SV: Rajaram's bull

N. Ganesan naga_ganesan at HOTMAIL.COM
Mon Aug 14 09:39:19 UTC 2000

>>Modern Indologists show that no horse or sanskrit are visible
>>through their research in the India of the ivc age. How will
>>they entice certain prominent members of the Indian ruling elites
>>who propagate this ideology which is quite contrary to Indological

vsundaresan at wrote:
>Rajaram & co. are part of India's ruling elites?? That is
>news to me, and to many others on this list.

Sure, Brahmin authors like Rajaram are part of the ruling elites.

In his book, "What Congress and Gandhi Have Done to the Untouchables"
(published in 1945), Dr. B. R. Ambedkar writes, "History shows that
the Brahmin has always had other classes as his allies to whom he was
ready  to accord the status of a governing class provided they were
prepared to work with him in subordinate co-operation. In ancient and
medieval times he made such an alliance with the Kshatriyas or the
warrior class and the two ruled the masses, indeed ground them down,
the Brahmin with his pen and the Kshatriya with his sword. At present,
the Brahmin has made an alliance with the Vaishya class called Banias.
The shifting of this alliance from Kshatriya to Bania is natural. In
these days of commerce money is more important than sword. That is one
reason for this change in party alignment. The second reason is the
need for money to run the political machine. Money can come only from
the Bania. It is the Bania who is financing the Congress largely
because Mr. Gandhi is a Bania and also because he has realized that
money invested in Politics gives large dividends. Those who have any
doubts in the matter might well do well to  read what Mr. Gandhi told
Mr. Louis Fisher on June 6, 1942…..

For this reason, it is impossible for the Brahmin to exclude the Bania
from the position of a governing class. In fact, he has established
not  merely a working but a cordial alliance with the Bania. The
result is that the governing class in India today is a Brahmin-Bania
instead of Brahmin-Kshatriya combine as it used to be." (pp.206-8)

S. Palaniappan posted Rajaram comparing the Brahmins to Japanese
Samurai. In "Aryan Invasion of India" (1993), Rajaram says the
following:<< The very strong anti-Brahmin bias that dominates much of
nineteenth  century writing on India, and even today, must be
attributed at least  in part to the political and missionary
interests of the era. Though the Brahmin community of the period was
hardly free from blame, it was not the unmitigated evil that the
British authorities and missionaries portrayed it to be. If it was
conservative and reactionary like the  Japanese samurai, it also took
the lead in the social, educational and cultural reforms in the
nineteenth century known as Indian Renaissance. The British saw the
Brahmins as a threat while missionaries saw them as obstacles.>>
(p. 25)

Rajaram's comparison of Brahmins with the Japanese Samurai has been
countered by Dr. Ambedkar long ago. It is also relevant to the
governing class issue.
"It would be instructive to compare the attitude of the governing
class in India with the attitude taken by the governing class in other
countries in times of national crisis such as we are passing through
today…As students of Japanese history know, there were four classes
in Japanese Society(1) The Damiyos, (2) The Samurai, (3) The Hemin or
the Common Folk and (4) The Eta or the outcastes standing one above
the other in an order of graded inequality. At the bottom were the Eta
numbering a good many thousands. Above the Eta were the Hemin
numbering 25/30  millions. Over them were the Samurai who numbered
about 2 millions and who had the power of life and death over the
Hemin. At the Apex were the Damiyos or the Feudal Barons who exercised
sway over the rest of the three classes and who numbered only 300.
The Damiyos and the Samurai realized that it was impossible to
transform this feudal society with its class composition and class
rights into a modern nation with equality of citizenship. Accordingly
the Damiyos charged with the spirit of nationalism  and anxious not to
stand in the way of national unity, came forward to surrender their
privileges and to merge themselves in the common mass of people…How
does the governing class in India compare in this behalf with the
governing class in Japan? Just the opposite." (Ambedkar, pp. 225-6).

N. Ganesan

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