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Schism in Human Motivations
There is fundamental difference between western society and the Indian one. Primarily it is that western society has been developed under monotheistic systems- be they the military state such as that of Roman Empire and other empires that claimed divine right to rule, with everyone owing allegience to one supreme ruler and dynasty, or in the form of monotheistic church, where everyone is sheep, and should follow their shepherd unquestioningly.
In India, on the other hand, there was no mono-way of living that everyone had to comply with. There were many panchayats, many janapadas and at times many kingdoms that administered the land. Unlike in western society, here people were not expected to, nor made to, follow one particular way. Most importantly, people were not considered sheep to be led by a shepherd, many people realized themselves as brahma, and people engaged in pursuits that helped actualize karma.
bharatiya samskriti recognizes four purusharthas – dharma, artha, kama, moksha, that motivate individuals based on their varna– expression of inherent motivation.
Depending on the varna, that again depends on the proportion of gunas- sattva, rajo, tamo, individual’s motivation changes.
The variation in the gunas is more a function of time, as well as samskara.
atman takes birth, extingushes karma samskara in pursuits suited for the purpose, sometimes accrues more, to be exhausted later, sometimes having exhausted karma attains moksha.
Thus in Indian context, there is no hierarchy. A common man may have exhausted karma and may be a mumukshu, as in the case of Raikva, mentioned in chandogya upanishad. A brahmana, learned in veda and having attained high spiritual insights, may yet accrue karma samskara, as in the case of Ravana, when he abducted Sita devi.
Maslow’s Hierarchy of Needs
Abraham Maslow, based on his study of western society, proposed a Theory of Human Motivation based on a Hierarchy of Needs. Maslow’s theory, though finding relevance in the context of an oppressive society, does not have relevance in a dharmik society.
The primary motivator in Maslow’s Hierarchy of needs, Physiological needs- food, air, water, sleep, are available in Nature. In normal circumstances, these needs are automatically met.
The Safety need requirement arise only when there is adharmikata, when aggrandizing people expropriate from others. In dharmik society, such needs are also automatically satisfied as conscious kshatriyas uphold dharma.
Social needs are also automatically satisfied in a society that values family and extended family including that of animals and environment, as in the case of bharatiya samaj.
It is when people are made to consider themselves as individual units limited to within their physical bodies and its immediate needs, that the resulting emaciated sense of self seeks compensation by way of social distractions.
Engaged in pursuits leading to atma sakshatkara, recognizing physical body as temporary vessel for purpose of exhausting karma, dharmik people do not seek recognition, attention, or applause. They engage in nishkama karma.
It is when people are made to consider themselevs as selfish individualistic entities and treated as automations that the resultant lack of self-esteem drives them to seek it outside.
In bharatiya samaj, the ‘Self-actualization’ needs- ‘Truth, Justice, Wisdom and Meaning’, are also automatically experienced.
Theories in Context
A person, using color, canvas and brush, produces a painting, should not expect others using the same implements to produce the same painting. Skill, temperament, talent, creativity and motivations lead individuals to produce unique paintings. Societies, based on their value systems, create unique realities. Theories developed based on realities created by one society are inapplicable on others.
Western theories find relevance only in the self-aggrandizing adharmik environment of western society.
In the real world of dharma, western society, their selfish narrow outlook, their systems of rapacious exploitation and resulting theories do not have relevance.
Like, the anxieties experienced during a nightmare do not have relevance upon waking up.
India’s current situation, of more than 70% people living in material poverty, is caused by the implementation of western exploitative systems in society for the past millennium.
The solution is simply in removing the exploitative structures.
In most cases Nature heals when the injury causing foreign object is removed from the body. In India’s case, the western structures and systems of exploitation that mughals and british imposed and continued with by current rulers.
bharatiya samskriti and dharma have the vitality to rejuvenate and re-establish itself if each of the aggrandizing western structures are identified and removed.
Instead, if we choose to live the nightmare, we will experience new anxieties and continue sweating, fabricating fancy theories that have just as much endurance as the nightmare itself.
On 27 Jul 10, newspapers reported- Cong MP loses seat over fake SC claim. Excerpts-
“The Kerala high court has disqualified AICC secretary Kodikunnil Suresh from the membership of Lok Sabha for producing a fake caste certificate.
