Rebuilding Hope: Key Support Needed for the Resettlement of Kashmiri Pandits in Kashmir

 

The resettlement of Kashmiri Pandits in their ancestral homeland of Kashmir remains one of the most poignant and complex issues in modern Indian history. After being forcibly displaced in the late 1980s and early 1990s due to escalating violence and insurgency, the Kashmiri Pandit community has struggled with exile, loss, and the longing for a return to the land that was once their home. Despite decades of displacement, many members of the community continue to express a deep desire to resettle in Kashmir, but the process is fraught with challenges.

For Kashmiri Pandits, the return to Kashmir is not just about reclaiming lost homes and properties; it is also about restoring a sense of security, cultural heritage, and identity that was violently uprooted. As they look to resettle, the community seeks both government support and the involvement of Hindu organizations to ensure a safe, dignified, and sustainable return. This article explores the key areas of support that Kashmiri Pandits seek from both the Indian government and Hindu organizations like the RSS, VHP, and others, focusing on their demands for security, legal rights, economic assistance, cultural preservation, and social integration.

Understanding these needs is critical for creating a comprehensive and effective resettlement plan, one that not only addresses the past grievances but also builds a hopeful future for the Pandit community in Kashmir.

What Kashmiri Pandits want

Kashmiri Pandits, who were displaced from Kashmir during the violent insurgency in the late 1980s and early 1990s, have expressed various needs and concerns regarding their potential resettlement in the region. These needs are primarily centered around security, economic support, cultural preservation, and social integration. Here is a breakdown of what Kashmiri Pandits typically seek from both the government and Hindu organizations for their resettlement:

1. Security and Safety:

• Guaranteeing Personal Safety: The foremost concern of Kashmiri Pandits is the security of their lives and families. Many are still haunted by the violence and forced exodus of the 1990s. They want the government to provide concrete measures to ensure their physical security, including the deployment of security forces in areas where they would resettle, ensuring protection from militants and anti-national elements.
• Specialized Protection for Families: Given the history of targeted violence, they seek specialized protection for their families, especially during the resettlement phase. This includes protection for women, children, and elderly members.
• Security in Villages and Rural Areas: Many Kashmiri Pandit families come from rural areas where the security situation can still be precarious. They require assurances that their return will not trigger violence or unrest, and that local law enforcement will be adequately trained and equipped to handle the situation.

2. Property and Legal Rights:

• Restoration of Properties: A significant portion of Kashmiri Pandit families left behind homes, businesses, and lands during their exile. They seek the restoration of their ancestral properties, or at least adequate compensation if the properties have been legally transferred or sold during their absence.
• Legal Support for Property Reclamation: They need legal assistance to reclaim their properties, including land and homes, from encroachers or those who occupied their properties after their exodus. This would require the government to establish a transparent legal framework and help expedite cases related to property disputes.
• Land Rights and Housing: For those whose properties cannot be reclaimed, there is a demand for alternative land or housing solutions. This could involve government-provided housing or affordable housing projects where they can resettle with dignity.

3. Economic Support:

• Financial Aid and Compensation: Many displaced Pandits have struggled to rebuild their lives. They seek financial assistance or compensation for the hardships faced during their displacement. This could include one-time settlement grants, assistance for building homes, or funding for business startups.
• Employment Opportunities: Many returning Pandits are concerned about their livelihoods. They require job opportunities and support for self-employment or entrepreneurship. The government and Hindu organizations can help by offering vocational training, funding small-scale businesses, and creating job programs.
• Industry and Skill Development: For the younger generation, especially, they seek opportunities for skill development in industries like tourism, handicrafts, education, technology, and healthcare, areas where they can reintegrate into the local economy and contribute to the rebuilding of Kashmir.

4. Cultural and Religious Preservation:

• Reconstruction of Temples and Religious Sites: Many Pandits wish to restore and preserve their religious and cultural heritage, including temples, shrines, and community halls that were either destroyed or abandoned. They seek the government’s support in the rebuilding and maintenance of these sacred spaces.
• Cultural Revitalization Programs: They desire programs that promote the celebration of Kashmiri Pandit culture, traditions, and language. This could include cultural festivals, language schools, and community activities to help the younger generation reconnect with their roots.
• Education in Kashmiri Pandit Heritage: Establishing educational institutions that offer courses on the history, culture, and philosophy of Kashmiri Pandits could help the community preserve its identity. This would also help integrate younger generations back into their cultural traditions.

