'Be aggressive and not defensive' must be our first moto.
First, remove jesuit Sonia, who is thief of Aamer Fort booty. Next scrap the Indian Constitution. This is because it aids, abets and harbours our killers viz. Christianity and Islam.
Ban conversion and hang till death to one who converts Aryans. This is because conversion attracts death penalty in Christianity and Islam. Christianity and Islam command slaughter of renegades. (Koran 4:89) and (Bible, Deut. 13:6-11).
Ban conversion and hang till death to one who converts Aryans. This is because conversion attracts death penalty in Christianity and Islam. Christianity and Islam command slaughter of renegades. (Koran 4:89) and (Bible, Deut. 13:6-11).
Christianity and Islam refuse our Vedic Sanaatan Dharm and hell bent to impose their culture of murder, plunder and rape on us. I reject them; because this is my duty to save humanity from the scourges of Christianity, Islam and Democracy. Again, Vedic Sanaatan Dharm is our long cherished culture, value and principle. Those, who have relinquished Vedic Sanaatan Dharm, are moving corpses.
The sorry state of affair is that you do not feel horrified that you have been reduced to sheep of such a blatant criminal cow and man eater Jesuit Sonia and Zimmi of Mujahid Hamid Ansari. Both have divine command {(Bible, Luke 19:27) (Azaan, Namaaz and Koran 2:191 and 21:98)} as well as unfettered fundamental right [Article 29(1) of the Indian Constitution] to slay you, steal your possessions {(Koran, 8:1, 69 and 41) and (Bible Deut. 20:14)} and rape any woman on the earth? (Koran 23:6) and (Bible, Isaiah 13:16). You have been compelled to accept Jehovah and Allah Gods, Bible and Koran religious books, mosques and churches worship places and Azaan call for prayer. (AIR 1985 CALCUTTA HIGH COURT104). For their sustenance, power and pelf, your rulers have no choice than upholding their (Muslims' and Christians') fundamental rights mentioned above. {Article 60 of the Indian Constitution, Article 159 of the Indian Constitution and Schedule III of the Indian Constitution.) You are celebrating the doomsday viz. Jan. 26 since 1950, the day on which you lost your right to property, [Article 39(c) of the Indian Constitution and omitted Article 31], right of your life, faith, culture and nation. Article 29(1) of the Indian Constitution. Have you courage to protest the presence of such violent and murderous rulers in Bharat? Why are you stirring drama of Bharat Mata Poojan, while your enemies call your Bharat Mata Dar-ul-Herb? In lieu of abusing your faith and Ishwar, through Azaan, the apex court has issued writ to pay salaries amounting to Rs. 10,000 crores annually. (AIR 1993 SUPREME COURT 2086). The sorry state is that not a single person opposed the dreaded predator and pirate Indian Constitution since 1949.
If one wishes to survive, one has no choice than joining Vedic Panth.
--Yours faithfully,
Ayodhya Prasad Tripathi, (Press Secretary)
Aryavrt Government
77 Khera Khurd, Delhi - 110 082
Phone: (+91) 9868324025/9838577815
Email: aryavrt39@gmail.com
Blog: http://aaryavrt.blogspot.com
Web-site: http://www.aryavrt.com
Read my eBook 'Wary of Sonia on Web-site: http://www.aryavrt.com
If you feel that this message be telecasted, donate us. Rush your contribution in the account of Manav Raksha Sangh Account No. 016001020168 ICICI Bank Ltd. Else keep ready for your doom. Remember! Whoever you are, you won't be able to save your properties, women, motherland, Vedic culture and even your infants. Choice is yours, whether you stick to dreaded usurper Democracy and get eradicated or survive with your rights upon your property, freedom of faith and life with dignity?
