inner attributed to the dharmic cultures which tend to be more accepting of difference, unpredictability and uncertainty. My opinion is shaped by Rajiv Malhotra’s book “Being Different” which I am currently reading. This voluminous book of 474 pages says that the traditional Dharmic perspective of chaos as natural and normal. Highlighting the fundamental assumptions of western civiliasation regarding Indian dharmic cultures, the book says the West, conversely, sees chaos as a profound threat that needs to be eradicated either by destruction or by complete assimilation.

The West tends to crave assurances and certainty, partly because it insists on either/ polarities. The dharma traditions, however, do not see uncertainty as evil or even inherently negative. Therefore, those who are in long and tiresome queue in banks and ATMs are ready to take the pain for the better Bharat.

The differing attitudes towards ‘order and chaos’ are traced very clearly in the contrasting myths and foundational stories of India and the West. In the Vedas and Upanishads, and in the vast canon of classical writings in Sanskrit, we see many context-sensitive and flexible ways of dealing with chaos and difference. There is always for balance and equilibrium with the rights of chaos acknowledgement. In contrast, Western mythologies, both Hebraic and Greek, are replete with themes that depict the negative realms as chaotic and in perpetual struggle.

Malhotra writes many differences about how a Hindu and a westerner from Judeo-Christian faith encounter ‘chaos’, ‘aesthetics’, ‘morality’ and ‘truth’. Unfortunately, we as Hindus are ignorant to the fact that we are raising ourselves knowingly and unknowingly in the western framework and not paying heed to our dharmic traditional infrastructure. In today’s India, aesthetics is defined by the West, and even morality and ethics is under their garb.

Rajiv Malhotra writes, the West gazes on India is through the lens of both biblical and secular thinkers. The white culture view the Indian society as dangerous, possibly evil, and ripe for America’s supposedly civilizing and progressive influence. These two blocks – the liberal/ secular (with their concepts in Anthropology/ History/ Human Rights/ Gender Studies/ Marxism/ Freudianism/ Postmodernism) and conservative/ biblical (with monotheism/ masculinity/ canons/ order/ organized/ religion) – approaches India as yet another chaotic place that needs to be ordered. With these two prisms of West India is synonymous with religious violence, human rights abuses, millions of gods, evil practices, frozen in time, caste etc.

Like the recent West interest on Kumbh Mela which is dangerous for us, at the present moment the western media/ academia might be taking note of the Indians who are demonstrating astounding peace and self-organisation despite chaos all around.

Sunday, 20 November 2016

Allegations against former MDC chairman denied

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Special Correspondent

Silchar, Nov 19: Bishnupriya Manipuri organizations at a joint meeting held under the presidentship of Subal Sinha, former chairman of Bishnupriya Manipuri Ganasangram Parishad on Thursday took serious exception to the allegations of Amar Sinha against Gopidas Sinha, former executive member of Bishnupriya Manipuri Development Council, accusing the latter of fraud and cheating some members of the community in the name of giving appointment for the post of Bishnupriya Manipuri language teachers.

A complaint in this regard was submitted to the Inspector General of Police, Criminal Investigation Department, Ulubari, Guwahati, which was sent back to the DSP, headquarters here for further inquiry and punitive measures, if called for.

The matter was published in The Sentinel issue of November 12 on the basis of the written submission of Amar Sinha supported by relevant documents. The meeting of the Bishnupriya Manipuri organizations taking serious exception to the report condemned it as a designed and malicious move to tarnish the image of Gopidas Sinha whom they described as an important social worker dedicated to the services of the community for the last 35 years. The organizations dubbed the allegations as false and fabricated and an attempt to protect his personal interests.

Earlier also, the organizations said such false allegations were brought by Amar Sinha and his cohorts to defame Dr. Debendra Kumar Sinha, president of the Nikhil Bishnupriya Manipuri Mahasabha, and 15 other social activists. The leaders of the organizations called it a sort of ‘social terrorism’ in order to foment conflict among the members of the community and also misunderstanding between different organizations. It was urged upon the home department of the Chief Minister to investigate the background of the persons engaged in malicious propaganda against social activists. After due scrutiny of all the papers placed by Gopidas Sinha, the joint meeting found nothing wrong against him.