5. Psychological and Social Support:

• Addressing Trauma and Mental Health: Many Kashmiri Pandits carry emotional and psychological scars from the violence, loss, and exile they experienced. They require access to counseling services and mental health support to deal with the trauma of their past.
• Support for Resettling Families: Returnees need help with the social and emotional aspects of reintegration. Many have lived outside Kashmir for decades and need social networks, mentorship, and support systems to rebuild their lives and connect with the community again.
• Social Integration with Local Communities: They seek a harmonious reintegration into Kashmiri society, with both Pandits and Muslims working together for peace and coexistence. There is a desire for dialogue and cooperation between communities to foster understanding and eliminate the tensions that arose during the conflict.

6. Political and Legal Guarantees:

• Constitutional and Legal Safeguards: Kashmiri Pandits seek guarantees from the government that their rights will be protected under law. This includes ensuring their rights as citizens are safeguarded and that they are not politically or socially marginalized.
• Special Legislative Measures: Many Pandits seek the creation of special laws or policies that ensure their welfare, economic opportunities, and cultural preservation. This might include a separate policy for Kashmiri Pandits in the state of Jammu and Kashmir or specific provisions for their integration.
• Active Political Representation: They want to ensure political representation in the government and institutions in Kashmir. This includes supporting Kashmiri Pandit leaders who can advocate for their needs and act as a bridge between the community and local authorities.

7. Role of Hindu Organizations:

• Support in Advocacy and Awareness: Hindu organizations like RSS, VHP, and others should continue to advocate for the resettlement of Kashmiri Pandits at national and international levels. They can engage in campaigns to bring attention to the issue and mobilize resources for the community’s resettlement.
• Providing Community Support Networks: These organizations can help create social and emotional support systems for returning Pandits, such as counseling services, cultural gatherings, and family support groups.
• Promoting Unity and Reconciliation: Hindu organizations can help facilitate dialogue between Kashmiri Pandits and local Muslim communities to ease tensions, promote mutual respect, and foster a spirit of reconciliation.
• Resource Mobilization: They can also help with fundraising and mobilizing resources for the community’s welfare, including setting up scholarship programs, building houses, and creating employment opportunities.

Conclusion:

While there are calls for the return of Kashmiri Pandits to their homeland, the complex interplay of security, political, economic, and social factors continue to hinder their permanent return. The solution likely requires a combination of improved security measures, political reconciliation, economic opportunities, and broader social efforts to heal the wounds of the past. Until these challenges are addressed comprehensively, the return of Kashmiri Pandits remains a difficult and uncertain prospect.

Challenges to the Survival of Hindus: Threats and Strategies for Preservation

 

The survival and flourishing of Hindus face several significant threats, both from within their communities and from external forces. These challenges span a range of issues, from religious suppression and cultural marginalization to violent persecution and demographic decline. The pressures on Hindus, especially in countries where they are a minority, include aggressive conversion efforts, violence and communal conflict, destruction of sacred sites, political marginalization, and the rise of extremist movements. Furthermore, the weakening of traditional institutions, such as temples and religious schools, combined with the decline in Hindu population in certain regions, adds to the sense of vulnerability.

For instance, Hindus in countries like Pakistan and Bangladesh have faced religious persecution, forced conversions, and migration, which has led to a significant decrease in their populations. Radical movements, both religious and political, have also posed a threat to the survival of Hinduism in these regions. In India, while the situation is somewhat different, tensions between Hindu and Muslim communities, as well as the political marginalization of Hindu concerns, have added to the challenges Hindus face. Moreover, the misrepresentation of Hinduism in media and the educational system, both within India and globally, contributes to a negative perception of the religion and its followers.

Despite these challenges, Hindus can work towards their preservation and growth by focusing on strengthening their knowledge of Sanatana Dharma, uniting the community, and engaging in advocacy to protect their religious, cultural, and political rights. By promoting Hindu values, supporting sacred institutions, and ensuring active participation in societal and political spheres, Hindus can safeguard their faith and heritage for future generations.

