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incorrectmahabharatquotes · 1 year ago

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Genuinely curious, because you seem to hate the Ram Mandir... or how you think one party/ruling government is using it for political gain/votes or how it's wasting money etc.

What do you have to say about the Waqf board act? Or the infamous Shah Bano case and the way the Rajiv Gandhi government went against the decision of the Supreme Court to favour Muslim patriarchy. Or the fact that the Congress government banned books like the Satanic Verses to please a certain community. Is this not politics of appeasement?

You say that the ruling party is playing politics over religion, but hasn't every party done it? It's not like BJP was even hiding it, they've been campaigning for the Ram Mandir rebuilding for decades. It doesn't make it automatically a bad move.

Besides, Ram Mandir is built through devotee donations, so why so much vitriol against it? If Hindus are giving money to construct a temple, it's solely their own decision. I genuinely don't understand why there's so much hatred for it. If a community is reclaiming their holy land, which had been forcibly ruined and rebuilt into another type of building, it's not a bad thing. Plus, a big chunk of land was given to the Sunny Waqf board to build a beautiful mosque in Ayodhya itself, which has begun construction this year (iirc). Both communities will have their interests restored.

Why can't we move on and celebrate the Ram Mandir rebuilding and inauguration? Is decolonization and reclaiming of a place of cultural significance not important?

(I know that some people are being too aggressive about it, but the majority isn't. They're simply celebrating and praying. And some of them actually got attacked for it.)

Okay. Since you're genuinely curious, I'll answer this.

"Why am I criticising the current ruling party for playing politics of appeasement and not any of the other parties?" I'm criticizing them BECAUSE they're the ruling party. They have been in power for close to 10 years now. That's more than 1/3rd of my whole life. This is a hilarious question because I would've been criticizing the same action if it would've been taken by any other political party. I don't have a problem with the party, I have a problem with what they're doing. All citizens are SUPPOSED to do this, my friend. Criticizing your government on what they're doing wrong is a fundamental part of a democracy.

"Politics of appeasement." I hope you understand the difference between appeasement and religious nationalism. The ruling party isn't appeasing anyone. Their acts are guided by their political ideology of Hindutva. I fundamentally disagree with their ideology. I do not agree with them when they say being Hindu is integral to being an Indian. I do not believe in maintaining a Hindu hegemony in India. I simply refuse to accept an ideology that was LITERALLY INSPIRED BY FASCISM AND THE IDEAS OF RACIAL SUPERIORITY.

"What do you have to say about so-and-so?" You know, I would've criticised things I believe are harming our country and power when the governments you speak of were in power. Unfortunately, in certain cases I was not alive then to criticize them and in a few cases, I was a child and I did not know how to form complex sentences. I do not believe in essentialism, you understand? I do not believe that any religion or political party is essentially good or bad. I believe in judging them for what they do.

"They've been campaigning for the Ram Mandir for decades. It doesn't make it automatically a bad move." It's imperative for you to understand this, it is politically a good move and in all other ways a HORRIBLE move. They get the support of all the Hindus who make up the majority of the population? Decent political move. Who could begrudge them for using DIVIDE AND CONQUER as a strategy? But in doing so, what kind of monster have they created? Have they created a billion people who think religious-nationalism is an okay direction for the country's future? Is that a good move, I ask you.

"Ram mandir is built through devotee donations so it's okay." That's close to ₹1,800 crores. (Estimated amount because of course, there's no transparency in the donation system so that we know who donated what amount.) Do you seriously believe all that money came out of the pockets of average working class Indians? Or did the ultra wealthy businessmen fund this religious project and get massive tax breaks in the process? But yes, I'm sure there's no fuckery going on with the money because it's out of DEVOTION. That makes it okay, I guess.

Now we come to the part that is the worst part of this anon message, according to me.

"Reclamation and decolonization." You use these words so lightly and I find that offensive. These words are HIGHLY tied to power structures. Who has the power right now? Is it the mythic evil Islamic conquerors of 400 years ago? Or is it a political party that believes in hindu nationalism and is funded by the ultra wealthy billionaires because said party helps them get even richer? Who is reclaiming what here? I want you to ask yourself this. Can a powerful majority claim reclamation when they tear down a building to build another building there?

"They tore down the temple and built a mosque there" And now you've torn down the mosque and built a temple there. Congratulations, you've won the game. Where do we go from here? Will everyone be happy now? Has peace been restored? A great evil destroyed? What story are we telling ourselves here? Will the religious fanaticism go away now? Will the hatred that has been cultivated in the hearts of Hindus against Muslims be sated? Or will it find more avenues to spread itself?

Decolonizing the mind, right? I wonder why we're only focused on decolonizing against the islamic past and not anything else. But it's okay that India is currently colonising Kashmir. We don't believe in decolonisation when it comes to Kashmir. We don't believe in decolonizing from the system of capitalism that is choking the lives out of us. HELL, WE DON'T EVEN BELIEVE IN RECLAMATION SEEING HOW WE HAVE A PROBLEM WITH GIVING THE BARE MINIMUM RESERVATION TO CERTAIN COMMUNITIES AS A REPARATION FOR THE HARM THEY'VE HISTORICALLY AND CURRENTLY SUFFERED AND ARE STILL SUFFERING.

I don't want people to talk to me about reclamation, reparation and decolonisation before they accept their own hypocrisy.

Anon, you say have so much vitriol and hate towards a mandir. I should let people celebrate. Did I stop you personally from celebrating? Did I beat up somebody for trying to shove their religious agenda on me? All I did was talk about how sad I am that this is what we've decided to do with our country's resources. Why is one voice of dissent such a big deal to you? Do you want me to shut up and fall in line? Will that be acceptable?

- Mod S

#mod: s #ask reply #mod replies

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blackknight-100 · 8 months ago

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hi, can i request something? i was thinking that we don't get to see rama hearing about sita (who's miraculous birth and deeds must have been stories that spread to ayodhya as well as other kingdoms) before they meet as we do see sita hearing about rama and admiring him in adaptations. so, it would be great if you could write an au on 5 times rama heard about sita and 1 time he told someone about her (maybe luv-kush or hanuman/the vanaras). thank you!

Hello there! Thanks for the ask, this was very interesting to write, and I discovered I have so many opinions and headcanons about a bunch of characters and their relationships I could make a whole entire post out of it. Also, this is a 4k+ monster, so beware :D

“They found her where?”

Rama looks up from his dessert blearily to where Bharata is frowning at their King Father. It is a sweet spring morning, and their family is gathered around the table breaking their fast. Beside his drooping self, Lakshmana bounces restlessly.

“I want the curd,” he whines.

Mother Kaikeyi answers her son as she passes the dish over. “She was buried in the earth, and King Janaka found her under the plough.”

“How was she not mowed down? Do people stare at the ground as they plough? Why did the oxen not trample her? How did she survive in the heat? Who put her- ”

“Bharata,” Mother Kaikeyi frowns at him. “One question at a time. Someone must have left her there – a god, perhaps, or some poor peasant who did not have money to feed a child. How she survived the heat and the yoke and the oxen I do not know. A miracle, clearly, and proof that the child is blessed.”

“I hope Janaka raises her as his own,” Mother Sumitra says, waving her hand vaguely in the air, “since he found her and everything.”

“Found who?” Rama asks at last, finally interested in the conversation.

“A baby,” Shatrughan grouses. He is five summers old and has formed many opinions on babies ever since Shanta didi brought Rahul over; not one of them is complimentary. “I do not understand what the fuss is all about. Surely, it is as ugly and dirty as all others.”

Mother Koushalya laughs. “You know, a mere couple of years ago, you were a baby yourself.”

“Ew.”

“Now, now,” Father chides him. “Mithila is suffering from terrible droughts. Mayhaps the child will bring them good luck.”

“That is an awful lot of hope to pin on a babe,” Mother Sumitra remarks, cynical as ever.

There is a blessed silence as everyone contemplates this. Mithila falling out of Indra’s favour is old news; over the past years many messengers have come and gone from Ayodhya’s royal court, and many carts have rolled between the two kingdoms, bearing grains that would never be enough. Mithila had enough fertile lands to feed herself, but her people were more inclined to knowledge and learning, and rarely took up tools to divert rivers or dig canals. The seasonal monsoons watered most of their lands; without it the crops had withered and burnt in their fields, and the hard earth cracked open to gaping maws unsuitable for any agricultural endeavor. That a mere girl, however divine-born she might have been, could cure such a calamity…

“In any case,” Mother Koushalya says primly, giving their father A Look, “let us hope King Janaka will take her for the blessing she is. Daughters are not to be forsaken.”

Father sighs. “Dear, please…” he murmurs, then quails under his wife’s glare. Daughters are a sore subject between Ayodhya’s King and her eldest Queen.

“Do we know what her name is?” Rama asks, and Mother Kaikeyi smirks at his unsubtle attempt to steer the conversation away.

Dasharatha latches onto the distraction with both hands. “Whose name? The girl’s?”

Rama nods.

“They named her after the furrow she was found in.”

“Oh?”

“Mhmm,” Dasharatha smiles. “She is called Sita.”

It is late when Guru Vishwamitra decides to halt for the night and invites the brothers to sit by their little fire.

“You did well today,” he says, and Rama thinks the sage almost looks pleased.

“It was all your blessings, Guruji,” he demurs, “and that of our parents’.”

Beside him Lakshmana supresses a snort, noting how he left Guru Vashistha out of the mix. While their companion ruminates on this with a beatific smile, his brother whispers in his ears, “You are going to be a great politician one day.”

Rama elbows him. Lakshmana elbows back, and then it is a boyish game that is barely discreet. Rama can feel the beginnings of a smile twitching on his face.

They are interrupted by Guru Vishwamitra, who folds his hands sternly over his lap, turns to them, and asks, without the barest hint of hesitation, “Say, Rama, have you ever thought of marriage?”

