Puppets of Faith Theory of communal strife (1) .pdf

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Puppets of Faith: Theory of Communal Strife
BS Murthy

ISBN 81-901911-1-X
Copyright © 2003 BS Murthy
Revised e-book edition © 2013 BS Murthy
Cover design by GDC creative advertising (p) ltd., Hyderabad –500 080

F-9, Nandini Mansion, 1-10-234,
Ashok Nagar, Hyderabad – 500 020
Other books by BS Murthy Benign Flame – Saga of Love
Jewel-less Crown - Saga of Life
Crossing the Mirage – Passing through youth
Glaring Shadow – A stream of consciousness novel
Prey on the Prowl - A Crime Novel)
Stories Varied – A Book of Short Stories
Onto the Stage – Slighted Souls and other stage and radio plays
Bhagvad-Gita: Treatise of self – help (A translation in verse)
Sundara Kãnda - Hanuman‟s Odyssey (A translation in verse)


Chapter Headings
1. Preface of Strife
2. Advent of Dharma
3. God‟s quid pro Quo
4. Pyramids of Wisdom
5. Ascent to Descent
6. The Zero People
7. Coming of the Christ
8. Legacy of Prophecy
9. War of Words
10. Czar of Medina
11. Angels of War
12. Privates of „the God‟
13. Playing to the Gallery
14. Perils of History
15. Pitfalls of Faith
16. Blinkers of Belief
17. Shackles of Sharia
18. Anatomy of Islam
19. Fight for the Souls
20. India in Coma
21. Double Jeopardy
22. Paradise of Parasites
23. The Number Game
24. Winds of Change
25. Ant Grows Wings
26. Constitutional Amnesia
27. The Stymied State
28. The Wages of God
29. Delusions of Grandeur
30. Ways of the Bigots
31. The Rift Within
32. The Way Around
33. The Hindu Rebound
34. Wait for the Savant


Dedicated to All those men, women and children, who ever suffered at the hands of bigots
on account of the dogma of their faith, and to those sacrificial animals
that become victims of religious superstition.


Preface of Strife
The lava of the volcano on which the world sits is the disaffection the
Musalmans nurse towards the kafirs. Its chemistry world over is the Islamic religious
rigidity, compounded in India by the Hindu historical hurt that is catalyzed with the
expediency of the political class. The Indian landscape is dotted with many of its
earlier eruptions, but the one in Godhra affected everyone as never before. That a
fanatical band of Musalmans should dare torch their Ram Sevaks in a railway coach
seemed to the Sangh Parivar like Saladin crossing the Lakshman Rekha. Of course, that
the neighborhood Hindus joined the hysterical mobs to burn their persons and
property was beyond belief to the ghettoed Mohammedans.
While the prospect of the new Hindu reality spoiling their party was something
galling to the pseudo-secular politicians, for the media world all this seemed
godsend „breaking news‟. Thus the ill-informed columnists as well as the dull-witted
idiotbox-wallahs began scoring a Brownie point or two into the Indian pseudo-secular
goal. But, the half-red intellectuals, shy as ever to stare at the problem straight in its
face, have chosen to push it all under the carpet. Well, given the cyclic character of
the Hindu-Muslim riots, won‟t they repeat the lament at the next turn? And the
politicians of all hues, alive as they are to every opportunity that presents itself to
consolidate their constituency, wouldn‟t let this pass. They seem to be in no hurry to
leave the scene, and continue to stoke the communal fires to keep the electorate
The problem with a problem is that until one admits that it exists, one cannot
address it, and unless it is addressed, it persists. Make no mistake there is this
Musalman-kafir problem for the world to contend with, and the Hindu-Muslim
disaffection is but its Indian edition. The pseudo-secular sophistry has it that when it
comes to the basic tenets, all religions carry a premium on peace making and all the
believers seek social harmony but for a few misguided fanatical elements on either
side of the communal divide.
But, sadly, the ground reality is that to the average Hindu, it seems as if the
Musalmans suffer from the symptoms of Islamic fever caused by a diseased mind-set
afflicted by the sharia fervor. The Muslim compliment to the Hindu is the
contemptuous kafir, destined for hell, and all that goes with it. In deed, it is but