Justice M Shashidharan Nambiar held that he was not qualified to contest the Mavelikara seat. The court found that there were conflicting statements made by Mr Suresh about his caste status. According to school records, the MP is a converted Christian and was not entitled to the benefit of being a Scheduled Caste member.
Mr Suresh told reporters in Delhi that his school certificate had mentioned his caste was SC and religion Christian. “This was a mistake committed by his parents,” he claimed and said that he had “rectified” it by making a gazette notification about his status as a member of the Scheduled Caste. (emphasis added)
The court found that Suresh had produced contradictory caste certificates from tehsildars of Kottarakara and Nedumangad. The court refused to accept a certificate dated October 25, 1979, that Suresh had embraced Hinduism as per Sudhi certificate by Kerala Hindu Mission. It said evidence has been established that the mission president had been issuing certificates after receiving donations and fees.
Conversion to christianity or islam is supposed to liberate people from ‘evil caste system’- an alleged feature of ‘hinduism’.
With this premise, reservation policy of government is framed to alleviate ‘suffering’ of those reeling under the said caste system of ‘hinduism’.
‘Lower caste hindus’ are categorised ‘scheduled caste’ and given reservation benefit. Those who convert, get ‘liberated’ from ‘caste-ridden hinduism’; are not entitled for reservation benefit since they do not suffer ‘caste discrimination’ in their new religions.
The news report reveal corruption of-
1. Mr Suresh, who contested seven times from reserved constituencies using fake caste certificates
2. Election Commission of India that allowed him to do so.
3. Congress party that nominated him as candidate seven times and made him AICC General Secretary.
4. People who knew this duplicity, yet chose not to expose it.
5. The Tehsildars who gave fake certificates.
6. The mission president of Kerala Hindu Mission who ‘converted’ Mr Suresh on paper.
“Trivandrum and areas south of it are seeing a ‘new religious’ phenomenon. A lot of people are advertising in gazettes about their conversion to ‘Hindu religion’. Don’t be surprised to know that at least 75% of these type of persons belong to either Cheramar Christian or Sambava Christian.”
A few of those notifications from the gazette of 22 June 2010 (emphasis added)-
It is hereby notified for the information of all concerned authorities and the public that I, Sarojam, J., Vayalinkara Puthen Veedu, Thembamuttam, Balaramapuram, Rassalpuram P. O., Neyyattinkara Taluk, Thiruvananthapuram District, Pin-695 501, holder of S. S. L. C. Book No. D 636312 with Register No. 460012 of 1987 March, have embraced Hinduism from Christian Cheramar Community as per Suddhi Certificate No. 21160/10 dated 10-5-2010 issued from Aryasamaj, Thiruvananthapuram with the same name. Hereafter I will be a member of Hindu Cheramar Community. This change will come into effect in all records related to me.
1-6-2010. SAROJAM, J.
It is hereby notified for the information of all concerned authorities and the public that I, Anjali, G., Athira Bhavan, House No. 508, Thazhaninna, Chavady, Pulluvila P. O., Neyyattinkara Taluk, Thiruvananthapuram District, Pin-695 526, holder of S.S.L.C. No. G 257915 with Register No.101783 of March 2007, have embraced Hinduism from Christian Sambavar Community as per Suddhi Certificate No. 115173 dated 4-6-2010 issued from Kerala Hindumission, Thiruvananthapuram with the same name. Hereafter I will be a member of Hindu Sambavar Community. This change will come into effect in all records related to me.
10-6-2010. ANJALI, G.
It is hereby notified for the information of all concerned authorities and the public that I, Thomas Sevi, Kattuparambil Veedu, Kadasikadavu, Pampupara P. O., Udumbanchola Taluk, Anakkara Village, Idukki District, Pin-685 551, holder of S.S.L.C. No. C-366789 with Register No. 648119 of March 2002, also known as Kannan Sevi in the Ration Card No. 1630074195 issued by the Taluk Supply Officer, Udumbanchola, is one and the same person. I have embraced Hinduism from Christian Sambavar Community as per Suddhi Certificate No. 20790/09 dated 11-11-2009 issued from Aryasamaj, Thiruvananthapuram, with a new name Kannan, K. S. and will sign accordingly. Hereafter I will be a member of Hindu Sambavar Community. This change will come into effect in all records related to me.
21-5-2010. THOMAS SEVI.
