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Post Info TOPIC: பவுத்தம் பரப்ப


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பவுத்தம் பரப்ப
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பவுத்தம் பரப்ப வாராதுபோல வந்த மாமணி பெரியவர் ஓ.ர.ந கிருஷ்ணன்

 

பார்ப்பனீயத்தாலும் சைவத்தாலும் அழிக்கப்பட்டுத் தமிழ் மண்ணிலிருந்து துடைக்கப்பட்ட பவுத்தத்தைப் புத்துயிர்க்கும் நோக்கில் சென்ற 150 ஆண்டு காலத்தில் சென்னையை மையமாகக் கொண்டுப் பலரும் பங்காற்றியுள்ளனர். குறிப்பிட்டுச் சொல்ல வேண்டும் எனில் கர்னல் ஆல்காட், மேடம் ப்ளாவட்ஸ்கி, அயோத்திதாசர், அநகாரிக தர்மபாலா, பேராசிரியர் லட்சுமி நரசு, தந்தை பெரியார், அறிஞர் சிங்காரவேலர் முதலானோரைக் குறிப்பிட்டுச் செல்லலாம். உ.வே.சா அவர்கள் விரிந்த முன்னுரையுடன் பதிப்பித்த மணிமேகலை, கோபாலய்யரின் உரையுடன் வெளிவந்த வீர சோழியம், மயிலை சீனி வேங்கடசாமி, பேரா.சோ.ந.கந்தசாமி முதலானோரின் பதிப்பு முயற்சிகள் மற்றும் நூலாக்கங்கள் ஆகியன இன்னொரு பக்கம் பவுத்த ஆய்வுகளுக்கு முன்னோடியாக அமைந்தன.

எனினும் பவுத்தப் புத்துயிர்ப்பு இயக்கம் கடந்த 50 ஆண்டுகளில் சற்றே தொய்வுற்று இருந்தது என்றே சொல்ல வேண்டும். எழும்பூர் கென்னத் லேனில் அமைந்துள்ள புத்த மையம் இலங்கை சிங்கள பவுத்தர்களின் கட்டுப்பாட்டில் இயங்குவது. மற்றபடி தமிழகத்தில் பெரிய அளவில் வவுத்த வழிகாட்டுத் தலங்கள், ஒரு மதத்தின் இருப்பிற்குத் தேவையான சமூக ஒன்று கூடல் மையங்கள் இங்கு போதிய அளவில் கிடையாது. இல்லை எனவே சொல்லலாம். இத்தனைக்கும் எத்தனையோ புத்த சிலைகள் ஆங்காங்கு மண்ணுக்கடியில் புதையுண்டு கிடந்து கண்டு பிடிக்கப்படுவது அவ்வப்போது நடந்துகொண்டுதான் இருக்கின்றன. இடைக்காலத்தில் அயோத்திதாசரின் மகன், அன்பு பொன்னோவியம், தங்கவயல் வாணிதாசன், பெரியவர் சுந்தரராஜன் ஆகியோர் தம்மப் பணியைத் தொடர்ந்தாலும் வீச்சுடன் செயல்பாடுகள் இல்லை.

இந்நிலையில்தான் சில ஆண்டுகளுக்கு முன் ‘எங்கிருந்தோ வந்தான்….. இங்கிவனை யான் பெறவே என்ன தவம் செய்து விட்டேன்..’ என்பதைப்போல இங்கு வந்துதித்தார் பெரியவர் ஓ.ரா.ந.கிருஷ்ணன் அவர்கள். அவர் பூர்வாசிரமம் அறியேன். எப்போதாவது அறிய முனைந்தபோது மிகச் சுருக்கமான பதிலே கிடைத்தது.

அடுத்த சில ஆண்டுகளில் சென்னையை மையமாகக் கொண்டு தம்மப் பணி மீண்டும் துளிர்த்தது. பவுத்தத்தில் ஆர்வமுடையவர்களைத் தேடித் தேடிச் சென்று அவர்களை ஒருங்கிணைத்தார் பெரியவர் கிருஷ்ணன். நந்தனம் அரசு கல்லூரிப் பேராசிரியர் முனைவர் ஜெயபாலன், எங்களோடு சுயமரியாதை இயக்கத்தில் பணி செய்த என் அன்பிற்குரிய நடராஜன், தங்கவயல் வாணிதாசன் …. என இன்னும் பல பவுத்த ஆர்வலர்கள் அவரால் ஒன்றிணைக்கப்பட்டனர்.

‘போதிமுரசு’ என்றொரு காலாண்டு இதழும் உருவானது. ‘மெத்தா’ பதிப்பகம் தம்ம நூல்களை வெளியிட என உருவாக்கப்பட்டது. ‘தமிழ்நாடு பவுத்த சங்கம்’ அமைக்கப்பட்டு அதில் செயலாளராகப் பொறுப்பேற்று செயல்படத் தொடங்கினார் கிருஷ்ணன். சங்கத்தின் தலைவர் வணக்கத்துக்குரிய பிக்கு போதிபாலர்.

