Here is an article that originally published in Malayalam magazine Hiranya by noted Vedic scholar Acharyasri Rajesh.--- aruntirur@gmail.com
arun prabhakaran
kasyapa veda research foundation
kozhikode
91.9745615151
A
Battle for Sanskrit and Sankriti
William
Jones, the son of Welsh mathematician Jones, reached Kolkata in 1783.
He was in India in the capacity of a puisne
judge on the Supreme
Court of Judicature at Fort William in Bengal
, the office of the East India Company. Jones, who was an expert in
their native language of Welsh, English as well as in the classical
languages of Greek and Latin embarked upon learning Sanskrit with
certain well thought motives in mind. Which native would volunteer to
teach Sanskrit to a foreigner who spoke a (Mleccha bhasha) different
dialect? As it would happen, a Brahmin who lived in utter penury took
up the mantle of teaching Sanskrit to this English import. The
teacher set up certain preconditions prior to taking up the challenge
of imparting Sanskrit knowledge to Jones. The conditions were that
Jones had to go to him (The Brahmin) in order to learn Sanskrit and
that while going for the studies, he had to collect water from the
river Ganga and sprinkle it at the location and after having finished
his classes he had to purify the place where he sat with Ganga water.
All of these strictures had to be carried out by Jones himself. Thus
the simple Brahmin started teaching Sanskrit to Jones, the English
Judge, by making him to sit outside the house on the floor smeared
clean with cow dung and himself sitting at a distance.
*******
A huge
statue can be seen sculpted on the expansive walls of the chapel of
the world famous Oxford University. It depicts Sir William Jones
writing perched on a high chair. Seated below on the floor are
depicted three Brahmins taking down some noting. Below the sculpture
the following line can be seen etched – Sir William Jones, ‘He
formed a digest of Hindu and Mohammedan Laws’. Could it ever be
imagined that Sir William Jones, a person born into the higher
echelons of western society had been trained in law by the natives of
a country which they absolutely ruled over? This picture and its
background provide a perspective to the intentions and viewpoints of
the Indologists who took up Indic studies.
The reason
for discussion on this subject is a book which goes by the name of
“The Battle for Sanskrit” by eminent researcher, Rajiv Malhotra.
A battle for Sanskrit as well as Sanskriti.
We can start
by putting forth certain questions to historians who teach history in
Universities, to the people who teach Indology and those who do
research on the Vedas. Which are the Vedas and the commentaries on
them that you have read or studied? There are very few who have read
them. However, the name of Prof. Max Mueller is a very well known one
amongst them. There are many who also dole out the names of Griffith
and Morris Winternitz. Those who study under the Department of
Sanskrit are familiar with the name of Sayanacharya.
They have also heard the names of Uvvata and Mahidara. However, even
they are dependent upon the translations of the Vedas made by Max
Mueller. Why are the translations and works of Max Mueller so
important even today? This is not even a question to ponder about in
the academic world. It was in 1999 that S B Chandekar presented his
research paper in the University of Pune. He was asked as to why did
the research take such a long time when it had started many years
ago? The topic of his research was “The Constitution of the
Universe in Vedic literature". However, his guide showed
displeasure about the fact that there were no references to the
foreign commentators on the Vedas like Max Mueller in his research
paper. Chandekar, who had drawn references aplenty from the various
Indian commentators and was armed with ample proof, was forced to
include the names of Max Mueller and others as references before
publishing his thesis. This is not an isolated incident in Indian
academic world. If that was the case, it may not be prudent to expect
people to have heard the names of Swami Dayananda Saraswati,
Aurobindo Ghosh as well as Damodar Satwalekar.
Today, in
response to a question as to who is the greatest exponent of the
Vedas in contemporary times, one can be sure of not getting an answer
about the people in the Gurukulas of Kashi, Haridwar or the Sankara
Mutts who lead lives based on the Vedic preaching but certainly of
people like Prof. Michael Witzel of Harvard University who is a
staunch votary of Christianity and ever on a warring path against
Hinduism. They would even mention the names of Japanese researcher,
Yasuke Ikari of Kyoto University and Prof. Cezary Galewicz of Krakow
University in Poland. None of these people proscribe to the idea of
the Vedas being of divine origin. They do not follow the Sandya
Vandana and other Vedic procedures.
