We the Sanatanists have acquired over the years the notoriety of remarkable disunity. There might be many languages, many diverse local practices and traditions among us in our vast land of Bharat. But our common strands of way of living, culture, divinities, scriptural texts, tirthayatras, rivers and temples, and festivals have enabled us from times immemorial to understand and live amiably with one another. As history shows us, it is only when a local ruler joined an invading force purely out of jealousy, local enmity and greed, and let down his compatriots, we came under foreign subjugation. Even then, our unity was strong enough to shake off the foreign influences and get on with our life as before. But with changing times, western influences on our education, lifestyle and fundamental mode of thinking, gradual loss of contact with, and, sometimes, irresponsible and erroneous interpretation of our noble scriptures, and breakdown of joint family system have all weakened our sense of unity and led us into cocoons of selfishness. We are gradually losing our noble and universally acclaimed mores. A make-believe world of comfort – ‘neither here nor there’ – has taken over. There is even a sense of shame to identify ourselves with Sanatana Dharma; so called ‘secularism’ is mesmerising. This has resulted in the present situation of indifference to common interests of Sanatanists. When Sanatanists and their interests are under attack, whether it is in India or outside, we adopt an attitude of ‘don’t care’ and fail to rise as one man. The enemy exploits differences like caste to have his way.
Swami Vivekananda and many other savants instilled in us the universal view of ‘Vasudhaiva Kutumbakam’ and the need for the life-principle of ‘Jiva seva is Shiva seva’. They have also taught that we should stand as one man against our common enemy and fight strongly. Attitude of peace and non-violence is not to be confused with protecting our folk from the enemy. Yudhishthira famously advised his brothers in Mahabharata:
“If humiliated by others, we are one hundred five. When we have a dispute amongst ourselves, we (Pandavas) are five, and they (Dhritarashtra’s sons) are a hundred.” Mahabharata 4.243.4.
Currently Hindus and other minorities are under severe attack in Bangladesh, following the change of regime there. They have been tortured, made homeless, deprived of livelihood and even kith and kin and personal belongings. Women have been assaulted; people including women and children killed. Temples and religious places have been attacked and demolished. Hindus have had to flee in fear. It is high time that we register our protest peacefully, but strongly against such inhumanity.
Our Jagadguru Shankaracharya of Kanchi Kamakoti Peetham has shown the way. The note issued by Shrimatham is given below.
Further, Arnab Goswami of Republic TV organised a special programme on 19 August 2024 in which four Shankaracharyas participated and voiced their protest at the atrocities perpetrated in Bangladesh against Hindus and other minorities. They also issued a common statement of appeal for peace. Our Shrimatham website covered the address of our Shankaracharya of Kanchi Kamakoti Peetham as follows.
“Jagadguru Pujyashree Shankara Vijayendra Sarasvati Shankaracharya Svami of the Śrī Kānchi Kāmakoti Moolāmnāya Sarvajña Peetam gives a broad view on what is required to protect Sānatana Dharma in Akhand Bhārat with a specific reference to the events in Bangladesh. He widened the perspective and scope of the platform set by Arnab Goswami on Dharma Rakshanam, bringing in awareness of the “Look East and Act East” policies along with the need to protect our entire Eastern belt from Odisha to Tripura.
From a historical perspective, Jagadguru spoke about first division of Bengal in 1905, the formation of then East Pakistan and its current form as Bangladesh. From the history of the Śrī Matham, He spoke about Kanchi Mahaswami’s message opposing division of India, His view on article 26, and His special upavaas for those who lost lives during partition. He recalled the historical visit of Jagadguru Pujyashree Jayendra Sarasvati Shankaracharya Svami to Dhaka, the first visit of a Shankarāchārya after Ādi Shankara. Jagadguru went to pray to Dhakeshwari at that Shakti Peeth. The road t o t h e t e m p l e i s s ti l l n a m e d “Shankarāchārya gate” commemorative of His visit in 2010. Such deep historical perspectives are necessary for a true understanding and empathy towards a situation for a comprehensive solution.