அப்படித்தான் ஒருநாள் என்னையும் தேடிவந்தார் பெரியவர் கிருஷ்ணன். நான் பேறு பெற்றேன். எனது ‘புத்தம் சரணம்’ நூலை மெத்தா பதிப்பகத்தில் வெளியிட வேண்டும் என்றார். பணிந்து ஏற்றுக் கொண்டேன். “ஒரு சிறந்த தம்மப் பணியாகக் கருதி இந்நூலை வெளீயிடுகிறோம்” என முன்னுரைத்து அந்நூல் அவர்களாலும் வெளியிடப்பட்டது.

கிருஷ்ணன் அவர்கள் சென்னைப் பல்கலைக் கழகங்கத்துடன் ஒருங்கிணைந்து பவுத்தவியல் கருத்தரங்குகளையும் அவ்வப்போது  நடத்தி வருகிறார். அவற்றில் நானும் மறக்காமல் அழைக்கப்படுவதுண்டு.

மெத்தா பதிப்பகம் Life and Consciousness உட்பட 8 ஆங்கில நூல்கள் (இவற்றில் சில முக்கிய ஆங்கிலப் பதிப்பகங்களுடன் இணைந்து வெளியிடப் பட்டவை), நாகார்ஜுனரின் ‘சுரில்லேகா’ உட்பட 30 தமிழ் நூல்கள், லட்சுமி நரசுவின் ‘பௌத்தம் என்றால் என்ன?’ உட்பட 10 மொழியாக நூல்கள், ‘தீபவம்சம்’ உட்பட பிக்கு போதிபாலரின் 6 நூல்கள் ஆகியவற்றை வெளியிட்டுள்ளது.

ஏதாவது முக்கிய பவுத்த நூல் என அடையாளம் காட்டினால் அவற்றை உடன் ஆர்வத்துடன் வெளியிடுகின்றனர். சுமார் ஐம்பது ஆண்டுகளுக்கு முன் வெளியிடப்பட்டு இப்போது அச்சில் இல்லாத நூலொன்று என் சேகரத்தில் இருந்தது. முன்னாள் பர்மிய பிரதமர் ஊநு வின் ‘புத்தர் பிரான்’ எனும் அந்நூல் ஊநு அவர்கள் வங்கப் பல்கலைக் கழகம் ஒன்றில் ஆற்றிய உரை. நான்கு மொழிகளில் அது மொழிபெயர்த்து வெளியிடப்பட்டது. அதில் தமிழும் ஒன்று.  அந்நூலை நான் நகலெடுத்து அனுப்பி அவரது கவனத்திற்குக் கொண்டுவந்தபோது அடுத்த சில வாராங்களில் அதுவும் மெத்தா வெளியீடாகப் புதிய நூலாகியது.

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இருளில் ஒளியும் செஞ்சுடர், ஜே.கே – ஒரு பௌத்தரின் நோக்கில், பௌத்த வாழ்வியல் சடங்குகள், நாகார்ஜுனரின் சுரில்லேகா, திபேத்திய மரணநூல், லட்சுமி நரசுவின் பவுத்தம் என்றால் என்ன?, தலாய்லாமாவின் சொற்பொழிவுகள், தாமரை மலர்ச் சூத்திரம், பௌத்தத்தின் பார்வையில் இந்திய ஞான மரபுகள் முதலான நூல்கள் மற்றும் மொழியாக்கங்கள் பெரியவர் கிருஷ்ணன் அவர்களால் ஆக்கப்பட்டவை. (இது முழுமையான பட்டியல் அல்ல).

கிருஷ்ணனின் சில நூல்கள் ‘காலச்சுவடு’ வெளியீடாகவும் வந்துள்ளன.

கிருஷ்ணன் அவர்கள் சமீபத்தில் எழுதியுள்ள ‘இந்துத்துவமா அல்லது தம்மத்துவமா’ எனும் நூல் ஆர்.எஸ்.எஸ்சின் எடுபிடிகளில் ஒருவரான ம. வெங்கடேசன் எனும் நபர் எழுதியுள்ள ‘இந்துத்துவ அம்பேத்கர்’ எனும் ஒரு அபத்த நூலுக்கு எழுதப்பட்ட உடனடியான மறுப்புரை. “பிறக்கும்போது இந்து மதத்தில் பிறந்தேன், சாகும்போது அதில் சாக மாட்டேன்’ எனச் சொல்லி பவுத்தம் தழுவியவரும், ‘சாதிக்கோட்டையில் பிளவை ஏற்படுத்த வேண்டுமானால் பகுத்தறிவுக்கும் ஒழுக்கத்துக்கும் சிறிதும் இடம் கொடாத வேத சாத்திரங்களுக்கு வெடிவைத்தே ஆக வேண்டும்’ எனவும், ‘(இந்து மதப்) புனிதநூல்கள், புராண சாத்திரங்கள் புனிதமானவையோ. அதிகாரபூர்வமானவையோ அல்ல எனச் சட்டபூர்வமாகச் செய்ய வேண்டும்’ எனவும் ‘பார்ப்பனீயத்தையும் முதலாளியத்தையும்’ இரு பெரும் எதிரிகள் என அடையாளம் காட்டியவருமான அண்ணல் அம்பேத்கரை இந்துத்துவவாதியாகச் சித்திரித்து எழுதுவது அம்பேத்கர் அவர்களுக்கு இழைக்கப்படும் மிகப் பெரிய அவமானம். இதற்கு எதிராக எந்த எதிர்ப்பும் வராத நிலையில் அந்தப் பணியைத் தன் மேற் போட்டுக் கொண்டு கிருஷ்ணன் அவர்கள் உடன் எழுதிய அற்புதமான நூல்தான் இது.
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பவுத்தத்தின் மீதும் அம்பேத்கரின் மீதும் ஒரு சேர பற்றும் மதிப்பும் உள்ள ஒருவரின் மனம் இந்த அவதூறால் எத்தனை நொந்து போகும் என்பதற்கு ஒரு வாழும் சாட்சியாக உள்ள அறிஞர் கிருஷ்ணன் அவர்களின் இந்நூலை நேற்று வெளியிட்டுப் பேசும் பொறுப்பு எனக்கு அளிக்கப்பட்டது. சற்றே உணர்ச்சிவயப்பட்டுத்தான் என்னால் அங்கு அந்த உரையை நிகழ்த்த முடிந்தது.