Rama sputters. Beside him, Lakshmana tenses, prepared to fend off any and all questions until Rama decides what to answer, like he always did back in Ayodhya, because Rama has the best brother in the whole wide world. But Guru Vishwamitra rolls over any protests.

“We shall stop at Mithila next, and the noble King Janaka has under his care four comely young maidens – two his own, and two his brother’s.”

The crickets chirp in the shadow of the forest. Rama stares, unblinking and silent.

“Forgive my impudence, revered one,” Lakshmana says at last, when it becomes evident that Rama will not answer, “but my brother believes it is improper to speak of such matters without consulting our elders.” His brother chances a glance at him. “And he also thinks the man and the woman should get to know each other beforehand.”

The last part is entirely Lakshmana’s own addition, since he despises the idea of marriage and has long hoped to turn away any potential suitors by acting churlishly. That is unlikely to happen, given that few fathers care for their daughters’ opinions, and Lakshmana is charming even in his devilry. Rama refrains from mentioning any of this, especially because Lakshmana has clearly caught the ‘four maidens’ comment.

Guru Vishwamitra nods, meanwhile, as if he has expected something such all along.

“That is all very well, my boy, but let me tell you this. Janaka’s eldest child is the mightiest woman to ever walk upon Aryavart, and the most virtuous. When she was yet a child, she lifted with one dainty hand the Destroyer’s bow. Then her father declared that such a maiden’s hand may only be claimed by one who could perform a similar feat.”

“How… awe-inspiring,” Rama manages at last, already daunted by the thought of this princess.

Guru Vishwamitra smiles. It is the kind of smile that Shatrughan has when someone is about to find dead fish among their clothes.

“Do not worry about your father,” the sage says nonchalantly. “We shall reach Mithila by tomorrow. Look sharp, Rama, it is the princess’s Swayamvar. You will lift the Pinaka, and then knowledge and valour shall be wedded, and what a joyous day it shall be! Do you not agree?”

“Ah, Guruji,” Rama gropes about for anything that will dissuade him. “The Pinaka is a legendary bow, and I am but a young boy.”

“I have faith in your ability, Bhaiyya,” says the traitor heretofore known as Lakshmana, Rama’s brother, “and as he told you, our Guru thinks similarly.”

“I do not even know her name,” Rama says, desperately elbowing Lakshmana when the latter starts to snicker.

Their Guru shrugs. “That is easily solved. She is called Sita.”

Rama is broken. There is no other way to put it – this empty haze that mars his sight, this endless sorrow that mires him down, this bleak, bleak search that shall never end – Rama is irrevocably ruined.

He feels nothing save grief and rage, and knows nothing save that they must go on and on and on, till they have eclipsed the earth thrice over, till they have searched every nook and cave and treeshade, pausing neither for food nor rest nor death.

He screams, sometimes at the forest and sometimes into the earth, and sometimes at foolish, foolish Lakshmana, who is so exhausted and so dear, and Rama thinks he knows what the Pinaka’s master will do at the breaking of the world, for he feels that catastrophe within the traitorous organ beating in his chest, calling through the bars of his bones like a forgotten prisoner, ‘Sita! Sita! Sita!’

“Bhaiyya, please,” Lakshmana begs, gripping his shoulders tighter than ever before.

Once Rama was stronger, but now he even struggles to loosen his hold. “Let me go,” he wails, writhing and unseeing. “I will not, I cannot- ”

“You need to, Bhaiyya,” Lakshmana insists, tightening his hands, pressing fingers to the hollow between Rama’s clavicle and collarbone.

Rama shakes like Mount Meru trembling under Sachi’s wrath. “I need to?” he demands. “I need to? Like you needed to leave Sita, needed to search for me, despite your faith in me, despite knowing that- ”

Lakshmana’s hands unclench, and Rama finds himself sinking. His gaze clears, little by little, and he hears his brother make a strange, muffled sound, and he is sinking to his knees, familiar hands guiding him, but no longer restraining. There is an Asoka’s trunk to his right, and he is made to lean against it, all gentle-soft and slow. When he looks up, Lakshmana’s face is turned away, tears leaking out of the corner of his eye, mingling with the blood on his chin from where he has bitten his lip to hold back a sob.

“Lakshmana,” he murmurs, reaching out to him, and oh, there are flecks of dried blood on his knuckles, and oh, Lakshmana’s temple is a sickly purple when he looks back, like the costliest dhoti muddied by rain, and when, oh, when did he strike the most beloved of brothers, and why?

Lakshmana is kneeling beside him, always one reverent inch behind the bend of his arm, running a thumb over the crimson remnants of violence.

“It was not your fault,” he soothes, lilting like a childhood song. “You did not see me coming.”

When? he wants to ask, how? But the haze returns like insidious tendrils of fog. He should be comforting Lakshmana, he thinks, for it was always his job to quieten his brother’s temper. Lakshmana needs comforting, he knows, but Lakshmana is not angry. Why, then…

Someone shakes his shoulder. “Bhaiyya?”

“Uh,” he offers intelligently.

“I am going to get some water, okay? Please, please do not leave. You need to rest awhile; we are no use to Bhabhi if we are dead.”

He waits for Rama to nod his assent, and leaves with tear-tracks on his cheeks. That was why Rama should have comforted his brother – Lakshmana was crying. And now he is gone, and Rama is seated under a tree waiting for him to bring water, like that blind old couple had so many years ago waited in vain for Shravana Kumara. They cursed his father for slaying the boy, and that curse drags ever on, even today. What would Rama do if some stray arrow found his brother’s heart? Would he curse the shooter, even if it was a chance of fate? No, he thinks, he would hunt them down, and then burn cursed Dandaka, all the way from the Vindhyas to the unresting sea, with every man and beast and rakhshasha in it.

Perhaps because he has such a keen ear, or perhaps because he is thinking about it, he hears a terrible, piercing groan, and shoots up. The sound comes again, and Rama runs. It does not occur to him that he runs the other way, or that he should take his bow. All he does is plough through the tall trees, tripping on roots and choking on outstretched branches, fighting against Aranyani’s will.

When he finally stumbles upon the body, all he can think of is that it isn’t Lakshmana. Then the groan comes again, and he rushes over to the feathered being, kneels by its side. Once, it must have been a great bird, but now there are only stumps where the wings would have been, and it has a gaping hole in its stomach.

“My dear,” Rama says, already knowing it beyond saving, “rest. All will be well.”

To his surprise, the bird opens its eyes. “Who are you?” it asks, in a distinctly masculine voice.

“Rama, son of Dasharatha,” Rama says, and looks up to some scuffling. “That is my brother, Lakshmana,” he adds, as said brother tumbles into the clearing with wide eyes, twin bows and ruffled hair.

“Dasharatha?” Clarity rushes to the bird’s eyes. “Once, I, Jatayu, named him friend. Wait, you are Rama and Lakshmana? That woman called for you.”

“So we are,” Lakshmana agrees, kneeling as well. “What woman sought us, noble Jatayu?”

“The fairest of them,” Jatayu says, “with the darkest curls and most beautiful mien I ever knew. She wept from the perch of the Pushpaka Vimana and called high and low for aid, even as Ravana took her ever southward to his golden state. I sought to free her, friends, and so I fell wingless from the sky.”

Rama dares not hope, dares not breathe. “Southward?” he asks, settling on the least painful, and most important detail.

“Southwards to Lanka,” Jatayu explains, words slurring again, “to that seagirt island he names his own. I shall not be here long, but I beg you, make haste my friends.”

There is a noose uncoiling from Rama’s chest. He needs to thank Jatayu for his aid, for trying to save his wife, for being their father’s friend; he needs to make sure he passes away in peace. And he will do it all, only after one last question.

“Do you know who she was?”

“Mhmm,” Jatayu hums. “She called herself Sita.”

Hanuman leads them up Mount Rishyamukh with nimble leaps and fleet feet. Rama and Lakshmana toil behind, each hard-faced so as not to give away how strenuous they find all this jumping.

“I feel like a stray goat,” his brother mutters, teeth clenched to hold back huffs. “He is showing off for you, and naturally, I am the one caught in the middle.”

“If you think I am enjoying this…” Rama begins, then sighs to mask his panting.

“Then why do you not ask our guide to slow down? He seems to like you well enough.”

Rama snootily turns his nose up in the air. “We are the scions of Ikshvaku, heirs of the Raghu clan. We must endure.”

“You mean you must endure.” Lakshmana’s voice is sardonic as he continues, “If my honour comes from attempted suicide by heat exhaustion, I care little for it.”

“If I have to climb up this thrice-damned mountain without protest, then so will you.”

Silence. Rama turns, alarmed, half afraid his jesting has been taken seriously. They have not spoken about everything that came to pass in the weeks before meeting Jatayu, and although Lakshmana’s bruise has long healed, Rama’s heart has not. But no, his brother is smirking and shaking his head, and when Lakshmana speaks, his voice quivers with mirth. “You are mean.”

Rama exhales, yet relief does not come.

“Lak- ” he begins, but is immediately interrupted by a joyous shout from above.

“Prabhu!” Hanuman beams down at them, “We are here.” Then he turns and addresses someone else, “Oh, please do tell Maharaj Sugriva, he shall be most elated.”

Lakshmana eyes the remaining steps and then surveys the distance they have come.

“This should not have been so difficult,” he mumbles, and Rama is inclined to agree. Once the two of them could have scaled the peak without breaking a sweat and run three miles afterwards. All that crying and bumbling about the forest must have made them soft.

Sugriva – dressed in old finery and worn purples – comes to meet them in a great, cavernous hall, reeking of cheap wine and misery. The crown on his head is scratched and askew.

“Show them what we found,” he tells one of the attendants, after Hanuman has recounted their tale of woe, and nods to them. “Please, have a seat, my lords.”

Rama sits and tries not to quiver with anticipation. This is it. He can feel it in the air – this is the key to rescuing Sita. Lakshmana stands by his side, half a step behind, and places a hand on his shoulder.

