To those who claim we are now living in a totalitarian, fascist, Hindu Rashtra, one must ask: What kind of a Hindu Rashtra is this where a billion-strong Hindus have been, through our parliament, through our courts, our education system, and our constitution, reduced to not just second-class but, rather, eighth-class citizens? What kind of Hindu Rashtra is this where Ram Navami, Hanuman Jayanti, Durga pooja processions, and even Garba celebrations, are attacked and stoned with impunity? What kind of Hindu Rashtra is this where a sitting Prime minister says minorities have the first right to resources? What kind of Hindu Rashtra is this where Hindus are forced to be refugees in their own land, where one can settle 40,000 Rohingya Muslims but not 700,000 Kashmiri Hindus, the land’s original inhabitants; where the judiciary says it is too late to prosecute those who raped, murdered, and ethnically cleansed lacs of Hindus? What kind of Hindu Rashtra is this where Hindu temples are exclusively controlled by the State, where Hindus must beg for Waqf land to celebrate their festival while the government usurps hundreds of thousands of acres of temple land and is responsible for more than 100,000 temples losing lakhs of crores in rental income? What kind of Hindu Rashtra is this where the Right to Education Act discriminates only against Hindus and their schools, forcing tens of thousands of them to shut down? What kind of Hindu Rashtra is this where monsters like Aurangzeb and Tipu who perpetrated large-scale Hindu genocides are eulogised through State sponsored publications, naming of roads and cities, and organising of festivals? What kind of Hindu Rashtra is this where a law was about to be enacted through with only the Hindus would have been held guilty in a communal riot even if they were in a minority for example in Kashmir? What kind of Hindu Rashtra is this where court judgments like the Sabarimala and legislative enactments like the Hindu Code Bill purport to reform only Hindu religious practices but dare not touch practices of other religions, and if they do, the decisions are promptly reversed like in the Shah Bano case? What kind of Hindu Rashtra is this where The Places of Worship Act continues to deny the Hindus their legitimate right to correct historical injustices and reclaim thousands of demolished temples? What kind of Hindu Rashtra is this where the Waqf Act gives overarching powers to Muslims to declare a 1500-year-old Hindu temple to be on Islamic land when Islam is only 1300 years old? If this is how a Hindu is rewarded in a Hindu Rashtra, he’d much rather be in a Muslim Rashtra because then at least there’d be no pretence of equality – a Kafir will get what he deserves. In this searing commentary penned with clinical precision, the author shreds to smithereens once and for all the guilt-tripping, self-loathing fake narrative that Hindus have been duped with since Independence. There is no pretence, no political correctness, only unvarnished truth – that the Hindus are living under State-sanctioned Apartheid.
“When I first shared this story with a monk-friend, he asked me why I wrote it as fiction and not biography. Many others who read this book may have the same query. So let me share: the first reason was the most obvious one — Ahana hardly lived an outer life, her entire life unfolded within, in her consciousness. Outwardly, her biography could be written in a single paragraph: She was born in India, in the early sixties, to academic parents and grew up in a university environment. She met a young man when she turned eighteen, perhaps fell in love, and left her studies and social life to live in an obscure ashram in the Himalayas and explore Vedanta. She then left the ashram and came to Almora, a small Himalayan town, where she lived alone in a cottage.
Inwardly, however, Ahana’s life was rich, fascinating, multihued, multilayered, profoundly inspiring. The more I discovered and understood of her life, the more I realized how much is possible, and how much the human being can attain, in a single lifetime — none could come to her and remain unchanged. So how does one write a biography of such a being?
And second, as I discovered in writing this book, a biography ties you down to facts and timelines while fiction can free you of all such needless fetters. Ahana’s life, I feel, is the stuff poetry is made of.”
A woman is not just a form and a figure; though her form itself is significant of deep-guarded secrets and the capacity to create marvels out of a seed state. She is the Force, Shakti, Wisdom, Strength, Beauty, Love, Delight that is everywhere and in all beings. This book is not just an attempt to discover and evoke her through myths and legends of India, but to unravel the mysteries of the ‘Eternal Feminine’ with a view to discover the truth behind what a woman truly represents as seen through the awakened eyes of the mystics and the spiritual culture of India.
India is a land of stories which, apart from their age-old charm, are a simple way of communicating profound truths. This book is an attempt to bring alive some of the deepest mysteries of existence through the narrative of stories.
India and the Changing World Order breaks free from conventional boundaries, delving fearlessly into the realms of emerging civilisational, religious, and historical matters. Its purpose lies in sparking essential conversations about broader matters, such as civilisational, cultural, and social diversity issues that have been overlooked in the shaping of the post-World War II and post-Cold War global order. As the existing global order confronts unprecedented challenges, this book serves as a catalyst, fuelling a discourse that captures the essence of a rapidly evolving world.
Through a comparative study, the book offers fresh insights into the contrasting approaches of short-termist liberal democracies and long-termist autocratic China, shedding light on the distinctive qualities of a liberal and civilisational democracy as exemplified by India. Within its illuminating pages, the reader will uncover the critical challenges that Indian democracy faces while navigating the complexities of its relationship with both autocratic China and the liberal West. Additionally, the book examines the fundamental differences between market economics and market societies. It artfully unravels contemporary geopolitical, geo-economic, and geo-strategic issues, offering intricate analyses of India’s strategic connections with select nations and its ever-growing ties with the USA. Moreover, it dares to propose innovative solutions like astronomy-based education as a means to foster conflict resolution.
With an invitation that resonates deeply, India and the Changing World Order calls upon the reader to partake in a discourse that re-evaluates the past, contextualizes the present, and ultimately shapes the trajectory of our shared future.
When suave writing is interwoven with simplicity, then we get a book like Probashir Golpo Shongroho. A collection of 21 stories from the author of the much-appreciated autobiography, Jana Awjanar Majhe, they peek into the author’s life, his thoughts, and his soul. The stories are layered beauties – how else would you explain a horror story speaking of ‘sorry is still so tough to say’ or the tale of how the author had gotten saved from many neardeath experiences talking subtly about ‘when the Lord protects us, we can defy death’. Each story is not more than three to four pages long, but the music that he plays with the words, moving from one note to another, surprising the reader with the unexpected, shows the deftness of the author’s writing skills. He might be a fan of the stalwarts of Bengali literature, but he, himself, is definitely one too.