Puppets Of Faith Theory Of Communal Strife (A critical appraisal of Islamic faith, Indian polity ‘n more)

by BS Murthy

  The challenge posed by Buddhism brought changes as well in Brahmanism that eventually evolved as Hinduism, and this phenomenon is described by Romila Thapar thus:

  "The successful attack of the 'heretical sects' on Vedic sacrifices and gods strengthened the trend of monotheistic thinking in brahmanical teaching, which trend had originated in the philosophy of the Upanishads with its concept of the Absolute or the Universal Soul. This concept also resulted in the idea of the trinity of gods at this time, with Brahma as the Creator, Vishnu as the Preserver, and Shiva as the god who

  eventually destroys the universe when it is evil-ridden. This concept was associated with the cyclical conception of nature where creation, preservation, and destruction were seen as the natural order of things. Of the three gods, Vishnu and Shiva gained a vast following and through ensuing centuries the Vaishnavas and the Shaivas remained the two main sects of Hindu belief, each believing that its god represented the Absolute. Brahma receded into the background."

  However, though having enjoyed the support and patronage of the rich and the powerful, the Buddhism, on the other hand, lost ground in the country of its origin. The causes of this decline are well described by Romila Thapar thus:

  "It is not to be wondered at, therefore that monasteries were richly endowed, that huge stupas were built, and that the Buddhist Order became affluent and respected. Some of the monasteries had such large endowments that they had to employ slaves and hired labour, the monks alone not being able to cope with the work. Gone were the days when the Buddhist monks lived entirely on the alms which they collected during the morning hours, for now they ate regular meals in vast monastic refectories. M onasteries were built either adjoining a town or else on some beautiful and secluded hillside far removed from the clamour of cities. Secluded monasteries were well endowed to enable the monks to live comfortably.

  The Buddhist order thus tended to move away from the common people and isolate itself, which in turn diminished much of its religious strength, a development which one suspects the Buddha would not have found acceptable. Improvement in communications led to an increase in pilgrimages, which in turn led to the spread of new ideas.

  Buddhism had become very active in sending missions to various parts of the subcontinent and outside, and, in the process of proselytizing; Buddhism also began to receive new ideas. This inevitably led to reinterpretations of the original doctrine, until finally there were major differences of opinion and the religion was split into two main sects. This schism, as well as the growing tendency of the Buddhist clergy to live off the affluent section of society, bred the seeds of decay in Buddhism."

  "The more orthodox Buddhists maintained that theirs was the original teaching of the Buddha and they are called the Hinayana sect or the followers of the Lesser Vehicle. Those that accepted the new ideas were called the M ahayana sect or the followers of the Greater Vehicle. Eventually, Hinayana Buddhism found its stronghold in Ceylon, Burma, and the countries of south-east Asia, whereas M ahayana Buddhism became the dominant sect in India, Central Asia, Tibet, China, and Japan."

  When Buddhism ceased to be a force in the land of its birth, Hinduism eventually sealed its fate by proclaiming the Buddha as the ninth incarnation of Vishnu, unmindful of the irony of it all for going by the theory of Divine Incarnation expostulated in the Gita through v6 - 8 of ch 4, Practical Wisdom, as follows.

  Beyond the pale of birth 'n death

  On My volition I take birth.

  Wanes if good 'n vile gain reign

  Know it's then that I come forth.

  It's thus I from time to time

  Manifest here to uproot ill

  And uphold well for public good.

  The above verses are excerpted from the author's free ebook, Bhagvad-Gita: Treatise of self-help, sans 110 verses interpolated in the version in vogue.

  Well, of what avail was the Buddha-avatar? If it were meant to destroy the oppressive Brahmanism and protect the suppressed castes and the outcasts, it was a failed avatar as Alberuni found in the early 11th century itself. On the other hand, by owning up the Buddha as an avatar of Vishnu, the Brahmans seemed to have unwittingly admitted to their own guilt for having deprived some sections of the Hindu fold. But, the near extinction of Buddhism pushed the oppressed masses of the Indian mainland back to the square one in the socio-religious game of snakes and ladders.