“We found them on the ground,” Sugriva says, tail flicking nervously. “By the time I was called, it was all over, but my Vanaras say a great golden chariot had flown across the skies, and from it came the weeping of a maiden most fair.”

He pauses, as a worn pouch is brought in, and a bearer places tall earthen glasses of drinks before them. Rama ignores the latter and reaches for the pouch.

“This has the ornaments you found?”

“Yes.”

Rama pulls apart the string holding it together and turns it over on his palm. A familiar necklace falls out, thick and glittering gold, followed by a lonely earring, a chain, and an anklet strung with little bells.

Rama stares.

“Prabhu?” Hanuman probes. “Are these the ones you seek?”

“Yes,” he breathes, fingers trembling, stroking the trinkets as if they could somehow pass on his affection to their beloved wearer. “These are hers.”

He looks up to an assortment of pitying glances. They can tell the woman is someone important, though neither Rama nor his brother had revealed in as many words that Sita was his wife. Did they think of him an idiot, a desperate father, or a maddened brother, or a lovelorn husband clutching to circumstantial proof of a dear one’s presence?

As he has done these past weeks, and all their lives, Lakshmana comes to the rescue. “I recognise the anklet.”

Sugriva hesitates. “My Lord Lakshmana?”

“The anklet,” he repeats. “I saw it every morn when I knelt for her blessings. I would not confuse them for any other.”

“And the others?”

“Uh,” Lakshmana blinks. “I would not dare be so importune with a lady as to stare at her person” – here Rama catches Sugriva stiffen minutely, as a guilty man does when caught, but Lakshmana has spoken without malice, and it passes as quickly as comes – “but her sister has an earring of similar fashion.”

“You will not look at her but you will look at her sister,” Sugriva notes, and it is interesting how he has latched onto that.

Lakshmana turns pink. “I married her sister?” he says, phrasing it like a question, as if all those days with Urmila were a fever dream. Rama can relate.

There is an awkward pause, and his brother plows on with all the daintiness of the bulls that once ploughed the land Sita rose from. “What was she like?”

“I told you – I have not seen her. My people told me this: that she was the fairest maiden they ever beheld, shining like the sun at high noon, that her voice was like starlight, and that she called for the scions of Raghu to aid her. Twice she called for one Raghurai, and once for a Saumitra.”

Rama cannot help the smile on his face. Of course, Sugriva will surely ask for some terrible recompense, but he is an outcast King, and exiled besides. He will not shirk from helping.

Beside him, he feels his brother relax. “She is no mere maid,” Lakshmana drawls. “She is the daughter of King Janaka, of distant Mithila, and the wife of Rama, prince of Ayodhya. She is Sita.”

Rama eyes the prodigious young twins seated on the floor of his court. They are young, barely a year older than Bharata’s oldest, and the sight of them makes something in Rama’s chest tremble. It has been a long time since he has been blessed with the sight of his wife, save in the terrible gilded statue that occupies her place beside him. Today, though, he sees her everywhere – in the curls of the twins' hair, in the way the older one smiles, and the younger wrinkles his nose. He sees her even in the way they hold their veena, which makes little sense, given that most people hold their instruments the same way.

They had introduced themselves as students of Rishi Valmiki, without any patronymic. That means nothing. They could simply be referring to the one who sent them here. But their mother must have been pregnant the same time as Sita, if age is any indication, and Sita had been having twins, and they did look awfully like her...

“Greetings, Your Majesty,” says Kusha, the older twin, his hair sticking up like the grass he was named for.

His voice is a blessing, for it derails Rama's terrible thoughts, and a curse, for it sounds so like Sita's that he may as well be in Mithila's gardens more than two decades ago, facing a demure princess who would later be his wife.

This is folly, he thinks, nodding at the young ones, permitting them audience.

Kusha continues, “Our Guru, the mighty sage Valmiki, was immensely inspired by your tale. Thus, he composed an epic, so all the world may remember the valour of Shri Rama.”

“It is still being written as we speak,” Luv says, picking up where his brother left, “but we have learnt in song all that was penned down before we departed. If His Majesty pleases, we would be honoured to present it to you.”

Rama stares, then hesitates. Seeking self-praise is the path to downfall, and the story is painful besides. All save Lakshmana look eager – even Urmila, though she must have been told everything, either by her husband or by Sita. He should praise their dedication and send them away with blessings and a few gifts. There is no point in unearthing such sorrow again, not when the story has no triumph, and Sita is not by his side.

Luv and Kusha look up at him, familiar doe eyes wide and beseeching. They are clutching each other’s hands, tense with anticipation. Rama opens his mouth to disappoint them, and instead says, “Very well, we shall hear you.”

He could have cursed himself them, but the answering smiles he receives wash away all self-recrimination.

The courtiers clasp their hands and lean forward, and the boys bob their heads in a semblance of a bow.

“Hear us,” Luv proclaims, “for we sing of Rama, son of Dasharatha, of blessed Ayodhya.”

It is a familiar tale, of the joys of his childhood and the days at the Gurukul, the love of his father and three gentle mothers. But Rama knows, the grief is about to come.

He allows a tremulous smile when they sing of Sita’s Swayamvara, for it was a joyous occasion. He holds his breath when Ravana of the tale carries Sita away, but pain lances through him only once. He trembles when they exalt Sita’s resolve in the face of misery, trapped in her golden prison, and shivers when they recount Lakshmana’s deadly injury.

But just as he thinks that perhaps, having lived through it once, he has numbed himself enough to be able to get through this without the waterworks, the song rolls to their victory, and to Sita’s freedom.

“And then Rama of the golden bow,” Kusha intones, “says ‘I have not yet sunk so low, to take back unquestioned a spouse that has lived a year in another’s house.’”

Half the court inhales, and Rama feels a telltale burn behind his eyes. What has he done? He wants to throw out the boys, forgetting his fondness for them, wants to scream and curse and run away. But he is an Emperor, and this is his court, and such behaviour is unbecoming. The lay turns stern and punishing, quickening to a chant.

Sita in the epic stands as straight and bold as she had all those years ago, before an army of thousands. Her hair is a riot of curls blacker than the length of Nisha’s dread night; her face is as gaunt as Dhumavati’s terrible mien. When she speaks her voice is Indra’s thunder across the sky, devoid of any love or affection. “If you shall question me, husband,” she says, “then may Agni judge me. Lakshmana, son, make me a pyre.”

Lakshmana of the tale weeps, as he does in real life, both then and now. And Ravana’s captive, all molten iron clothed in a delicate body, walks out of the pyre unblemished and unburnt, lit red and orange and yellow – a living flame. For she is Janaka’s daughter and Rama’s wife, but she is also the mightiest woman that Aryavart would ever know, and the most virtuous.

The song ends with exaltations of their victory, and the joy of reunion, but Rama, seated beside a lamentable golden mockery of a woman he once named his own, hears none of it. His tears come hot and unbidden, like summer tempests across the plain, and he weeps and weeps and weeps.

+1.

Luv kneels on the green grass, wide eyes following an eagle's flight across the sky. Rama strokes his head, soft and gentle and in love. It is a tranquil morning, and Rama wonders if he should postpone court to prolong this moment. Beside him, Kusha hums softly, sprawled over the grass.

“You look melancholic,” Rama observes.

Kusha shrugs. Rama has yet to learn all his son’s expressions, but this one he knows intimately. His son misses Sita. Now that she is not here, it is his duty to comfort him. The thought warms Rama's heart nigh as much as it chills.

“Your mother,” he begins, then hesitates, unsure.

Kusha sits up. “What of her?” he demands, cornered and defensive.

Rama holds up his hands, feels Luv’s glower boring into the side of his face. Sita is a sensitive topic, lying between them with the treachery of a coiled snake, defying the peaceful manner of its namesake.

“Would you like to hear about her?” he offers at last.

Kusha frowns. Luv crawls over to look at his face. “Hear what?”

“Whatever you wish to know.” Rama will likely come to regret this, for they undoubtedly will ask something difficult to answer, but as the furrows part from Kusha’s brows, Rama thinks they can push through. He opens his arms, gathering them close, and kisses the top of their heads. Like this, it is not hard to understand why Dasharatha thirsted so desperately for sons, even if he was fated to die grieving for them.

Kusha interrupts his musing with a question. “Do you love her?”

“Of course!” Rama is scandalised enough that Kusha has the decency to look a little guilty.

That, however, does not stop him from his next question. “Why?”

“Why what?”

“Why do you love her?”

Rama cannot believe they are having this conversation, even though he can see why they might be curious.

“How could I not?” he says at last, when it becomes evident that silence will not make Kusha forget his question. “Sita was the loveliest woman – kind, generous, and brave.”

Kusha does not appear the least bit happy and Rama startles when Luv pokes his arm.

“Nuh-uh,” his son says, “those are easy things to say. You have to pick one.”

Rama opens his mouth to answer, then pauses. This is some sort of a test. Luv and Kusha have been wary of him ever since they arrived at the palace, hiding away from him and mingling mostly with their cousins. He is suddenly aware that this answer could have tremendous repercussions. But what can he say to such a question? How can he define peerless Sita with one virtue?

The children look up at him expectantly, so Rama clears his throat and tries to think. Sita was charming, and her beauty helped, but that was not the foremost of merits.

“Sita was… good at being good,” Rama says slowly, barely able to keep himself from quailing at the twin raised eyebrows. “It is hard to explain, you understand? But her virtues were restrained. She was terribly forgiving, but not so forgiving that she would take upon her a sentence twice over when she knew herself to be innocent. She could be generous, but never to a fault. She was selfless, but not so selfless that she would deny herself easy pleasures.”

And was that not true? Sita was pure, and in his heart of hearts Rama knows that even if Ravana touched or defiled her, even if Agni burnt her, it would only be her body that fell, only her vessel of flesh that would be blamed; her soul was far too pure and mighty to be affected.