आचार
हीनो
न
पुनन्ति
वेदाः
(Achara Hino Na
Punanthi Vedah) says Manu. Even the Vedas
can’t purify the one who does not follow the Vedic prescriptions.
It is people who haven’t heard or understood this dictum from the
verses of Manu and those who are self professed Indologists that
drive the line of thought of the sold out Indian academic world. No
one had taken up studies on the motives of these outsiders in order
to expose these facts. This is where “The Battle for Sanskrit” by
Rajiv Malhotra gains prominence.
He asks as
to where and in which language is study being conducted on Chinese
language and culture? The answer is such studies are conducted in
Mandarin in China. Studies on Japanese culture are conducted in
Japanese language in Japan. Studies on Russian culture are conducted
in Russian language in Russia. Where are the studies on India
conducted? It is conducted in English in faraway Harvard, Columbia
and Oxford Universities!! Why is that so? The answer for this
question will be given by the so called Indologists who are still
mentally bound as the slaves of the colonial rule and yet to be free
from their vice like grip in the form of weird arguments stating that
it is a matter of pride for our culture if studies are being
conducted by foreigners in foreign universities. This is the argument
of the white man too. They say that they undertake Indic studies on a
long term basis. Should you not take pride in this fact? When King
George V was asked about the inappropriateness of his action of
taking the Kohinoor diamond from India which graced his crown, he
answered thus. The polity should be proud of the fact that their
emperor is wearing the gem mined from their country on his crown!!
Malhotra ridicules people who hold such viewpoints.
This
research work has studied in great detail about a Sanskrit scholar,
Prof. Sheldon Pollock, upon whom India had conferred the Padmashri
award. Prof. Sheldon Pollock is The Professor of South Asian Studies
in Columbia University. However, Rajiv Malhotra has not focused on
any particular individual. He puts forth once again the concept of a
detailed study of the Purvapaksha
which was churned out over the ages from the simple and historic
culture of India but sadly which the modern day historians have
consigned to the dustbin.
What is
this study of the Purvapaksha?
I will have
an opinion and a viewpoint. There will also be an opposition to that.
Now even if there is no opposition to one’s view, one should have a
clear idea of the opposing viewpoints, whatever they may be. This
appreciation is the study of the Purvapaksha.
This study of the Purvapaksha
is not for portraying holders of them in bad light but to understand
the level at which they stand. To what extent can they go? What is
their aim? What are their methods? What are their thought processes?
This is a comprehensive and in depth study of Purvapaksha
carried out by the Indian. This method can be seen amply in the works
of Adi Shankaracharya. The Acharya includes the Sankhya philosophers,
Nayyayikas, Buddhists and Charvaka philosophers in this category.
When the Purvapaksha
has been successfully presented, it is time to present the sindhatha
paksha or uttarapaksha.
This is the scientific temperament and culture of India.
Rajiv
Malhotra in his foreword mentions the circumstances under which he
writes the book.
“ In
august 2014, I suddenly became aware of an unprecedented threat to
the integrity of the Sringeri Sharada Peetham (started by Adi
Shankara in the eighth century CE), one of the most sacred
institutions for Hindus. There was a serious risk of a profound and
systematic distortion of the teachings and mission of the peetham, as
well as a distortion of sanatana dharma more broadly. I immediately
stopped all my other work to investigate this and intervene. From
that moment onwards, my energies have been channeled into dealing
with this urgent matter.
A group of
wealthy non-resident Indians (NRIs) in the New York area had teamed
up with the top administrative leaders of Sringeri Peeetham in India
and representatives of Sringeri Peetham in the USA to set up a
university chair in the name of Adi Shankara. It was to be called the
‘SVBF Adi Shankara Chair in Hindu Religion and Philosophy’, (SVBF
stands for Sringeri Vidya Bharati Foundation, which is the official
institution representing the Sringeri Peetham in the US). They had
already collected $4 million for the chair, which was to be created
at Columbia University.
The plan was
to set up three other chairs in various other universities in the US.
Someone close to the group of the donors told me that as soon as this
precedent with the Adi Shankara Chairs had been achieved, the door
would be open to approach other Hindu lineages for establishing
similar chairs across the US. These chairs would serve as official
ambassadors of diverse Hindu movements. For instance, there could
also be chairs in the name of Sri Ramanujacharya, another great
exponent of Vedanta.