  However, earlier, as they moved into the hinterland, the political acumen of the Aryans / Namesakes didn't seem to match with their spiritual quest. After all, they did advance without guarding their flanks, didn't they? And inevitably, many others from the Central Asia followed the very Aryan / namesakes' footsteps into, what they referred as Hindustan. However, while most were insensibly absorbed into the Hindu cultural mainstream as sub-castes, some in the Sind, and yore, tenuously remained in the Hindu fold, only to jump into the Buddhist embrace in time. Thus, there developed in the populace near the Hindukush, an indifferent, if not hostile, attitude towards the Hindus, which made them apathetic to their cause. And this rendered the strategic Western frontier an Aryan barren land with disastrous consequences to the Hindu hinterland in due course.

  Owing to the incompetence or corruption, and /or both, of the rulers, slowly but surely, the great medieval Aryan empires of the Gangetic plains got disintegrated. All that naturally led to the mushrooming of minor kingdoms, raised for most part by the hitherto integrated foreign races. Thus, in time, while the society was fractured by the Brahmanical order, the land was sundered by political disorder. M oreover, the visions of greater glory of the Rajahs of these minor kingdoms for themselves set them on expansionist campaigns against the neighboring entities. And inevitably, all this wasted the resources of the land besides tiring its warriors depleted their stock. It is thus, at length, the war-torn land became a wasteland, and that plunged its masses into depravity.

  Amidst this anarchy, the by then weakened Buddhist religious buffer in the frontier paved the way for the then emerging religion of Islam for it to gain a foothold in the Aryavarta. However, that Arab conquest of the Sind in 712 AD didn't disturb the Hindu complacence, as the arrival of St. Thomas in M alabar in 52 A.D. hadn't before that.

  And the question that naturally arises is why it was so? Alberuni seems to have captured the peculiarities of the then Hindu character and psyche thus:

  "... there are other causes, the mentioning of which sounds like a satire - peculiarities of their national character, deeply rooted in them, but manifest to everybody. We can only say, folly is an illness for which there is no medicine, and the Hindus believe that there is no country but theirs, no nation like theirs, no kings like theirs, no religion like theirs, no science like theirs. They are haughty, foolishly vain, self-conceited, and stolid. They are by nature niggardly in communicating that which they know, and they take the greatest possible care to withhold it from men of another caste among their own people, still much more, of course from any foreigner.

  According to their belief, there is no other country on earth but theirs, no other race of man but theirs, and no created beings besides them have any knowledge or science whatsoever. Their haughtiness is such that, if you tell them of any science or scholar in Khurasan and Persis, they will think you to be both an ignoramus and a liar. If they travelled and mixed with other nations, they would soon change their mind, for their ancestors were not as narrow-minded as the present generation is."

  Well, Alberuni could not have been wrong in his speculation concerning the generations of the Hindus that passed by then, going by the intellectual reach of

  Chanakya, who under the pseudonym of Kautilya authored the celebrated Artha Shdstra, during 325 B.C.E. After all, having envisaged the threat Alexander the Great posed to India, he, with political vision, personal sagacity, and moral will, galvanized the Hindu kings to face the yavana challenge. But sadly, in the early 11th century, when the Afghan-Turkish threat loomed large on its western horizon, there was no Chanakya in Hindustan to grasp the I
slamic ethos of expanding its religious space with the power of the sword, and gauge the zeal of the M usalmansfor jihad. Thus, the warring princes and the dispirited populace were not galvanized enough to thwart the Quranic advance into the Hindu heartland.

  Chapter 6

  Coming of the Christ

  Elsewhere in the world, in the land of Israel too, the priestly class of Levites, armed with the Mosaic Laws, oppressed the Jewish masses. At length, the Jews found their Buddha in the persona of Jesus, only to be rubbished by their Rabbis, and crucified by the Romans. However, there is so much commonality in the mental makeup of these two great preachers, the chief ones being their concern for the weak and tolerance as a strength. It is the ironical destiny of Buddhism and the Christianity, founded based on their teachings; five-hundred years apart that is, were eventually rejected in the lands of their birth, only to be nourished by the nations of their neighborhoods.