And this is Raghuvamsa’s folly – they will cling to promises and tradition even in death, will give up sons to satisfy wives, forgive villainous servants and shy from righteous rage, forsake wives for the words of ignorant men. Had Rama not loved Sita for the same reason he loved Lakshmana? That even follies were to be embraced, even elders could be spoken against, even golden deer could be chased for the sheer joy of it.

“She had no excesses,” Rama tells their children. “She would forgive me for testing her once, but not twice. And I do not think I could have loved her as much if she accepted it.”

Luv and Kusha are looking at him. Rama tries to blink away his tears, but they come and come and come.

“Sita…” His breath catches, but he plows on. “They tell us that it is important to be selfless, to never ask for more than you have – not unless you can earn it yourself. But Sita knew I loved giving her things – clothes, jewels, flowers, anything. And even in the forest she would ask for a flower or a fruit or a sapling, because she knew it brought me joy. She cared.” The tears are falling now, but Rama cannot stop. “She cared, and then I threw it away. I knew her, and I failed her.”

Rama puts his face in his hands and sobs. All this, and he is not even sure he has managed an answer. He starts at the feel of small hands, and of cheeks pressed against each shoulder.

“What is past is gone,” Kusha murmurs, close by his ear. “But we are here. Father, we will always be here.”

The gong for the court sounds, yet no one moves. Perhaps, Rama thinks wearily, he has not failed at everything.

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ebelal56-blog · 6 days ago

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I Uncovered India's MOST Controversial Mosques and Temples SECRETS!

Let’s talk about something that’s been stirring the pot in India for quite some time now—historical and religious disputes that seem to have no end in sight. You might have heard of the Bharatiya Janata Party, or BJP, and its affiliates pushing for excavations at sites where they believe Hindu temples lie buried beneath mosques. This isn’t just a casual debate over who gets to claim a piece of land; it’s a deep-rooted issue tied to identity, history, and, let’s be honest, politics. Take the Babri Masjid case in Ayodhya, for instance. This isn’t just a legal battle; it’s a saga that has divided communities for decades. The claim was that the mosque stood on the birthplace of Lord Ram, a figure central to Hindu belief. The Supreme Court’s verdict in 2019 awarded the land to Hindu claimants, allowing for the construction of a temple while also providing land for a mosque. Now, on the surface, that might seem like a fair compromise, but let’s peel back the layers. What does it really mean when the court decides who gets to claim a sacred space? It’s not just about land; it’s about legacy, belief, and the narratives we tell ourselves about who we are. And here’s where it gets even more complicated. The Gyanvapi Mosque in Varanasi and the Shahi Idgah Mosque in Mathura are now at the center of similar claims. Allegations are flying that these mosques were built over temples, and suddenly, we find ourselves in a whirlwind of historical interpretation and political maneuvering. Supporters of these claims argue they’re righting historical wrongs, while critics warn that this is just a distraction from pressing societal issues like poverty, education, and health care. It’s a classic case of misdirection—look over here while the real problems simmer just out of sight. But let’s not forget the role of misinformation. In this digital age, half-truths spread like wildfire, often fueled by political agendas. It becomes a game of historical chess, where the pieces are narratives crafted to serve a particular ideology. And while courts and archaeologists are roped in to sift through the evidence, the real question is: who gets to decide what history means?

#youtube

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news365timesindia · 1 month ago

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[ad_1] Paromita Das GG News Bureau New Delhi, 7th December- The recent unrest in Sambhal, Uttar Pradesh, has brought to the forefront a critical challenge for Bharat: how can a nation with a complex and often painful history reconcile the redressal of historical grievances with the imperative of fostering communal harmony? The violent clashes, triggered by a court-mandated survey of a religious site, resulted in tragic loss of life and revealed the risks of allowing unresolved historical disputes to overshadow contemporary dialogue. This incident underscores the fragile balance Bharat must maintain, as its historical narratives, deeply intertwined with religious sensitivities, often spark conflict rather than paving the way for reconciliation. Historical Grievances and the Perils of Revisiting the Past Bharat’s history is undeniably layered, marked by periods of cultural flourishing but also by scars of conflict, invasions, and destruction. While it is natural for communities to seek justice for perceived historical wrongs, there is an inherent danger in reopening old wounds. In cases like Sambhal, disputes over religious sites rarely lead to meaningful resolutions. Instead, they inflame passions, deepen communal divides, and erode trust between groups that share a common national identity. The violence in Sambhal reflects a troubling trend: religious places becoming flashpoints for unrest. This phenomenon undermines not only the sanctity of these sites but also the broader social fabric of a nation built on diversity. The potential for such conflicts to spiral out of control is immense, threatening decades of progress in fostering mutual understanding and coexistence. Ayodhya: A Model for Closure, Not a Template for Division The resolution of the Ayodhya dispute in 2019 stands as a rare example of closure in Bharat’s fraught history with religious conflicts. After decades of litigation, violence, and communal strife, the Supreme Court’s judgment offered a way forward, allowing the construction of the Ram temple while allocating alternative land for a mosque. For many, it was an opportunity to move beyond divisive rhetoric and begin healing the wounds of the past. However, the unrest in Sambhal signals a troubling regression. It serves as a stark reminder that the nation’s delicate harmony can be easily disrupted when historical grievances are politicized. Unlike Ayodhya, which offered a moment of national introspection and reconciliation, Sambhal threatens to reopen old disputes with little hope for constructive outcomes. These cycles of conflict only serve the interests of opportunistic forces, whether political or ideological, who exploit historical narratives for personal or institutional gain. The Role of the Places of Worship Act The Places of Worship Act, 1991, provides a critical framework to prevent disputes over religious sites by maintaining the status quo as it existed in 1947. This legislation was designed to preserve communal harmony and prevent endless cycles of litigation and violence. Yet, incidents like Sambhal show the limitations of the law’s enforcement and the urgent need to strengthen it. By reinforcing the principles enshrined in this act, Bharat can shield itself from the destabilizing effects of reopening historical conflicts. The judiciary, along with policymakers, must act decisively to uphold the sanctity of this legislation, ensuring that historical disputes do not become tools for political manipulation. A consistent, transparent, and fair framework for resolving such grievances is essential to foster trust in the system and prevent the recurrence of such unrest. The Leadership Imperative: Dialogue Over Division The responsibility of maintaining communal harmony does not rest solely on the judiciary or lawmakers. Leaders across the political, social, and religious spectrum must play a proactive role in fostering reconciliation. Sensible, moderate leadership is needed to counter extremist voices that exploit historical grievances for ideological or electoral gains.

A commitment to dialogue, respect, and coexistence is essential for bridging divides and ensuring that justice is not only delivered but seen to strengthen the nation. Religious sites in Bharat are not merely places of worship; they are symbols of a shared heritage and collective history. Their sanctity must be preserved as emblems of unity, not reduced to battlegrounds for ideological conflicts. Turning them into points of contention diminishes their cultural and spiritual significance, leaving ordinary citizens to bear the brunt of the resulting chaos. Choosing Closure Over Confrontation Bharat stands at a critical crossroads. The path it chooses will determine whether the nation invests its energy in building a harmonious future or remains trapped in an endless cycle of disputes over its past. While some historical grievances deserve acknowledgment and redressal, the pursuit of justice must be tempered with wisdom. Justice should aim to heal, not divide, and it must be selective and final—reopening settled disputes serves no purpose other than to perpetuate discord. Reconciliation requires acknowledging the pain of the past without letting it dictate the future. It calls for leaders to rise above partisan interests and prioritize national unity over narrow gains. The resolution of the Ayodhya dispute showed that closure is possible, but the Sambhal unrest is a cautionary tale—a reminder that progress must be guarded vigilantly. Conclusion: Towards a Harmonious Future The unrest in Sambhal underscores a critical truth: Bharat cannot afford to let historical grievances dictate its future. The responsibility of shaping a harmonious and united nation lies with its leaders, institutions, and citizens. By strengthening the Places of Worship Act, fostering dialogue, and prioritizing reconciliation over confrontation, Bharat can move beyond the divisions of the past and build a stronger, more inclusive society. A layered history should not mean peeling back old scars to examine what lies beneath. Instead, it should serve as a foundation for unity, reminding us of the resilience and shared identity that have defined this diverse nation for centuries. Only by choosing closure over conflict can Bharat move toward a future where justice, harmony, and national pride coexist. The post Historical Wrongs or Future Unity? Bharat’s Crossroads in Sambhal’s Wake appeared first on Global Governance News- Asia's First Bilingual News portal for Global News and Updates. [ad_2] Source link

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news365times · 1 month ago

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brookstonalmanac · 5 months ago

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Events 8.5 (after 1980)

1981 – President Ronald Reagan fires 11,359 striking air-traffic controllers who ignored his order for them to return to work. 1984 – A Biman Bangladesh Airlines Fokker F27 Friendship crashes on approach to Zia International Airport, in Dhaka, Bangladesh, killing all 49 people on board. 1995 – Yugoslav Wars: The city of Knin, Croatia, a significant Serb stronghold, is taken by Croatian forces during Operation Storm. The date is celebrated in Croatia as Victory Day. 2003 – A car bomb explodes in the Indonesian capital of Jakarta outside the Marriott Hotel killing 12 and injuring 150. 2008 – The New England Revolution win the 2008 North American SuperLiga final against the Houston Dynamo. 2010 – The Copiapó mining accident occurs, trapping 33 Chilean miners approximately 2,300 ft (700 m) below the ground for 69 days. 2010 – Ten members of International Assistance Mission Nuristan Eye Camp team are killed by persons unknown in Kuran wa Munjan District of Badakhshan Province, Afghanistan. 2012 – The Wisconsin Sikh temple shooting took place in Oak Creek, Wisconsin, killing six victims; the perpetrator committed suicide after being wounded by police. 2015 – The Environmental Protection Agency at Gold King Mine waste water spill releases three million gallons of heavy metal toxin tailings and waste water into the Animas River in Colorado. 2019 – The revocation of the special status of Jammu and Kashmir (state) occurred and the state was bifurcated into two union territories (Jammu and Kashmir (union territory) and Ladakh). 2020 – Prime Minister Narendra Modi attends the 'Bhoomi Pujan' or land worship ceremony and lays the foundation stone of Rama Mandir in Ayodhya after a Supreme Court verdict ruling in favour of building the temple on disputed land. 2021 – Australia's second most populous state Victoria enters its sixth COVID-19 lockdown, enacting stage four restrictions statewide in reaction to six new COVID-19 cases recorded that morning.