The complainants Amar Sinha and his wife Nanda Sinha long with others were rather found to be on the wrong side and it was not clear why they should have unfair design against an established social worker like Gopidas Sinha. Considering the seriousness of the entire episode, the joint meeting attended by Nikhil Bishnupriya Manipuri Students’ Union, Bishnupriya Manipuri Ganasangram Parishad, Bishnupriya Manipuri Women Organization, Bishnupriya Manipuri Ex-Servicemen Association and Bishnupriya Manipuri Language Teaching-Training Diploma Holders’ Association unanimously decided to hold an extended meeting on December 4 to call both the complainants to examine their grievances. Both the complainants, Amar Sinha and Gopidas Sinha were advised to attend the meeting in the greater interest of the community.

Source: The Sentinel

Friday, 18 November 2016

Gopidas Sinha accused of swindling money

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Special Correspondent

Silchar, Nov 11: In a written complaint to the Inspector General of Police, Criminal Investigation Department, Ulubari, Guwahati, some members of the Bishnupriya Manipuri community have brought serious allegation against Gopidas Sinha, former executive member of Bishnupriya Manipuri Development Council, for fraud and cheating them in the name of giving appointment for the post of Bishnupriya Manipuri language teachers. It is also worth mentioning that he is also the present chief advisor of Bishnupriya Manipuri Language Teaching Diploma Holders’ Association as well as secretary of Bishnupriya Manipuri Language Teaching Training Centre.

According to their submission, Gopidas Sinha taking advantage of his leadership in the community and also for being on the frontline of movement in the greater interest of the community displayed his power and authority and also his closeness with the authorities concerned in power for providing them the job of teachers. Amar Sinha, one of the complainants, said in his statement that he was convinced by the accused of arranging job for his two nieces and took from him Rs.2 lakh in cash. In addition to that, he also took Rs.1.55 lakh from one of his brother in relations on the same ground which was deposited in the personal SBI bank account number 20162429311 of Gopidas Sinha.

Not only that, others also brought the same allegation against him and showed the copy of the deposited amount of Rs.42,900 and Rs.1 lakh. The IG of Police, Criminal Investigation Department, sent back the complaint letter to the SP Cachar. This was taken up today by the Deputy Superintendent of Police, headquarters, Sudhangshu Das, in his chamber. Besides the complainants, three witnesses were also present to hammer and buttress the allegations. Amar Sinha said that even after the lapse of more than 13 months when there was no positive response from Gopidas Sinha on the matter of appointments, he questioned him for maintaining silence. When asked to return money, he rather held out threat to kill him.

It is his impression and those of others that he might have swindled lot of money from others too who for this or that reason have not opened up their mouths. Considering the gravity of the allegations, the complainants demanded exemplary action against Gopidas Sinha so that swindlers like him dare not repeat his dismeanour. When the DSP made attempts to contact Gopidas Sinha over his mobile number 7576891441, there was no response. It is apprehended he might have gone underground. But, the police is determined to nab him and bring him to book and mete out the punishment as per legal provision.

Source: The Sentinel

Assam Govt dissolves BMDC

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Previous Gogoi government unnecessarily constituted development councils for their selfish political gains

BY OUR STAFF REPORTER

GUWAHATI, Nov 4: In the name of welfare of different communities, the previous Congress government in Assam constituted several development councils. Although in the beginning, the government tried to keep its focus on the welfare of these communities through these councils, later the focus got shifted to appeasement of a section of political leaders by the government, thereby diluting the very objective of these councils. Thirty one development councils were formed by the previous government and many of these were constituted even without taking practical aspects into consideration.

Realizing the reasons for which the previous Congress government formed so many development councils in the State, the present BJP-led State government at Dispur dissolved all the development councils, excluding two, through a notification (No. TAD/BC/402/2016/104) issued on Thursday.

The Manipuri Development Council and the Maimal Development Council have not been dissolved by the present government this time due to cases pending in the court.