மறைந்த பௌத்த பிக்கு வண,போதிபாலா அவர்கள் மதுரையிலிருந்து 16 கிமீ தொலைவில் உள்ள மலையடிவாரக் கிராமமான குட்லாம்பட்டி எனும் பகுதியில் உருவாக்கியுள்ள ஒரு பௌத்த வணக்கத் தலம்தான் ‘தம்ம விஜய மகா விகாரை’. அமைதி தவழும் அந்த  மலை அடிவாரத்தில்தான் நேற்று அந்த நிகழ்வு நடை பெற்றது.

நேற்றைய நிகழ்வுக்கு இலங்கையிலிருந்து பன்மொழி அறிஞரும் சிங்களத்தில் மட்டுமின்றித் தமிழிலும்30க்கும் மேற்பட்ட நூல்களை எழுதியுள்ளவருமான விஜயரத்னே, இலங்கையிலிருந்து வந்து மதுரை காமராசர் பல்கலைக் கழகத்தில் தமிழ் பயின்று வரும் வண.பிக்கு மங்கல தேரர், காந்தியியல் அறிஞர் செயப்பிரகாசம், பாலி மொழியிலிருந்து பௌத்த நூல்களை மொழியாக்கம் செய்யும் பேரா. செயப்பிரகாசம், மணிமேகலை ஆய்வாளர் பேரா. அரங்கமல்லிகா, தங்கவயல் வாணிதாசன், பவுத்த ஆய்வாளர் பேரா. ஜெயபாலன் முதலான பலரும் வந்திருந்தனர்.

காலை 11 மணி அளவில் அங்கிருந்த பவுத்த ஆலயத்தில் முறைப்படி பவுத்த வழிபாட்டை வண. போதிபாலர் தொடங்கி வைத்தார். பவுத்தம் தழுவியோர் ஆலய வளாகத்தில் விரிக்கப்பட்டிருந்த கம்பளத்திலும் எங்களைப் போன்றோர் வெளியே பந்தலில் போடப்பட்டிருந்த நாற்காலி்களிலும் அமர்ந்திருந்தோம்.

மதிய உணவுக்குப் பின் சுமார் 2.30 மணி அளவில் வண.போதிபாலர் தலைமையில் நிகழ்ச்சி தொடங்கியது. முதலில் நூல் வெளீயீடுகள். பின் உரையாற்றுவோருக்கு ஒளிபெற்றவரின் திரு உருக்கள் வழங்கப்பட்டன. பின் சர்வ சமய வழிபாடு நடைபெற்றது. இந்து, முஸ்லிம், கிறிஸ்தவ. பவுத்த மதங்களின் தோத்திரப் பாடல்களும் புனித வசனங்களும் தமிழில் வாசிக்கப்பட்டன.பின் அனைவரும் சுருக்கமாக உரையாற்றினர்.

இறுதியில் முத்தாய்ப்பாக அமைந்தது பெரியவர் ஓ.ரா.ந கிருஷ்ணன் அவர்களின் உரை.

“இந்து மதத்தின் மீது எனக்கு வெறுப்பு ஏதும் இல்லை. இந்துத்துவமா அல்லது தம்மத்துவமா எனும் மறுப்பு நூலில் நான் இரண்டுக்கும் உள்ள வேறுபாடுகளைத்தான் சொல்லியுள்ளேனே தவிர இந்து மதத்தின் மீது எங்கும் வசையாக எதையும் சொல்லிவிடவில்லை. பவுத்தத்தில் துவேஷம் / வெறுப்புக்கு இடமில்லை. அன்பு, கருணை என்பது தவிர பவுத்தத்தில் வேறெதற்கும் இடமில்லை. ஒன்றே ஒன்றை மட்டும் சொல்லி முடிக்கிறேன். என் அன்பிற்குரிய நண்பர்கள், அம்பேத்கர் பற்றாளர்கள் காந்தி மீது காட்டும் பகை மற்றும் வெறுப்பு எனக்குக் கவலை அளிக்கிறது.

உண்ணாவிரதத்தின் மூலம் காந்தி அம்பேத்கரின் கோரிக்கையை செயல்படுத்த விடாமல் செய்தது (கிட்டத் தட்ட) நூறு ஆண்டுகள் முன்பு நடந்த சம்பவம். அவர் இந்து மதத்தைத் திருத்திவிட முடியும் என நம்பினார். அது பொய்த்துவிட்டது. யாருடைய நம்பிக்கைதான் முற்றிலும் நிறைவேறி விட்டது? இந்தப் பகை தேவையற்றது. நமக்கு இன்று அண்ணல் அம்பேத்கரும் வேண்டும். கார்ல் மார்க்சும் வேண்டும். காந்தியும் வேண்டும். தயவு செய்து இதை எல்லோரும் சிந்திக்கப் பணிந்து வேண்டுகிறேன்..”