#Events

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dssddigitalmarketing · 6 months ago

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Career Opportunities After Completing a Data Analytics Course in Rohini

In today's data-driven world, the ability to analyze and interpret data is a highly sought-after skill. Whether you're a budding professional or an established expert looking to enhance your capabilities, a Data Analytics course can open doors to countless opportunities. Located at H-34/1, 1st Floor, near Ayodhya Chowk, Sector 3, Rohini, Delhi, our comprehensive Data Analytics course is designed to equip you with the knowledge and skills needed to excel in this dynamic field. Contact us at 9811128610 to learn more or enroll.

Why Data Analytics?

Data Analytics is the process of examining datasets to draw conclusions about the information they contain. This is done with the help of specialized systems and software. Data analytics technologies and techniques are widely used in commercial industries to enable organizations to make more-informed business decisions and by scientists and researchers to verify or disprove scientific models, theories, and hypotheses.

The ability to analyze data effectively can lead to more strategic decision-making, improved performance, and competitive advantage. As businesses continue to emphasize the importance of data-driven strategies, the demand for skilled data analysts is higher than ever.

Learn the fundamentals of data analysis, visualization, and interpretation with our Data Analytics course in Rohini. Acquire practical experience using industry-leading tools and methods, setting you up for a prosperous future in data-driven decision making. Come along to turn data into insights that can be put to use!

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Our Data Analytics course covers a broad range of topics to ensure you gain a well-rounded understanding of the field. Here’s a sneak peek into what our curriculum includes:

1. Introduction to Data Analytics

Understanding the importance of data in today’s world.

Types of data: structured, semi-structured, and unstructured.

Overview of the data analytics process.

2. Data Collection and Cleaning

Methods of data collection.

Handling missing data.

Data cleaning techniques to ensure data integrity.

3. Exploratory Data Analysis (EDA)

Tools and techniques for exploring data.

Identifying patterns and relationships in data.

Data visualization using graphs and charts.

4. Statistical Analysis

Descriptive statistics: mean, median, mode, standard deviation, etc.

Inferential statistics: hypothesis testing, confidence intervals, and p-values.

Regression analysis and correlation.

5. Data Visualization

Introduction to data visualization tools like Tableau and Power BI.

Creating impactful visualizations to convey insights.

Best practices in data visualization.

6. Machine Learning Basics

Introduction to machine learning and its applications in data analytics.

Supervised vs. unsupervised learning.

Basic algorithms: linear regression, decision trees, clustering, etc.

7. Advanced Analytics Techniques

Predictive analytics and forecasting.

Time series analysis.

Text analytics and natural language processing (NLP).

8. Data Analytics Tools

Hands-on training with popular tools like Python, R, Excel, SQL, and more.

Utilizing libraries and frameworks such as Pandas, NumPy, and Matplotlib.

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Our instructors are industry experts with extensive experience in data analytics. They bring real-world insights into the classroom, ensuring that you receive a practical and up-to-date education.

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We offer comprehensive career support to help you land your dream job in data analytics. This includes resume building, interview preparation, and networking opportunities.

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Upon completing our Data Analytics course, you will be well-equipped to pursue a variety of roles in the data science field. Some potential career paths include:

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Don’t miss the opportunity to advance your career with our Data Analytics course in Rohini. Contact us at 9811128610 or visit us at H-34/1, 1st Floor, near Ayodhya Chowk, Sector 3, Rohini, Delhi, 110085 to learn more or enroll. Join us and take the first step towards mastering the future of data analytics!

Conclusion

The demand for data analytics professionals is only set to grow in the coming years. By enrolling in our comprehensive course, you will gain the skills and knowledge needed to excel in this exciting field. With experienced faculty, hands-on learning, and extensive career support, our Data Analytics course in Rohini is your gateway to a successful and rewarding career. Don't wait—start your journey today!

For more information, please call us at 9811128610 or visit our center at H-34/1, 1st Floor, near Ayodhya Chowk, Sector 3, Rohini, Delhi, 110085.

#Data Analytics Course in Rohini

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gobind-631 · 7 months ago

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….continues from previous…

[Section 4,Part 15.2.3]

As an aside:

***Is Kavita main 1400 crore wale (alleged)scam ke aarop ka zikr aata hai..(Ab badnam karne ke hisab se bhi aise kiya ja sakta hai/aise aarop lagaye jaa sakte hai..isse main inkaar nahi karta…(Ref. link below)

***Iss Kavita main uss 22-23rd Dec 1949 wali raat ka bhi zikr aata hai.. joh (hamesha se)mystery main shrouded rahi hai (aaj tak)…(Ab bhai iss wali baat ki sachai ka pata toh mujhe bhi nahi hai.. kahi padh rakha tha/hai bas)..(Ref. link below)..

*** Iss Kavita main unn Shankaracharya’s ka bhi zikr aata hai.. jihone boycott kar rakha hai/jinhone bycott karne ka ailaan kar rakha hai.. iss temple inauguration/Pran Prathishta wale din ka…(Ab pata nahi ..inke nahi aane ki decision ko kitna sahi ya galat mana jaana chahiye)(Ref. link below)

*** Is Kavita main uss judgement ka bhi zikr aata hai.. jisse kaafi log santhusht nahi rahe hai.. khas kar ki minority community wale(yeh natural bhi hai..aadmi ke favour main jab case nahi jaata..tab woh kaise khush reh sakta hai..hazar nuks nikalne lagta hai judgement main)(Ref. material pointed to by d pasted link below)…

Reference material used:Bear in mind ..am no way saying yahan par ki …aisi baaton main kuch sachai ho sakti hai..

Mehez aarop ho sakte hai.. yeh sab ke sab..

Propaganda kisam ka material zaroor ho sakta hai…(below)….yeh main manne ko tayyar hoon..

https://openthemagazine.com/features/india/it-happened-one-night

Iss link se sambandhit content ke zariye hum iss dispute ki timeline ko samajh sakte hai..

*************

Mahatma ji(kisi kagaz ko pakdate hue mujhse keh rahe the..):

Toh lijiye padhiye ab ise.. here..have scribbled it on a piece of paper.. dis poem..pls check it out for ur self…u may end up actually liking it too..

Whispers(In the Shadow of the Mandir/Mandir ke saye main..)

In the heart of Ayodhya..under the open sky…

Where faith’s roots intertwined…with history’s sigh…

A spire rises…a testament bold..

In stones..a saga…centuries old..

In the shadow of the Mandir..there we stand…

A minority’s whisper …across the land…

Memories of Babri..like embers..still glow..

In the ashes of history..our silent stories flow…

The gavel fell..Justice’s hand did steer..

In corridors of power..the verdict was clear…Yet in our hearts..the questions remained..

In the script of the judgment..our hopes restrained…

Whispers of a scam..fourteen hundred crore..

Echo through the alleys..of the poor…

A temple for some..a symbol revered..

For others..a reminder of the dreams that disappeared…

Amidst December’s chill..whispers grew in might…

On a night of 22nd..under the cover of no light…

Idols appeared..as though by divine hand…

In the sacred space…where once others did stand…

A turn of events..altering the land’s heart…

Decades of discourse…from this moment start…

In the annals of Ayodhya..this night forever marked…

In the whispers of the shadows..its echoes sparked…

From the lanes of Ayodhya…to the halls of Delhi..

The story is told..the narrative set free..

But in the quiet corners..where minorities dwell…

There’s a different tale..a different spell..

In the shadow of the Mandir..under the crescent moon..

Our prayers ascend..a different tune…

For a land where every faith can find its place..

In the heart of India…a diverse embrace.

Let the temple rise..let the bells ring clear..

But let not it drown..the voices you need to hear…

In the story of a land..rich and diverse..

Every voice..every whisper..forms the universe…

So here we stand..in hope and in fear..

In the shadow of the Mandir..year after year..

Seeking a future where all can belong..

In the tapestry of India…diverse and strong…

[Section 4,Part 15.2.4]… to follow..

*************

PS:

Iss(below)material se sambandhit verse bhai?…woh kahan gaya?

Yehi soch rahe ho na aap log.

Baad main discuss karne walla hoon..(iss vishay se sambandhit)..uss missing verse ke baare main..theek hai na?…

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theuttarpradeshblog · 1 year ago

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Ram Mandir Ayodhya – A dream comes true

Despite my trivial knowledge and the sea-like gravity of the theme of Sri Ram Mandir, By divine grace, I am prompted to pen down. Though I often write on social and travel-associated subjects, this is a herculean project for me to ponder over. A couple of days returned while. I was discussing the farmers’ agitation with my friends and co-workers in who found a real critic and seer, I was advised via Mr. Singh & Sunny to write down on Ram Mandir Ayodhya. Find divine tranquility in Best Dharamshalas in Ayodhya, offering a serene haven for seekers on a spiritual sojourn in the sacred city.

The History of Ram Mandir

Lord Ram for Hindus isn't always the best king or person but He is God and has a fantastic reverence for some of the Hindus. He is so famous that in ordinary greetings in North India, humans say “Ram Ram”. Ram is one of the pinnacle searched phrases on Google and other engines like Google.

