Launching the ‘Know Your Temple’ initiative in Delhi yesterday, June 27, this information was shared by a senior functionary of the Akhil Bharatiya Sant Samiti (ABSS) at the launch of the ‘Know Your Temples’ initiative Tuesday. Quoting from a 2015 report of the World Gold Council from 2015, Akhil Bharatiya Sant Samiti general secretary Swami Jitendranand Saraswati said India’s temples hold 22,000 tonnes of gold which is worth as much as 1 trillion dollars.

Doing the numbers, the astute seer said that now that gold prices are almost double since the report came out, it would contribute 2 trillion dollars and, thereby, could help realise the dream of a 5 trillion dollar economy. Sant Saraswati also added that while the government provides employment to 3.5 crore people through government jobs, while temples and pilgrimage sites give employment to 35 crore people. It appears clear where this mission may head.

“I have data that during a certain year, 3.5 crore tourists went to Goa, while 10 crore went to bow down their heads in the Kashi Vishwanath Temple. When they (pilgrims) go to Kashi, they also provide employment opportunities to several locals. They buy Benarasi sarees which give employment to Muslim weavers also. In a way, one temple runs the economy of a whole city,” the Samiti general secretary said.

Eventually, this move aims to provide information on all Hindu temples situated in India and access the world, the Know Your Temples (Jaane Apne Mandir) project is starting with documenting some of Haryana’s shrines like Kalayat’s Kapil Muni temple, Chameli Van Hanuman temple in Hodal and Nuh’s Pandav Van temple.

Both an app and the theme song of the Vishva Hindu Parishad’s (VHP) initiative — spearheaded by Sanjay Mishra, a former journalist and OSD to former Tripura chief minister Biplab Kumar Deb — were also launched at the same function in New Delhi. Deb added his bit to the discussions by stating that while for a long while governments were under the influence of communist ideologies there was a constant attack on Sanatan Dharma but this was now changing. Deb is also the BJP’s in-charge for the state of Haryana.

“The Mughal invaders broke our temples, but couldn’t demolish our culture and religion. Those who used to say religion is opium like the Communists, are going to the temples now,” he said.

Deb, stated on Twitter, that the temple project was an “effort to bring ancient temples on a single platform through the digital medium”. Calling the initiative commendable, he wrote in Hindi, which has been roughly translated, that material related to Sanatan temples, traditions and stories will be released on social media, an OTT platform and a website.

“History is a witness that in every state, battles were fought to protect the Sanatan Dharma — whether it was Maharana Pratap, Ranjit Singh or Shivaji Maharaj. The five markers of Sikh identity were worn to protect the Sanatan Dharma,” reported ThePrint from the event.

At the same event, VHP general secretary Milind Parande reiterated the Parishad’s long standing demand of freeing Hindu temples from the control of government.

“Hindus donate hundreds of crores in temples. It should be our right to know whether this money is being spent for the welfare of Hindus, or on something else. It is good to remember our history but if we do not learn from it, our geography will change,” he asserted.

“More than 30,000 temples were destroyed in a period of 100 years. We need to introspect why this situation arose, and pay attention to building a society where not even one temple can be destroyed,” Parande added.

In April, Madhya Pradesh Chief Minister, Shivraj Singh Chouhan had actually stated that his government was not in favour of having control over the functioning of the temples. The auction of temple land will be done by priests and not by collectors, he said.   At the time, Chouhan had announced that temple priests would be given the right to sell temple land in the state, reports ANI. “The state government will have no control over the activities of the temples. Now, collectors will be unable to auction off the land attached to our temples. The priests associated with the temples will now be able to auction these lands,” he said.

Present at the event held in New Delhi was Bharatiya Janata Party’s Biplab Kumar Deb, former Tripura chief minister and now the party in charge in Haryana; Swami Jitendranand Saraswati, a senior functionary of the Akhil Bharatiya Sant Samiti (ABSS), a top body of Hindu seers and religious leaders; and Milind Parande, VHP general secretary.

Haryana Temples

Among the temples in Haryana are the Chameli Van Hanuman Temple of Hodal and Pandav Van Temple of Nuh and are part of this project. Others include Chandigarh’s Old Shiv Temple and Delhi shrines like the 16th-Century Vishweshwar Temple in Connaught Place and Yogmaya temple in Mehrauli, dedicated to Goddess Yogamaya, considered to be Lord Krishna’s sister.

For a start, the focus is on shrines in Haryana, Chandigarh and Delhi and the Padav Van Temple of Nuh is among the shrines which are part of the project.

