The greatness of Vinayak Damodar Savarkar…

Today is the punyatithi of one of the most visionary, brilliant and brave men to have ever been born in Bharat – Swatantraveer Vinayak Damodar Savarkar.

Honestly, there is no way that I can put down in words how great Savarkar is – a man decades ahead of his times with vision, genius, strength, fortitude, patriotism, nationalism – all at a superlative level.

So I do no better than to borrow other people’s words. I share with you a few videos of things people have said about him and a couple of poems written by him and, all of which are an absolute must-watch / must-read to realise how great he was!

Now before we get to the videos, here’s two small yet critical anecdotes.

Question: When Vinayak Damodar Savarkar’s books were banned by the British, do you know who used to publish and circulate his banned books?
Ans: Bhagat Singh. 👍🏻
One of the reasons we have so many copies of almost all of Savarkar’s books still around in India despite the British trying to find & destroy all of them is because Bhagat Singh, the HRA (later on the HSRA) and his underground movement kept printing and re-printing all of his books to distribute them to people, especially Savarkar’s seminal work on the 1857 uprising, which he called ‘The First War of Indian Independence’.

Question: When Savarkar was in jail and so was his brother, who would help out their families to ensure that they had enough money and resources to live a dignified life?
Ans: Madam Bhikaja Cama.
She was greatly inspired by Savarkar and his vision when they were in London together at the same time in the early 1900s. She was also one of the secret funders of his movement.

Now, let’s get to all the things that many greats & other learned people have spoken about VD Savarkar…

1. Here are 2 of India’s greatest sons talking about him – Pu La Deshpande & Atal Bihari Vajpayee. The second video is from another occasion where Pu La is talking about Veer Savarkar at an event commemorating his punyatithi.

2. Here’s 2 videos of Sharad Ponkshe’s hard-hitting speechs about Vinayak Damodar Savarkar!

3. A couple of videos from the recent past. While Vikram Sampath has written a seminal work of a double volume of Savarkar’s biography and had done tens of interviews & discussions around those, these two videos in particular interested me greatly because in one he breaks down in complete detail Savarkar as one of India’s earliest freedom revolutionaries… And in the other, he does a detailed deep-dive into his social contributions as well…

4. And finally, borrowing Savarkar’s own words to showcase his genius…

Here are a couple of Savarkar’s poems:

सागरा प्राण तळमळला – O Ocean, my hear aches

ने मजसी ने परत मातृभूमीला सागरा प्राण तळमळला
English – dear ocean, please take me back to my motherland, my hear aches

भूमातेच्या चरणतला तुज धूता मी नित्य पाहिला होता
मज वदलासी अन्य देशि चल जाऊ सृष्टिची विविधता पाहू
English – I had always seen you wash the feet of my motherland. You said to me let us go away to foreign lands and experience different worlds.

तैं जननीहृद् विरहशंकितहि झाले परि तुवां वचन तिज दिधले
मार्गज्ञ स्वये मीच पृष्ठि वाहीन त्वरित या परत आणीन
English – my motherland’s heart was full of misgivings then but you gave your assurance. You promised her that you yourself would carry me there and bring me back before long.

विश्वसलो या तव वचनी मी जगद्नुभवयोगे बनुनी मी
तव अधिक शक्ती उद्धरणी मी येईन त्वरे कथुनि सोडिले तिजला ॥
सागरा प्राण तळमळला
English – I relied on your promise, (and said to my mother), I will gain worldly experience and use it to strengthen your cause [I often say this today – Abhijit]. I left my mother, saying I will be back shortly, now my heart aches for her.

शुक पंजरि वा हरिण शिरावा पाशी ही फसगत झाली तैशी
भूविरह कसा सतत साहु या पुढती दशदिशा तमोमय होती
English – Like a parrot caught in a cage or a deer that enters a trap, this is your trickery. How can I endure this separation from motherland any longer, when all ten directions are filled with gloom of darkness.

गुणसुमने मी वेचियली या भावे की तिने सुगंधा घ्यावे
English – I collected these flowers of achievements with the intent that she (motherland) would benefit from their fragrance.

जरि उद्धरणी व्यय न तिच्या हो साचा हा व्यर्थ भार विद्येचा
English -love this line. What good is this futile burden of education, if it is not used for the betterment of my motherland?

ती आम्रवृक्षवत्सलता रे नवकुसुमयुता त्या सुलता रे
तो बाल गुलाबहि आता रे फुलबाग मला हाय पारखा झाला ॥
सागरा प्राण तळमळला
English – That love like shade giving mango tree, the delicate new flower and a young rose in our garden of my motherland have become distant

नभि नक्षत्रे बहुत एक परि प्यारा मज भरतभूमिचा तारा
प्रासाद इथे भव्य परी मज भारी आईची झोपडी प्यारी
English – there are many constellations in the sky, but the star of Bharatbhumi is my favorite.There are spacious palaces in England, but I love my mother’s hut.