Sri Ram Mandir has a protracted record. The Hindus consider that on the birthplace of Lord Sri Ram, there was an outstanding temple surpassing other temples. During the invasion of Babur and his rule, many antique temples have been demolished. On his behest, his commander Mir Baki demolished the antique Ram temple and erected a mosque on the website online.

After the crumble of Mughal rule in unfastened India, the Hindus had been clamoring for lengthy a grand Ram temple at the Mosque website. There were many cases filed in the local courtroom and the excessive court’s time to time. It became the regime of former congress Prime Minister Rajeev Gandhi when the locks of the temple had been opened for prayers.

The time came while pinnacle B.J.P leaders underneath the management of Lal Krishna Advani led a mass movement called Car Seva. This circulate turned into supported by means of extraordinary Hindu organizations consisting of Vishwa Hindu Parishad, Bajrang Dal, Rashtriya Swayam Sevak Sangh (RSS), and Millions of Sadhus of various Akharas.

It became the yr 1992 and the day changed to 6th December when VHP and B.J.P held a combined rally with extra than 2 lac volunteers. The Car Sevaks became uncontrolled and beneath the fashion, they tore the disputed structure to portions. The demolition of the shape led to communal and sectarian violence and nearly 2000 humans misplaced their lives.

Who is the leader architect of Ram Mandir?

Chandrakant Sompura is The chief architect of Ram Mandir . This famous architect might be assisted by using his two sons – Nikhil and Ashish who are similarly celebrated architects. Sompura family has a long record and for the reason that generations, they are concerned with the tasks of more than 100 temples all around the globe. The structure of the divine temple will be in Nagar fashion and there will be little need for Iron as a result of rusting elements.

Construction Cost & Timings of Ram Mandir Ayodhya

According to the ideal court docket, the nearby Administration surpassed a total land of 67.07 acres to the belief. Out of this land patch, 10 acres may be used for the development of the temple of Prabhu Sri Ram and the relaxation fifty-seven acres might be used for other services which include the prayer hall, guest houses, and the facilitation center. Immerse yourself in Ayodhya's sacred ambiance with a stay at the Best Hotels in Ayodhya, where spiritual harmony and genuine hospitality await.

This task will cost almost 1100 Crores of which three hundred to 400 crores are used for temple production and the rest seven hundred crores are used for other production and predicted to be finished in a stipulated term of three years. The Ram Mandir is proposed to be 161 ft excessive and 360 feet long. The width of the temple might be 235 toes beneath the principal sanction Ram Lala Vigrah will be gift.

Bhoomi Poojan of Ram Mandir

It was the auspicious day of 5 August 2020 when the Bhoomi Poojan ceremony of the Ram temple turned into held. On 4th August Ramcharan Puja was done in which foremost Gods and goddesses had been invoked. On the Bhoomi Puja ceremony, the soil and holy waters from Ganga, Yamuna, Saraswati, Kaveri, and lots of other famous Indian rivers were added. P.M Narender Modi formally did Bhoomi Pujan with the aid of laying 40 Kg silver brick in the foundation.

Supreme Court Verdict on Ram Mandir

There were such a lot of judgments by using the nearby courts and the Allahabad High court docket, but there was no unanimous selection. Finally, the ultimate courtroom of India had all of the pleas. After a long listening to technique, the honorable court gave a landmark judgment posing the manner for the construction of Ram Mandir at the disputed website online. Under the historical verdict, it was ordered to the middle to installation a consider in three months for the development of the temple. It also ordered the government to allot five acres of separate land to the Muslims to build a Mosque.

Sri Ram Janambhoomi Teerth Kshetra

The government of India following the orders of the Apex court formed this agreement called Sri Ram Janambhoomi Teerth Kshetra. Thus agree with the change to set for the development of the temple and incorporate 15 members including one Dalit Hindu. The committee, led by Chairman Mahant Nrityagopal Das and with Champat Rai serving as the General Secretary, plays a pivotal role in overseeing its diverse functions and responsibilities. Other individuals include Jagatguru Shankaracharya Jyothidpetha, Dr. Anil Mishra, Kameshwar Chaupal, and many others.

Sri Ram Mandir Nidhi Samaparan Abhiyan.

This is a massive donation campaign for the development of the Ram Mandir. Mr. Champat Rai, the general secretary of the Mandir Trust announced to release of this software on 15th January and it'll cease on the seventh Feb subsequent 12 months. The basic idea is to make it a Rashtra Mandir (National Temple) by way of getting assist from the special segments of society without any distinction of caste, creed, language, or faith. Just to make transparency the believe made coupon receipts of INR 10, one hundred, and one thousand. This program is not best constrained to India however also gaining recognition in neighboring nations like Nepal, Bhutan, Sri Lanka, and so forth.

How to Donate for Ram Mandir Ayodhya?

Under Nidhi Samaparan the volunteers are going door to door to acquire cash. The president of India donated Rs. 500000 for this cause. Similarly, numerous businessmen, politicians, college students, women, carrier elegance people, day by day wage earners, and spiritual heads make contributions cash to the temple.

The believe also made the availability for online donations. The price may be done at the price portal of the website of the trust. Three banks specifically SBI, P.N.B, and Bank of Baroda are also involved. You can effortlessly switch money by NEFT or R.T.G.S and various other modes.

Lucknow to Ayodhya excursion itinerary

07:00 Am In the morning after a healthful breakfast you may be driven to the magical town Ayodhya. You experience the geographical region on your private luxury automobile.

9:30 Am Upon attaining Ayodhya you can spare half an hour for tea or coffee and for this reason refresh yourself.

10:00 Am Visit Hanuman Gadi Mandir- This temple is devoted to Lord Hanuman (Monkey God) who is splendid devoted to Lord Ram. In this temple, Lord Hanuman is depicted sitting inside the lap of his mom Anjani. The legends say that sitting in his mom’s lap is considered the strongest role. The other legend says that Hanuman lived in a cave over right here guarding Ram court docket or Janam Bhoomi. This temple is open from 6 am to 9 pm each day. You can make any desire for any place and later continue to go to any other highlight of the Ayodhya Tour.

11:00 Am Kanak Bhawan – This region is located at a stones throw from Hanuman Gadi. People consider that Lord Ram with his consort Maa Sita appeared right here the first time and this location turned into talented by way of his stepmother Kaikeyi to Sita as Mukh Dikhai. Thus Kaikeyi wanted to reveal that see also has the same motherly feelings to Ram as his real mother Koshaliya. This vicinity is likewise open each day from 6 am to 9 pm.

12:30 pm Lunchtime – Now it is time for a scrumptious lunch at a pure vegetarian restaurant.

02:00 pm Ram Janam Bhoomi Temple – This is a major highlight of the Ayodhya one-day tour. Here you get to have divine experience employing Darshan of Ram Lala (Ram as an infant). This temple is open in the morning 7 am to 11 am and from 2 pm to six pm.

03:15 pm Balmiki Ramayan Bhawan – Now walk to a more in-depth place called Balmiki Ramayan Bhawan. At this place, the couplets from the Balmiki Ramayan are engraved at the marble.

04:15 pm Guptar Ghat – If the time lets in and you prefer make a visit to the famed Ghat of Saryu river. It is assumed that Lord Ram took Jal Samadi here.

05:30 pm Departure to Lucknow- After taking part in your sightseeing of Ayodhya you have pushed again to Lucknow. Our driver will drop you at your inn/Airport.

Also Read:

Ayodhya Expedition: A Comprehensive Guide for Your Journey

Ayodhya Delights: Must-Visit Destinations for an Unforgettable Experience

#breakfast #ayodhya #ram mandir #dharmashala in ayodhya

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hovoji4232 · 1 year ago

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Ayodhya - The Birthplace of Lord Ram:

In the heartland of India, Ayodhya, the city of divine significance, has witnessed a monumental transformation that reverberates across the nation. The construction of the Ram Mandir, a temple dedicated to Lord Ram, stands not just as an architectural marvel but as a symbol of cultural resurgence, religious harmony, and the restoration of a shared heritage. This article delves into the historical context, the socio-political journey, and the cultural significance of the Ayodhya Ram Mandir. ayodhya ram mandir

Historical Context:

Ayodhya - The Birthplace of Lord Ram:

Ayodhya, nestled along the banks of the sacred Sarayu River, is steeped in mythology and history. According to Hindu belief, Ayodhya is the birthplace of Lord Ram, a revered figure in the epic Ramayana. The significance of Ayodhya as a spiritual center has been ingrained in the fabric of Indian culture for centuries.

The Babri Masjid Controversy:

The historical and religious importance of Ayodhya took a tumultuous turn in the late 20th century with the Babri Masjid controversy. The Babri Masjid, built in the 16th century, stood on the same site believed to be the birthplace of Lord Ram. The dispute over the ownership of the site led to communal tensions and, eventually, the demolition of the Babri Masjid in 1992.

The Socio-Political Journey:

Legal Battles and Resolutions:

The demolition of the Babri Masjid triggered a series of legal battles that spanned decades. The Ayodhya land dispute case saw multiple court judgments, appeals, and negotiations. Finally, in 2019, the Supreme Court of India delivered a historic verdict, allocating the disputed site for the construction of the Ram Mandir and providing an alternative plot for the construction of a mosque.

Communal Harmony and Unity:

While the Ayodhya dispute had been a source of communal tension, the resolution marked a turning point towards communal harmony. The construction of the Ram Mandir became a shared vision, transcending religious divides. Leaders from various faiths came together to support the idea of a grand temple that would not just be a place of worship but a symbol of unity.

The Bhoomi Pujan Ceremony:

On August 5, 2020, a historic moment unfolded in Ayodhya with the Bhoomi Pujan ceremony, marking the formal beginning of the construction of the Ram Mandir. The ceremony was attended by Prime Minister Narendra Modi and other dignitaries, signifying the national importance of this cultural and spiritual milestone.