Challenges Ahead

There are several challenges and threats to the survival and thriving of Hindus, particularly in regions where they are a minority or face organized opposition. These threats can take various forms, ranging from religious and cultural suppression to political and social marginalization. Below are some significant threats to Hindus:

1. Religious and Cultural Suppression

• Conversion Efforts: In certain regions, there are aggressive campaigns to convert Hindus to other religions, often through incentives, social pressure, or coercion. These campaigns can lead to a decline in Hindu population and culture.
• Example: In parts of India, there have been cases where Christian missionaries or Islamist organizations have targeted tribal and lower-caste Hindus, offering financial and social incentives for conversion.
• Defamation and Misrepresentation: Hinduism and its practices are often misrepresented or maligned in media, textbooks, and political discourse. This leads to a negative perception of the religion and its followers, both within India and globally.
• Example: In certain parts of the world, Hindu symbols and festivals are wrongly associated with superstition, barbarism, or terrorism, which can lead to a loss of cultural pride and identity among Hindus.

2. Violence and Persecution

• Communal Violence: Hindus, particularly in countries where they are a minority, sometimes face violence at the hands of radical groups. This violence may range from sporadic attacks to organized campaigns of ethnic cleansing or genocide.
• Example: The 2002 Gujarat riots in India, where Hindu-Muslim violence led to the deaths of hundreds of people, many of whom were Hindus.
• Example: In Bangladesh, Hindus have faced targeted attacks, destruction of temples, and forced displacement due to growing religious extremism.
• Religious Minorities in Islamic Countries: In Islamic-majority countries, Hindus have faced persecution, forced conversions, and destruction of temples.
• Example: In Pakistan, many Hindu temples and shrines have been destroyed or desecrated, and Hindus face discrimination and violence.
• Example: In Afghanistan, during the Taliban's rule, Hindu temples were demolished, and Hindus were forced to live in subjugation, with very limited rights.

3. Loss of Sacred Lands and Temples

• Destruction and Encroachment on Temples: Many ancient Hindu temples have been destroyed or converted into religious structures of other faiths.
• Example: The Babri Masjid demolition in 1992, which was built on the site of the demolished Ram Janmabhoomi temple, led to widespread riots and violence. Similar incidents of temple destruction have occurred in other parts of India and beyond.
• Encroachment on Sacred Lands: In some cases, Hindu religious sites are threatened by land encroachments and developments.
• Example: The Kashi Vishwanath temple in Varanasi, India, which has faced encroachment and threats from surrounding developments that affect its sanctity.

4. Political Marginalization

• Secularism vs. Religious Identity: In some democratic nations, policies of secularism can marginalize Hindus, as state policies may favor minority religions at the expense of Hindu traditions. This undermines the socio-political standing of Hindus in their own lands.
• Example: In India, the increasing appeal of political parties that advocate for secularism has sometimes led to the sidelining of Hindu religious concerns in favor of appeasing minority groups.
• Minority Status in Non-Hindu Majority Nations: Hindus in countries where they are a minority may suffer from political marginalization and lack of representation in government.
• Example: In countries like Indonesia and Malaysia, Hindus face discrimination and are often marginalized in terms of political representation, education, and employment opportunities.

5. Demographic Decline

• Population Decline: In several countries with significant Hindu populations, such as Pakistan, Bangladesh, and even India, Hindu populations have been steadily decreasing due to migration, conversion, and other socio-political factors.
• Example: The Hindu population in Pakistan has dwindled from around 15% in the 1940s to around 1.85% in the 2020s due to religious persecution, forced migration, and conversion.

6. Rise of Radical and Extremist Movements

• Islamic Radicalism: The rise of radical Islamic movements has led to increased persecution of Hindus in some countries. Hindus have been targeted for their beliefs and have suffered violent attacks, forced conversions, and even killings.
• Example: In Sri Lanka, the rise of radical Islamic groups like ISIS-inspired groups has posed a threat to Hindu religious practices, especially in the northern regions where Hindus are the majority.
• Hindu-Muslim Conflict: While not all Muslims engage in or support radical actions, the growing radicalization of some groups has led to communal violence in countries like India.
• Example: In India, the rise of radical Hindu nationalism, combined with increasing violence between Hindu and Muslim communities, has led to tensions and clashes in several regions, sometimes endangering the security of Hindus.