तिजवीण नको राज्य मज प्रिया साचा वनवास तिच्या जरि वनिचा
English – Without her, I desire not even a kingdom, prefer exile in motherland

भुलविणे व्यर्थ हे आता रे बहु जिवलग गमते चित्ता रे
तुज सरित्पते जी सरिता रे त्वदविरहाची शपथ घालितो तुजला ॥
सागरा प्राण तळमळला
English – Your deception is futile now, this what my heart feels, otherwise I wish estrangement from the rivers that unite with you.

या फेनमिषें हससि निर्दया कैसा का वचन भंगिसी ऐसा
त्वत्स्वामित्वा सांप्रत जी मिरवीते भिनि का आंग्लभूमीते
English – how merciless is your laughter with this white foam? Why do you break your promise this way? Are you afraid of this land of England that has subdued and mastered you at present?

मन्मातेला अबला म्हणुनि फसवीसी मज विवासनाते देशी
English – Do you deceive my mother giving me false promises? Do you think she is defenceless?

तरि आंग्लभूमी भयभीता रे अबला न माझि ही माता रे
कथिल हे अगस्तिस आता रे जो आचमनी एक क्षणी तुज प्याला ॥
सागरा प्राण तळमळला
English – You, the one who is in awe of England, my mother is not so helpless! Sage “Agasti” will tell you that. Who swallowed you in a moment.
O ocean – my heart aches.

Here you can see the ENTIRE Mangeshkar family performing Saagara Praan Talamalala.

And

जयोस्तुते! Jayostute! – A fantastic poem written by Veer Savarkar, while still in the Cellular Jail in Andaman.

जयोस्तुते जयोस्तुते
श्रीमहन्मंगले शिवास्पदे शुभदे
स्वतंत्रते भगवतिIत्वामहं यशोयुतां वंदे II धृII

राष्ट्राचे चैतन्य मूर्त तूं नीतिसंपदांची
स्वतंत्रते भगवति I श्रीमती राज्ञी तू त्यांची
परवशतेच्या नभांत तूंची आकाशी होशी
स्वतंत्रते भगवती I चांदणी चमचम लखलखशी II

गालावरच्या कुसुमी किंवा कुसुमांच्या गाली
स्वतंत्रते भगवती I तूच जी विलसतसे लाली
तूं सूर्याचे तेज उदधिचे गांभीर्यहि तूंची
स्वतंत्रते भगवतीIअन्यथा ग्रहण नष्ट तेंची II

मोक्ष मुक्ति ही तुझीच रूपें तुलाच वेदांती
स्वतंत्रते भगवतीIयोगिजन परब्रह्म वदती
जे जे उत्तम उदात्त उन्नत महन्मधुर तेंतें
स्वतंत्रते भगवतीI सर्व तव सहचारी होते II

हे अधम रक्त रंजिते I सुजन-पुजिते ! श्रीस्वतंत्रते
तुजसाठिं मरण तें जनन
तुजविण जनन ते मरण
तुज सकल चराचर शरण
भरतभूमीला दृढालिंगना कधिं देशिल वरदे
स्वतंत्रते भगवतीIत्वामहं यशोयुतां वंदे II

हिमालयाच्या हिमसौधाचा लोभ शंकराला
क्रिडा येथे करण्याचा कां तुला वीट आला?
होय आरसा अप्सरांनासरसे करण्याला
सुधाधवल जान्हवीस्त्रोत तो कां गे त्वां त्यजिला? II

स्वतंत्रतेIह्या सुवर्णभूमीत कमती काय तुला?
कोहिनूरचे पुष्प रोज घे ताजें वेणीला
ही सकल-श्री-संयुता I आमची माताभारती असतां
कां तुवां ढकलुनी दिधली
पूर्वीची ममता सरली
परक्यांची दासी झाली
जीव तळमळे, कांतूं त्यजिले उत्तर ह्याचें दे
स्वतंत्रते भगवती त्वामहं यशोयुतां वंदे IIधृ II

English Translation

Victory to you, O Auspicious One,
O Holy Abode, Eternal Delight!
O Goddess of Freedom, Victorious One, we salute you!

Epitome of our National Soul, Goddess of Freedom O,
Of Virtue and Prosperity supreme Queen you are, lo!

O Goddess of Freedom, you are a star shining
In this darkness of slavery, alone in the sky gleaming!

O Goddess of Freedom, you are the blush that prospers,
On flowers as soft as cheeks, on cheeks as soft as flowers!
You are the depth of the ocean, the radiance of the sun,
O Goddess of Freedom, without you their worth is none!

You are moksh-liberation and by the Yogis esteemed
Hailed you’re, O Goddess, as the Soul Supreme,
O Goddess of Freedom, all your companions are elite
Noble, magnificent, and oh so very sweet!

Soaked in the villain’s blood—you are!
Worshipped by noble men—you are!
Life is to die for You,
Death is to live without You,
All creation surrenders unto you!

O Giver of Boons, clasp our motherland to your bosom, do!
O Goddess of Freedom, Victorious One, we salute you!