பேசும்போது பெரியவர் கிருஷ்ணன் அவர்கள் பெரியாரின் பெயரைச் சொல்லாவிடாலும் நாம் தந்தை பெரியாரையும் இதில் சேர்த்துக் கொள்ள வேண்டும். இப்படியான ஒரு பகைக்கு எதிரான குரல்கள் கடந்த சில ஆண்டுகளில் நாளுக்கு நாள் பெருகி வருவதை உணர்கிறேன். சமூக ஊடகங்களிலும் இந்தக் குரல்கள் அதிகம் ஒலிக்கத் தொடங்கி விட்டன.

பவுத்தத்தில் வெறுப்புக்கோ பகைக்கோ இடமில்லை.

கூட்டம் முடிந்த பின் பெரியவர் கிருஷ்ணனின் கைகளைப் பற்றிக் கொண்டு ,”இன்று உங்கள் பேச்சு மனசைத் தொட்டது சார். நீங்கள் சொன்னது மிக முக்கியமான செய்தி..” எனச் சொன்னபோது என் கண்கள் நீரை உகுத்தன. கடைசிச் சொற்கள் தொண்டைக்குள்ளேயே அடங்கின. அருகில் நின்றிருந்த நண்பர் பல்னீசின் கண்களும் கலங்கிச் சிவந்திருந்தன.



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The true ‘religion’ of Dravidian politics

Dravidian politics, Dravidian parties, Annadurai, Periyar, Tamil Nadu, Chennai, J Jayalalithaa, M Karunanidhi, MK Stalin, the federal, english news websiteDravidian politics is not anti-god and anti-religion.

On a searing summer afternoon in April, DMK president MK Stalin passionately defended his party’s stand on god and religion. “The DMK is not anti-Hindu or against any religion, caste and god,” a visibly upset Stalin told a motley crowd in Tirunelveli, where he was addressing an election rally. The reason behind Stalin’s anger was the BJP’s “deliberate attempt” to project the party as anti-god and anti-Hindu.

While commentators and critics have long argued the Dravidian parties’ stand on god, the Dravidian movement is by and large perceived as anti-god and anti-religion because of its rationalism. But, that is not always the case. On the contrary, Dravidian politics possibly unlocked the mystery of religion and embraced god wholeheartedly, if one were to go by the discourses of either CN Annadurai, the founder of the Dravida Munnetra Kazhagam (DMK), or his successors. There will, of course, be counter-arguments to this narrative. However, the Dravidian political discourse has given enough indications that they were for a ‘just’ religion.

 

 

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DMK veteran M Karunanidhi’s famous dialogue in the 1952 film ‘Parasakthi’ underpins this attitude. “I said no to a temple not because a temple is not wanted, but because it should not become the abode of evil-doers.”

When Annadurai reclaimed the slogan ‘Ondre kulam; oruvane thevan’ (One humanity; one god) from Thirumoolar, the sage-poet who authored Shaivite Bhakti literature “Thirumanthiram” in the 8th century, it was the tipping point for Dravidian politics in the then Madras Presidency. By reiterating the verses of a renowned saint-poet, the already “cosmopolitan” outlook of Dravidian politics became even more accepting and inclusive.

“It is in the smile of the poor, we see God” is another oft-repeated rhetoric of Annadurai. These words resonate deeply with people across the religious spectrum. The non-Brahmin movement’s engagement with the British created enough discourse in Tamil society about the use of ‘scriptures’ and ‘god’ to subjugate the ‘shudras’. For instance, the Dravidian political movement used the Ramayana to reconstruct a political identity in opposition to North Indian cultural hegemony. Ravana is portrayed as the symbol of the ‘oppressed’ Dravidians. Annadurai used the prevailing context to reclaim religion” and captured public imagination.

However, Dr N Ramasubramanian, a supporter of right-wing politics in Chennai, has a different take on this argument. “Annadurai endorsed saint Thirumoolar but his successor M Karunanidhi was stridently anti-Hindu. It is the All India Anna Dravida Munnetra Kazhagam (AIADMK)’s J Jayalalithaa who openly declared her faith in religion and brought a behavioural change in Dravidian politics,” he says. As a devout Hindu, he adds that he is unable to support the DMK, though some of its policies are very good and people-friendly.

Arjun Sampath, leader, Hindu Makkal Katchi, thinks that the DMK ‘assimilated’ god from the beginning. “In fact, the idea of seeing god in the smiles of the poor is borrowed from the Shaivite saint Manickavasagar. The DMK embraced god from the beginning. The DMK’s acceptance of PTR Palanivelrajan, a firm believer of god, as Speaker of the Legislative Assembly during its 1996-2001 rule, is a great example.” Sampath commends Annadurai’s oratorical ability in persuading ‘believers’ to be part of the Dravidian political movement.