Another report in News18 says that Haryana was selected keeping in mind the state Assembly elections next year. The wrestlers’ protest and the farmers’ agitation have given the BJP in the state reasons to worry. Anti-incumbency is another factor. Delhi and Chandigarh, the two Union territories, adjoining the state provide employment opportunities to people from Haryana and hence matter. The choice of these places is studied, sources told News18.

Sanjay Mishra, a former journalist and officer of special duty to Biplab Kumar Deb, is spearheading the project. He has however denied that the initiative is connected to the Harayan elections.

“The reason we started with Haryana is because it is considered to be the home of the Gods. ‘Hari’ translates to God (Vishnu) and ‘Ayana’ is home. So Haryana was a natural choice to kick-start the project,” Mishra told News18.

The control of temples

At the event, Parande once again emphasised VHP’s old demand to free temples from the control of the state. “Hindus donate hundreds of crores in temples. It should be our right to know whether this money is being spent for the welfare of Hindus, or on something else,” he said, according to ThePrint. He also provocatively spoke about a future where not even a single temple is destroyed.

Temple control and wealth

In Maharashtra, since 2014 when the first RSS-BJP led government came to power in the state, there has been an attempt to Sanscritise (Brahminise) Adivasi and other practices especially in the Mahakumbh and now at Adivasis shrines. This recently manifest itself in the unnecessary conflict that broke out at the Trikambeshwar temple around May 13 when a syncretic practice was seized upon by BJP leaders unnecessarily. According to the Vidrohi Sansktri Chalval that had visited the area when tensions were fomented, at root were instigators from the Bhraman Mahasangh and the Rashtriya Swayamsevak Sangh (RSS)

The report of the Vidrohi published in Sabrangindia stated that the tradition of the “Urs” is part of an age-old assimilative tradition and hence the attack on the Oop Dhoop practice is people’s assimilating tolerant traditions. The samadhi of Nivruttinath is here. So Hindus. Muslims, Christians, Dalit Bouddh, Adivasi Nath Community, Naga Sadhus all live here together. Doing an Oodh dhoop during the sandal of Gulabshah is an ancient tradition.

According to the team of the Vidrohi who visited there, the motive behind the move to provoke violence was the ploy to undermine the Karnataka election results. “Organisations affiliated to the RSS tried to create a riot like situation in Maharashtra. The Brahman Mahasangh and the media houses are responsible for creating a hostile environment in the state by using a usual event like this in Tryambak.”

Given the track record of the Viswa Hindu Parishad that is aggressive and violent it is likely that this seemingly innocent plank of “Know Your Temples” may also be used not just for the capture of land and resources but to foment communal conflict.

The ABSS has also intervened in the Supreme Court against same ex marriage and several videos online outline a history of communal discourse.

Related:

SIT to probe Muslims offering respect from steps of Trimbakeshwar in Maharashtra ?

Brahman Mahasangh responsible for hostile environment at Trimbakeshwar, Nashik, prosecute them demands Vidrohi Sanskrutik Chalwal, Maharashtra

The post Hindu temples & their economic worth, VHP-backed ‘Know your temple’ initiative appeared first on SabrangIndia.

Gurgaon Police have arrested head priest Ajit Singh (57) and his two associates Premjeet Balhara (32) and Sonu (27). The two associates are criminals out on bail, reported The Indian Express. Balhara and Sonu worked at a Gaushala (cowshed).

On April 19, Dinesh, who was hired to clean the temple and fix some tiles in the temples, accidentally broke two fingers of the idol. The accused saw this and tied Dinesh to a banyan tree and thrashed him with sticks, rods and even an axe, as per Preet Pal , Assistant Commissioner of Police (ACP) – Crime when he spoke to IE. The body was dumped outside the Bani Wala temple. By the time he could be taken to a hospital, he had succumbed.

The ACP further said that Balhara was held in a rape case and Sonu was booked for attempt to murder, both out on bail.

This is just one case but we are seeing an increase in intolerance and violence across the country. All these ‘awakening’ calls for Hindu saying ‘Wake up Hindus’ or calling for the need to keep weapons at home are merely creating criminals and egging on existing criminals to commit more crimes.

Related:

Haryana: More cow vigilantism incidents were reported in April, state district-level special committees fail to act

Gujarat: Four people detained for beating up Dalit youth in Vadodara

Two Men stripped on camera, paraded & whipped for allegedly selling beef

The post Man lynched for accidentally breaking two fingers of idol in Hindu temple appeared first on SabrangIndia.

The bigoted right wing ecosystem in India has begun using visuals of a communal attack on a Hindu temple, where a massive mob can be seen vandalising the shrine in Pakistan ‘s Khyber Pakhtunkhwa act to reheat and serve its pro-CAA agenda in India. 