E’en Shankar covets our mighty Himalayas of terraced snow,
Oh why does it not please you to sport here anymo’?
Her brilliant waters an Apsara’s mirror verily make
Why oh why, the bountiful Ganges you did forsake?

O Freedom! What did you lack in this GoldenLand?
Each day find a fresh Kohinoor bloom for your strands!
Here she is the Bounteous One, our very own motherland,

So why, oh why did you push her away?
Why did your Motherly love of old wither away?
Over her strangers now hold sway!
Anguished is my soul!
Why, oh why, did you abandon her so, answer me, I pray!
O Goddess of Freedom, O Triumphant One,
We salute you!!!


Madhav Rao Peshwa – one of Bharata’s greatest!

Yesterday was the 279th birth anniversary of Madhav Rao Peshwa – one of the most towering, albeit least celebrated heroes of Bharatavarsha. Madhavrao, third Peshwa of the Maratha Empire, is someone to whom Bharatiyas owe debts we can never repay.

Even in the annals of the history of the Maratha Empire, as the architect of the restoration of Chhatrapati Shivaji Maharaj’s Hindavi Swarajya goal, the life of Madhavrao Peshwa shines resplendent. As a general, he had few equals across Indian history save the likes of his Lachit Borphukan or his own illustrious kin Bajirao I Ballal. As an administrator, he was the finest of his time. As a diplomat and Statesman, he was unequalled – restoring an Empire that, to all eyes, had all but collapsed. He was young – just a teenager – when he came to power and he was young still when he met his untimely end at the age of 27. But what he did accomplished would’ve graced the entire lifetimes of many celebrated heroes Indians often celebrate.

Madhavrao was an unlikely candidate to be Peshwa. The Empire was strong under the Peshwaship of Nanasaheb. The succession was well-established under Vishwasrao – a capable diplomat, and the Empire was supported by able generals such as Sadashivrao Bhau, Gopalrao Patwardhan, Nana Fadnavis, and others. There were plans to rebuild the destroyed temples at Ajodhya, Kashi, and Prayag, to take the Bhagwadwaja to lands it hadn’t been seen in since the collapse of the Shahi dynasty almost 600 years earlier, to make common cause with the Dharmic states that held out in furtherance of the cause of Hindu Pad Padshahi. The Maratha Empire was then the mightiest power in possibly all of the Indian sub-continent.

The Third Battle of Panipat brought that all crashing down. The Marathas lost not only the heir to the Peshwaship, some of their best generals, and nearly hundred fifty thousand fighting men – possibly the finest army Bharat had ever seen. They also lost any alliances and support they had north of the Vindhyas. The treachery of the Nawab of Awadh – a supposed ally – ensured that the entire eastern reach would’ve seen the same atrocities against Hindus as once seen under Aurangzeb. Apart from the dominions of Suraj Mal Jat, raiders and plunderers ran amok across North India. Peshwa Nanasaheb fell into depression and died shortly after, leaving the State open to the machinations of his treacherous brother, Raghunathrao. To the north and the west, countless Ulemas called for jihad and began to invite Afghans, Turks, Persians and the hordes of Central Asia to invade again. To the south and east, the English and the Nizam amassed their forces. To the west were the Turks and Portuguese. And like a cancer, the unjust realm of Mysore – which Haider Ali had usurped from his employers, the Wodeyars – grew.

The date was 14 January 1761. The boy was one month away from his sixteenth birthday. The second son of the Maratha Peshwa Nanasaheb, he had silently watched the events leading up to a cataclysmic battle over a thousand miles to the north, where a hundred thousand Marathas were pitted against an alliance comprising the Afghan Rohillas, the Nawab of Awadh Shujauddaulah, Najib Khan and the invading Afghan king Ahmed Shah Abdali. His father Nanasaheb had been afflicted with a consumptive illness recently, his uncle Sadashiv rao Bhau had thus gone to the north at the head of the army. On 14 January 1761, the much anticipated clash finally broke out and at the end of the day, the Marathas who appeared to be on the verge of breaking through the Afghan Centre, had lost. In addition to those who were killed in battle, an equal number of non-combatants and dependants were massacred. It truly marked an apocalypse of sorts for the Marathas, two members of the Peshwa family including his elder brother Vishwas Rao and Sadashiv Rao were dead and twenty seven other chiefs of note had perished.

The Peshwa’s second son Madhavrao, born in 1745, was now thrust in the role of heir apparent, however his lack of experience in administration and in battle stood starkly in contrast to the abilities of his father and uncles. In June 1761, Nanasaheb died in Pune and a month later Madhav Rao was appointed the Peshwa. Even as he returned to Pune, storm clouds were gathering over the Maratha Empire. The Nizam, smarting under the defeat in 1760 at Udgir was keen to win back the huge territory he had ceded to the Peshwa, Hyder Ali who had taken the reins of Mysore in his hands, had been placed under tribute the previous year, was keen to take Maratha territory north of the Tungabhadra, the Rajputs led by Madho Sinh of Jaipur began attacks on Maratha posts in Malwa…

Their adversaries were not slow to take advantage. The Nizam soon began his march towards Pune, destroying the temples at the pilgrimage centre of Toka. In retaliation, Raghunath Rao attacked Hyderabad and burnt its suburbs. Pune was threatened forcing the people to depart for hill forts in the vicinity with their wealth. The city of Pune was attacked and denuded of its wealth by the Nizam, the temple idols of Parvati were broken and this act caused Raghunath Rao to swear revenge.