Interestingly, Periyar EV Ramasamy (commonly known as Periyar), the rationalist founder of Dravidar Kazhagam (DK), too expressed his gratitude to god in the editorial of the first edition of ‘Kudiyarasu’ (Republic) magazine in 1925. “The rituals and caste are intricately tied to the tree of religion and god. I am trying to segregate caste from the tree of religion. When I am unable to do so, I am forced to oppose them altogether. Despite the opposition, if religion has some substance to withstand, it would continue to flourish,” is what Periyar had to say about his opposition to religion and god. He used to say to believers (in god) that his communication strategy of opposing god is to attract enough attention to the fact that inequality is perpetuated by the status quoists in the name of caste, religion and god.

Karunanidhi, in 2007, had said, “It is insignificant if I accept god or not; but it is highly significant that I should behave in a way that is acceptable to god.” Despite occasional ‘provocative’ statements related to devotion (bhakti), Karunanidhi made reverential remarks on god on several instances. “Kalaignar (Karunanidhi) followed Annadurai and spoke of how he sees god in the smiles of the poor on many occasions,” says Bala Janathipathi, a spiritual leader belonging to Ayya Vaikundar mutt, a reformist Hindu order in Nagercoil, Tamil Nadu. Janathipathi adds, “Dravidian politics did not oppose god as such; they condemned the atrocities perpetrated in the name of god.”

“Society requires religion as part of its daily life. We cannot leave god and live in peace. The Dravidian socio-political movement has clearly understood this,” says Swami Shri Hari Prasad of the Sri Vishnu Mohan Foundation. He adds that there have been occasional attacks on the Hindu culture by certain leaders of Dravidian politics but Jayalalithaa was never shy to flaunt her religious beliefs. In fact, the tradition of having heads of religious mutts endorse political views of Dravidian political parties existed since the 1940s, adds Swami Shri Hari Prasad.

Janathipathi is one of those who endorsed the Dravidian style of approaching religion and god. “People have faith. When people were oppressed in the name of god and caste in Kanyakumari district, we understood why rationalism was used as a tool to create awakening in the minds of the public.” He says the reformist teachings of Ayya Vaikundar (1809-1851), who prioritised love and equality as the messages of Hinduism, among other things, influenced the Dravidian political philosophy. The perpetuation of inequality in the name of god and religion ‘justified’ the discourses of Dravidian politics for some spiritual leaders, including Sri Deivasigamani Arunachala Desikar, who was popularly known as Thavathiru Kundrakudi Adigalar (1925-1995), and Madurai Aadheenam.

Well-known social scientist and Dravidian political history scholar MSS Pandian explains the relationship between Dravidian politics and religion in an article that appeared in Economic and Political Weekly dated August 4, 2012. Pandian quoted from one of the early interviews of Annadurai after he became the chief minister of Tamil Nadu in 1967. “I said true faith in god is to have faith in fellow human beings… Of course I am a rationalist who wants to end unreason and blind faith in the people. But genuine belief and true faith in god should be there amongst the people so that it helps them to become more and more aware and conscious of their duties and responsibilities to their fellow human beings.”

In the article, Pandian appreciates the ability of the Dravidian political movement to incorporate Muslims under the broad Tamil identity. He also appreciates the movement’s ability to create a Hindu religiosity that is self-critical and tolerant through consistent discourse on what religious faith ought to be.

However, author Badri Seshadri in Chennai has a slightly different understanding of the relationship between Dravidian politics and religion. “Dravidian political leadership has always been unclear about what to do with religion and god. While the Dravidar Kazhagam and its offshoots make anti-Hindu statements, the DMK and the AIADMK maintain a strategic silence on the issues related to god and religion.” He believes that non-interference in the religious affairs of individuals has become a strategy for the Dravidian political forces.

For the political discourse to move forward in Tamil society, it is essential to understand the context in which Dravidian parties ‘appropriated’ or ‘assimilated’ religion and god.

(Peer Mohamed is founder and CEO of ippodhu.com.)



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Did the Church leaders unknowingly expose Karunanidhi’s active role in dissemination of Christianity ?

NewsBharati    09-Aug-2018

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   Marina Beach, August 9: Knowingly or unknowingly, but the Church leaders in Tamil Nadu while paying the tribute to Muthuvel Karunanidhi, revealed a truth which was only an open secret for years. The Church has publicized the Pro-Christian and anti-Hindu face of the person who a five-time state chief minister and called himself an atheist.

While paying tributes to Karunanidhi, Father Vincent Chinnadurai, former chairman of the state's Minorities Commission said: “The self-proclaimed atheist politician "always had a soft corner for religious minorities and especially for Christians whether in power or not.”

The statement of Father Chinnadurai indicates the veiled agenda of the Dravidian Movement and the swift expansion of the Church in the state for past six decades. Church leaders also praised Karunanidhi for his wholehearted support to the “freedom of religion” despite being an “atheist”.

M. Karunanidhi died on Aug 7 of an age-related illness in a hospital in state capital Chennai. He was 94. Thousands poured with grief while walking with the mortal remains of their beloved leader totally unaware of the pro-activeness about the minorities and visible hatred for the common Hindu community.

During his last term as chief minister from 2006-11, Karunanidhi gave special reservations for low-caste Christians in educational institutions and government jobs, Father Chinnadurai said.

The priest even noted: “Even though he was an atheist, he always supported the right of every citizen including Christians to propagate their faith. He was a strong opponent of the anti-conversion law enacted by the state government in 2002.”