owing to our glossing over these entrenched misgivings that we let the communal
lava erupt periodically.
This book seeks to outline the background of the Musalman-kafir animosity on
one hand, and the Hindu–Muslim communal divide on the other. It would seem that
these are the products of one or more of the scriptural notions, religious dogma,
medieval history and modern politics, or all put together. As one cannot understand
man unless he understands his religion, all must be abreast of the basic religious
tenets of the competing or conflicting faiths. Then, it would be revealing how the
religious scriptures per se contribute to social discord and communal disaffection,
and/or both. In the strife torn world of ours, it‟s our grasp of this canvas of conflict
that might eventually enable us to paint the picture of peaceful coexistence.
Thus, the social evolution as well as the spiritual ethos of Hinduism and
Buddhism on one hand and that of the Judaism, Christianity and Islam on the other
are sketched here.

Also, since man carries the historical deadwood, in spite of

himself, the history that connects and disconnects the Semitic religions and that
which divides the Hindu-Muslim emotions is recalled to appreciate the background
to the continuing strife.
After all, there is more to religion than that meets the eye, and that is the
overriding faith and feeling of the believers. Besides, as the Islamic creed is more so a
product of Muhammad‟s persona, the influence of his character in shaping the ethos
of the Musalmans has been analyzed. Won‟t the Musalmans themselves concede that
their endeavor would be to follow the straight path of Islam as earnestly as they
could, as others, any way, have strayed onto the satanic path? And it is this mind-set
that makes the Musalmans apart in the religious sense. How this could possibly
govern the Muslim psyche is scanned with “I‟m Ok – You‟re Ok”, the famous work
of Thomas A. Harris, with their religious creed from Roland E Miller‟s “Muslim
Friends–Their Faith and Feeling”, as the probe.
All this might not only enable the „the others‟ to appreciate the Muslim
constraints but also understand their own aberrations. Likewise, it could be hoped
that the Musalmans too would ponder over the apprehensions of the „the others‟ as
well as their own afflictions that are behind the Musalman-kafir confrontation.


Advent of Dharma
As opposed to the purported revelation of the God‟s „chosen path‟ to man
through some messiah, which forms the basis of the Semitic faiths, the essence of
Hinduism has been for one to adhere to his dharma, supposedly sanctified by Gods
in communion with the seers. And dharma, though varies from man to man, per se is
the common course for the salvation of the souls. It is this salient feature of its
religious character that gives Hinduism its theological variety and philosophical
edge, sorely lacking in the Semitic faiths, each molded in the persona of its prophet.
Well, in the Semitic religions, the essence of the faith is the implicit obedience to
the Almighty, and the strict compliance with the dogma enunciated by the messiah,
ostensibly received from the Creator. Moreover, it is incumbent upon the faithful to
treat that „the God‟ showed the right path to His prophet for the believers to
unquestioningly follow. Besides, it is the unique feature of the Semitic religious
dogma in that the messiah is believed to be endowed with the power of intercession
on behalf of the faithful on the Day of Judgment. If anything, this precept seems
more pronounced in the Christianity and Islam than in the Judaism. This
unmistakably led to the Semitic habit of the faithful looking up to the messiah to
help them attain salvation, or reach the paradise as the case may be. Intended or
otherwise, the messiah became the fulcrum of the faith as well as the icon of the
Semitic religious ethos. In the process, as it were, the Lord of the religion gets
relegated to the background.
In such a religious setting, it was only time before the vulgar minds insensibly
allowed the prophet to rule their religious space in the practice of the faith,
supposedly founded by him at the behest of „the God‟. The Semitic idea of decrying
idol-worship, ostensibly to let „the God‟ not suffer any rivals, seems to have been
diluted by the gentiles who embraced the Christianity in the medieval times. Of
course, that was well after Moses‟ Hebrew herds worshipped that golden cow in the
ancient times. At length, in the practice of the

faiths, this „no rival to the God‟

dogma turned out into an „accent on the prophet‟ culture. But in the end, the
Christian model insensibly found the savior sharing the ecclesiastical dais with the
exalted preachers of his faith. And seemingly Islam wanted to avoid that ever
happening to its prophet, and designed a mechanism to preclude that forever. But in