However, the army was still weak. Yet, barely fifty miles from Pune, the Nizam’s juggernaut was halted and he was trapped. Madhav Rao had meanwhile lost his initial internal struggle within the family (against his uncle) and was a virtual prisoner in his camp. Raghunath Rao gave the Nizam liberal terms, hoping for a favourable alliance in future to grab power for himself. This led to disquiet in Maratha ranks.

Soon, the Nizam had also wooed the Bhonsle of Nagpur and the disgruntled chiefs from the Maratha camp and once again marched to regain territory. Vitthal Sundar, the Nizam’s Wazir led the campaign. In August 1763, on the south bank of the Godavari, the Nizam was attacked by the Marathas at a place called Rakshasbhuvan. The Nizam quickly crossed the flooded river, but had to watch as his army was exposed to Maratha attack.

In the midst of the battle, Raghunath Rao’s elephant was surrounded by the Nizam’s forces. Madhav Rao saw this and directed the army to rescue his uncle and attack VitthalSundar. The well-directed moves of the eighteen year old Peshwa not only succeeded in the rescue of Raghunath Rao but the defeat of the Nizam. Vitthal Sundar was killed. Madhav Rao had emerged as the master and Raghunath Rao had to concede space to him, acknowledging his prowess in war.

The battle of 1763 made the Nizam a vassal of the Marathas and Madhav Rao went the extra mile to conciliate him, ensuring a thirty year peace between the two. He then took the Bhonsle to task and cut him down to size with the help of his one time ally, the Nizam! Having tackled the Nizam and Bhonsle, Madhav Rao now not only wooed back the Maratha adherents who had gone over to the Nizam but stopped any interference by his uncle in the administration. His next objective was the growing power of Hyder Ali.

Between 1763 and 1768, Madhavrao led three expeditions to the Carnatic and on each occasion brought Hyder Ali to submission; each time obtaining a tribute of thirty lakh rupees and territory. Yet another expedition in 1769 took the Marathas to the deep south, but Madhav Rao had to return to Pune due to poor health handing over the army to his uncle Trimbak Rao Pethe. In 1771, Pethe led their forces to the outskirts of Srirangapatnam, and a cannonade on the island hit the temple of Ranganathswamy. Pethe defeated Hyder Ali and his young son Tipu at the battle of Moti Talao, and obtained a hefty indemnity from them. The father and son had to escape disguised from the battle field to the fort of Srirangapatnam. The Marathas stopped the invasion only due to the ill-omen of having hit the spire of the Ranganathswamy temple, otherwise the reign of Hyder Ali was near its end.

But Madhav Rao wasn’t done yet. In his letters to his generals, he declared his intentions to restore every inch of Bharatavarsha. “…What have you gained? Have you freed the holy places of Kashi and Prayaga from foreign control?” he demanded of his generals.

Maratha forces marched north. Bhundelkhand, Rohillakhand, and even most of east Punjab fell. The Rajputs and Jats were vassalised and nominally brought into the Hindu Pad Padshahi. The English were warned off and denied lands to trade in. North, East, South – the borders of the Maratha Empire sped farther every day on the hoof trails of Maratha lancers and horse artillery. Simultaneously, the Marathas under General Trimbak Rao met the armies of Haider Ali, who was not only inflicting great atrocities on the local Hindus but also aiming at spreading his tyranny. At the battle of Moti Talav – an ancient tank built by the Hoysala dynasty long ago, the outnumbered Maratha forces crushed their foes so decisively that it would take almost a decade for Haider Ali to recover.

In 1769, a large army led by Ramchandra Ganesh and Visaji Krishna began from the Deccan to capture Delhi. Mahadji Scindia and Tukoji Bhonsle joined them in Malwa. The army meandered to the north collecting tributes from the Rajputs, defeating the Jats and occupying all the territory till the Yamuna. Najib Khan was in 1770 an old man with many ailments and seeing the power of the Marathas once again conciliated them through Tukoji Holkar, his old friend and patron. Simultaneously he secretly began uniting the Afghans at Bareilly, Farrukhabad and Meerut regions. He sent his son Zabita Khan to the Maratha camp and left for his capital of Najibabad. However, Najib was not destined to reach there and died on the way.

The departure of the shrewd and capable Najib from the scene led to Maratha invasions in the doab where Bangash was first defeated. Zabita Khan was supported once again by Holkar but opposed by Mahadji Scindia who wished to avenge the death of so many of his family at the hands of Najib Khan. Ramchandra Ganesh and Visaji were also not seeing eye to eye. The differences in the Maratha camp led to delays in the campaign. Eventually the Peshwa issued a stern warning to the chiefs and recalled Ramchandra Ganesh to the Deccan.