===
On Fri, May 14, 2010 at 9:35 AM, bhagavaandaas tyaagi bhagavaandaas@yahoo.ca wrote:
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Sent: Wed, May 12, 2010 2:07:38 AM
Subject: [aryayouthgroup] Evil Church behind Swami Nityananda's plot
By Rajiv Malhotra When the sex scandal of Swami Nithyananda suddenly erupted on March 2, 2010, I was already in Delhi as part of a group to go to Kumbh Mela. I was also finalizing my new book which deals specifically with Tamil Nadu religious politics, and in particular with the role of various nexuses based overseas. So I decided to jump into the eye of the storm of this scandal in order to investigate whether similar nexuses were at work in this case. Naturally, at one level I have seen this scandal through the framework of a civilization encounter in which Vedic culture is pitted against the Dravidian divisiveness that is being backed by Christian evangelism. At another level, I found that the sensationalized media reports were too one-sided, and none of them had a single statement to report from the swami himself. Furthermore, there was chaos and mismanagement of the crisis from Swami Nithyananda's inner circle. In hindsight, things might have turned out differently had they managed more sensibly and faster – which I will elaborate later in this article. Given this, another interest of mine has been to extrapolate important lessons from this episode for other Hindu organizations, which I predict will face similar scandals as and when their weaknesses become understood by those opposed to them. This article highlights my findings at these multiple levels and issues. During this 2-week investigative period, I have been loyal to my pledge to give Swami Nithyananda's organization the benefit of doubt and to report their side of the story. Besides wanting to balance out the one-sided media depictions, I wanted access to the ashram's core group for my own research on the broader subject of civilization encounters. I respect the sensitivities of that organization consisting of many decent and dedicated devotees who have sacrificed a great deal and stand to lose a lot. But I have concluded that the situation is now beyond repair for Swami Nithyananda and that his continued involvement can only damage the broader interests of dharma as well as jeopardize the ashramites. Along with two other sympathizers who are not ashramites, I have personally recommended to Swami Nithyananda that the best course at this stage would be for him to resign completely from his organization. He should turn it over to a small team of senior Hindu mahatmas, so that the assets can be used in the best interests of dharma. Further, under the guidance of these mahatmas he must live a quiet life as a sadhu devoid of any institutional responsibilities. Because the head of any organization must accept responsibility that "the buck stops here," only such a move can salvage the organization and the reputation of dharma at large. Over several years, this resignation would hopefully reduce the massive pressure that has built up against him personally, and enable him to live peacefully as a sadhu. It is up to him to accept or reject this advice. The basis for this conclusion becomes clearer once the reader has gone through the rest of this article. My Impressions of Swami Nithyananda Prior to this Scandal I was introduced to Swami Nithyananda a couple of years ago, by a prominent Hindu leader based in California. This man was so impressed by the young swami that he frequently called me to speak about him in glowing terms. I told him that I had a guru already, and that my present interest in interacting with gurus was mainly as a part of my research for my book on global gurus. He arranged a private meeting for me with Swami Nithyanana which I used mostly to explain the civilization threats facing Hinduism, citing numerous examples, and questioned him on his position in this regard. I found him to be very sharp, a great listener, and in agreement that we must engage social issues rather than pursuing the "world negating" or "escapist" paths that are typical of many gurus today. Later on, I attended a weekend course in USA where he taught the Patanjali Yoga Sutras. I have read several translations of this great classical work, but I had never before seen it taught experientially. Swami Nithyananda gave the attendees their own personal inner experience of every one of the eight limbs of Patanjali's system, right up to and including samadhi. This was quite an achievement in two days. Overall, my interactions with him remained centered largely on the geopolitics of religions. I saw him as a prominent swami who was not running away from troubling issues, such as Christian conversions and the Dravidianization of Tamil identity. Given that I have been writing a book on this very issue in Tamil Nadu for three years (now in the editing stage), I was especially impressed by his experimental program of a Hindu temple on wheels traveling from village to village. In each village this mobile temple stops and offers chanting, a talk by one of the leaders, food, medicines, etc. So it combines religion with social service and thus competes directly