The Church leaders have unreservedly mourned the death of Karunanidhi. The Church and Christian leaders are not so univocal. On such sentimental issues, their responses are customarily very much formal or official. But in the case of expressing about the death of Kalaignar, their mourning is visible when they say: “Karunanidhi's death is a big loss to religious minorities and other oppressed groups like Dalits.”

Similarly, let’s see the phrasings in the press statement of the Catholic Bishops' Conference of India. It read: “The politician was "a towering Dravidian icon" who with his great intellectual prowess and pragmatism shaped the political narrative in Tamil Nadu and worked hard to uplift the common man. The church "will remember with affection this tall personality," it said, adding that the bishops expressed their gratitude for all the support and encouragement he gave the Christian community and its activities.” What a confirmation of Comradeship and what an expression of solidarity!

Missing Karunanidhi’s cordiality, Jesuit Father Joe Anthony, former editor of Catholic fortnightly newspaper The New Leader, said the state's bishops always felt free to approach him whenever his party was in power and he always welcomed them and listened to them.

While venting the angst Bishop Ezra Sargunam went further to praise Karunanidhi for his atheism proclaiming that: “He always protected religious minorities from hard-line Hindu groups!” Yes, Dear Father, we can understand the real significance of your real reason for anguish. Surely there will be no more Karunanidhi to propel you or the conditions suitable to spread the ‘Good News’ anymore!

Research says- Christian community recorded the most remarkable growth of population during the 1951 to 2011 period.

In 2016, a study by AP Joshi, MD Srinivas and JK Bajaj of the Centre for Policy Studies, a Chennai think-tank was published with shocking revelations. The researchers found that found that the Christian community recorded the most remarkable growth of population during the 1951 to 2011 period. The three experts analysed the census results from 1951 to 2011 which threw out the interesting findings.

The CPS commented: Tamil Nadu is one of the rare States where Christians have grown faster than the Muslims in the period following Independence. Between 1951 and 2011, the number of Christians has risen from 14.3 to 44.2 lakh, while that of Muslims has grown from 14.4 to 42.3 lakh. In the same period, the share of Muslims in the population has grown from 4.79 to 5.86 per cent and of the Christians from 4.74 to 6.12 per cent.

The research and its conclusion is evident to see the share of Karunanidhi in the surprising spread of the Church and Christianity in Tamil Nadu.

This revelation concurrences with the Priests and Church leaders’ sentiments that the ‘Death of atheist Indian politician saddens church people”.

Karunanidhi was always an atheist. In 2007, while the whole nation stood against Congress and Sonia’s decision to dent the historical and sacred Ram Sethu, Karunanidhi was ahead to prove the historic value of Ram and Rama sethu. Quoting former Prime Minister Jawaharlal Nehru, he had said that Ramayana was a story based on the fight between Aryan and Dravidian races. "Lord Ram is an imaginary character and Ram Sethu is not a man-made bridge. The Centre should not do anything to disturb the Sethusamudram project," he had said.

Noted commentator Vinay Joshi who expressed his candid remarks on socio-political issues comments that the “sole objective of creating and spreading Dravidian Political Movement wad to drive away Hindus from Hindu traditions and religion and then Church can poach them at ease. The language and lavish praises which Church showered on Karunanidhi in the name of offering condolences only proves the point that Dravidian Movement was highly successful in throwing Tamil Nadu to Church's kitty.”

Expressing his view via FB post, Joshi tells that the Church has wreaked havoc of religious conversions of Hindus in Tamilnadu days. The church is a sprawling business enterprise in the Dravidian heartland.

Jaylalaita had promulgated anti-conversion law in Tamilnadu which was vehemently opposed by Karunanidhi. Later she herself wound up that law as she buckled under tremendous pressure from Church, adds Joshi.

https://www.newsbharati.com/Encyc/2018/8/9/Karunanidhi-Christianity.html



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Church exposed Karunanidhi instead of offering condolences!

Church unknowingly uttered the truth while offering condolences to Dravidian icon M Karunanidhi, but practically it blown the lid of hidden agenda of Dravidian Movement which was directly propagating Church agenda; at least stements of Father Vencent Chinnadurai suggests so!

Father Chinnadurai said,"The self-proclaimed atheist politician "always had a soft corner for religious minorities and especially for Christians whether in power or not!" Did you get my point?

Church has wrecked havoc of religious conversions of Hindus in Tamilnadu these days. Church is sprawling business enterprise in the Dravidian heartland.

Jaylalaita had promulgated anti conversion law in Tamilnadu which was vehemently opposed by Karunanidhi. Later she herself wound up that law as she buckled under tremendous pressure from Church.

Catholic Bishop's Conference of India- CBCI went few extra miles in exposing Karunanidhi. It said in written statement, "Bishops expressed their gratitude for all the support and encouragement he gave the Christian community and its activities."

The sole objective of creating and spreading Dravidian Political Movement wad to drive away Hindus from Hindu traditions and religion and then Church can poach them at ease. The language and lavish praises which Church showered on Karunanidhi in the name of offering condolences only proves the point that Dravidian Movement was highly successful in throwing Tamilnadi to Church's kitty.