Madhav rao’s far seeing eye had mastered the situation in the north. He warned his chiefs against allowing the English to enter Delhi. At the same time, he asked them whether they had done anything to obtain the possession of the cities of Kashi and Mathura and Prayag in their charge from the Nawab of Awadh Shujauddaulah – who was now reduced to being protected by the English. The nominal Mughal Emperor Shah Alam II was in Allahabad under the English and sought a return to Delhi. However, the English expressed their inability to escort him there.

The Marathas now moved to Delhi, capturing the town from the army of Zabita Khan. They then offered to bring Shah Alam II to Delhi and reinstate him on the throne. The capture of Delhi along with the old Maratha posts in the doab meant they had taken back the territories lost in the wake of Panipat in 1761. On 6 January 1772, the Mughal king was brought back to Delhi by Mahadji Scindia and placed on the Mughal throne. At this time, Maratha armies had spread out across the country from Delhi to Srirangapatnam.

Shortly after Shah Alam took his seat in Delhi, the Marathas with the Mughal force led an expedition to punish Zabita Khan who refused to part with the arrears due to the king. Defeating him on the Ganga at Shukratal, the Maratha horse entered Rohilkhand and took the fort of Pathargad where Najib Khan had stowed all the riches he had gathered since the battle of Panipat. Many Maratha slaves were also said to be in the fort. The fort was therefore stormed and the entire family of Najib Khan turned out. Immense wealth in gold and silver fell into Maratha hands totalling a sum of a million rupees in value. Parting with a small amount for the Emperor, the Marathas turned towards the doab. The Emperor now turned against his benefactors, and Visaji Krishna with Mahadji once again had to attack Delhi where they defeated the army of Najaf Khan, a chief employed by the king, and Rene Medec, a European adventurer. Having strengthened their hold on Delhi a second time, the last part of their plan was brought into action; the invasion of the territory of Shujauddaulah.

Within ten years of the disaster at Panipat, the foes of Bharat were fleeing India in their thousands, the betrayers of Sadashivarao – from the Nawab of Awadh to the lords of Lahore – were shrinking while the armies of the Maratha were pouring into Delhi.

For the first time since the defeat of Prithviraj Chauhan in 1192, the Bhagwadwaja fluttered proudly atop the walls of Delhi.

But as he poured his life into the restoration of the Maratha Empire, Madhavrao’s own life force bled out.

By the time he was twenty five, he was dying of tuberculosis – incurable at the time. An assassination attempt on his life, probably orchestrated by Raghunathrao, weakened him further. He began to retire from public life, to the Ganesh Chintamani Temple at Theur.

Madhav rao realised that most of his objectives had been completed and the Maratha flag had once again begun to flutter over most of the country. The end was not far however…and dictating a nine-point Will to his confidante Nana Phadnis, he passed away in the temple of Chintamani Ganesh at Theur not far from Pune. On the 18th November of 1772, he breathed his last.

In his Will, he extracted a promise from his ministers that they would strive to recover the Hindu holy places of Prayag and Kashi. In the years to come however, this was not to be. Shuja was by then a defeated prince at the mercy of the English forces. The Maratha chiefs in the north too could not agree on a strategy and the campaign to Prayag was abandoned. The death of the Peshwa further dampened their spirits after a continuous three-year campaign in the north.

The Anglo-Maratha war broke out when Raghunath rao sought English help and continued for the next eight years. The Empire that Madhav rao built in a short space of eight years and the new team of leaders eventually managed to overcome the English and a treaty was signed in 1782.

In the short tenure and the even shorter life of Madhav rao, his administrative and military skills were the reason the Maratha state could rebuild its strength after the debacle of Panipat. Never before had a Peshwa met challenges on a nation-wide scale and overcome the odds in such a short time. Madhav rao’s discipline was legendary and his high expectations kept his chiefs on a leash. It has been rightly remarked that the debacle at Panipat was not as hurtful to Maratha fortunes as the early death of this excellent prince.

By the time of his death at the extremely young age of 27, Madhavrao had accomplished all Bharatavarsha and Dharma could’ve asked of him.

He had restored the Hindu Pad Padshahi to the heights of its old glory. He had defeated the Nizam and humiliated Haider. He had restored the Hindu Pad Padshahi, making Shah Alam the puppet Mughal Emperor a vassal of the Marathas. He had destroyed the roving bands of Afghan and Persian raiders who had plagued India since the death of Bajirao I, and financed the development of ports and cities. He spent his short life in nothing but service to Bharatavarsha.

Madhavrao was far-sighted and wise beyond measure even with foreign policy; even before the battle of Plassey, he was known to caution his generals about the rising menace of European invaders. In a memorable letter, he warned Mahadji Shinde “… you must never allow the English to make a lodgement at Delhi. If they once obtain a footing, they can never be dislodged… They have seized strategic points and have formed a ring around the Indian continent from Calcutta to Surat.”