He brought attention to the contributions of Śrī Dayananda Saraswathi and the Hindu Dharma Āchārya Sabha in protecting and defending Sānatana Dharma. He highlighted the work of the Śrī Ramakrishna Mission in Bangladesh.
From a more current position, He urged that the UN take cognisance of the persecution of Hindus in Bangladesh and make efforts to protect this minority community. He also called on our government to do whatever is possible to save Hindus and secure ancient Hindu shrines that exist in this land that is inextricably part of cultural Bhārat.
As for the Hindu women assaulted and tormented by rioting men, Jagadguru compassionately recalled Jagadguru Mahaswami’s statement after the Noakhali atrocities following partition. “People forced to convert should not think they have lost their religion….our shastras had prayaschittam for such situations…” He said that the names of those who chose death over being violated should be remembered as should all those who gave them protection irrespective of religion!
This was a noble moment where the Jagadguru voiced His opinion on the same platform as the other Shankarāchāryas on protecting Hindu Dharma.”
In this context ‘Swarajya’ magazine published on 20 August 2024 an article titled “Shankaracharyas’ Stand: A Great First Step in the Dharmic Sangathan For Global Hindu Safety”, extracts from which are given below.
“With this unified voice of all Shankaracharyas for Hindus in Bangladesh, let a new beginning dawn upon the Hindu Sangathan movement.
The Shankaracharyas of important Sankara Peethams have come together to issue a statement for the protection of Hindus in Bangladesh. This is a welcome step and a much-needed one from Hindu Dharmacharyas. For a Sangathanist Hindu, the traditional Acharyas of a branch of Hindu Dharma coming together and raising their voices for all the Hindus, irrespective of sect, is heartening and a sign of hope.
The Shankaracharyas are speaking up for Bangla Hindus, who were mostly the Hindus of depressed sections of the then- undivided India, namely Namashudras. One should note here that while the affluent sections and mostly upper-caste Hindus could move into India early, they too bore the cruelty and trauma of partition. They too experienced the agony and pain of the orgy of violence that was partition.
But the Namashudras lacked even the ability to cross the border. They were easy targets because their leaders misled them with the false promise of unity between Islamists and the depressed classes. Sadly, even the leaders realised the emptiness of this slogan too late. Even when Hindus from that side of the border crossed over in the face of extreme persecution in 1971 and became refugees in India, what greeted them were the forests and swamps of ‘Marichjhapi’. Hindus were killed during Partition. Hindus were made sitting ducks awaiting death in East Pakistan. Hindus were killed with daily reporting of orders issued by an army to track the number of Hindus killed.
It is in this context that we should realise the importance of the Shankaracharyas speaking up for the rights of these Hindus. One cannot harbour delusions, though. It is certain that theirs is a voice that would not have even been reported had the Modi government not been at the Centre. Internationally, their voices count for little. But for a Hindu Sangathanist, their voices give hope. Every Hindu should be thankful to the Shankaracharyas.
Caste injustice anywhere is a threat to Hindu welfare everywhere. Sri Jayendra Saraswati had the vision to see this. He set himself on a mission to offer a healing touch and emancipatory action wherever society needed it. Naturally, during his time, the Kanchi Peeth became the voice of all Hindus, rising above sampradaya differences.
Today, with the unified voice of all Shankaracharyas calling for justice and the protection of Hindu lives, properties, and honour in Bangladesh, let a new beginning dawn for the Hindu Sangathan movement. May the Acharyas become the voice of the powerless and marginalised. May their voice become the voice for every Hindu, the Hindu farmer and the Hindu migrant worker, the Hindu trader and the Hindu fisherman, the Hindu sanitary worker and the Hindu priest.
May our Dharmacharyas become the voice of Dharmic protection and benediction for every Hindu.”
This message of unity and the absolute need for our society to stand as one man against injustice perpetrated by others has to go to every Sanatanist. We have to change perceptibly and effectively. If not, we will encounter real danger to our way of life.