The decision to constitute development councils for the welfare of different communities in Assam was conceived by the previous Congress government following delay in according ST status to six communities - Moran, Muttock, Tai Ahom, Koch Rajbongshi, Sootea and Tea Tribes – by the Central government. Initially, development councils for these six communities were constituted by the State government, but later went on forming councils for other communities also.

These councils were formed to implement different development schemes in their respective areas with the help of government funding. Initially, funds were provided to these councils by the State government, but in the last two financial years of the Tarun Gogoi government, many of these councils didn’t receive their fund share. In the financial year 2015-16, not a penny was given to these councils by the previous government.

During the previous government days, many political appointments, mainly of a section of Congress leaders, were given in these councils. Those Congress leaders were given the post of chairman or other high positions in these councils.

It may be mentioned here that no Act was passed in the Assam Assembly by the previous government for the constitution of such development councils in the State.

The 29 councils dissolved by the present State government are Moran Development Council, Mottock Development Council, Moria Development Council, Gorkha Development Council, Chutia Development Council, Adivasi Development Council, Nath Jogi Development Council, Koch Rajbongshi Development Council, Bishnupriya Manipuri Development Council, Tai Ahom Development Council, Mech Kachari Development Council, Sadharan Jati Development Council, Singpho (Man Tai) Development Council, Amri Karbi Development Council, Sarania Kachari Development Council, Barak Valley Hill Tribes Development Council, Tea and Ex-Tea Gardens Development Council, SC Development Council, Chaodang Development Council, Madahi Development Council, Kumar Development Council, Hajong Development Council, Sut Development Council, Goria Development Council, Barman Kachari Development Council, Development Council for Karbi people residing outside Karbi Anglong, Hindi Speaking Development Council, Bengali Speaking Development Council and Jolha Development Council.

Thursday, 3 November 2016

Bishnupriya Manipuri conclave resolves over slew of demands

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Special Correspondent

Silchar, Sept 23: The annual conference of Bishnupriya Manipuri Language Teaching Training Diploma Holders Association concluded on Thursday in the District Library auditorium here. A slew of demands of the organization came in for discussions and deliberations as well as resolutions. Among the demands included creation of 300 new posts of the Bishnupriya Manipuri language teachers at the LP and upper primary levels in different schools of Cachar, Karimganj and Hailakandi. This would be a step forward to give effect to the state government notification of 1999 and facilitate the learning of the primary stage students of the community and at the same time pave the way for the appointment of Bishnupriya Manipuri teaching training diploma holders.

It was also agreed upon that the state government should take steps without delay for the preparation and publication of text books in Bishnupriya Manipuri language. Samarjit Sinha, president of the Cachar unit of the Association, said since 2012 they have been pressing their demands through memorandum, rallies, protest demonstrations as well as holding hunger strike before the State Secretariat at Dispur on March 7 of the year. Besides, following democratic agitation at different stages, Dr. Himanta Biswa Sarma, Minister of Education, assured them of fulfilling their just and legitimate demands. Ultimately, in 2015, the state government conceded the demands.

From the platform of this conference, voice has been raised in unison for implementation of the commitment made by the state government. The occasion was taken to express the gratitude of the Association to the primary educational officers, authorities at the block levels, office assistants and the head masters of different schools of the three districts of Barak Valley for extending their support and cooperation to carry forward the demands to its conclusive ends. In order further to create pressure on the state, a memorandum signed by the assembly present in the auditorium was submitted to the Deputy Commissioners of the three districts for its onward transmission to the Minister of Education.

The conference however did not miss to express its thankfulness to the Education Minister Dr. Himanta Biswa Sarma for sending letter of good wishes for the success of the conclave. The Association expressed its displeasure at the attempts by some vested interests and organizations to tarnish the fair image of Gopidas Sinha, chief advisor of the Association, by giving out distorted and motivated press statements. Such exercises were condemned as baseless and fabricated. Gopidas Sinha without being detered by such propaganda advised the youths and students to study with all dedication and remain committed to work for the welfare of the community and the society.