To
appreciate why such chairs would undermine our tradition, the reader
needs to understand the proposed terms of the Adi Shankara Chair at
Columbia. Two committees were being formed to manage this chair. One
was the Academic Committee, consisting of scholars from Columbia, to
be headed by Sheldon Pollock. The second was the Donor and Advisor
Committee, which would represent the various financiers and
administrators of Sringeri Peetham. All the funding would come from
the Donor and Advisor Committee. The selection of the scholar to
occupy the chair would be made by the Academic Committee, which would
have sole control over the selection, academic content and activities
of the chair. The donors would have no veto right or say in the
matter; they would merely be informed of the selection, after it had
been made.
The
professors associated with them would therefore be speaking to the
world with the voice and authority of Sringeri. The whole objective
of establishing the chairs would be to represent Shankara’s
teachings to the modern world.
It would be
the height of irresponsibility to give up control of the teachings
and brand name of Sringeri to outside interests. This would be
especially alarming if it were done without through investigation
into the backgrounds and agendas of those being put in charge –
equivalent to haphazardly giving away the intellectual property,
trademark and custodianship of the peetham to some alien third party.
Upon
learning this, I immediately approached the lead donor to offer my
perspective on the risks. I explained the importance of carrying out
a process that investors call ‘due diligence’ before any
commitment is made. I explained my background in corporate due
diligence and my subsequent experience over the past twenty years in
analyzing how some prominent Western scholars represent ( or
misrepresent) Hinduism today. However, the concerns I expressed and
the suggestions I offered were not welcome. I was told that the Adi
Shankara Chair at Columbia was, for all practical purposes, a ‘done
deal’ and that it would be formally announced within six weeks,
i.e., in October 2014.
Soon after
having these discussions with the NRIs who were organizing the
Columbia chair, I suddenly received an e- mail from Sheldon Pollock
inviting me to meet with him. This was a surprise because our
previous e-mail exchange had been five years earlier, and that
exchange did not end positively. He had then refused my request to
interact because he was concerned about my criticism of his ‘Death
of Sanskrit’ paper. I accepted his invitation and we had a
pleasant meeting at a local coffee shop in Princeton. He was charming
and gave me a detailed biography of all his achievements as a
pre-eminent Western scholar of Sanskrit today. After citing his
impressive list of publications and awards, he turned to me and
asked: ‘How could someone possibly hate Hinduism when I have spent
my entire life studying the Sanskrit tradition? How could someone
possibly hate the tradition that he has devoted his life to studying?
‘However, my response was different from what he might have
anticipated. I told him he must have heard of certain American
academicians who are considered Islamophobic , Islamophobic scholars
spend their entire lives studying Islam. By Pollock’s logic, their
long-term investment in Islamic studies ought to make them lovers of
Islam. Nevertheless, they hate Islam and they study it diligently
for that very reason. Their careers are made by studying a tradition
with the intention of demolishing it and exposing its weaknesses.
I explained
to Pollock, it was desirable that an important figure like him be
evaluated based on the merits of this works and nothing else. This
evaluation, I pointed out, should not be taken personally at all, but
as something Indian scholars have done with each other for centuries.
I explained that the tradition of Purva-paksha was central to Indian
intellectual methods and that this tradition ought to be revived.
He said he
had worked closely with traditional Indian scholars and listed
several names. But when I asked him to name a single traditional
Indian scholar who had written an extensive critique of his major
works, he acknowledged this had not happened. He was quick to point
out that this was not his fault because he had never stopped anyone
from writing critiques.
I asked if
he was a practitioner of sadhana based on Shankara’s teachings; he
frankly admitted that his was strictly an objective study of the
tradition as an outsider and not as a practitioner from within the
tradition. We discussed the issue of potential conflict when the
occupant of the chair takes positions that undermine the very
tradition that has backed and funded the chair. Pollock said such
conflicts are normal in the interest of academic freedom and that the
donors cannot interfere with the autonomy of the scholars.
Meeting
with Sringeri Shankaracharya
I decided I
should visit the Shankaracharya of Sringeri personally and present my
case. I visited Sringeri. The meeting with the Shankarachrya went
well. The head administrator of the peetham had heard about my visit
at the last minute and was already sitting in the room when I
entered. Nevertheless, I was able to have an open-minded and direct
conversation with the Shankaracharya. After listening to the
examples I cited concerning academic biases, he said these Western
scholars do not understand Vedic knowledge. My only request was that
the decision regarding Columbia be put on hold, so that my written
report could be made available for review by Sringeri Peetha,’s own
scholars who could then make their independent, objective assessment.