7. Decline in Hindu Institutions and Education

• Weakening of Traditional Institutions: The decline of traditional Hindu institutions like temples, gurukuls, and religious schools, combined with the rise of modern secular education systems, has led to a lack of awareness and understanding of Hinduism among younger generations.
• Example: The lack of Sanskrit learning and Vedic knowledge in many contemporary schools, even in India, means that future generations are less connected to the spiritual and philosophical roots of Hinduism.

8. Economic and Social Marginalization

• Economic Challenges: Hindus, particularly in regions where they are a minority, may face economic and social marginalization due to religious discrimination, lack of access to resources, and societal prejudices.
• Example: In countries like Nepal and Bangladesh, Hindus face economic challenges in part due to their minority status and the lack of access to employment and social services in a competitive market.

Way Forward

To protect themselves and Sanatana Dharma from anti-Hindu forces, Hindus can take several constructive and proactive steps, rooted in spiritual, social, and cultural actions. These steps can help strengthen the community, defend against external challenges, and preserve the essence of Sanatana Dharma:

1. Strengthen Knowledge of Sanatana Dharma:
• Study the Scriptures: Hindus should deepen their understanding of the Vedas, Upanishads, Bhagavad Gita, Ramayana, Mahabharata, and other ancient texts that outline the philosophy, rituals, and values of Sanatana Dharma.
• Teach and Learn: Promote the teaching of Hindu philosophy in schools, homes, and temples, ensuring that younger generations understand their heritage and spiritual roots.
2. Promote Unity within the Community:
• Cultural and Religious Unity: Hindus should unite regardless of regional or sectarian differences (Shaiva, Vaishnava, Shakta, etc.) to create a unified voice in promoting the values of Sanatana Dharma.
• Support Hindu Organizations: Join or support organizations that work to protect the rights and interests of Hindus, both locally and globally, such as VHP (Vishwa Hindu Parishad), RSS (Rashtriya Swayamsevak Sangh), or local temple and community groups.
3. Engage in Active Advocacy and Defense:
• Advocate for Religious Freedom: Hindus should become more vocal about protecting their religious rights and freedoms in national and international forums.
• Defend Hindu Culture: Participate in political, social, and educational campaigns that protect the cultural heritage of India and Hindu religious practices from being misrepresented or marginalized.
4. Inculcate Strong Ethical and Moral Values:
• Promote Dharma in Daily Life: Live according to the principles of Dharma, which emphasize righteousness, truth, non-violence (ahimsa), compassion, and respect for all living beings. This moral high ground will contribute to a strong, righteous community.
• Exhibit Tolerance and Respect: While defending Sanatana Dharma, Hindus must show respect for others' beliefs and avoid violent confrontation, as the core of Dharma is peace and harmony.
5. Educate on the History and Contributions of Hinduism:
• Preserve Historical Narratives: Educate others about the rich history of Hinduism, its contributions to science, philosophy, arts, and culture, and its role in shaping global civilizations.
• Correct Historical Misconceptions: Actively counter misinformation and misrepresentation of Hinduism in media, textbooks, and public discourse.
6. Promote Spiritual Practices and Rituals:
• Regular Worship and Rituals: Encourage the practice of daily worship, homams (fire rituals), meditation, yoga, and other spiritual practices that connect Hindus with their spiritual roots and strengthen their faith.
• Celebrate Festivals: Actively celebrate and promote the festivals of Sanatana Dharma, such as Diwali, Holi, Navratri, and others, which help maintain cultural identity and unity.
7. Support Hindu Nationalism:
• Support Sovereign Hindu Interests: Support policies and leaders who advocate for Hindu values, protection of religious sites, and the security of Hindu communities.
• Promote Hindu Identity: Take pride in the Hindu identity and defend it against divisive forces that seek to diminish or erase it.
8. Foster Interfaith Dialogue:
• Engage in Constructive Dialogues: Encourage meaningful and respectful discussions between different religious groups to promote mutual understanding, reduce misconceptions, and counter any anti-Hindu sentiment.
9. Support Hindu Businesses and Economies:
• Economic Self-Reliance: Promote economic independence by supporting Hindu-owned businesses and encouraging entrepreneurship within the community, creating self-sustaining economic structures that can support Hindu cultural initiatives.
10. Preserve Temples and Sacred Sites:
• Protect and Rebuild Temples: Advocate for the restoration and protection of Hindu temples and sacred sites, ensuring they remain places of worship and cultural significance for future generations.
• Strengthen the Role of Gurukuls: Encourage the establishment and support of gurukuls (traditional Hindu schools) that teach Vedic knowledge, Sanskrit, and traditional Hindu values.