Architectural Marvel:

Design and Symbolism:

The architectural design of the Ram Mandir is a blend of historical authenticity and contemporary craftsmanship. The temple follows the Nagara style of temple architecture, reminiscent of ancient Indian temple structures. Intricate carvings, sculptures, and symbolic elements adorn the temple, narrating the tales of Lord Ram's life as depicted in the Ramayana.

Grandeur and Magnificence:

The grandeur of the Ram Mandir is evident in its towering spires, or shikharas, that rise majestically above the sacred site. The temple complex encompasses not only the main sanctum dedicated to Lord Ram but also several other structures, including the Mandir Parikrama, the Shri Ramlala Virajman, and the Sant Nivas.

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mylavenu99 · 2 years ago

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Latest News, Updates On Ayodhya Ram Mandhir-Ram Janmabhoomi.

Introduction

Rama, who is thought to be the seventh manifestation of the Hindu deity Vishnu, is said to have been born at the location known as Ram Janmabhoomi, which translates to "Birthplace of Rama." According to the Ramayana, Rama was born at a city known as "Ayodhya" on the Sarayu River's banks. Ayodhya now is located in the Uttar Pradesh state of northern India.

Widespread Hindu-Muslim violence broke out in 1992 after Hindu nationalists destroyed the Babri Masjid. The property was the subject of a legal issue that made it to the Indian Supreme Court, which heard cases involving title disputes from August to October 2019. The Supreme Court mandated that the site be given to a trust so that it can erect a Hindu temple by November 9th, 2019.

Opening Date

According to Mr. Rai, Lord Ram should be seated in the sanctum sanctorum by the Makar Sankranti festival in January 2024, with the temple's construction slated to be finished by December 2023.

Ayodhya Ram Mandir Bhumi Poojaceremony

Prime Minister Narendra Modi performed the Bhumi Poojan ceremony and set the temple's foundation stone on August 5, 2020, following the Supreme Court's decision.

Temple Buid up Area

The area of the temple is 54,700 square feet, or around 2.7 acres. Nearly 70 acres will make up the whole Ram Mandir Complex, which can accommodate a million worshippers at once.

In addition to the 10 acres on which the temple will be erected, a complex containing a prayer hall, a lecture hall, an educational facility, and acres of property.

Temple architect additional amenities like a museum and a restaurant will be developed on 57

Total Budget

It would probably cost between Rs 1,400 crore and Rs 1,800 crore to build the temple. According to representatives of the Ram Janmabhoomi TeerthKshetraNyas, the temple trust is receiving donations totaling between Rs 60 -70 lakh for the construction of the great temple.

Ayodhya Ram MandirProject Construction Company

The trust hired Tata Consulting Engineers as the project manager consultant and Larsen & Toubro as the design & build contractor for the construction of the temple in November 2020. Additional agreements for the construction of the 67-acre temple complex were made with Tata Consulting Engineers and Design Associates Inc. in February 2020.

Ayodhya Ram Mandir Trust

Each of the trust's 15 members must be an active Hindu; there will be 6 nominated members and 9 permanent ones.

Permanent participants

K. Parasaran acted as Shri Ram Lalla Virajmaan's representative.

Four religious leaders from various Indian temples

An official of the Nirmohi Akhara

Two eminent residents of the Ayodhya district,

one of them is a Dalit

Historical Background:

The Ayodhya Ram Mandir is believed to be built at the birthplace of Lord Ram, considered to be the seventh avatar of Lord Vishnu. The origins of this sacred site trace back to ancient times when Ayodhya was the capital of the mighty Kosala Kingdom. According to the epic Hindu scripture, the Ramayana, Lord Ram was born to King Dasharatha and Queen Kaushalya in Ayodhya.

Dispute at Ayodhya

On December 6, 1992, the Babri Masjid was demolished during a political rally, sparking rioting across the Indian subcontinent. Many prior attempts were unsuccessful, and one of them resulted in the 1990 Ayodhya gunfire incident.

A further land title case was brought before the Allahabad High Court, and on September 30, 2010, the court issued its decision. Ayodhya's 2.77 acres (1.12 ha) of land will be divided into three portions, with one third going to the Ram Lalla or Infant Rama, as represented by the Vishva Hindu Parishad receives one-third, the Uttar Pradesh Sunni Central Waqf Board receives one-third, and Nirmohi Akhara, a Hindu religious institution, receives the remaining third.

During site excavation, the Archaeological Survey of India discovered temple ruins, which were eventually presented as proof before the Indian Supreme Court.

The Indian government announced on February 5th, 2020, that a trust called Shri Ram Janmabhoomi TeerthKshetra would be in charge of rebuilding a Ram temple there.Additionally, it designated a different location in Dhannipur, Ayodhya for the construction of a mosque to replace the Babri Masjid, which was destroyed in 1992.

Babri Masjid (Mosque of Babur)

Babur, the first Mughal emperor of India, established the Mughal empire. The Babri Masjid (also known as "Babur's Mosque") is thought to have been constructed in 1528 on his orders by one of his generals, Mir Baqi. The East India Company's surveyor Francis Buchanan said that he discovered an inscription on the mosque walls that attested to this reality in 1813–1814, which gave rise to the widespread notion. He also documented the local legend that the mosque was constructed by emperor Aurangzeb (r. 1658–1707) following the destruction of a Rama temple.

The construction of a mosque at Ayodhya or the destruction of a temple for it are not mentioned in Babur's painstakingly detailed life journal, The Baburnama. Neither do his contemporaneous Hindu poet-saint Tulsidas' epic poem Ramcharitmanas, which is devoted to the Hindu god Rama, nor his grandson Akbar's court documents, the Ain-i-Akbari.

The "mosque-temple" is reported to have been a place of prayer for both Muslims and Hindus, with Hindus praying outside the mosque but still inside the courtyard. To avoid disagreements, a British governor had a railing built between the two districts in 1857. The argument began in 1949, following India's independence, when a Ram idol was erected within the mosque.

Page URL: https://www.bigproperty.in/blog/latest-news-updates-on-ayodhya-ram-mandhir-ram-janmabhoomi/

Title:Latest News, Updates On Ayodhya Ram Mandhir-Ram Janmabhoomi

#Ayodhya Dispute #ayodhya #ayodhya mandhir #ayodhya ram mandhir opening date #Bhumi Poojan

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judgementstoday · 2 years ago

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Top Supreme Court Judgements Given In January 2023

The Supreme Court of India delivered verdicts on some of the most important cases in January 2023. Below is a list of all the decisions made by them:

January 18, 2023

A Constitution Bench of the Supreme Court ruled that the Permanent Retirement Account Number (PRAN) is mandatory for all government servants. The bench also ruled Supreme Court judgements that the PRAN can be used to draw pension and other benefits.

The court said it was impossible to provide pensions without a PRAN number, as it provides an easy way for people to access their accounts online.

The Constitution Bench of the Supreme Court ruled that the Permanent Retirement Account Number (PRAN) is mandatory for all government servants. This means that all government employees have to have a PRAN. Otherwise, they will be unable to take their dues and pension payments.

The purpose of this number is to identify the employees and their entitlements, such as wages, leave benefits and provident fund contributions, which must be made available by employers within 30 days from their date of joining or even before their date of joining if required by them.

January 23, 2023

The Supreme Court overrules its Supreme Court cases in the Aruna Shanbaug case, saying passive euthanasia is constitutional in India. It sets up a comprehensive procedure for withdrawal of treatment and passive euthanasia.

Supreme Court also says that even if a person is not physically fit to live, he should continue to live with dignity till his death occurs due to natural causes or the process of natural decay takes place without any medical intervention being required on his behalf of him.

Constitution Bench overrules the Supreme Court's 2019 decision in the Aruna Shanbaug case and says that passive euthanasia is constitutional in India. It sets up a comprehensive procedure for withdrawal of treatment and passive euthanasia.

The Supreme Court overruled 2019 Supreme Court decisions in the Aruna Shanbaug case, which said passive euthanasia is unconstitutional. It sets up a comprehensive procedure for withdrawal of treatment and passive euthanasia.

In February 2023, the court also ruled that medical professionals can refuse to treat patients on the grounds of conscience even if they work in government hospitals or other institutions funded by public money.

January 26, 2023

The Supreme Court holds that the Citizenship Amendment Act is constitutionally valid, but the National Register of Citizens (NRC) is unconstitutional.

The Citizenship Amendment Act 2019 was passed by Parliament and became an Act on January 26, 2019. It lays down a new legal framework for granting citizenship to Indian nationals who were born in Assam or any other state subject to conditions like having at least one parent who was an Indian citizen at the time of birth and having lived there for seven years continuously after attaining majority (18 years).

Three-judge bench rulings of the Supreme Court on the Citizenship Amendment Act and National Register of Citizens. It holds that the CAA is constitutionally valid, but NRC is unconstitutional as it will lead to massive harassment, mass detention, etc.

The Supreme Court also held that the Citizenship Amendment Act (CAA) is constitutionally valid but that the National Register of Citizens (NRC), which is a list of all Indian citizens residing in Assam and other states, is unconstitutional as it will lead to massive harassment, mass detention and other violations of the right to liberty.

A group of petitioners challenged the NRC under Article 32, which prohibits violating fundamental rights guaranteed under Part III of the Constitution. The Latest Supreme Court case was argued before a three-judge bench comprising Justices AK Sikri and Ashok Bhushan along with Justice S A Bobde, who was assigned additional charge after Justice NV Ramana retired on December 31 last year.

January 31, 2023

A five-judge Constitutional bench was formed to decide on the Ayodhya land dispute, and this landmark decision by the Supreme Court was given on January 31, 2023.

The court ruled that dividing the land between two parties was impossible and directed the Central Government to set up a trust and hand over the site to them.

Judgment of Supreme Court on Ayodhya land dispute. The Latest Supreme Court judgments were pronounced by a five-judge Constitutional bench which held that dividing the land between two parties was impossible. Hence, it directed the Central Government to set up a trust and hand over the site to them.