The Shankaracharya did not formally commit to this, but his response
hinted a favorable posture. One of my main reasons for writing this
book is to fulfill my promise to the Shankaracharya. ”
What do
the foreign Indologists have to say about Sanskrit
Sanskrit is
the language of power and subjugation. It does not have any legacy to
proclaim itself as of divine origin. At the maximum, it may be the
language of a country. Neither the Vedas nor the Upanishads are to be
accorded any sort of divinity. In fact, the Europeans had even learnt
of various lineages from the Vedas. Hitler had discovered Nazism from
Sanskrit. That is why he had adopted symbols from Sanskrit. As per
these Indologists, even the holocaust was the result of the Nazis
learning Sanskrit. Epics like the Ramayana which were composed in
later years were simply instruments of political weaponry. The kings
of India had refurbished the Ramayana a thousand years back when the
Turks had invaded India. In sort, stories such as the Ramayana when
propagated by the King who is akin to God, motivated the natives to
fight wars for him against the invaders. Therefore, it is not
divinity but political expediency which is of primary importance with
respect to epics like the Ramayana.
This is the
same argument which the so called progressive thinkers had raised in
the 1980s when the popular TV serial Ramayana was aired on
Doordarshan directed by Ramanand Sagar. It was also opined that this
was done for the revival of Hindutva ideology. These arguments did
not find its origin within the minds of the Indian intellectuals. On
the contrary, these ideas germinated from people like Sheldon Pollock
who gloat over the so called death of the divine language, Sanskrit.
Sheldon
Pollock, whom India honoured with a Padmashri, is a person who has
made even funnier discoveries about Sanskrit. He says, ”Sanskrit is
a language which had died decades ago. This language with its
structure and grammar was the prime reason for the societal
oppression prevalent in India”. He avers that there is no hand of
the Muslims and British in the death of Sanskrit. In fact, it was the
British and the Muslims who strived to save this language. It was the
Hindu kings who were responsible for the death of the language. Their
need for preserving and holding onto power led them to abandoning
Sanskrit and adopting native languages. It was the inequality between
the prescribed practices and the native structures that led to the
lowering of the stature of the kings”. Such childish and boorish
explanations which will leave us flabbergasted are the ones put forth
by the Indologists regarding India. But, without realizing these, the
way in which our spiritual leaders are handing over information
passed onto them by or ancestors to the foreigners is a matter of
grave concern and connivance of the lowest order.
In 1975,
Universities of Harvard, Berkeley and Helsinki came together in
collaboration and under their initiative conducted a Shrouthayagam
called Athiratram over a period of 12 days at Panjaal in Kerala. An
American researcher called Frits Staal was the organizer of the Yaga.
He published two volumes under the name of ‘Agni’ following the
Yaga which was conducted under the stewardship of Erkara Raman
Namboodiri. He became a regular visitor in the Brahminical households
( Illams) of Kerala. Following Frits Staal, many foreign researchers
started coming to Kerala to learn the Vedic practices. Seeing his
devotion towards Vedic practices, the organisers of the Athiratra
Yaga which was again conducted in Panjaal during 2011 made sure of
his presence at that time with a special invitation. Staal who was
considered as one who had embraced the Vedic practices was finally
found to have embraced Buddhism in Thailand where he bid adieu to
this world in 2012.
Whenever a
foreign researcher lands in Kerala, the local print and television
media make it huge news. No studies are ever conducted about such
researchers. Which university and department do they represent? What
is their topic of research? What are the studies which they had
conducted before? What were their observations regarding Sanskrit and
the Vedas during such studies, if any? What are the objectives and
agenda of the sponsors of such studies? What are the main views of
their study about India? Do they recognize the divine origins of
Sanskrit and the Vedas? Opening up the plethora of ancient knowledge
passed onto us by our ancients to people just because of their fair
skin without carrying out such due diligence on our part is a cruelty
inflicted upon the culture of India which will be questioned in due
time by the future generations.
The
submissiveness of Indian experts
There are
about 15 Sanskrit universities in India. There are more than 100
departments in many universities devoted to Sanskrit. There are
Sanskrit academies too. Even the official language of Uttarakhand is
Sanskrit. These are activities carried out with Governmental funds.