CAA क्यों ज़रूरी है जवाब नीचे है ? https://t.co/OwjGdLifk9

— Aman Chopra (@AmanChopra_) December 30, 2020

According to a report in India Today, the incident took place in Terri village in Khyber Pakhtunkhwa’s Karak district, on December 30. The situation was brought under control only after a heavy contingent of police reached the scene, stated the news report. However, the JUI-F KP Amir Maulana Ataur Rahman has already said his party has nothing to do with the burning down of the temple as “it happened after the party’s rally”, he also strongly condemned the incident.

It is being stated that the mob was allegedly protesting “the expansion work of the temple and demolished the newly constructed work alongside the old structure.” The IT report added that Pakistan’s federal Parliamentary Secretary for Human Rights Lal Chand Malhi strongly condemned the vandalisation of the temple by “some anti-social elements”. He added that some groups were actively carrying out such anti-social activities to defame Pakistan. He also asked the district administration to file an FIR in the case and take legal action against the culprits.

Khyber Pakhtunkhwa’s Chief Minister Mahmood Khan termed the attack on the temple as “an unfortunate incident” reported India Today, adding that “Khan vowed that his government will protect worship places from such incidents.”

The India Today stated that a leader of Hindu Community Peshawar, Haroon Sarab Diyal said that a samadhi of a Hindu religious leader was at the temple, and Hindu families from across the country visited the samadhi every Thursday. He added that the attack “has hurt the sentiments of the Hindu community and the Islamic Ideology Council should take note of it,” reminding his government that their “Prime Minister Imran Khan talks about promotion of religious tourism in Pakistan but minority worship places were not safe in his own country.”

Hindus form the biggest minority community in Pakistan, stated the news report, with numbers reaching, over 90 lakh according to the community itself.

As reported by SabrangIndia before, Hindus in Pakistan, are a vulnerable minority, often even ignored  by the media, who fail to highlight crimes against the community. Even when reported, they do not come to the fore and catch people’s attention. Hindus comprise 2 percent (around 3 million people) of Pakistan’s population. In 2019, the All Pakistan Hindu Panchayat (APHP) launched a campaign to collect data to ascertain the number of Hindus in Pakistan. Hindus are mainly concentrated in Sindh province where they form nearly 8% of the population. Some  Hindu families in Pakistan reportedly hid their religious identities due to safety concerns too.

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The post Mob vandalises, sets ablaze Hindu temple in Pakistan appeared first on SabrangIndia.

Hindu and Jain temples dotted the landscape of Aurangzeb’s kingdom. These religious institutions were entitled to Mughal state protection, and Aurangzeb generally endeavoured to ensure their well-being. By the same token, from a Mughal perspective, that goodwill could be revoked when specific temples or their associates acted against imperial interests. Accordingly, Emperor Aurangzeb authorised targeted temple destructions and desecrations throughout his rule.

Many modern people view Aurangzeb’s orders to harm specific temples as symptomatic of a larger vendetta against Hindus. Such views have roots in colonial-era scholarship, where positing timeless Hindu–Muslim animosity embodied the British strategy of divide and conquer. Today multiple websites claim to list Aurangzeb’s “atrocities” against Hindus (typically playing fast and loose with the facts) and fuel communal fires.

There are, however, numerous gaping holes in the proposition that Aurangzeb razed temples because he hated Hindus.

Most glaringly, Aurangzeb counted thousands of Hindu temples within his domains and yet destroyed, at most, a few dozen. This incongruity makes little sense if we cling to a vision of Aurangzeb as a cartoon bigot driven by a single-minded agenda of ridding India of Hindu places of worship. A historically legitimate view of Aurangzeb must explain why he protected Hindu temples more often than he demolished them.

Aurangzeb followed Islamic law in granting protection to non-Muslim religious leaders and institutions. Indo-Muslim rulers had counted Hindus as dhimmis, a protected class under Islamic law, since the eighth century, and Hindus were thus entitled to certain rights and state defences. Yet, Aurangzeb went beyond the requirements of Islamic law in his conduct towards Hindu and Jain religious communities. Instead, for Aurangzeb, protecting and, at times, razing temples served the cause of ensuring justice for all throughout the Mughal Empire.

Aurangzeb’s notion of justice included a certain measure of freedom of religion, which led him to protect most places of Hindu worship. Mughal rulers in general allowed their subjects great leeway – shockingly so, compared to the draconian measures instituted by many European sovereigns of the era – to follow their own religious ideas and inclinations.

Nonetheless, state interests constrained religious freedom in Mughal India, and Aurangzeb did not hesitate to strike hard against religious institutions and leaders that he deemed seditious or immoral. But in the absence of such concerns, Aurangzeb’s vision of himself as an even-handed ruler of all Indians prompted him to extend state security to temples.
 