against Christian evangelism. Rather than building a temple in every village and needing a purohit in each of the thousands of villages across Tamil Nadu, the strategy was to bring to each village this "temple on wheels." What I discovered by my own independent fact finding was that wherever this temple on wheels went, the missionaries were upset because it blunted their conversion efforts. I attended his 21-day meditation program in December 2009. The various techniques in it are very deep and transformative. The best evaluation of this can be done by the hundreds of attendees, who were divided roughly equally between Indians and whites from North America. In several side conversations with him as well in the public forum, I pursued the point that I already have a guru since 1994, so I was not looking for a new guru. Since my guru had left the body a few years ago, I wanted to continue learning new techniques for my practice. I explained to him that I had previously learned and practiced meditation techniques from multiple sources for over 30 years, including: Maharishi Mahesh Yogi, Sri Sri Ravi Shankar, Yogi Amrit Desai (who certified me as a teacher), Deepak Chopra, Vipasana, and more. Additionally, I had practiced numerous bhakti traditions, as well as formal Vedanta education from Swami Chinmayananda and Ramakrishna Mission. I went through a serious study of the writings by Sri Aurobindo, various Madhyamika Buddhist systems, Kashmir Shaivism, Ramana Maharshi, etc. So I was not seeking a new guru like most others who took his courses. I have to say that he never pressured me to adopt him as my new guru, and even said that one must remain loyal to one's guru. To be classified as a devotee/disciple of his, there are two criteria, neither of which applies to me. First, there is an optional program one can sign up for, to do "paada puja" at the guru's feet, in order to develop a special link with him. The second is that one can ask to be given an initiation with a new name, in which case his policy is that the person must legally change his/her name, and use this new name publicly. I did not do either of these steps. So my relationship is not as a devotee or disciple, but more arms-length. It was a two-way street. While he taught me meditation, I brought to him my scholarship on the geopolitical positioning of Hinduism which I feel the gurus know only superficially. They do not adequately know things like: Western philosophy, neither religious nor secular; or Western history; or Western institutions that have been set up explicitly to spread its civilization; or various global campaigns under way to invade Indian civilization through conversions, education, media, political policymaking and more. He requested that I should present him my findings on such matters so that he and his senior acharyas could learn. I told him that most gurus have little time to listen attentively to a layperson like me, because the gurus like to do all the talking. He replied that he would sit and listen to me seriously. I made it clear that I was disinterested in giving a short talk of a few minutes, because my findings required considerable time to be examined seriously. I told him that I would need two full days of undivided attention, so that I could present 300 Powerpoint slides. Swami Nithyananda sent me an invitation when I was in Delhi to visit his ashram and present my research. I was delighted to have such an important audience. I was very impressed by the fact that he sat through two long days of my talks, about 12 hours per day. He asked his 40 top acharyas and various thought leaders in his ashram to sit and listen to me for both the days. The interactions were intense, and I explained many points from my forthcoming books. I felt that he and I had a peer relationship, each side being an expert in his domain to teach the other. After my two days of talks were over, he asked me to help him incorporate my core ideas into his curriculum, so as to make sure that his teachings helped position the Vedic civilization properly. No other guru in the world has invested so much time with me to try and learn these global issues so deeply. (The only other prominent guru I know personally who understands these issues about the external challenges is Swami Dayananda Saraswati.) Most gurus tend to either be dismissive by resorting to spiritual loftiness, or imagine that they already know whatever there is worth knowing. Thus, my primary interest in Swami Nithyananda was as a vehicle to spread greater awareness of the kinds of issues that I was researching. (For instance, he bought a couple of hundred copies of the book, "Invading the Sacred" at the full price, and made it required reading for all his ashram residents.) I must balance this praise with criticism. In my 2-day talks, I had explicitly discussed that many gurus were falling prey to sex scandals, often with women planted as part of sting operations, or women in the inner circle who got too close and let things get out of control. Despite these warnings, it seems that nothing concrete was done to prevent or at least anticipate the crisis that was to follow. My Approach to this Investigation When the