It is hereby notified for the information of all authorities concerned and the public that I, Bijumon, P. C., Biju Bhavan, Kainakary (East) P.O., Alappuzha District, holder of S. S. L. C. Book No. C. 205763 with Register No. 299661 of March 1991, have embraced Hinduism from Cheramar Christian Community with the same name as per the Sudhi Certificate No. 21151/10 dated 4-5-2010 issued from Arya Samaj, Thiruvananthapuram. Hereafter I will be a member of Hindu Cheramar Community. This change will come into effect in all records related to me.
11-5-2010. BIJUMON, P. C.
It is hereby notified for the information of all authorities concerned and the public that I, Jayanthi, K. K., Kottapurathu (H), Vadakara P. O., Velloor Village, Vaikom Taluk, Kottayam District, Pin-686 605, holder of S.S.L.C. No. 410852 with Register No. 467169 of March 1999 and in the Ration Card Number 1525063661 issued from Taluk Supply Office, Vaikom, have embraced Hinduism from Christian Cheramar Community as per Suddhi Certificate Ref. No. 21120/10 dated 8-4-2010 issued from the Aryasamaj, Thiruvananthapuram with the same name. Hereafter I will be a member of Hindu Cheramar Community. This change will come into effect in all records related to me.
6-5-2010. JAYANTHI, K. K.
Notifications such as these are rampant in past gazettes available in the archives of Kerala Gazette website.
There are other notifications too, wherein christians, who are supposed to be caste-free, claim themselves to belong to specific lower caste such as Cheramar or Sambhavar. This appears to be a preparatory step towards converting to ‘hinduism’ and later gazette notifications as seen above. Sample-
I, John Philip, Pariyarathil House, Kottoor P. O., Kaviyoor, Thiruvalla, Pathanamthitta District, Pin-689 582, do hereby notify for the information of all concerned authorities and the public that my minor son Jefin Philipson P. John whose Community is wrongly entered as Christian Pentacost in his S. S. L. C. No. H 362408 with Register No. 457630 of March 2008 is corrected as Christian Cheramar, vide Certificate No. B12/9449/08/K. Dis. dated 19-1-2010, issued by the Tahsildar, Taluk Office, Thiruvalla. This correction will come into effect in all records related to him.
7-6-2010. JOHN PHILIP.
As seen in the Suresh episode, and gazette notifications, modus operandi is-
1. The supposedly “caste-free” christian claims to be Cheramar/ Sambhavar/ similar ‘lower caste’.
2. Obtain certificate of conversion to Hinduism from Arya Samaj or Kerala Hindu Mission.
3. Issue gazette notification claiming to belong to Cheramar/ Sambhavar/ Pulaya/ similar ‘scheduled caste’ hindu community.
4. Obtain caste certificate from tehsildar. Suresh got one tehsildar to certify him as Cheramar, and another to certify him as Pulaya.
5. Enjoy reservation benefit.
Caste- out of the bag
That supposedly caste-free christians claim to be ‘lower caste’, ‘convert’ to hinduism, re-affirm their status as lower caste through gazette notifications, exposes hollowness of allegation about ‘evil caste system’ of hindusim. It is revealed as due to contemporary political structure, though maliciously attributed to tradition by westerners and their desi sepoys in academe.
A similar trend is seen in the case of Gujjars in Rajasthan who claim status of scheduled tribe, which pits them against Meenas.
In Khandhmal, Orissa, christians who converted from Pana scheduled caste community seek status of scheduled tribe, depriving Kandhas, who are the real tribal community. In collusion with maoists, they killed Swami Lakshmananda who worked for upliftment of Kandhas.
That society remains largely unconcerned about these developments reveal depth of its depravity and indolence, caused by indoctrination through western education system and media.
Rise of the avaricious
People who convert to become christians when evangelical missionaries offer material benefits and then convert back to take advantage of government rules, are duplicitous. When such people gain positions of power, taking advantage of reservation policy, society is severely affected.
Such incidents also point to the flimsiness of converting people to hindu fold. The large number of ‘conversions’ to hindu community ‘effected’ by Arya Samaj and Kerala Hindu Mission, evidenced in the gazette, betray the meaninglessness of the process, which is being taken advantage of by the greedy.
It also throws up the question- are conversions meaningful ?
bharatiya samskriti view people as atman, unqualified, eternal, occupying temporary physical bodies. Can the ‘unqualified’, unquantifiable, be converted ?