Kabindra Purkayastha, former union minister and distinguished BJP leader, speaking as chief-guest extended all support to their charter of demands and at the same time said he was always available for offering guidance and suggestions. A copy of the memorandum was also handed over to him for his perusal and consideration. A new central executive committee of the Association was formed at the conference which selected Samarjit Sinha as president, Sebabati Sinha and Bimal Sinha as vice-presidents, of Cachar, Hailakandi and Karimganj. Similarly, Bijen Sinha and Veer Kumar Sinha were selected as general secretaries. Along with that 9 other members were taken of the executive committee. Rajkumar Anilkrishana, chief advisor of Nikhil Bishnupriya Manipuri Students’ Union, presided over the open session which was graced by a host of leaders and members of different organizations of the community.

Source: The Sentinel

AXX to publish history of ethnic groups

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By our Staff Reporter

GUWAHATI, Oct 16: In the run-up to its centenary celebrations, the Axam Xahitya Xabha (AXX) is going to publish the history of various ethnic groups of Assam.

In a statement issued to the press today, the AXX said that an editorial board has been constituted in this connection with AXX president Dr. Dhrubajyoti Bora as the chief editor, Dr. Malini Devi Rabah as the editor and Debojit Bora as the executive editor.

Ethnologists of various universities have also been roped in as advisers for the mission. As many as 50 researchers and scholars have been selected, one for each ethnic group, so as to get the mission well accomplished.

Some of the scholars and their respective ethnic groups are – Dr. Khemraj Nepal for Nepalese, Dr. Anit Boro for Bodos, Dimbeswar Tasha for Tea Tribes, Mileswar Pator for Tiwas, Dr. Basanta Kumar Doley for Mising, Listi Rabha Rongsha for Rabhas, Dr. VLT Bupai for Hmar, Kanuram Hasong for Hasongs, Dr. MG Singh for Manipuri, Lakshmikanta Sinha for Bishnupriya Manipuri, Khagen Deori for Deoris, Dr. Ramen Kalita for Kalitas, Dr. Durgeswar Bora for Chutias, Indreswar Das for Koiborto, Dr. Damborudhar Nath for Nath-Jogis, Dr. Nirod Baruah for Morans, Dr. Dwijendranath Bhakat for Koch-Rajbongshis, Dr. Sukh Baruah for Tai Ahoms, Dr. Ratnottoma Das Vikram for Karbis and Poumai Nagas, Dr. Bolin Handique for Turungs, Maheswata Devi for Ao Naga, Banita Buragohain for Konyak Naga, Khanikar Maut for Wangchu, Akhil Kumar Gogoi for Chakhe Chang, Dr. Nilam Nandini Sarma for Nishis, Dr. Punyalata Gohain for Adis, Dr. Chandra Kamal Chetia for Tai Khamyang, Swapna Kumar Chutia for Tanshas, Rajiv Ningkhi for Singphos, Dr. Karabi Kherkotari Boro for Jemi Nagas, Pratibha Bora Hazarika for Suts, Nivedita Bora Handique for Sonowal Kacharis, Smiriti Rekha Gogoi for Noktes, and others.

Source: The Sentinel

Saturday, 29 October 2016

Festival Diwali

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Diwali the most important and significant festival world-wide. In ancient times, Diwali was first observed by the citizens of Ayodhya to celebrate the joyful return of King Rama. Diwali thus signifies the victory of light over darkness and good over evil. The festival also symbolizes a time for spiritual renewal by lighting a lamp within our own hearts for spiritual enlightenment and by welcoming the Lord into our lives. The festival is often celebrated with elaborate firework displays, lighting Diwali lamps and feasting.In another era, this was also the day when Lord Krishna performed His Damodara childhood pastime of breaking the pots of yogurt and letting Himself be bound by Mother Yashoda. Devotees remember these pastimes during this auspicious month known as Karttika.
Diwali ceremony can be observed by illuminating 100's of candles, and offering special Prasad to the Deity. means the same thing—Dipa means candles, and bali means numerous. When numerous candles are lighted it is called Dipabali. In India, this Dipabali function is celebrated in a special auspicious occasion. Also it becomes more auspicious because it falls in karttik month, the holiest month of the year.
Let us know about the glories of Kartika month and how to observe it. During the month of Damodara, or Kārttika (October/November), rewards for service to Krishna are greater than at any other time of year. For instance, Krishna always likes tulasi leaves, so it's always a good time to offer tulasi leaves to Krishna. Kārttika could be thought of as the ultimate "buy one, get a-whole-lot-more free" sale, or the equivalent of a "super, multi-triple word score" for those familiar with the game of Scrabble. It was during Kārttika that Krishna allowed Himself to be bound with ropes by His mother, Yasoda. Out of loving anger at her transcendentally naughty Child, she tied him —dama— around the abdomen—udara—with ropes. Thus the month of Kārttika is also known as the month of Damodara, "He Who was bound around the abdomen".