Madhavrao had new infrastructure built all over India; even now the Holkar bridge near Pune – named after the Holkars who repaired it in the nineteenth century – stands testament to his administration’s success. New ponds were excavated, new temples were raised, trade and security was re-established across Maratha domains. He lowered taxes and funded new businesses. He banned the forced inclusion of farmers & peasants as porters into armies, making a new more professional Maratha force. From Attock to Cuttack to Tanjore, he established rule of law and security of roads – a feat not possible even under the rule of the ‘great’ Mughal emperors.

In the time he wielded power, Madhav rao was the monarch, the Prime Minister, the General on the field and the builder of a just and financially viable system.

And each of these achievements was done between the ages of 16 and 27. That is not only stunning, but incredibly inspirational.


Madhavrao’s funeral pyre, Ramabai lying next to him, on the banks of the Bhima river in Theur.

Why January 22, 2024 is an inflection point in the civilisational-cultural history of the world…

Just some thoughts as I think back to the emotions & thoughts I experienced before, during and after the pran-pratishtha ceremony of Ram Lalla. From the time I received the invitation to the journey there to the ceremony itself to the journey back.

So I was in Ayodhya – a city so revered by Bharatiyas that many actually call it Ayodhyaji. Adding the reverential ‘ji’ to a geographical location, much like you would do for a learned, wise person who acts as a guiding light for you, is symbolic of the reverence, love, respect & devotion Bharatiyas have for Bhagwan Ram and by transference, for the town of both his birth and rule – Ayodhya.

It is in this town, at what is believed to be the birthplace of the God who adorns that page of the Indian Constitution which enumerates the Fundamental Rights of the republic, and which was the capital of his kingdom, stood a grand temple built in his name as a symbol for worship of not just that individual, but also what he represented as a king – Ram Rajya – which was governance that was fair & just, of a society that was culturally enriched and economically prosperous.

For that symbol to have been specifically targeted by a foreign invader, on theocratic grounds, with specific intent at destroying a key symbol of Bharatiya Sanatani culture (aka Hinduism), and installing another monument at that specific place in order to continually demonstrate that one religion is ‘above’ the other, is despicable, to say the least. That said, you may even be able to forgive or discount that act, given that those were medieval times where all conquerers were brutal and tried all means to destroy those they conquered both in body & spirit. Remember what the Buddhist king Ashoka did to Kalingans?

Who cannot be forgiven however, are the handful of individuals, who tried to negate this barbaric theocratic transgression. It is these people who prevented an amicable settlement between the communities. Anyway, I don’t want to delve into this negativity as this is a period of awakening.

This Bharatiya civilisational culture is pagan. It is plural. We worship nature, often-times symbolising aspects of it as Gods & Goddesses. We worship both wealth & knowledge. We build temples for Ram, but we have temples for Raavan too. There are staunchly vegetarian Hindus and there are staunchly non-vegetarian Hindus. We have a Goddess of Wealth, Goddess of Knowledge, Goddess of Music, a God of Death among 33-types of Gods & Goddesses. We also embrace those who do not believe in Gods & Goddesses. We believe in the divinity of the human. Believe that human cognition and what we refer to as the soul, include a sense of divinity and an ability to rise above our more base instincts. Hence the phrase ‘Aham Brahmasmi’ (I am the Brahma – the God of Creation). This civilisational culture has, hence, no problem accepting, welcoming, even assimilating additional Gods – those revered by Christianity, Islam and Judaism – Yahweh, Allah, Prophet Mohammad, the Christian God and Jesus Christ. It even accepts the Buddha as the 9th Avatar of Bhagwan Vishnu. (see end of the article for more details on this).

We have, for decades, had an intrinsic / innate / plural Islam which melted into our culture. Only an Indian Muslim could have said “Ya to Masjid mein sharaab peene de saaki ya aisi jagah bata jahaan khuda na ho.” (Mirza Ghalib). Only an Indian Muslim, when asked if he was a ‘bachelor’, answered – “No. I’m not a bachelor, I’m a Brahmachari.” (APJ Kalam). Only an Indian Muslim could become the performer whose tunes are heard in so many auspicious occasions, including Hindu weddings (Shehnai by Bismillah Khan). The Manganiar Muslims of Rajasthan make music, most of which is music in devotion to Bhagwan Ram.

It was this plural, universal, eternal culture which assimilates everything, that was sought to be snuffed out and replaced by the ‘our God is the one true god and all others are false Gods’ believers multiple times. While many symbols of the Bharatiya Civilisational Sanatani Culture have been damaged and disfugred, some beyond repair or recognition (like our educational system, many of our historical languages & the jaati-varna system), there are other cases where we have risen up, to reclaim some symbols of this civilisational faith that is both ours & unique in the world today. The Somnath temple is one such symbol. And another one is the Ayodhya Ram Mandir, in which was done the pran-pratishtha of the murti of Bhagwan Ram as a child, on Pausha Shuklapaksha Dwadashi of the Vikram Samvat 2080, which is January 22, 2024 of the Gregorian Calendar.

This is possibly the only time in recent history that a pagan civilisation is reclaiming a symbol of their civilisation. It is not a small event in a small town in India. This is an inflection point of global civilisational-cultural history.