Rajiv Malhotra’s article “Can Hindus Self-Govern Competitively? Lessons from the Nithyananda Scandal” was criticized in the previous blog for its adharmikata and indiscriminate admiration of ‘church’. It was also noted that the object of any study affects the student in subtle ways and that this may explain the considerable influence of ‘church’ in Malhotra’s positions, which, as per his article, has been the object of his study for over a decade.
The subsequent comments received on that blog reveals that intolerance to criticism, a hallmark of ‘church’, has been faithfully imbibed by the student alongwith other tools of subterfuge.
Instead of focusing on the adharmik positions he had taken in his article and introspecting, Malhotra starts off by questioning whether his critic wants to abandon what he ingeniously terms ‘tradition’, referring to purva-paksha.
purva-paksha has been explained in simple terms by a commenter Divya at unrelated discussions elsewhere on the web in the following manner-
“There was also an important concept of purva-paksha or studying your opponents viewpoint thoroughly before engaging in debate and thus the level of debates was very sophisticated.”
“About purva-paksha. This is a tool used within the various indigenous darshanas. While I seriously recommend that all hindus try and understand the nature of xtianity and islam, I also hold that no argument or debate is possible between the indic traditions and the abrahamic traditions since they are faith-based. How can you possibly argue with a claim that God made the world and this is true because the Bible says so and the Bible is the word of God? So I’m delighted that you remembered the point about purva-paksha, but it is applicable only within the indic traditions since a dialog with faith-based traditions is sterile from the indic point of view. The other point about purva-paksha to note is that this tool was employed with the purpose of winning a debate. If you are interested in purva-paksha it will only serve your purpose if you tackle the solid points of the philosophy and not just go looking around for stuff to ridicule.”
In short, purva-paksha is the arguments from the opposing side that a debater puts forth, which he then refutes using reasoning to consolidate his position.
Malhotra attempts some skillful jugglery to suggest that (a) his study of ‘church’ is for purva-paksha, (b) that by disparaging his study his critics may be going against traditions and (c) that his study is the sole means by which a proper response can be made to ‘church’.
Citing some ‘authority’ to justify their mis-deeds is a frequent technique of church people. The student here emulates his teacher, attempting to use ‘tradition’ as the authority, to justify his study of ‘church’.
What he fails to note is that whatever means he uses to justify his pursuit, the fact that he is considerably influenced by the church system, his object of study, evident in his article, cannot be wished away. That is the reality he has to face and remedy, which he fails to do when he instead chooses to launch attack on critics.
The study of the ‘other’ may be useful. What needs to be kept in mind is that at the end of it the student should not be so influenced that he loses his sense of dharma.
Guidance or monitoring by somebody who is not directly involved in the study may be necessary whenever such endeavours are undertaken, in order to forestall adverse results.
Further, at the end of it the student must let go of the others’ tools, methods and perspectives that he may have adopted during his study, in order to gain back dharmic perspective.
While the study of church system may increase knowledge of the student, the contention that it would help in doing purva-paksha of church position is contestable, because the church is built upon false claims to being the sole representative of one ‘almighty’ ‘god’. All their positions, floating on this lie, are chimeric and meant to mislead. Effective purva-paksha is not possible with such illusory positions.
Putting up straw man arguments and countering them is a deplorable tactic that the ‘learned student’ indulges in as he condemn what he calls ‘closed minded Indians, who have very little understanding of the external world discourse other than pop culture and superficial ideas heard through casual contact – from barber shops to TV news to desi parties’. He mentions what some such ‘supposed intellectuals’ had ‘felt’ regarding the study of others when he raised the matter at an event in Delhi. The learned student’s depreciatory efforts in that direction turns out to be a poor parody of purva-paksha.
Specific lines from Shri Malhotra’s article were cited in the previous blog to substantiate the conclusions there. Yet he refused to consider them and repeatedly asked for further ‘proof’ for the conclusions. Pakistan too asks for ‘proof’ perennially from India for their complicity in terrorist acts.