---- Vinay Joshi



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How Tamil Nadu’s Hindutva forces are using the Dravidian movement to get Dalits on their side

'Hindutva and Dalits', edited by Anand Teltumbde, talks about how the Sangh Parivar is politically and ideologically manipulating the Dalit movement in India.

MEENA KANDASAMY 18 February, 2020 2:32 pm IST
 
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If the Sangh Parivar has vigorously worked its way into an Ambedkarite bastion like Maharashtrian Dalits and put forth its Bhimshakti-Shivshakti campaign—which resembles unfortunately, an ad for a popular detergent—a Hindutvaization, that is even more shocking has been taking place in the land of Periyar, Tamil Nadu. The Sangh Parivar which currently uses the religion of the majority as its mobilization potential has no qualms about using caste in the same manner. As long as there is the possibility of a vote-bank involved, one can expect the Sangh to stand at the forefront. Recently, human rights organiza- tions in the state had to work hard to prevent the VHP International general secretary Praveen Togadia from participating in a Thevar (a land-owning OBC oppressor caste in Tamil Nadu) conference in Madurai where he intended to distribute trishuls apart from delivering his customarily hateful speeches. Look at who the natural allies of the Sangh Parivar are: oppressor castes who have a documented history of sexually exploiting Dalit women and have been the cause for a great number of caste-clashes in the southern districts in the state.

Or, take for instance one of the most anti-Dalit Hindutva measures of our time: The State Government of Tamil Nadu, ruled then by a so-called Dravidian Party, the AIADMK, promulgated the Prohibition of ‘Forcible’ Religious Conversion Act in October 2002. In theory this Act, enshrined with stringent penalty measures prohibits anyone from ‘forcibly’ converting Dalits and women; those doing so would be fined up to one lakh rupees and face up to four years of imprisonment. In practice, sections of this law can be twisted to penalize anyone who converts from Hinduism. Leaders like Ambedkar and Periyar declared that the only solution to the problem of Untouchability was to quit the Hindu religion and embrace another religion. As per his declaration, Ambedkar along with millions of his followers converted to Buddhism on 14 October 1956. But today, in Tamil Nadu, Hindutva has per- meated to the extent that Dalits have even been denied the right to quit the religion that subordinates and oppresses them.


Also read: How did RSS become Hindu messiah in India? Disaster relief since 1947

 

Now, it becomes clear that what is scintillatingly masqueraded as Hindu revivalism is in fact a Hindutva imposition. These anti- conversion legislations of the state governments (Gujarat government followed the Tamil Nadu example), are a bid to keep the Dalits forcefully and legally within the Hindu fold. This is done as a next step to the already existing practice where Dalits lose their reservation benefits when they leave the Hindu religion. Further, patriarchal and tyrannical Hindutva, not being pleased with just restraining Dalits and ensuring the continuation of their slavery; has also taken the diabolical step of clubbing together women. There are chances that sections of this act could be misutilized to prevent Hindu women from marrying those outside their religion and which could transform into a surefire way to guarantee the end of inter-religious love marriages. Thus, it has to be noted that the anti-conversion laws specifically target not only Dalits, but also women. As a result, one needs to lay emphasis that combating Hindutva—whose primary aim (as in the ancient times) harbours on the preservation of purity— requires not only a secular and Dalitist/anti-caste approach, but also a feminist understanding.

This consolidation of Hinduism in the state was followed by a government direction that banned animal sacrifice in temples across the state, and therefore paved the way for the brahminization of all the temple rituals. This act of banning of animal sacrifice in temples, removed the non-vegetarian (and consequently, non-Brahmin elements) out of worship. With a single stroke of legislation, the pro- Hindutva government of Tamil Nadu decreed and converted the diet of the gods. Overnight blood-thirsty and malevolent gods and goddesses were forced into becoming timid vegetarians. Maariamma and Karuppu, and a host of village gods could no longer demand roosters and goats. The Madras High Court, to add hunger and insult to injury, suggested that as substitute rituals to animal sacrifice, pumpkin could instead be smashed and lemons be cut. Now, in the anti-Brahmin heartland, there goes on a catastrophic brahminization on the fast track. With the worst ever electoral drubbing in its history, the AIADMK that lost all the forty seats in the 2004 General Elections has withdrawn the anti-conversion and anti-animal slaughter acts, as tempestuously as these were introduced.

 
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Also read: How Gandhi made Ambedkar a villain in his fight to be the real representative of Dalits