However, there are many Vedic gurukulas and study centres which
function without any grants. There are many who function under the
auspices of Ashrams and devote their lives for the study and sanctity
of Sanskrit. But their views are not approved by the various
academies if they are not in consonance with the foreign researcher’s
views. How is the Indian academician bought out by the foreign
universities? Very simple. 1. By arranging foreign trips. 2. By
inviting their papers for presentation in foreign conferences. 3. By
arranging for research and post doctoral studies. 4. Most
importantly, getting sponsored on long term research by organisations
like the Ford Foundation which put in a lot of money over long time.
Whether the Sanskrit researchers who go to foreign universities
really carry out research on the Vedic views held and passed on by
the Rishis or the views espoused by the Indologists is something
which nobody bothers to question. Our academic world has been sold
out. For those who are not, the language of Sheldon Pollock is alien.
They are not familiar with the communication tools of such
Indologists. Hence, they are not able to reply to them too.
As to why
personalities like Sheldon Pollock should be studied in detail is
clear from an article written by eminent leftist Dr. RomilaThapar
some years ago stating that Sanskrit was a language meant for
subjugation. It was Sheldon Pollock’s idea which she had completely
borrowed in that article. Guiding the thought process of Indian
intellectuals who do not understand Sanskrit is a foreigner who is
hell bent upon destroying the language. As to how much division
studies of Indologists like Sheldon Pollock has created within Indian
society is evident from the notice put up by All India Student’s
Federation in Jawaharlal Nehru University in 2014 which has been in
news off late for all the wrong reasons. It reads
Dear Sir,
The
‘great day of victory’ of so called Brahminical virtue over
popular evils is round the corner and this progressive and secular
campus, like ours will be hoping you to participate in the
festivity of killings and humiliation of indigenous (Mulnivasi)
people (i.e., Ravana, Mahisahsur, Shambuka, Bali, Ekalavya and
others) of this land. But sir did you ever ponder about those who
were killed at the hand of ‘virtuous lord’ and their progenies
who are still being attacked and tormented. Do you ever consider that
how deeply these symbols strike in the psychosis of socially deprived
section of the campus and terrorize them of their ‘historical
defeat’? … Let’s assume for a while that hero of Brahmnical
orders killed indigenous people then logically there must have been a
resistance by hero of social emancipation and toiling masses. So why
not we indigenous people should remember our heroes and struggle
against tyranny of Brahmanism
All
India Bahujan Students' Parliament ( AIBSP),
All India Students Federation (AISF),
Concerned Students (CS),
The New Materialists (TNM)
As a
consequence, investigate
Sheldon
Pollock is a political symbol. A person who questions the
authenticity and the divinity of the Vedas and who is actively
involved in churning out modern day Charvakas has been endowed with
the responsibility of editing and publishing the crown jewels of our
knowledge by none less than the founder member of Infosys, Sri
Narayana Murthy. Max Mueller had published over 50 books a hundred
years ago. They were more popular in Europe and America. In India,
they were confined to the Universities. Still, the grave issues and
wounds that they created in our society are yet to be overcome by us.
That is when Murthy’s library is set upon translating about 500
books and make them available at cheap costs all over India. These
low cost translations which will make Sanskrit irrelevant and neglect
the purity of the views expressed by the Rishis will be a source of
terror for us in future much more so than the threat of the nuclear
bomb in possession of neighboring Pakistan.
The Study
of the opposing viewpoint
Rajiv
Malhotra had conducted the Purvapaksha study
which we had considered as having gone extinct from our society and
culture. This is a matter of great pride for us because it was more
than 80 years ago that a similar study was conducted by an Indian,
Pandit Bhagavadatta - a disciple of Swami Dayananda Saraswati’s
lineage, about the evil intentions behind the study of India by
western researchers. ‘Western Indologists – A study in motive’,
is a good example of the study of the Purvapaksha.
Justice Gangaprasad, a person from the same lineage had written a
book by the name, ‘Fountainhead of Religion'. Through this, we
could learn about Islam, Christianity and Jewish religions. No
further follow up on those studies have cost us dearly.
A
modern day example of carrying out the study of the Purvapaksha
in order to establish one’s religion in line with the Vedic
injunctions is Swami DayanandaSaraswati, founder of Arya samaj.
‘Sarvadarshana Sangraha’ of Mahdava, a 14th
century published work on All major philosophies covered emphatic
studies on Indian philosophies whereas it did not attempt any study
on the then prevalent Christianity and Islam. Swami Dayananda
Saraswati was a legend who through his Satyartha Prakash carried out
such a study of the Purvapaksha.