He also displayed deficiency in discernment by equating purva-paksha with competitor analysis that US and Al Qaeda does on each other and that companies do in the market. This tendency to relate totally different concepts to make fanciful connnections is peculiar to west-inspired ‘intellectuals’, who have been known to equate brahma and ishwara to the christian concept of ‘god’. This is similar to the mistake made by the blind men who concluded variously that elephant is like a rope, wall, tree, snake, fan and so on, depending on which body part of the elephant they put their hands on. This tendency also motivates some people to seek a counterpart for western concept ‘religion’, such as christianity, in bharatiya samskriti; and failing to find any, they create something called ‘hinduism’ which they then go on to consider as substantial, indigenous, authentic and representing bharatiya samskriti. Some of these people then go on to organize a stucture ‘Hindu Acharya Sabha’ which is then expected to pontificate and herd its hindu sheep like its source of inspiration-the popes of church. Deracination and western influence seems directly proportional.
Yet another western influence that Malhotra displayed in his comments is an apparent obsession with physical identity and unduly high opinion of himself. He feels that his critics may have complexes that manifest in jealousy towards him because he is doing things they aren’t. He also thinks that they may be disgruntled because he does not give them importance and that is why they criticise him- to gain a sense of self importance. This assumption leads him to overlook the merit of the criticism and to seek the identity of the critic in order to justify his imaginative reasonings. It also prevents him from understanding that the criticism is of his position more than of his person.
He also displays, by repeating the same questions/aspersions in different comments, the western approach of demanding answers in the format they are comfortable with or reducing the answers to force fit their limited perspective. Similar to the kupa manduka who demanded that the vastness of ocean be demonstrated within the limited space of his well.
Launching proxies and introducing false fronts to harass and gain more knowledge of opponents and to wear them down through attrition are well known techniques of war that church people have mastered and employed through the centuries. Malhotra also shows that he has learnt those lessons well by making use of apparent acolytes who come in the guise of a ‘desi’ who seems to be more videsh-influenced and a ‘Ms Jain’ who is obviously a dig at Sandhya Jain, editor of www.vijayvaani.com.
Since ‘Ms Jain’ has made the appearance, it is assumed that ‘Ms Rajan’ is not far behind!
The commenter Karigar then attempted to box in and label everybody for easy reference. So Malhotra got ‘pragmatic realism’ and other ‘claimants of Hindu intellectual leadership today’ got ‘idealism’. In the process he forgot that bharatiya samskriti has always chosen dharma over ‘pragmatism’/ ‘realism’/ ‘idealism’ or any other boxed in ‘-ism’.
Thereafter he ‘identified’ the ‘flaw’ that caused ‘foreign domination’ over India ‘twice’, which, as per the unanimous view of all ‘historians’ is due to “ignoring the developments in the rest of the world, being so wrapped up in their own sense of inviolable superiority”!
Having thus identified the ‘flaw’ he also appropriated the authority to preach to the ‘flawed’ people. He solemnly advises- “Ideals are one thing, and reality is another”.
This videsh residing desi thus took up the ‘white man’s burden’ of educating his country cousins. ‘anpad gawar desis’ who may consider brahma as reality and everything else as another thing has a lot to learn from this ‘learned person’.
Karigar’s complete faith in intellectual honesty of ‘his-storyians’ is commendable. Curiously though, he does not entertain similar notions about the intellectual ability of his desi country men.
He may like to console the everyday victims of terrorist brutality in India by explaining to the victims that they were victimised because they ‘ignored the developments in the rest of the world, being so wrapped up in their own sense of inviolable superiority’, not because the terrorist happened to be a ruthless, inhuman, barbarian with an AK-47 influenced by a west created system of insatiable self-aggrandizement. Here Karigar plumbs the depths that marxist apologists go to come up with excuse for inhuman acts of barbaric brutes.
He then observes that the ‘whole social / legal / political system in India today is based on western systems’, tilted in church’s favour, and that the way forward is to adopt church’s way of functioning. Now, that is telling the patient- “your disease is incurable, give up all hope of getting well and learn to live with your disease, come back for check up next week and pay the bill”.
Karigar fails to note that Indians have been following this exact ‘prescription’ for centuries now, adapting to ‘changing realities’ and ‘power structures’ created by adharmik people. It is precisely these ‘adaptions’, discarding dharmik considerations that have brought them to the depths of deracination seen today. Any further regress in the same direction will only make them lose whatever little sense of dharma they hold now. Inability to distinguish between right and wrong means only that their power of discrimination is hampered- unrighteousness will still remain unrighteousness, it will never form sufficient excuse for swapping right and wrong.