In a state known for its rationalist self-respect movement, the rise of the Hindutva forces is due to the degeneracy of the Dravidian movement. The opportunist tendencies of the Dravidian parties have opened the state for an infiltration by Hindutva forces. The percolation of this slow poison is having its consequent effects. As in other states, the Hindutva forces have registered a partial victory, in mobilizing and recruiting Dalits, by making use of the splits and factions within the Dalit movement itself. Here is an example of what Hindutva’s divide and rule policy could orchestrate: After the bill banning conversions became law, a Dalit organization based in Chennai planned a campaign tour all over Tamil Nadu to protest against the law and to bring awareness among the Dalits that they were not Hindus at all. Infuriated by this, the very Hindutva forces that were instrumental in bringing about the ban, funded some breakaway faction of Dalits, and this faction, with the ‘blessings’ of the Kanchi Shankaracharya, embarked on a simultaneous tour propagating to the Dalits that the ‘need to return to their thaimadham [lit. mother religion]: Hinduism’! I want also to record another instance that my activist friends and I have been discussing. Hindutva forces in the state, shaken and agitated by Dalit awakening and assertion, have started to undertake counter-campaigns in all possible ways. Because the Hindutva gang felt that the Tamil Dalit leader Thirumaavalavan’s name had found its way on too many walls, it funded opportunist and breakaway Dalits to whitewash those walls and instead inscribe their names there. The climax of this narrative is that these opportunist and ideology-lacking Dalits have been asked to paint ‘Swamiji Varugirar’ [lit. the ‘Swamiji Is Coming’] on the walls in Dalit localities and ghettos. For centuries, no Shankaracharya has ever ventured into any Dalit ghetto, because it would be ‘polluting’ to him. Though it is written so, when shall this celibate monk, the Kanchi Shankaracharya, finally come? What the Hindutva has partially succeeded in doing is to exploit every single avenue of encroachment in order to saffronize Dalits. Such political and ideological manipulations of the Dalit movement, has its consequent repercussions on the Dalit women too.

This excerpt from Hindutva and Dalits: Perspectives for Understanding Communal Praxis, edited by Anand Teltumbde, has been published with permission from Sage Publications.



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 Is Tamil Nadu Becoming A Hotbed For Evangelists?

Transcript

Anyone who has met with evangelicals knows they are quite eager to spread their faith - that is just what they do.

But in certain states in India, their eagerness crosses a line. Perhaps several lines.

In this episode of Swarajya Standard, we look at the one state where evangelical organisations have grown to wield enormous political clout over the years - Tamil Nadu.

Chith Bhavananda, the famous educationist seer of Tamil Nadu, had recorded an interesting confession once by a Madurai Bishop: it said that the Dravidian movement was a time bomb set by the church to destroy Hinduism.

Though dramatic, this sentiment has played out a number of times in Tamil Nadu.

The church has engaged in creating and propagating a false history that combines Dravidian racism with evangelical Christianity. And believe us, there are quite a few around today who deal in exactly this kind of business - which is, unfortunately, a threat to ordinary Tamil life and society.

Let’s shine a light on three people in particular.

First, Bishop Ezra Sargunam.

Just listen to what he has to say.

He is essentially saying there is no such thing as Hindu religion and that those who call themselves Hindus need to be thrashed into senses - obviously, in his view, to accept the truth of Christianity.

And this guy is no fringe. He is an influential customer with ties to the Dravidian ruling establishment - brokering political alliances and the like. And, it seems, very comfortable with advocating violence.

When in the 1960s Sargunam was at the Kumbh to proselytise, Hindu devotees at the time had chased him away - angered by his reference to Hindu gods as Satan.

Now, he likes to claim that he has converted a crore Tamil Hindus and planted half a million churches across the state. Maybe true - but a dangerous idea even to think about it.

What else would you expect from someone who was trained by Billy Graham, that famous American pastor who was also incredibly influential in the US - despite his antisemitism and opposition to the teaching of evolution.

Anyway, let’s move on to our next crank candidate. Meet Father Jegath Gaspar.

This so-called reverend is a Catholic priest who rose to prominence under the previous DMK rule. A veritable Rasputin of the DMK reich, Gaspar tried to secularize Hindu folk traditions. So that they could later be Christianised through minority educational institutions subsidised by a secular government.

He also ran a publication propagating the works of so-called scholar Ma. Se. Victor, who claims that Tamil was the language of Adam, spoken by all of humanity before the Tower of Babel was destroyed by God.

Such crank theories are kept in incubation to take over the Dravidian narrative, and they find forced advocacy under the DMK regime.

So when DMK gets supported by Bishops, there is more than just vote-bank politics and ground-level bargaining of concessions going on. There is ideological vested interest in the form of promoting a racist Dravidian ideology against Hinduism and Hindus.

So let’s cap off this video with the third person on our list.

One Mr Mohan C Lazarus. He is a controversial Christian preacher who runs an evangelical empire in Tamil Nadu. Widely perceived as a fundamentalist and a fanatical zealot, he too enjoys close links to the allegedly rational political establishment of the state.

Lazarus was born in a pious and wealthy Tamil Hindu family. He claims that when “money consuming diverse medical treatment” failed to heal his bulging heart, and he was on the death bed, “the Lord sent one of His Vessels to counter His eternally chosen tool to bring him unto His fold”. Thus Murugan morphed into Mohan Lazarus.

Lazarus is believed to have had a key role in the anti-Sterlite protests in Thoothukudi.

He governs a vast empire, from his headquarters at Nalumavadi, a place strategically situated near the ancient and famous Hindu pilgrim centre, Thiruchendur. He is often explicitly political in his message. He shares the stage with top leaders of Dravidian parties like M K Stalin. He seems to aim for an evangelical coalition-controlled polity in Tamil Nadu.

Once in a controversial statement he said that Tamil Nadu is the stronghold of Satan, referring to a large number of temples in the state. The video went viral on social media. Take a look:

So for people like Mohan Lazarus, the presence of temples in Tamil Nadu is akin to having Satan strongholds.

And these are exactly the kind of evangelicals Tamil Nadu should worry about. Because they have no qualms about spreading the word of Christianity while being at ease shooting down Hinduism.

Thank you for watching our video. Please like, share, and subscribe. Your support would mean a lot to us.



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