Conclusion:

While the threats to Hindus' survival and prosperity vary by region and context, they can have a significant impact on the continuity of Hindu culture, religion, and identity. To address these challenges, Hindus must focus on education, unity, advocacy, and cultural preservation while navigating the socio-political landscapes of their respective countries.

Mahatma Gandhi: The Protector of Hinduism

In this essay, Mahatma Gandhi, India’s ‘Father of the Nation’ talks simply and in direct terms about why he is proud to be a Hindu. Here he explains his concept of Hinduism or ‘Sanatana Dharma’ – why it is not an ‘exclusive’ religion and ‘the most glorious religion in the world.’

I had practiced Hinduism from early childhood. My nurse had taught me to invoke Rama when I feared evil spirits. Later on, I had come in contact with Christians, Muslims and others, and after making a fair study of other religions, had stuck to Hinduism.

I am as firm in my faith today as in my early childhood. I believe god would make me an instrument of saving the religion that I love, cherish and practice. In any case, one has to have constant practice and acquaintance with the fundamentals of religion before being qualified for becoming god’s instrument.

It has been whispered that by being so much with Musalman friends I make myself unfit to know the Hindu mind. The Hindu mind is myself. Surely I do not need to live amidst Hindus to know the Hindu mind when every fiber of my being is Hindu. My Hinduism must be a very poor thing if it cannot flourish under influences of the most adverse. I know instinctively what is necessary for Hinduism. As my instinct is wholly Hindu, I know that what I am about to say will be acceptable to the vast mass of the Hindus.

My Hinduism is not sectarian. It includes all that I know to be best in Islam, Christianity, Buddhism and Zoroastrianism. I approach politics, as everything else, in a religious spirit. Truth is my religion and ahimsa is the only way of its realization. I have rejected once and for all the doctrine of the sword. My position is and has been clear. I am proud of being a Hindu, but I have never gone to anybody as a Hindu to secure Hindu-Muslim unity. My Hinduism demands no pacts. I am no politician in the accepted sense.

It is because I am sanatani (orthodox) Hindu that I claim to be a Christian, a Buddhist and a Muslim. Some Muslim friends also feel that I have no right to read Arabic verses from the Koran, but such (people) do not know that true religion transcends language and scripture. I do not see any reason why I should not read the Kalma, why I should not praise Allah and why I should not acclaim Muhammad as his prophet. I believe in all the great prophets and saints of every religion.

I shall continue to ask god to give me strength not to be angry with my accusers, but to be prepared even to die at their hands without wishing them ill. I claim that Hinduism is all-inclusive and I am sure that if I live up to my convictions, I shall have served not only Hinduism but Islam also. There is mention of terrible punishments in the Bhagavatam, the Manu Smriti and the Vedas. Yet the central teaching of the Hindu religion is that mercy of kindness is the essence of all religion.

I want you to bear in mind what Tulsidas has said: “Good and bad, all men are the creation of god. The man of god picks up the good and discards the bad like the proverbial swan which is able to drink the milk and leave behind water, when a mixture of water and milk is placed before it.”

I am proud to belong to that Hinduism which is all inclusive and which stands for tolerance. Aryan scholars swore by what they called the Vedic religion and Hindustan is otherwise known as ‘Aryavarta.’ I have no such aspiration.

The Hindustan of my conception is all-sufficing for me. It certainly includes the Vedas, but it includes also much more. I can detect no inconsistency in declaring that I can, without in any way whatsoever impairing the dignity of Hinduism, pay equal homage to the best of Islam, Christianity, Zoroastrianism and Judaism. Such Hinduism will live as long as the sun shines.

Tulsidas has summed it up in one doha (couplet): “The root of religion is embedded in mercy, whereas egotism is rooted in love of the body.” Tulsi says that mercy should never be abandoned, even though the body perishes.