I don’t know if any of the original pagan cultural-civilisations still exist (list at the bottom of the article) or nearly all vestiges of them have disappeared, snuffed out by invasions and religio-cultural conversions. However what we do know is that possibly the only Bronze-Age (or older) civilisation still in existence globally today, is the Bharatiya Sanatani civilisation. Hinduism is what we call it currently.

It is really sad that there are no Persians left to claim Persia, no Buddhists left in Afghanistan to rebuild the Bamiyan and no Pagans left to reclaim the Hagia Sofia. That said, I am elated that Bharatiya Civilisational Sanatanis (Hindus) still exist, have claimed Ayodhya and continue to demand Kashi and Mathura.

The Egyptian (Misr) civilisation was rich, Persian richer, Pagan Rome even more so. The Aztecs & Mayans had unimaginable riches. Today none of those cultures exist. But Bharat does. Ask yourself why. Your economy won’t protect your culture. Your culture will protect your economy. Enrich your culture. Strengthen it. Build scholarship in it. Understand Swayambodh & Shatrubodh. We have to realise that we Hindus are the last standing major pagan culture in the world.

It is important that we continue to be steadfastly resistant to all attempts at narrowing or monotheising our faith and our way of life. We should continue to be steadfastly plural, steadfastly balanced between being conservative & progressive, and continue to engage in deep study to gain understanding of this great civilisation & great culture that we have thankfully been born into. We owe it to ourselves, our ancestors and to this great Bharatiya Sanatani Civilisation!

Jai Shri Ram! 🏹🚩🙏🏻


In the Dharmic way followed by Hinduism, Buddhism, Jainism, Sikhism, there are 11 schools of philosophy:
6 schools of Astika philosophy – Nyaya, Vaisheshika, Samkhya, Yoga, Mīmāṃsā & Vedanta
5 schools of Nastika (heterodox) philosophy in Hinduism – Jain, Buddhist, Ajivika, Ajñana, and Charvaka

Let’s also understand the difference:
An Astik believes there is a creator God.
An Atheist doesn’t believe or disbelieve there is a God because they don’t know for sure.


List of Bronze-age Pagan cultural civilisations:

  • Misr (Egyptian)
  • Persian (Zoroastrian)
  • Unnamed Pagan civilisation (pre-Christian Roman)
  • Mayan & Aztec (Mexico, parts of the US & Latin-America)
  • Apache, Sioux, Cherokee, Cheyenne (Native American)
  • Mycenaean (Greece)
  • Hittite (Turkey)
  • Mesopotamian (Syria-Turkey)
  • Babyloanian (Iraq-Iran-Syria)
  • Yunnan (Southern/Buddhist China)
  • I’m sure there are more…

Why January 22, 2024 is an inflection point in the civilisational-cultural history of the world…

Just some thoughts as I embark on my journey to Ayodhya today for tomorrow’s pranpratishtha, counting my blessings and overwhelmed at the reality of having received an invitation from the mandir nyas. Am off to Ayodhya – a city so revered by Bharatiyas that many actually call it Ayodhyaji. Adding the reverential ‘ji’ to a geographical location, much like you would do for a learned, wise person who acts as a guiding light for you, is symbolic of the reverence, love, respect & devotion Bharatiyas have for Bhagwan Ram and by transference, for the town of both his birth and rule – Ayodhya.

It is in this town, at what is believed to be the birthplace of the God who adorns that page of the Indian Constitution which enumerates the Fundamental Rights of the republic, stood a grand temple built in his name as a symbol for worship of not just that individual, but also what he represented as a king – Ram Rajya – which was governance that was fair & just, of a society that was culturally enriched and economically prosperous.

For that symbol to have been specifically targeted by a foreign invader, on theocratic grounds, with specific intent at destroying a key symbol of Bharatiya Sanatani culture (commonly referred to as the Hindu religion), and installing another monument at that specific place in order to continually demonstrate that one religion is ‘above’ the other, is despicable, to say the least. That said, you may even be able to forgive or discount that act, given that those were medieval times where all conquerers were brutal and tried all means to destroy – both in body & spirit – the conquered (remember what the Buddhist king Ashoka did to Kalingans?). Who cannot be forgiven however, are some individuals, mostly from among those whose forefathers were religiously converted through force or bribery, trying to negate this barbarism and justify the continued existence of a symbol erected in the place of the original Ram Mandir, as an insult to the civilisational culture of Bharat. It is these people who prevented an amicable settlement for the setting up of the Ram Mandir in its original location for so long. Anyway, I don’t want to delve into this negativity as tomorrow is a day of awakening.