  While Buddha's fight was against the Brahmanism, symbolized by ritualism and orthodoxy on one hand and casteism and untouchability on the other, Jesus' aim, as the Sermon on the M ount clearly shows, was to give a healing touch to the divine, though harsh, Laws of Moses.

  "One day as the crowds were gathering, he went up the hillside with his disciples and sat down and taught them there.

  Humble men are very fortunate!' he told them, 'for the Kingdom of Heaven is given to them. Those who mourn are fortunate! for they shall be comforted. The meek and lowly are fortunate! for the whole wide world belongs to them.

  Happy are those who long to be just and good, for they shall be completely satisfied. Happy are the kind and merciful, for they shall be shown mercy. Happy are those whose hearts are pure, for they shall see God. Happy are those who strive for peace - they shall be called the sons of God. Happy are those who are persecuted because they are good, for the Kingdom of Heaven is theirs.

  When you are reviled and persecuted and lied about because you are my followers wonderful! Be happy about it! Be very glad! For a tremendous reward awaits you up in heaven. And remember, the ancient prophets were persecuted too.

  You are the world's seasoning, to make it tolerable. If you lose your flavour, what will happen to the world? And you yourselves will be thrown out and trampled underfoot as worthless. You are the world's light - a city on a hill, glowing in the night for all to see. Don't hide your light! Let it shine for all; let your good deeds glow for all to see, so that they will praise your heavenly Father.

  Don't misunderstand why I have come - it isn't to cancel the laws of M oses and the warnings of the prophets. No I came to fulfill them, and to make them all come true. With all the earnestness I have I say: Every law in the Book will continue until its purpose is achieved. And so if anyone breaks the least commandment, and teaches others to, he shall be the least in the Kingdom of Heaven. But those who teach God's laws and obey them shall be great in the Kingdom of Heaven.

  But I warn you - unless your goodness is greater than that of the Pharisees and other Jewish leaders, you can't get into the Kingdom of Heaven at all!'

  'Underthe laws of Moses the rule was,

  "if you murder, you must die." But I have added to that rule, and tell you that if you are only angry, even in your own home, you are in danger of judgment! If you call your friend an idiot, you are in danger of being brought before the court. And if you curse him, you are in danger of the fires of hell.

  So if you are standing before the altar in the Temple, offering a sacrifice to God, and suddenly remember that a friend has something against you, leave your sacrifice there beside the altar and go and apologize and be reconciled to him, and then come and offer your sacrifice to God. Come to terms quickly with your enemy before it is too late and he drags you into court and you are thrown into a debtor's cell, for you will stay there until you have paid the last penny.

  The laws of Moses said,

  "You shall not commit adultery.” But I say: Anyone who even looks at a woman with lust in his eye has already committed adultery with her in his heart. So if your eye - even if it is your best eye! - causes you to lust, gouge it out and throw it away. Better for part of you to be destroyed than for all of you to be cast into hell. And if your hand - even your right hand - causes you to sin, cut it off and throw it away. Better that than find yourself in hell.

  The law of Moses says,

  "If anyone wants to be rid of his wife, he can divorce her merely by giving her a letter of dismissal." But I say that a man who divorces his wife, except for fornication, causes her to commit adultery if she marries again. And he who marries her commits adultery.

  Again, the law of M oses says,

  "you shall not break your vows to God, but must fulfill them all." But I say: Don't make any vows! And even to say, 'By heavens!' is a sacred vow to God, for the heavens are God's throne. And if you say 'By the earth!' it is a sacred vow, for the earth is his footstool. And don't swear 'By Jerusalem!' for Jerusalem is the capital of the great King. Don't even swear 'By my head!' for you can't turn one hair white or black. Say just a simple 'Yes I will' or 'No, I won't.' Your word is enough. To strengthen your promise with a vow shows that something is wrong.