During the month of Karttika, devotees of Lord Krishna are advised to increase their concentration on His worship by dedicating their daily devotional hearing and chanting to Srimati Radharani, His eternal consort. . . anyone can apply this principle anywhere by doing harinamkirtan- hare krsna hare krsnakrsnakrsna hare hare, hare rama hare ramaramarama hare hare, which addresses both Radha and Krishna: 'O energy of the Lord (Radha), O Lord (Krishna), please engage me in your service.’  In kartik month the following are recommended to follow:
i)                    Daily offer a ghee lamp to Krishna and sing the Damodarastakam (very beautiful prayer by Satyavrata muni mentioned in Padma Puran), meditating on meaning
ii)                   Daily offer lamp to Tulsidevi and pray for eternal residence in Vrndavana and eternal service of the lotus feet of Radha and Krishna. Do 4 parikrama (circumbulation) of Tulasi.
iii)                 Performing harinamkirtan at ones home
iv)                 Hear SrimadBhagavatam, daily in association of exalted Vaisnavas, if possible.
Following are excerpts from some scriptures (Puranas) describing the glory of the pious Kartik month:


“If somebody performs even a little worship of Lord Shri Hari in this month, He offers that devotee His own abode.”

“A person who happily reads the Bhagavad Gita in the month of Kartik does not return to the world of birth and death.”


“Of all gifts, the gift of a lamp during the month of Kartik is the best. No gift is its equal.”

Damodarastakam : Must sing during Kartik month


(1) namāmīśvaraḿ sac-cid-ānanda-rūpaḿ , lasat-kuṇḍalaḿgokulebhrājamanam
yaśodā-bhiyolūkhalāddhāvamānaḿ, parāmṛṣṭamatyantatodrutyagopyā

(2) rudantaḿmuhurnetra-yugmaḿmṛjantam, karāmbhoja-yugmenasātańka-netram
muhuḥśvāsa-kampa-trirekhāńka-kaṇṭha-, sthita-graivaḿdāmodaraḿ bhakti-baddham

(3) itīdṛksva-līlābhirānanda-kuṇḍe, sva-ghoṣaḿnimajjantamākhyāpayantam
tadīyeṣita-jñeṣubhaktairjitatvaḿ , punaḥprematastaḿśatāvṛttivande

(4) varaḿ deva mokṣaḿnamokṣāvadhiḿvā , nacanyaḿvṛṇe ‘haḿvareṣādapīha
idaḿtevapurnāthagopāla-bālaḿ , sadā me manasyāvirāstāḿkimanyaiḥ

(5) idaḿtemukhāmbhojamatyanta-nīlair , vṛtaḿkuntalaiḥsnigdha-raktaiś ca gopyā
muhuścumbitaḿbimba-raktādharaḿ me , manasyāvirāstāmalaḿlakṣa-lābhaiḥ

(6) namo deva dāmodarānantaviṣṇo , prasīdaprabhoduḥkha-jālābdhi-magnam
kṛpā-dṛṣṭi-vṛṣṭyāti-dīnaḿbatānu , gṛhāṇeṣamāmajñamedhyakṣi-dṛśyaḥ