Before concluding Karigar makes yet another preposterous statement that to criticize Malhotra is to betray (a) lack of confidence in the strength of hindu thought itself, and (b) shows a certain preconceived ‘guilty as charged’ mindset before assembling theories to prove the charge”.
Freedom to criticise should not be stifled.
Shri Malhotra, who has in the past extensively, and correctly too, questioned the western hegemony in academic discourse, their cartelization tendencies and penchant to use power to impose their view on others, would be doing the correct thing if he takes criticism against his own positions wholeheartedly.
It is not the identity of the critic that should qualify the criticism, it should be its merit alone.
During the encounter with chandala, Adi Shankaracharya recognised the import of chandala’s words and accorded deserving respect regardless of physical identity.
There is the well known episode of Sri Ganesha winning a contest with his brother Sri Karthikeya by circumambulating their parents which is considered equivalent to going around the world. The point is that, study of your own culture and traditions, represented as parents in that narrative, is superior to study of the world.
Further, in chandokya upanishad, there is the story of Uddalaka who asks his son Swetaketu, who has just returned from a long period of study, whether he knows That by knowing which everything is known. Swetaketu answers in the negative and later goes on to learn about That from his parent.
To answer Malhotra’s question in the title of his article, self-governance is possible only by discerning dharma and upholding it, never by emulating adharmis. Discovering ourselves, taking guidance from our samskriti, is the way forward.
namaste and dhanyavaad
Rajasekara had sex with young women. Nothing wrong with that as such.
The crux of the matter is that Rajasekara claimed to be a brahmachari, that too, a ‘realized master’. Further, he had sex with disciples.
Four things emerge from this act.
One, Rajasekara was not a brahmachari as he claimed.
Second, he was not a ‘realized master’, who overcame carnal desires.
Third, he had sex with disciples. guru-shishya relationship should not have been sullied in this manner.
Fourth, he did his act wearing the color of renunciation- kAvi.
These facts reveal the following-
1. Rajasekara was a liar, in claiming to be brahmachari and realized master. That he carried out this charade for many years means that he is a habitual liar. That using this charade he hoodwinked thousands of people for many years means that he had developed duplicity as a character trait.
2. This person, despite knowing the symbolic value of kAvi as representing sublimation of desires in the fire of spiritual enquiry, wore that while he indulged himself in carnal pleasures, while he enjoyed food, while he engrossed himself in television. Rajasekara was disrespectful towards the kAvi, its symbolic meaning and the tradition that values it.
3. This person had no qualms in exploiting trust. The disciple in the video sincerely served this person in the belief that this person is a realized master and that serving such an enlightened person is correct. Rajasekara exploited that trust and encouraged the misconception of the disciple. This reveals Rajasekara to be a conscience-less selfish individual who will betray trust without compunction.
Yet, despite these revelations, many people still considers it appropriate to refer to this charlatan as ‘swami’. Sample-
This tendency reveals three things: –
1. Inability to discern dharma.
2. Mis-identification with the so-called religion ‘hinduism’ that prompts extending support or consideration to one who has betrayed the values and ethos of bharatiya samskriti.
3. Rajiv Malhotra rushed to offer support to this charlatan. Similar to how Bhisma, who should have known better, fought for unrighteous Duryodhana in the field of Kurukshetra.
Feeding the Cuckoo
This episode reveals that otherwise right thinking people are allowing themselves be blindfolded with the label of ‘hinduism’, a cuckoo in the nest, placed by mleccha westerners.
The cuckoo child is growing and displacing the original progeny of this land, starving it and stifling it. Originally it looked similar to bharatiya samskriti, now it is starting to resemble its parent.
bharateeyas, blinded to consider it as the original progeny of this land, are striving hard to feed this imposter, while it cries voraciously for more and more.
Rajasekara and others mlecchas like him benefit from such efforts of the blindfolded bharateeyas.
Unfortunately this misplaced support and sympathy may further encourage such charlatans towards more duplicity. Duryodhana would not have gone to war but for the support from Bhisma, Drona, Kripa and Karna.
The final nail in the coffin of bharatiya sampada, so to speak, maybe hit not by westerners, or even their desi sepoys, but by the bharateeya who is unable to discern dharma and blindly feeds the mleccha cuckoo’s child.