It is a matter of heartfelt joy that such a professional study of the
Purvapaksha has been
carried out by Rajiv Malhotra similar to the ones conducted by Swami
Dayananda Saraswati. Let this be the torchbearer to the Indian method
of study of Purvapaksha.
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By: Avinash Naidoo avinashnaidoo@gmail.com
Since ancient times India has been the birth place of sages, seers and saints. It has been a country that has shared its rich culture all over the world, which was highly reputed. India has for ages relied on its spiritual wealth and nothing else. If one just thinks about the plight and position of the mother of spirituality and the quintessence of life today, the ocean of anguish and concern hits like a tsunami unannounced, to think that once upon a time this great land spread light of divinity to every corner of the world in all places, in all periods of time in human history.
It is in this light that Sanskrit took form, being the most ancient among the world’s diverse languages. Unlike any other civilisation and their languages or means of communication, Sanskrit is seen as not just a faculty of language and literature or a communication tool for writing and reading well compiled grammar, instead Sanskrit is seen as a full body of encoded divine musings.Sanskrit is a multi-faceted model equipped for all beings in all civilisations, it is incomparable in nature and evidently it has the capabilities, the capacities, the sensibilities and sensitivities to navigate not just the Individual bliss of man but also the spiritual destiny of the lands, allowing all diversities to integrate holistically into a unified field creating perfect bliss coherence.
Before we look into the book “The Battle for Sanskrit” I think it would be fitting from this distance to put on a night vision scope and give you an idea of that what lies ahead in respect to the darkness that surrounds this terrain and bring forth a high definition 4D image that puts into perspective the epistemology needed to grasp and analyse this grand narrative.
According to Dr Ravishankar Pollyshetty, an eminent international Physician, Ayurvedic practitioner and Sanskrit scholar, “Sanskrit has 9 grammars just to understand one word, when applied from each of these grammars, from each of the grammar principles then one will arrive at 9 meanings for each word from each of these grammar texts therefore 9 grammars will lead you to 81 meanings for each word. This was the underlying scientific formats in which Sanskrit enabled highly advanced communication of which a message in a sentence is reduced into one syllable and therefore it was developed such that one word was encoded with multiple meanings compacting multiple and concise things and thus the secret was to unravel everything.”
In today’s world, we have what we call “convergence technology” in which multiple communication points are readily available on one electronic platform. We can say with much clarity today it was Sanskrit that was the pioneer of such a concept and theory that personified the “convergence of imparting knowledge” it gave tremendous value to every word making it an ultimate encoded script. This is called Sanskrit.
This brings me to the book “The Battle for Sanskrit.” A fitting title in what is yet another ground breaking piece of work by Indian-American author, Rajiv Malhotra. The author gives the reader a compelling helicopter perspective of the status-quo and positioning of this ancient and grand narrative in today’s world of exhilarated changes, overwhelming complexities, tremendous competition, power, position, money and geopolitics.
If one is familiar with the author and his previous publications, such as Invading the Sacred, Breaking India, Indra’s Net and Being Different, he or she will have no doubt about the explosive delivery in this book. To the one who has not yet discovered Rajiv Malhotra and his black box that captures the many truths of the Indian/Hindu Civilisation in its truest and most authentic form, then this is a gold mine awaiting the seeker. The book in all its glory asserts itself in multiple ways and the author presents his argument decisively, shining an inferred light on the scaling challenges and dangers inherent. I must say, Rajiv Malhotra doesn’t surprise me anymore, his ability to unearth the grandest of narratives that face extinction in the Hindu value system in light of the world today brings to the world map a highly advanced and sophisticated GPS-like system that zooms in and brings into sharp focus the global positioning of this great Indian treasure.
The book sparks much debate calling for dialogue on both sides in which it intelligently dissects the “tug of war” like game and demarcates the battle grounds, highlighting the intellectual camps that are presently at war. The author argues with admirable assertiveness that Sanskrit and Sanskriti are alive, sacred and sources of liberation. I must also point out that the thrill of this book is amplified by the power of the topics that are discussed bringing serious intellectual stimulation to the forefront. What one can appreciate, specifically any Indian Hindu practitioner, is that the author bares all, sparking the emotional charge urging the collective and unanimous voices to gather and rise from the long slumber and seduction sustained over the many years.