(7) kuverātmajaubaddha-mūrtyaivayadvat , tvayāmocitau bhakti-bhājaukṛtau ca
tathāprema-bhaktiḿsvakāḿ me prayaccha , namokṣegraho me ‘stidāmodareha

(8) namaste ‘studāmnesphurad-dīpti-dhāmne, tvadīyodarāyāthaviśvasyadhāmne
namorādhikāyaitvadīya-priyāyai , namo ‘nanta-līlāyadevāyatubhyam


TRANSLATION


1) To the Supreme Lord, whose form is the embodiment of eternal existence, knowledge, and bliss, whose shark-shaped earrings are swinging to and fro, who is beautifully shining in the divine realm of Gokula, who I (due to the offense of breaking the pot of yogurt that His mother was churning into butter and then stealing the butter that was kept hanging from a swing) is quickly running from the wooden grinding mortar in fear of mother Yasoda, but who has been caught from behind by her who ran after Him with greater speed--to that Supreme Lord, Sri Damodara, I offer my humble obeisances.

2) (Seeing the whipping stick in His mother's hand) He is crying and rubbing His eyes again and again with His two lotus hands. His eyes are filled with fear, and the necklace of pearls around His neck, which is marked with three lines like a conch shell, is shaking because of His quick breathing due to crying. To this Supreme Lord, Sri Damodara, whose belly is bound not with ropes but with His mother's pure love, I offer my humble obeisances.

3) By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in knowledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbues with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Damodara hundreds and hundreds of times.

4) O Lord, although You are able to give all kinds of benedictions, I do not pray to You for the boon of impersonal liberation, nor the highest liberation of eternal life in Vaikuntha, nor any other boon (which may be obtained by executing the nine processes of bhakti). O Lord, I simply wish that this form of Yours as Bala Gopala in Vrndavana may ever be manifest in my heart, for what is the use to me of any other boon besides this?

5) O Lord, Your lotus face, which is encircled by locks of soft black hair tinged with red, is kissed again and again by mother Yasoda, and Your lips are reddish like the bimba fruit. May this beautiful vision of Your lotus face be ever manifest in my heart. Thousands and thousands of other benedictions are of no use to me.

6) O Supreme Godhead, I offer my obeisances unto You. O Damodara! O Ananta! O Vishnu! O master! O my Lord, be pleased upon me. By showering Your glance of mercy upon me, deliver this poor ignorant fool who is immersed in an ocean of worldly sorrows, and become visible to my eyes.

7) O Lord Damodara, just as the two sons of Kuvera--Manigriva and Nalakuvara--were delivered from the curse of Narada and made into great devotees by You in Your form as a baby tied with rope to a wooden grinding mortar, in the same way, please give to me Your own prema-bhakti. I only long for this and have no desire for any kind of liberation.

8) O Lord Damodara, I first of all offer my obeisances to the brilliantly effulgent rope which binds Your belly. I then offer my obeisances to Your belly, which is the abode of the entire universe. I humbly bow down to Your most beloved SrimatiRadharani, and I offer all obeisances to You, the Supreme Lord, who displays unlimited pastimes.

Thursday, 15 September 2016

Manipur And Pakistan: A Comparison

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When PM Modi mentioned Gilgit-Baltistan and Balochistan from the Red Fort of Delhi on 15 August 2016; I was amused since I knew Pakistani media and intelligentsia would go berserk. Indeed they were.

A thought strike my mind to enquire about the state Manipur. Frankly speaking Manipur is not of any interest to me. Like any other Indian, Manipur reminds me for all wrong reasons!

A quick cursory analysis between Pakistan and Manipur, I find that they are not only similar but exactly the same. As an Indian Bishnupriya Manipuri, the histories of both Pakistan and Manipur started rolling in front of my eyes. Like anyone, I can relate very well with both the blocks.

To my understanding and knowledge I see Manipur would suffer a lot in the coming decades, and the Meitei Hindu community would be at receiving end.

Let’s begin the comparison taking few of the factors.