This Bharatiya civilisational culture is pagan. It is plural. We worship nature, often-times symbolising aspects of it as Gods & Goddesses. We worship both wealth & knowledge. We build temples for Ram, but we have temples for Raavan too. There are staunchly vegetarian Hindus and there are staunchly non-vegetarian Hindus. We have a Goddess of Wealth, Goddess of Knowledge, Goddess of Music, a God of Death among 33-types of Gods & Goddesses. We also embrace those who do not believe in Gods & Goddesses. We believe in the divinity of the human. Believe that human cognition and what we refer to as the soul, include a sense of divinity and an ability to rise above our more base instincts. Hence the phrase ‘Aham Brahmasmi’ (I am the Brahma – the God of Creation). This civilisational culture has, hence, no problem accepting, welcoming, even assimilating additional Gods – those revered by Christianity, Islam and Judaism – Yahweh, Allah, Prophet Mohammad, the Christian God and Jesus Christ. It even accepts the Buddha as the 9th Avatar of Bhagwan Vishnu. (see end of the article for more details on this).

We have, for decades, had an intrinsic / innate / plural Islam which assimilated into our culture. Only an Indian Muslim could have said “Ya to Masjid mein sharaab peena de saaki ya aisi jagah bata jahaan khuda na ho.” (Mirza Ghalib). Only an Indian Muslim, when asked if he was a ‘bachelor’, answered – “No. I’m not a bachelor, I’m a Brahmachari.” (APJ Kalam). Only an Indian Muslim could become the performer whose tunes are heard in so many auspicious occasions, including Hindu weddings (Shehnai by Bismillah Khan). The Manganiar Muslims of Rajasthan make music, most of which is music in devotion to Bhagwan Ram.

It was this plural, universal, eternal culture which assimilates everything, that was sought to be snuffed out and replaced by the ‘our God is the one true god and all others are false Gods’ believers multiple times. While many symbols of the Bharatiya Civilisational Sanatani Culture have been damaged and disfugred, some beyond repair or recognition (like our educational system, our historical languages & the jaati-varna system), there are other cases where we have risen up, to reclaim some symbols of this civilisational faith that is both ours & unique in the world today. The Somnath temple is one such symbol. And another one is the Ayodhya Ram Mandir, in which will be done the pran-pratishtha of the murti of Bhagwan Ram as a child, on Pausha Shuklapaksha Dwadashi of the Vikram Samvat 2080, which is January 22, 2024 of the Gregorian Calendar.

This is possibly the only time in history that a pagan civilisation is reclaiming a symbol of their civilisation. It is not a small event in a small town in India. This is an inflection point of global civilisational-cultural history.

I don’t know if any of the original pagan cultural-civilisations still exist (list at the bottom of the article) or nearly all vestiges of nearly all of the above have disappeared, snuffed out by invasions and religio-cultural conversions. However what we do know is that possibly the only Bronze-Age (or older) civilisation still in existence globally today, is the Bharatiya Sanatani civilisation. Hinduism is what we call it currently.

It is really sad that there are no Persians left to claim Persia, no Buddhists left in Afghanistan to rebuild the Bamiyan and no Pagans left to reclaim the Hagia Sofia. That said, I am elated that Bharatiya Civilisational Sanatanis (Hindus) still exist, have claimed Ayodhya and continue to demand Kashi and Mathura.

The Egyptian (Misr) civilisation was rich, Persian richer, Pagan Rome even more so. The Aztecs & Mayans had unimaginable riches. Today none of those cultures exist. But Bharat does. Ask yourself why. Your economy won’t protect your culture. Your culture will protect your economy. Enrich your culture. Strengthen it. Build scholarship in it. Understand Swayambodh & Shatrubodh. We have to realise that we Hindus are the last standing major pagan culture in the world.

It is important that we continue to be steadfastly resistant to all attempts at narrowing or monotheising our faith and our way of life. We should continue to be steadfastly plural, steadfastly balanced between being conservative & progressive, and continue to engage in deep study to gain understanding of this great civilisation & great culture that we have thankfully been born into. We owe it to ourselves, our ancestors and to this great Bharatiya Sanatani Civilisation!

Jai Shri Ram! 🏹🚩🙏🏻


In the Dharmic way followed by Hinduism, Buddhism, Jainism, Sikhism, there are 11 schools of philosophy, many of them athiest:
6 schools of Astika philosophy – Nyaya, Vaisheshika, Samkhya, Yoga, Mīmāṃsā & Vedanta
3 schools of Nastika (Atheist) philosophy in Hinduism – Ajivika, Ajñana and Charvaka
2 other schools of Nastika (Agnostic) philosophy – Jain, Buddhist

Let’s also understand the difference between Astik, Atheist, Agnostic:
An Astik believes there is a creator God.
An Atheist believes there is no creator God.
An Agnostic doesn’t believe or disbelieve there is a God because they don’t know for sure.


List of Bronze-age Pagan cultural civilisations:

  • Misr (Egyptian)
  • Persian (Zoroastrian)
  • Unnamed Pagan civilisation (pre-Christian Roman)
  • Mayan & Aztec (Mexico, parts of the US & Latin-America)
  • Apache, Sioux, Cherokee, Cheyenne (Native American)
  • Mycenaean (Greece)
  • Hittite (Turkey)
  • Mesopotamian (Syria-Turkey)
  • Babyloanian (Iraq-Iran-Syria)
  • Yunnan (Southern/Buddhist China)