the process, the Musalmans came to condition themselves to revere the Prophet
rendering Islam into Mohammedanism in practice.
In the realms of Hinduism, even as one‟s religious ethos is to seek God‟s favor
for his moksha, in the philosophical sense he perceives Him as his own spiritual self,
aham brahmasmi brahma. Conceptually thus, such a relationship between man and his
maker, without the intermediary of a messiah, enables the worshipper experience a
sense of oneness with the worshipped. Hence, it is no blasphemy for a Hindu to
tirade his God, strange though it may seem, when felt let down by Him.
Thus, going by the precept and practice, Hinduism cannot be deemed a dogma
in the Semitic religious sense. Naturally, our enquiry should be directed at exploring
the causative factors that should‟ve induced this unique Hindu spiritual oneness
with God, as against the Semitic religious projection of Him as an outside power, to
whose will as conveyed through His prophets, the faithful should submit themselves
Conventional wisdom would have us believe that this Hindu thought process
was fashioned by the Aryans who migrated to India around 1500 B.C.E from
Eurasia. However, the moot point is whether they brought the four Vedas along
with them to cultivate Vedanta in the fertile Indian soil, rechristened as Aryavarta, or
descended on it with bagfuls of ripen fruits of Vedantic philosophy. Had they
carried with them the Hindu brand of a religion and philosophy into a no man‟s
land of India, then it is reasonable to assume that there would have been claimants
for the Hindu legacy in Eurasia as well.
But, as it is not the case, an enquiry into the origins and the development of
Hinduism on the Indian soil is warranted, however bearing in mind, the discovery
of the presence of Indus Valley civilization at Mohen jo daro in Sind and Harappa in
Punjab way back in 3,500 B.C.E. And such an exercise is bound to address the
question of the Aryan philosophical purity.
Even if the glorious Indo-Dravidian civilization were to be extinct by the time
of the Aryan arrival, the remnants of its culture should have been still extant by then.
After all, a civilization is but the cultural ethos of a people, and culture itself is a
synthesis of the communal arrangement in a given society. Thus, it can be assumed
that a stable polity would have been in existence in ancient India, probably dating
back to 7,500 B.C.E. If anything, the recent discovery of a submerged city in the Gulf
of Cambay would only strengthen that supposition.

But, the cultural hegemony of the Aryans over the life and times of the Indian
aborigines, that any way is to be expected, left no traces of the pre-Aryan IndoDravidian social order for us to divine. Thus, for all practical purposes, the Aryan
communal code with caste as creed, apparently in vogue from the Vedic times, is the
only known social mores of India‟s ancient past. Though we might remain clueless
about the pre-Aryan Indian social arrangement, yet, we may speculate about its
probable influence on the evolution of the Aryan way of life, in what was essentially
an alien setting to them. As they were set to dominate the polity of the land that
came into their hand, the Aryans, after all, should be expected to have been
acquainted with the nuances of the cultural ethos of the native race(s).
Hence, it would be interesting to speculate as to how the migrant minority
should‟ve subdued the native majority, without a fight at that, and obliterated their
culture, without a trace for ever. It seems probable, notwithstanding their mental
prowess exemplified by the civilization of Mohen jo daro and Harappa, the natives
might not have been martial after all. Added to that, the natives of the land should
have been either depressed economically, or depleted in numbers or even disjointed
politically. And that was owing to famines or floods or petty jealousies of the
communes. Whatever, they obviously were unable or unwilling to offer any
significant resistance to the incoming Aryans.
Above all, the Aryan spirit of adventure, inherent to all migrants, should have
overawed the lethargic aborigines into surrendering to the invading hordes. After
all, won‟t the later day Indian history vouch for this phenomenon, time and again?
Whatever it was, the migrants became the lords of all they surveyed in the land they
prided as Aryavarta and believed as their karmabhoomi. In support of this
presumption, in all of Vedic literature, we have no account of any battle royal fought
by the Aryan migrants and the native Indians.
It goes without saying that the Aryans would have needed a social structure in
place to dominate the natives they subdued. It was thus, the color of the skin could
have played its part in stratifying the society, and it is not without significance that
the Aryan concept of caste is varna, which in Sanskrit means color. The natives,
probably a mix of brown and black, could not have measured up to the Aryan fair
skin, and thus in the psychological sense, were unequal to start with. Just the same,
on account of real politick; the Aryans could not have afforded to keep the natives
out of their socio-cultural orbit. Yet, it was imperative for the migrants to preclude

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