IN THE COURSE OF HIS JOURNEY DOWN THE OLD HIGHWAY IN THE YEAR 1519, BABUR HAD CAMPED AT SHAHBAZGARHI(MARDAN DISTRICT) AND HAD FOUND THE PROSPECT FROM THE TOP OF ITS LITTLE HILL VERY BEAUTIFUL. BUT HE HAD TAKEN OFFENCE AT THE HILLTOP SHRINE AND HAD ORDERED ITS DESTRUCTION: “IT STRUCK ME AS IMPROPER THAT SO CHARMING AND DELIGHTFUL A SPOT SHOULD BE OCCUPIED BY THE TOMB OF AN UNBELIEVER. I THEREFORE GAVE ORDERS THAT THE TOMB SHOULD BE PULLED DOWN AND LEVELLED WITH THE GROUND.”
THE MEMOIRS OF THE FIRST MUGHAL EMPEROR BABUR, BABURNAMA(ASHOKA THE SEARCH FOR INDIAS LOST EMPEROR CHARLES ALLEN)
Pakistan denies its civilization, culture before Islam.
Even today, breaking non-Islamic idols is a pious act in Pakistan.
A few days ago the Buddha’s idols found in the Mardan District was broken by the local people. Its video was seen on social media.
This incident is a living example of radicalism in an Islamic country.
RAJA RAM CHANDRA KI JAI
THEY ARE HONOURED NOT ONLY BY COLUMNS AND INSCRIPTIONS IN THERE OWN LAND, BUT IN FOREIGN NATIONS ON MEMORIALS GRAVEN NOT ON STONE BUT IN THE HEARTS AND MINDS OF MEN.
(THUCYDIDES, HISTORY OF THE PELOPONNESIAN WAR, 404 BCE)
For any revolution, it is necessary to have revolutionary literature in that country.
And it is more important to have access to that literature to the common people.
Mezzini used to edit “Young Italy” while living abroad; in Italy, someone had the death penalty upon receiving this prescription. Nationalism was spread in Germany by recovering from the shock of Napoleon.Germany was a very divided country at the time of Napoleon, it had to go through thirty independent territories to go hundred miles.
Famous teacher of German University Tetskey wrote history which led to the communication of new national consciousness in Germany.
Dostoevsky, Turgenev,Ggogal, Herzen aroused public in Soviet Union
Boris Pasternak, and Aleksandr Solzhenitsyn gave hope in public against the murderous government of communists And made the whole world acquainted with inhuman atrocities on peasants, laborers, women, by communists.
500 years ago, the reach of literature in India was very limited to the general public.Foreign invaders were engaged in destroying the literature, religion, religious places of the original inhabitants of the country with complete cruelty.
This cruelty could be seen clearly in Varanasi because Varanasi was given the status of cultural capital of India and Varanasi had the same place among Hindus as Mecca among Muslims or Kyoto in Japan.
Tulsidas’s work place has been Varanasi. Tulsidas not only created unique literature but also promoted it in such a way that he could reach the common man.
With the creation of Ramcharitmanas in the public language, it is difficult to imagine how difficult it must have been to bring it to every living Hindu.
History is always, written by the winners
“Who controls the past controls the future who controls the present controls the past” (George Orwell.)
Tulsidas not only kept alive the movement against imperialism in a lost civilization from his revolutionary literature, but also continued to influence it in future.
Bankim Chandra Chatterjee had an incomparable contribution to the renaissance of Bengal and India, he did not put forth any new idea but interpreted the Gita afresh.
Amidst despair and despair of subjugation, everyone saw the assurance of hope. Shri Ramakrishna Paramahansa continued to inspire people with small stories of daily life.
And the entire mission of Christian missionaries to convert was left in the air.
Later his disciple Swami Vivekananda not only carried forward the tradition of Ramakrishna but also introduced western countries to Hinduism and its positive aspects.
Arvind Ghosh, with his unique literary talent, further enhanced this movement. Tilak (Geeta Rahasya) Savarkar (First Freedom Struggle of 1857) Shachindra Nath Sanyal (Captive Life) Subhash Chandra Bose (the Indian struggle), to Gandhi’s Ram Rajya
In India, revolutionary sentiments were spread in some form or the other against imperialism to the general public.
I could not stop myself from mentioning the things which were told by Swami Vivekananda.
Sita is typical of India— the idealized India. The question is not whether she ever lived, whether the story is history or not, we know that the ideal is there.
The great poet has depicted the life of Rama. And what to speak of Sitâ? You may exhaust the literature of the world that is past, and I may assure you that you will have to exhaust the literature of the world of the future, before finding another Sita. Sita is unique; that character was depicted once and for all. There may have been several Ramas, perhaps, but never more than one Sita! She is the very type of the true Indian woman, for all the Indian ideals of a perfected woman have grown out of that one life of Sita; and here she stands these thousands of years, commanding the worship of every man, woman, and child throughout the length and breadth of the land of Âryâvarta. There she will always be, this glorious Sita, purer than purity itself, all patience, and all suffering. She who suffered that life of suffering without a murmur, she the ever-chaste and ever-pure wife, she the ideal of the people, the ideal of the gods, the great Sita, our national God she must always remain. And every one of us knows her too well to require much delineation. All our mythology may vanish, even our Vedas may depart, and our Sanskrit language may vanish for ever, but so long as there will be five Hindus living here, even if only speaking the most vulgar patois, there will be the story of Sita present. Mark my words: Sita has gone into the very vitals of our race. She is there in the blood of every Hindu man and woman; we are all children of Sita. Any attempt to modernise our women, if it tries to take our women away from that ideal of Sita, is immediately a failure, as we see every day. The women of India must grow and develop in the footprints of Sita, and that is the only way.
“Where there is Rama, there is no Kama; where there is Kama, there Rama is not. Night and day can never exist together.” The voice of the ancient sages proclaim to us, “If you desire to attain God, you will have to renounce Kâma-Kânchana (lust and possession). The Samsâra is unreal, hollow, void of substance. Unless you give it up, you can never reach God, try however you may. If you cannot do that, own that you are weak, but by no means lower the Ideal. Do not cover the corrupting corpse with leaves of gold!” So according to them, if you want to gain spirituality, to attain God, the first thing that you have to do is to give up this playing “hide-and-seek with your ideas”, this dishonesty, this “theft within the chamber of thought”. Rama, the ancient idol of the heroic ages, the embodiment of truth, of morality, the ideals son, the ideals husband, the ideal father, and, above all, the ideals all, the ideal king, this Rama has been presented before us by the great saint Valmiki.