  The law of Moses says,

  "If a man gouges out another's eye, he must pay with his own eye. If a tooth gets knocked out, knock out the tooth of the one who did it.' But I say: Don't resist violence! If you are slapped on one cheek, turn the other too. If you are ordered to court, and your shirt is taken from you, give your coat too. If the military demand that you carry their gear for a mile, carry it two. Give to those who ask, and don't turn away from those who want to borrow.

  There is a saying,

  "Love your friends and hate your enemies." But I say: Love your enemies! Pray for those who persecute you! In that way you will be acting as true sons of your Father in heaven. For he gives his sunlight to both the evil and the good, and sends rain on the just and on the unjust too. If you love only those who love you, what good is that? Even scoundrels do that much. If you are friendly only to your friends, how are you different from anyone else? Even the heathen do that. But you are to be perfect, even as your Father in heaven is perfect."

  It is interesting to note that while commissioning the Twelve, Jesus sent them out with these instructions: "Don't go to the Gentiles or the Samaritans, but only to the people of Israel - God's lost sheep. Go and announce to them that the Kingdom of Heaven is near. Heal the sick, raise the dead, cure the lepers, and cast out demons. Give as freely as you have received!"

  But as it happened, it was the Gentiles, who were enamored by what Jesus preached, helped spread his word around the world towards the end, as wished by him, though not by them: "And the good news about the Kingdom will be preached throughout the whole world, so that all nations will hear it, and then, finally, the end will come!"

  In a way, indeed, some two thousand years after the Gospel came into being; the end did come, in more ways than one. After all, the Christian faith hinges upon the belief in the miracles of Jesus and his apostles, and the rational mind of the since developed West in the end found it hard to stomach these supernatural powers attributed to the Messiah and his apostles. Maybe, it's the disbelief in miracles that occasioned the inevitable dilution of the faith in the Christian West, and that helped buttress its belief in materialism, which, any way, was anathema to Jesus.

  Be that as it may, it is a paradox of the Christianity in that while it seeks to inculcate the nobility of humility in its believers, it tends to burden their psyche with a sense of guilt, buttressed by the feeling of sin. Interestingly, the baggage of sin that the Christianity carries like a cross on its conscience might be a psychic relic of the not so human-friendly diktats of Jehovah as enshrined in the Mosaic Laws. However, after centuries of Papal oppression, exemplified by the dogma of sexual sin, the Christian West broke loose from its puritanical shackles, as though with a vengeance. And the end result was the penchant for taboo-less sex, which eventually transformed into free sex

&nbs
p; in the hippy movement of the sixties of the 20™ century.

  On the other hand, the Christian dogma that salvation is beyond those who won't keep faith in the Son of God, and his Gospel, might have insensibly sowed the seeds of racism in the Gentile hearts. Thus, if untouchability is the 'speck' in the Hindu eye, the proselytizers might realize that anti-Semitism, nay, racism is a 'board' that obstructs the Christian spiritual vision. Well, when six million Jews got exterminated in the Holocaust, attribute that to the Fuehrer's Final Solution, but if an odd Hindu dalit is abused, blame it upon the Hinduism per se. Oh, what a double standard! Of course, in all this, it is not difficult to see the proselytizing hand with the Christian axe out to grind on the dalit discontent and the tribal self-isolation in Hindustan.

  It may be the moot point to ponder over whether the deep- rooted anti-Semitism in the West is a manifestation of the Christian hurt of Jesus' crucifixion, believed to be brought about by Judas the Jew. Be that as it may, while rightly castigating the obnoxious Hindu untouchability, the Christian credo seems to have no qualms about its own atrocities against the native races in the Americas and elsewhere in the virgin world. Well, though the Christian West went scot-free on that account, its crime of enslaving the blacks of yore came to haunt them in the form of street violence in these changed times. And what could be more galling to the Whites than to see the despised niggers, in numbers, becoming the masters of their own women. And what better poetic justice from the slavish angle!