The book without a doubt faces criticism, and to any expert critique the book may have many flaws, but flaws that I consider acceptable. Infact these flaws shed a brighter light on the blind spots that were perhaps not covered as extensively. However I think it’s commendable that the author leaves the door open to the reader, as this beckons the reader to engage in healthy participation, provoking deep and strategic thought. Nevertheless, I am convinced that the main arguments are strong and assertive in its deliberation.
Sanskrit for certain is laced with secrets and tools for all of mankind in which it exhibits a priceless communication panacea to the worlds many problems. The book without a doubt puts on its military fatigues and boots and with a pen the author disseminates the truth bringing to awareness the “daylight robbery” and “hijacking” that has succumb this grand narrative and it’s “homeland securities”. It argues substantially the obligation, the duty and the power that rightfully belongs to the elegance of the Indian Civilisation and its Hindu tradition recalling for the control to return back to its homeland.
Rajiv Malhotra provides fantastic aerial and ground reconnaissance with strong intelligentsia and like a skillful special forces member he throws into the battlegrounds a few tear gas cylinders to smoke out the hidden dangers that lurk unseen and rightfully identifies the likes of individuals such as Columbia University Professor Sheldon Pollock among others, an outsider who has become an eminent international scholar of Sanskrit. The book provides a battleground backdrop giving a textbook example of the power of outsiders and its influence on Sanskrit and the study of Sanskrit enabling those to become a so called “expert”. This at best afforded him and others the “authority” in today’s definition of an “expert” and at worst cultivated incompetent intelligence that lacks not just the proper knowledge and skill but the proper DNA fit to articulate this grand narrative.
If one has a millennia perspective and understanding of the glory of India and the glory of Indian Civilisation one will no doubt appreciate the author’s efforts by reinforcing the glory of Sanskrit in which the author urges for nationalists , common folk and all persons who share the deep association with the Hindu tradition to take heed of the fact that Sanskrit is under tremendous threat of consumption in today’s powerful modern civilisations and it is being carried out under guise of the desire to assimilate the Hindu treasures, reduce difference and assert sameness giving oppositions strong competitive advantage depleting the less dominant civilisation of its culture and social capital by modifying elements to fit the dominant civilisations own history. This in turn disconnects and creates conflict with the source civilisation and thus the depleted civilisation becomes more prone to enter the proverbial museum as yet another dead culture.
In light of the world today the book showcases impressive artillery, it straps on a canon and bombs first, it leaves no remorse having absorbed all lessons it provides the necessary protection and challenges those who claim to be the boss. The book simultaneously launches heat seeking guided missiles to identified targets and comes at no greater time, calling for the land of India and its Hindu force around the world to rise and take note, deploy its guards, protect it treasure and assertively claim back its bragging rights.
Against all odds, this book is an “Army General” and a “Skillful Assassin” among the intellectual warriors. It is a beautifully crafted masterpiece and a must read for all patriotic Hindus around the world. This is yet another par excellence by Rajiv Malhotra bringing once again much valour, honour and respect making “The Battle for Sanskrit” in all essence fit for a 21 gun salute!
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Surya K suryak8688 @ymail.com
(1) Home teams of "insiders" should not feel threatened. No need to feel weak. Instead, they should see this as an opportunity of a lifetime to do ground-breaking work. For "insider" home teams, there is a gold-mine of opportunities. For whatever reason, the "outsider" camp has been very crowded and very one-sided with little or no opposition to them. The first wave of the home team of "insiders" will have a great opportunity to research and publish paradigm-shifting works including many books. Important that the "insiders" know who an "insider" is and make sure they do not lose momentum or sell out to the other side. We can see this from the success of Rajivji as the leading beacon of "insiders". There is sufficient opportunity for 100s more to be like him. Hopefully, "insiders" feel this opportunity and feel inspired by Rajivji.
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Surya K suryak8688
(1) Home teams of "insiders" should not feel threatened. No need to feel weak. Instead, they should see this as an opportunity of a lifetime to do ground-breaking work. For "insider" home teams, there is a gold-mine of opportunities. For whatever reason, the "outsider" camp has been very crowded and very one-sided with little or no opposition to them. The first wave of the home team of "insiders" will have a great opportunity to research and publish paradigm-shifting works including many books. Important that the "insiders" know who an "insider" is and make sure they do not lose momentum or sell out to the other side. We can see this from the success of Rajivji as the leading beacon of "insiders". There is sufficient opportunity for 100s more to be like him. Hopefully, "insiders" feel this opportunity and feel inspired by Rajivji.