Hinduism is not an exclusive religion. In it there is room for the worship of all prophets in the world. It is not a missionary religion in the ordinary sense of the term. It has no doubt absorbed many tribes in its fold, but this absorption has been an evolutionary, imperceptible character. Hinduism tells everyone to worship god according to his own faith or dharma and so it lives at peace with all religions.

Though I call myself a sanatani Hindu, I am proud of the fact that the late Imam Saheb of South Africa accompanied me to India on his return and died in the Sabarmati ashram. His daughter and son-in-law are still at Sabarmati. Am I to throw them overboard? My Hinduism teaches me to respect all religions. In this lies the secret of Rama Raj.

The die is cast for me. The common factor of all religions is non-violence. Some inculcate more of it than others; all agree that you can never have too much of it. We must be sure, however, that it is non-violence and not a cloak for cowardice. Hinduism with its message of ahimsa is to me the most glorious religion in the world — as my wife to me is the most beautiful woman in the world — but others may feel the same about their own religion.

Religion is outraged when an outrage is perpetrated in its name. Almost all the riots in the unhappy land take place in the name of religion, though they might have a political motive behind them. There is no room for goondaism in any religion worth the name, be it Islam, Hinduism or any other.

If religion dies, then India dies. Today, the Hindus and the Muslims are clinging to the husk of religion. They have gone mad. But I hope that all this is froth, that all this scum has come to the surface, as happens when the waters of two rivers meet. Everything appears muddy on top and underneath is crystal clear and calm. The scum goes to the sea of itself, and the rivers mingle and flow clear and pure.

Hindus Must Unite or Face Extinction

by Stephen Knapp

The typical Indian mentality and the path of Hinduism, or the Vedic path of spiritual progress, is one of great individuality and freedom for each person to decide what they want or what is best for their own spiritual development. Thus, it is typical for Hindus to work on their own, not necessarily as a group. There is nothing wrong in that. It is the last of the great cultures that promote the utmost freedom for the individual. But, yet, there is a great need that is not being met, and that is the need for Hindus / Dharmists / Devotees, especially in India, to unite and work together as a group, or even as a whole society, in order to continue to preserve and protect their own culture, traditions, and certainly the freedom of the individual.

This freedom is being threatened in many ways today, although there are those who either refuse to admit it, refuse to see it, or are hesitant to work together to save it. This blindness and hesitancy must be overcome.

Throughout India, for example, there are portions of the population that belong to particular religions, such as Muslims, Christians, Sikhs, Buddhists, etc., and they often work as a strong section of society to protect their rights, freedoms and traditions. Especially Christians and Muslims vote as a block to promote and vote into office particular politicians they favor, and who favor them. They also will create an uproar when something happens against them, or when someone desecrates their religious texts. They hold demonstrations or even riot when a mosque is threatened. Thus, they get there way, or at least people begin to hesitate before doing something that will make them upset.

However, it seems that the Hindus are the most apathetic in this regard. Though they are increasingly beginning to wake up to the importance of being heard and making themselves be noticed, they are still, for the most part, letting their influence and the power of numbers that they have as the majority of the Indian population simply slip through their fingers.

It is time we learn that apathy is a disservice to Dharma and society. It accomplishes nothing, if that is not obvious. It lets the needs of the Dharmic society go unnoticed. The point is, if we do not take care of ourselves, no one else will. And there are people counting on that apathy to get their way and do things against the well-being of the majority Hindu population. And we are letting them get away with it. This hurts those who follow Vedic Dharma, and takes away the confidence that people need to maintain their practice of the Dharma.

Those who say that Sanatana-dharma is eternal and, thus, there is no need to worry about the future, do a great injustice to the Vedic cause and to humanity. Those who say that Vedic culture has lasted for thousands of years and will continue to last for thousands more show a poor excuse for apathy. Though it is eternal, which is the meaning of Sanatana, this does not mean that it will always remain a prevalent force on the face of the earth. It can also decline into obscurity if we let it.

Those who feel that there is nothing to worry about need to understand why the Bhagavad-gita was spoken. Arjuna did not want to fight, and who does? No one wants war, at least if they are in their right mind. But how many people of particular religions cry for war, or jihad, toward anyone who is not a part of their religion? Arjuna wanted to leave the battlefield and go to the forest to meditate, as if that would solve all of his problems. But Lord Krishna said he was acting foolishly. Lord Krishna told Arjuna that he should indeed fight, but fight for what? He was to fight to uphold the Dharmic principles that the Kauravas were neglecting. Lord Krishna specifically went to the Kauravas to try and arrange a diplomatic means to keep everyone happy and prevent war, but they would not listen. Finally, there was no alternative but to fight. And so the sides were drawn against those who fought for Dharma and those who fought for their own agenda.