The judgment was pronounced by a five-judge Constitutional bench which held that dividing the land between two parties was impossible. Hence, it directed the Central Government to set up a trust and hand over the site to them.

The court said Hindus should be given access to their religious places per their rights under Articles 14, 15(1) and 25 of the Constitution. It also noted that Muslims had been denied access over centuries at Ayodhya, but Hindus have been able to pray at other places without any hindrance from anyone.

A Lot of Big Issues were Resolved by the Supreme Court this Month.

The Supreme Court has been busy this month. It has resolved many big issues that were pending before the apex court. The Supreme Court has been very active in taking up matters that require immediate attention and are important for society or individuals who may be affected by them.

We hope you enjoyed reading these Latest Supreme Court rulings. If you want to read more about what happened in January 2023, check out blog posts and other content on the Judgements Today website.

#latest supreme court rulings #latest supreme court judgments #latest supreme court case #supreme courtdecisions #supremecourtcases #supremecourtjudgements

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kailash-se-birha · 7 months ago

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I am only going to entertain the Mandir v/s Masjid Debate as it pertains to Ayodhya, Kashi and Mathura. At all of these places stood a tirth temple which was razed by invaders and in it's place a Masjid was constructed. In that context, Tirth Sthanam (Place of Pilgrimage) v/s Masjid (House of Prayer and Congregation) Ayodhya, Kashi and Mathura are all major Pilgrimage sites that Hindus from all over the subcontinent visit (or dream to visit) in their lifetime. Similar to Char Dham Yatra (Badrinath, Dwarka, Puri and Rameshwaram). Those Temples were razed to humiliate and disenfranchise the Hindus. There is plenty of material out there for all of these three cases, read it up. When it comes to Islam, there exists Hajj (Islamic Pilgrimage) to Mecca and Medina in Saudi Arabia. Mecca and Medina are a decent one-to-one comparison to Ayodhya, Kashi and Mathura. Another point is India has a Sacred Geography and that sacred geography is epitomised by the 51 Shakti Peetha all across the sub-continent and all the tirth sthanas being located along all the major rivers in India. In India muslims don't have the culture or concept of traversing across the country pilgrimaging numerous mosques as a part of their religion. They go to Mecca and Medina.

There are more. Even particular Rashis (Zodiac Signs) and Nakshatras (Constellations) have a dedicated deity and temples for them. There are numerous rituals that are performed to maintain the spiritual energy at those Pilgrimage sites. And supporting smaller temples are built around these temple towns to support and maintain the sanctimony and spiritual energy of that region.

Masjids are houses of prayer and congregation, and can literally be built anywhere. Masjids aren't location specific, the activities of a masjid can be carried out in any building. If we are talking about that one hanuman temple at the end of the gully or in your neighbourhood ka nukkad, that is different. It is still sacred and most probably pran pratishtha has been performed at that Mandir as well, but there is also a concept of relocation (punar pratishtha) in Hinduism and more importantly they aren't tirth sthan.

And Hindus have a different mode of congregation that can be evident during Ganesh Chaturthi, Navratri, Durga Pooja, where the Pran Pratishtha for the major pandals is performed and at end of the festival/celebration the murti/deity goes through Visarjan.

Bottom line is if there is a Mosque that was built on razed Hindu Temple and the Hindu community has been making a persistent effort to rebuilt or pray at that piece of land for decades/centuries and there is archeological evidence supporting the Hindu claim, then that land should be given back to the Hindu community with due process. With Kashi and Mathura the disrepect is in your face.

There is a difference between Varna and Jaati. What you're talking about is a nefarious mixture of the two, Jaati Varna.

In the context of Hindu society, the concepts of "Jaati," "Varna," and "Jaati Varna" are often used to describe different aspects of social organization. These terms have distinct meanings and implications, although they are sometimes conflated or misunderstood. Here is a detailed explanation of each:

Varna

Varna is an ancient Hindu concept that refers to the broad classification of society into four primary categories. This classification is mentioned in ancient texts like the Rigveda and the Manusmriti. The four Varnas are:

Brahmins: Traditionally priests, scholars, and teachers.

Kshatriyas: Warriors, kings, and administrators.

Vaishyas: Merchants, traders, and agriculturists.

Shudras: Laborers and service providers.

The Varna system is more theoretical and idealized, representing a division based on qualities (Gunas) and duties (Dharma) rather than birth. In classical texts, it is associated with one's profession and spiritual inclinations.

This theoretical segregation of the society is found in various cultures from antiquity to medieval pre-industrial and agrarian societies.

Jaati

Jaati refers to a more practical and localized system of social grouping that evolved over time. Jaati, often translated as "caste," denotes a community of people who share a common occupation, tradition, or lineage. Unlike the broader Varna system, Jaatis are numerous and specific to regions and localities. Key points about Jaati include:

Occupation-Based: Initially, Jaatis were associated with specific occupations (e.g., potters, weavers, carpenters).

Endogamous: Marriage typically occurs within the same Jaati.

Hierarchical: There is a hierarchy among Jaatis, often influenced by local customs and social standing.

Regional Variations: Jaatis can vary significantly across different parts of India, and the same Jaati name might represent different social statuses in different regions.

Similar hierarchies can be found in Social Class (Europe), Feudal System (Medieval Europe and Japan), Clan System (Scotland, Africa, China), Tribal System (Indigenous Societies), Ethnic Groups (Global), Guilds and Castes (Medieval and Early Modern Europe), etc.

Jaati Varna

Jaati Varna is a term that combines aspects of both Jaati and Varna. It acknowledges that in practice, the Varna system has been intertwined with the Jaati system. Over centuries, Jaatis have been mapped onto the Varna framework, creating a complex social hierarchy. This synthesis has led to the following phenomena:

Blurring of Lines: While Varna provides a broad framework, Jaatis provide detailed social categories, leading to a situation where the two systems overlap and influence each other.

Fixed Status: The theoretical flexibility of Varna based on qualities and duties has been overshadowed by the more rigid and birth-based Jaati system.

Regional Interpretations: The application and integration of Jaati within the Varna system vary widely across different regions of India.

A Broad Summary

Varna: An ancient, broad classification based on duties and qualities, theoretically flexible.

Jaati: A localized, occupation-based social grouping, more numerous and region-specific, often rigid and endogamous.

Jaati Varna: The practical synthesis of Jaati and Varna, where Jaatis are fitted into the Varna framework, leading to a complex and hierarchical social structure.

Understanding these distinctions is crucial for comprehending the intricacies of Hindu social organization and its evolution over time.

Cateism also exists in Indian Muslim and Christian community. Buddhism had casteism as well. Buddhism was able to move forward and abandon birth based Jaati Varna, why can't Hinduism?

Now coming to Ambedkar, the way Ambedkar has been deified as if that man can make no folly. Ambedkar also said:

Should we take Ambedkar's words for this? Should all Muslims be considered Deshdrohi?

Now coming back to being perceived as violent,

I don't remember Hindus wearing suicide vests and blowing themselves up in public spaces or volunteering to join terrorist forces to create a religious state. At present, there is no comparison between Islamic terror and any other religion, including Christianity (credit to the enlightenment values that got embedded into Western European culture).

The absurdity to assume that I want Indian Christians and Muslims to live as second class citizen seems more like a freudian slip on your part. When in fact, it is in Sharia Islamic nations and Caliphates non-muslims are treated as Dhimmis. How will UCC turn Indian non-hindus into second class citizens? It is 21st Century and we have parallel Sharia Court... sorry All India Muslim Personal Law Board and Christian Canon Law (Christians aren't even opposing the UCC) in this country. Equality =/= Discrimination.

I want to clarify that when I say Abrahamics, I mean monotheist monopolistic (proselytising faiths that only believe in one god and have a history of around disrespecting and killing other religions and cultures) faiths such as Christianity and Islam, not Judaism (doesn't proselytise and has no recent history of pagan persecution). The aforementioned two faiths have literally been warring for over a millennium and will continue to cannibalise one another, I as a Polytheist am not even required to raise a finger for them to do so. Both of them are united in their scriptural vitriolic hatred and history of genocide of Polytheist and Pagan cultures and perhaps even monotheists like Jews and Yezidis (their crime? worshipping fire)

Also, what do you mean when you say you want Hinduism to be eradicated? These are all part of the Indic School of Thought:

Just say that you hate the culture and history of this land point blank period. We have already lost the the Ajivika and Charvaka sampradaya. How many Kul Devi Devtas (Ancestral Familial Dieties), Gramin Devi Devtas (Village Dieties)and Van Devi Devtas (Forest Deities) have been lost to the encroachment of Christianity in the North-East of this country? People are free to choose their faith systems, but don't give me shit about caring about the SC/ST and their cultural practices, gods and goddeses when you can't even acknowledge that Abrahamic faiths alienate you from the culture and history of the land ,your Janma Bhoomi. You can't criticize (blasphamy) the prophets, the god, the religion, the bible, the quran, but are encoraged to curse your dirty pagan ancestors while praising the maimers, the brutalisers and the colonisers for civilising you and removing the pagan out of you through massacres and genocide (goa inquisition by the portugese and centuries of dicrimination (dhimmi status) and massacres by various Islamic Sultunates).

Would you also have the same issue if the masjid was built instead of the mandir? then I agree with it otherwise not

Yes, if I lived in a Muslim majority country and masjid was being built and communal hatred was being incited against the country's minorities in the name of said building, I'd be saying the same thing. OBVIOUSLY. If something is wrong, it's wrong. Unlike some people, my stance on human rights doesn't change because they happen to belong to a different label.

On a different note, why are people always doing this strange what-aboutery? Do they think the situation changes just because you change the arbitrary labels? Or do people want a "gotcha!" moment for me?

-Mod S

#india #desiblr #hinduism #hindutva #hindublr #india politics #hinduphobia

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