(2) Among "outsiders", there are surely some who are deliberately scheming to undermine Indian civilization. However, majority are honest scholars who are just jaded by the worldview that they carry. They have endured years of negativity about India and they are committed to this line of research. We can never know what is inside somebody's mind and what their real motives are. Trying to figure out real motives of people is not a fruitful exercise, will never be conclusive, will not help progress "insiders", and leads to emotionalism that is counterproductive. As Rajivji has been repeatedly pointing out in his speeches, and in TBFS, we should focus on issues and responses and not personal attacks or unfounded conspiracy theories.
(3) "Outsiders" will serve a useful purpose. They will bring discipline back to the "insiders" and provide challenges which will help sharpen the proverbial pencils of "insiders". Let the "outsiders" be. Just make sure they do not interfere with the formation of "insider" home teams and their independent progress. That is key.
(4) India is growing and will continue to progress into larger presence in global economic and political power. West does not want India to find its identity because the colonial past can come back to becoming an issue in relationships with India. For this reason, they will be efforts to squelch any identity forming or restoring efforts. For India to break free from the victim-mindset of colonial past, it just needs to find its identity, its past successes, so that it can lead again instead of following. Thus, we should expect that there will always be efforts to oppose identity formation, developing an understanding of history etc., India has to face up to it, mature to recognize this dynamic, guard its efforts, and move forward.
smithakrish @gmail.com am Smitha.
I have attended three talks of yours about the book 'The Battle for Sanskrit' held at Bangalore this month. I also attended the full-day workshop held on 19th of this month. But unfortunately, I could not stay for the whole event. I had to leave from there during lunch time because my presence was required at the school where I am working as a teacher.
Coming to the intent of this message to you, I have begun to read your book, The Battle for Sanskrit. While I was reading and listening to your talks, this question came to me again and again.... That "Why should the westerners colonise India? Why can't they just live and let live? What is the need for them to behave in this way?" Let me first tell that my knowledge about History, or Current affairs is very poor. But I respect people and our Indian heritage and I strongly believe that there must be some deep underlying intent or reason for people behaving the way they behave. Many a times, the reason can be hidden by totally contradicting ideas.
My view about the answers to these questions are....
I think that the westerners have seen immense power and wealth of knowledge in the Indian culture, and have kind of felt inferior. They have been pro-active and are organising these structured Orientalism. And we Indians are either naive and don't understand these attempts to colonise us, or we revolt against it in an emotional way. So, thinking on the lines of doing a purv-paksh on them and giving them our response, Uttar-paksh as suggested by you, I will definitely read your book which is a purv-paksh on the westerners, but based on my instincts, I feel, one of the strategies of our uttar-paksh could be to address their insecurities on a deeper level rather than confronting them. So we need to study them on a psychological front is what I am suggesting.
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I have attended three talks of yours about the book 'The Battle for Sanskrit' held at Bangalore this month. I also attended the full-day workshop held on 19th of this month. But unfortunately, I could not stay for the whole event. I had to leave from there during lunch time because my presence was required at the school where I am working as a teacher.
Coming to the intent of this message to you, I have begun to read your book, The Battle for Sanskrit. While I was reading and listening to your talks, this question came to me again and again.... That "Why should the westerners colonise India? Why can't they just live and let live? What is the need for them to behave in this way?" Let me first tell that my knowledge about History, or Current affairs is very poor. But I respect people and our Indian heritage and I strongly believe that there must be some deep underlying intent or reason for people behaving the way they behave. Many a times, the reason can be hidden by totally contradicting ideas.
My view about the answers to these questions are....
I think that the westerners have seen immense power and wealth of knowledge in the Indian culture, and have kind of felt inferior. They have been pro-active and are organising these structured Orientalism. And we Indians are either naive and don't understand these attempts to colonise us, or we revolt against it in an emotional way. So, thinking on the lines of doing a purv-paksh on them and giving them our response, Uttar-paksh as suggested by you, I will definitely read your book which is a purv-paksh on the westerners, but based on my instincts, I feel, one of the strategies of our uttar-paksh could be to address their insecurities on a deeper level rather than confronting them. So we need to study them on a psychological front is what I am suggesting.
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