We could also say that we should simply let the good Lord take care of everything. If something is meant to be, then the Lord will take care of it. But that is not the result nor the premise of the Bhagavad-gita. Lord Krishna showed that everything may rest on Him as pearls are strung on a thread, but we all must do our part. It is up to us to protect Dharma if we are indeed expecting to continue to have the freedom to practice and follow it.

Vedic culture has been attacked for the last 1200 years. India’s history can easily show that. And it was the heroes of India, and the millions of average everyday people of India, Hindus, who gave their lives and underwent severe torture that kept Vedic Dharma alive for future generations, and for the freedoms that we have today that allow us to continue these traditions. Are we now to let those freedoms die, after so many sacrificed their lives for us, for Vedic Dharma? This would be a great dishonor to their memory and for the cause they fought for. We cannot allow this to happen, but we also need to be aware of the warning signs of what is happening around us.

This is why, with a growing Muslim population in India, and all over the world for that matter, Hinduism in India could be dead in another 100 years. Just by their high birth rate alone Muslims are increasing their presence in India. Thus, one hundred years from now Vedic Dharma may only be practiced in small pockets here and there, such as in various holy places, as long as the majority Muslim population allows it. The fact is that history has shown that Muslims have a very low tolerance for anything that is non-Muslim. You can see this in the ever decreasing non-Muslim population in Pakistan, Bangladesh, Afghanistan, Arabia, etc., etc. They have never allowed complete freedom for non-Muslims in any Islamic country, and have passed laws against them and persecuted them and destroyed their temples and monuments, kidnapped and raped their women, and killed thousands of Hindu or Christian men. So, why should we expect India to be an exception? They have already shown what they did in India.

A rising Muslim minority in India does not have to become a majority to begin changing laws in their favor, but simply by being a noisy and disturbing minority they will gain the upper hand. Increasing their political maneuvering will give them political clout and power. And when they do come closer to being a majority, they will certainly increase the persecution of an infidel Hindu population until they are finally extinct.

Over 400,000 Hindu Pandits were chased out of Kashmir, and what was done about it? Take notice of how Assam is becoming the new Kashmir with nearly 80,000 people being displaced, having left their villages due to fear from the incoming and growing Muslims. And now the Muslim political party in Assam is demanding a separate and autonomous region in southern Assam just for Muslims. Is this not the same pattern we have seen time and time again? And is anyone doing anything about it? Is anyone speaking out that another chunk of India is threatened with being lost? In due course, what will be left of India if this keeps happening?

Even now the Muslims of India, though they have a Hindu ancestry, no longer identify themselves as Indians but as members of the house of Islam. Thus, they are only taking care of unfinished business from their previous invasions and war against Hindus. Hindus often do not conduct themselves in a powerful way. And when they do, the Indian media is completely against them. The secular media in India does not mean secular, it means to bend over backward showing preference for the minorities at the expense of the Hindu majority. Thus, secular media in India means to be anti-Hindu. But should that stop Hindus? They cannot afford to be overly considerate of what others think when their own future is at stake.

The next ten to 15 years will be a major turning point and show the deciding factor for the future of Vedic Dharma on the face of the planet, particularly in India. The thing is, even now we practically have more freedom to practice Vedic culture in America than we do in India, in its own homeland. Will America be one of the final strongholds for Vedic Dharma? Will we have to one day export it back to India from America?

Therefore, we have to ask ourselves, will our temples still be here in India in another 40 to 50 years? Or will they gradually disappear because of Christian conversion tactics, Muslim persecution against Hindus, or because corrupt politicians who care little about Vedic culture take over temples to possess and sell their assets for the money? Hindu temples are known for being income producers, for the most part. While the Indian government cares little about possessing churches and mosques because they need funds, they use more money than they bring in. It is the temples that are income producers because of the Hindu majority population that give to them.

Therefore, there is no doubt that Hindus must unite as a society while there is still time to make a difference.