Dominant Community


What Punjabis muslims are for Pakistan, Meitei community is for Manipur. Pakistani Punjabis are dominant community in Pakistan. They hold the Army, institutionalized infrastructures, and they are part and parcel of Pakistani discourse. What we hear about Pakistan, it is actually from the Pakistani Punjabis. And the same thing is about Manipur, what we listen about the state, it is actually from the dominant, powerful, resourceful Meitei community. There is no doubt that the key of power is with them. The brilliance of this dominant community factor in both Pakistan and Manipur is that, the other communities are not in good terms. They hate the dominant community.

In Pakistan, the Sindhi, the Pashto, the Baluchi and other lesser-known communities hate the Punjabis for making Pakistan what it is today (they are demanding nation of their own). Same could be said about 30-odd hill tribes in Manipur. The Kuki, Nagas , Zomi and other hill tribes are asserting their demands effectively. The century-old relationship is falling apart. There is trust deficit. And here, we the lesser known community Bishnupriya Manipuri were sidelined long back by the unalloyed race of ‘Manipuri’. Here they have distanced us politically, socially, emotionally, psychologically and at every front that we both would have created the grand narrative of ‘Manipuri’.  

Land

Here comes another bone of contention, the land. With this land parameter, Manipur is congruent to Pakistan. The state of affair between the two geographies completely matches. The land sentiments in Balochistan is very deep, it is Pakistan’s largest province by area (44 %). The Balochi people don’t want their land be available to Pakistanis. A case in point, they are resisting CPEC. One can very well associate with their sentiments. Please recall, the Prime Minister Narendra Modi mentioned about Balochistan in his speech on 15 August 2016. I support the independence of Balochistan from Pakistan. The Balochi people don’t have a narrative (read say) of their own in Pakistan.

Coming to Manipur, what we see, the same land sentiments: plains versus hills.

Religion

The role of religion is important to consider between these two land mass.

There are many exciting stories that we all know about the emergence of Pakistan as a country. Here is one of the strands of thought that is very different and not run-of-the-mill theories. And it came from none other than Senior Justice Javed Iqbal of the Supreme Court of Pakistan. He said, ‘Hindus made Pakistan. We didn’t make it, we were incapable of doing it ’!

Still Pakistanis are struggling with the ‘idea of Pakistan’. Note it, Pakistan was the first country in the history of mankind formed on the basis of religion. The relationship between Islam and Pakistan is still that the Pakistanis have failed to come to terms yet. The ‘idea of Manipur’ will open a Pandora’s box!

What we see in Manipur, according to 2011 census, the population following Hinduism and Christianity are equal (almost). To give a blind eye towards the desert-based Christianity would be futile and dangerous. Christianity and Islam originated in desert and came to India, whereas Hinduism, Sikhism, Jainism, Buddhism originated in the jungles of India. (I will discuss some other time the core difference between the jungle-based religion and desert-based religion. Please don’t say all religions are same. They are different with mutual respect.)

If one compare, in the race of population, the population following Christianity would supersedes those following Hinduism, the Meitei, in a decade or so. This will bring enormous change in the state Manipur that we see today. The situation would be similar to what Christianity brought to South Korea in the recent times! Lately, it has started showing. Korean entertainment has got a space in the state.

I don’t want to proceed further taking religion as a parameter in Manipur. The state is sitting on a silent bomb.

I would say, what is Islam for Pakistan, Christianity is for Manipur (one could observe this in the near future).

Terrorism

The terrorism business in both Pakistan and Manipur is open to everyone. The whole environment is perfect for terrorism Start-Up. It is a cottage industry.

Well, here I stop, there are many, I really mean many similarities between Pakistan and Manipur. I see the Manipur picture gloomy and sad.

Conclusion

An idea can change. And a wrong idea can bring devastation. And this is what happened to Pakistan. I feel sorry for those so-called Meitei intellectuals when I read them, they have more ‘intellect’. They sound similar to so-called Pakistani intelligentsia/ thought leaders. They know many stuff, but understand too little. The million dollar question is: what is the idea that would bring peace and prosperity in Manipur. Guess! 

(I have a different take on Pakistan.)

A quick Google, I find nobody has opted this angle that the article tries to dissect Manipur’s similarity with Pakistan.
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