Aurangzeb laid out his vision of how good kings ought to treat temples and other non-Muslim religious sites in a princely order (nishan in Persian) that he sent to Rana Raj Singh, the Hindu Rajput ruler of Mewar, in 1654: “Because the persons of great kings are shadows of god, the attention of this elevated class, who are the pillars of god’s court, is devoted to this: that men of various dispositions and different religions (mazahib) should live in the vale of peace and pass their days in prosperity, and no one should meddle in the affairs of another.”

When we strip away the flowery style of formal Persian, Aurangzeb’s point is this: kings represent god on earth and are thus obliged to ensure peace among religious communities.
In the same princely order Aurangzeb condemned any king “who resorted to bigotry (taassub)” as guilty of “razing god’s prosperous creations and destroying divine foundations”. Aurangzeb promised to turn his back on such un-Islamic practices once he ascended the throne and instead to “cast lustre on the four-cornered, inhabited world” by following “the revered practices and established regulations” of his “great ancestors’. In Aurangzeb’s eyes Islamic teachings and the Mughal tradition enjoined him to protect Hindu temples, pilgrimage destinations, and holy men.

Aurangzeb had forty-nine years to make good on his princely promise of cultivating religious tolerance in the Mughal Empire, and he got off to a strong start.

In one of his early acts as emperor, Aurangzeb issued an imperial order (farman) to local Mughal officials at Benares that directed them to halt any interference in the affairs of local temples.

Writing in February of 1659 Aurangzeb said he had learned that “several people have, out of spite and rancour, harassed the Hindu residents of Benares and nearby places, including a group of Brahmins who are in charge of ancient temples there”. The king then ordered his officials: “You must see that nobody unlawfully disturbs the Brahmins or other Hindus of that region, so that they might remain in their traditional place and pray for the continuance of the Empire.”

The ending of the 1659 Benares farman became a common refrain in the many imperial commands penned by Aurangzeb that protected temples and their caretakers: they should be left alone so that Brahmins could pray for the longevity of the Mughal state.

Throughout his reign Aurangzeb’s default policy was to ensure the well-being of Hindu religious institutions and their leaders.

He issued dozens of orders that directed officials to shield temples from unwanted interference, granted land to Hindu communities, and provided stipends to Hindu spiritual figures.

For instance, in the ninth year of his reign Aurangzeb dispensed a farman to the Umanand Temple at Guwahati in Assam, confirming an earlier land grant and the associated right to collect revenue. In 1680 he directed that Bhagwant Gosain, a Hindu ascetic who lived on the banks of the Ganges in Benares, should be kept free from harassment.

In 1687, the emperor gave some empty land on a ghat in Benares (which was, incidentally, near a mosque) to Ramjivan Gosain in order to build houses for “pious Brahmins and holy faqirs”. In 1691 Aurangzeb conferred eight villages and a sizable chunk of tax-free land on Mahant Balak Das Nirvani of Chitrakoot to support the Balaji Temple. In 1698 he gifted rent-free land to a Brahmin named Rang Bhatt, son of Nek Bhatt, in eastern Khandesh in central India. The list goes on and includes temples and individuals in Allahabad, Vrindavan, Bihar, and elsewhere.

Aurangzeb carried on the traditions of his forefathers in granting favours to Hindu religious communities, a continuity underscored by his dealings with the Jangam, a Shaivite group. The Jangam benefited from Mughal orders beginning under Akbar, who confirmed their legal rights to land in 1564. The same Jangam received several farmans from Aurangzeb that restored land that had been unfairly confiscated (1667), protected them from a disruptive local Muslim (1672), and returned illegally charged rent (1674). Such measures ensured that pious individuals could continue their religious activities, a component of Aurangzeb’s vision of justice.

Aurangzeb enacted similarly favourable policies towards Jain religious institutions. Again following Akbar’s example, Aurangzeb granted land at Shatrunjaya, Girnar, and Mount Abu – all Jain pilgrimage destinations in Gujarat – to specific Jain communities in the late 1650s. He gave Lal Vijay, a Jain monk, a monastery (poshala), probably sometime before 1681, and granted relief for a resting house (upashraya) in 1679.

As late as 1703, Aurangzeb issued orders prohibiting people from harassing Jina Chandra Suri, a Jain religious leader. Given such actions, it is unsurprising that we find laudatory descriptions of the emperor in vernacular Jain works of this period, such as, “Aurangzeb Shah is a brave and powerful king” (mardano aur mahabali aurangasahi naranda).

Excerpted with permission from Aurangzeb: The Man and the Myth, Audrey Truschke, Viking, Penguin Random House India.

Republished with permission from Scroll.
 

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