CHANGES THAT NEED TO TAKE PLACE

The time to act is now. Some of the things Hindus / Dharmists / Devotees need to do include:

1. Hindus must unite and vote as a bank in all elections to oust those who disregard Hinduism and vote in those who do. They must never take an election for granted. They have done so in the past with terrible results.

2. Hindus must get involved in politics in various ways to help direct the actions of the government.

3. India must also change its politicians in order that it as a nation takes a stronger stance against those who try to bring India down, and to take a stronger stance to defend itself militarily. India cannot afford to be a wimp. There is a need for younger leaders who are more aware of how to fulfill the needs of India.

4. Hindus must work to unite all Hindus. They must wake up other Dharmists about the need to take action. This may be a daunting task, but let everyone become involved in the action plans that will make a difference for their future, for their culture, for preserving their tradition, for protecting the rights and freedoms of the individual, and certainly for the well-being of their children. Work for the freedom to continue to construct and manage their own temples without interference from the government.

5. The spiritual leaders and acharyas must reach out to the villagers and people of all classes in order for the people to feel cared for, and that they are a part of and belong to the Dharmic tradition and are welcome in the temples. They should feel that they are not neglected, but that they are wanted and needed in the greater cause for Vedic Dharma.

6. Indian Hindus must take care of their own people, those who are poor, destitute and disadvantaged, or others will. And those others are often quick to try to convince them of the shortcomings of Hinduism, and, thus, through the guise of welfare activities, try to convert the poor into leaving Vedic Dharma and become Christians or something else. It is true that those who convert for material facility are not strong converts because they could just as easily convert back to what they were once their financial status improves. However, if a child is converted and stays in that fold for 10 to 15 years, it is not likely they will ever want to reconvert back to Vedic Dharma after being a Christian for so long. Thus, from that generation forward, that family will likely continue to be non-Dharmists. Children of converted families who remain outside of the Dharmic fold for that length of time will have little impetus to change.

7. All Dharmists must be educated in their own culture, philosophy, and tradition to understand it clearly, and know how to explain it to their children and others. Thus, they can also be convinced of the deep and profound nature of what they already have, and be less likely to ever want to convert to something else.

8. When anything in the media appears to depict Vedic culture in a poor light, or when someone like a politician says something against one of the Vedic Divinities, there must be an immediate outrage or lawsuit established against such a person or incident. If people begin to see that an immediate and strong reaction takes place whenever Vedic Dharma is poorly or inaccurately portrayed, or when someone denigrates the Bhagavad-gita or one of the Vedic texts, they will begin to hesitate or even stop before doing such things in the future.

9. There must be regular programs at temples for the education of all, and book distribution to help spread Vedic spiritual knowledge to everyone far and wide.

10. Everyone should engage in a cultural revolution in which we promote the true understanding of Vedic Dharma. This is one of the best ways to spread the beauty and freedom found in the lofty spiritual knowledge that can attract everyone. Westerners are especially and increasingly being drawn to the beauty of this spiritual path. So, Indians should have no doubt of its potency and work to maintain India as the homeland of a dynamic and thriving Vedic tradition.

11. Dharmists / Hindus must work to do service for their temples and community to take care of everyone and maintain what they have, namely their temples, their right to peacefully observe the Vedic ways, and care for the people who turn toward the Dharmic path.

Such changes can only take place if Hindus unite and stand strong for Dharma and work together. We have to drop the apathy, discard our ego, along with ethnic and class distinctions and join together under one identity and for a primary cause. We must act like Arjuna did after having received the instructions of Lord Krishna to stand and fight for Dharma rather than going off into the forest to get away from everything and meditate, as if that would solve his dislike to do battle against those who had chosen the side of adharma.

If Hindu Dharmists do not do this, and remain as they are, being apathetic and inactive, it is but a prescription for a slow extinction. They may lose it all, certainly the freedom to choose what they want to be. Only we can change the future by being pro-active and united in this way. Then Sanatana-dharma will remain on the face of the earth as a path that we have the freedom to follow. Do we want to see Vedic Dharma as the tradition of the majority population in India in another 100 years, or will it become a thing of the past, like a museum piece? This is what has happened to the Maya, Inca, Egyptian civilizations, and many others. The choice of what happens in the future is ours by how we act and work together now.