scandal broke out I was in Delhi. I called the Bangalore ashram management and found them confident but confused. Probably they felt that the matter would soon get forgotten if left alone. But exactly the opposite happened, as each day brought fresh allegations and sensational media coverage. After several days had passed I was invited to go to Bangalore to study the situation for myself. At that time I had no clue about his Tantra practice with any women. Whatever I knew was based on what his followers told me, because he was personally inaccessible for several days even after I reached Bangalore. I spent many hours daily with some of his ashram's top team. What I wrote earlier in this article actually comes later in the chronology of my investigation. But I presented it up front because most readers are obsessed with getting my answer to only one single question: did he or did he not have sex? Nothing else seems to matter to them, whereas my investigation's emphasis has been about issues broader and more consequential than any one man's morality. Until I concluded my fact-finding 2-week period recently, I was unable to discuss the sexual acts shown in the videotapes. I had to respect the policies of his people as part of the trust being placed in me to gain access. They also needed legal clearance on what can and cannot be said by them. Their policy on the sex tapes was that Swami Nithyananda would directly explain his acts. The Tamil actress' lawyer was also in contact with them and her sensitivities had to be respected. The sensitivities of the 140-strong ashramites had to be protected also. Given this set of circumstances facing me, I feel that it was unfair to demand that I should hound him with the one critical question. People have assumed that it was up to me to decide what would be within the scope of each interview. As I have mentioned earlier, even after certain interviews were recorded by me, the ashram leadership used its discretion not to air them. In response to my critics on how I conducted my interviews, I would also like to explain why I chose to focus on the criminal charges being made against Swami Nithyananda. Besides the sex-tape being off limits as mentioned in the foregoing paragraph, the criminal charges became my focus for two reasons. These charges could be ascertained with objectivity – such as asking for documents on the land ownership, the medical reports on the death of one meditation participant 2 years ago, and so forth. The evidence was more clear-cut than the evidence on what exactly happened in the videotapes between two persons none of whom were willing to talk with me about it. Secondly, the consequences of criminality would be far more severe than mere moral fallibility. While immoral conduct is a big concern for the devotees, it is not enough grounds by itself for the state to confiscate the entire property that runs into very large sums of money. Also, as a matter of principle, regardless of whether or not he is guilty of the morality charge, I felt opposed to spurious criminal charges being piled up by the irresponsible media just to create sensationalism. The Conspiracy against Swami Nithyananda Since I had arrived at the scene while writing my book on the conspiracy in Tamil Nadu religious politics, it was natural to start with that as my emphasis for the investigation. But in this short article I have decided to focus on the matters surrounding his conduct and his organization's conduct, because these have assumed a more urgent nature. The details of the conspiracy belong in my book as corroborating evidence for my thesis there. The types of parties reported to be behind the conspiracy, both foreign and India based, were remarkably similar to the ones I have written about in the book. So for now I shall merely summarize some of the main points concerning this conspiracy. First one must understand why Swami Nithyananda became such a target. He was virtually unknown 7 years ago, but once he appeared in public his popularity catapulted at a dramatic rate. For example, last year, UTube wrote to him that he was the most watched of all Indian spiritual leaders on the Internet and proposed a closer collaboration for their viewers. This letter also stated that among all spiritual leaders worldwide (not just Indian) he was the second most popular one, the Vatican being first. His meditation programs have become very popular in USA and in certain Indian states. The main factors are that participants almost invariably report experiencing higher states of consciousness, and he has healed a large number of persons of a variety of diseases. His healing powers are what brought together his core inner group of devotees from around the world – doctors, businessmen, IT professionals, corporate executives. Many of them have explained their personal healings from terminal illnesses as the turning point in their lives. His meditation programs sometimes bring up to a few thousand attendees for periods ranging from a few days to several weeks. While the funds come mostly from upper strata participants in India and USA, a large portion of the expenses have been allocated to develop grass-roots social and spiritual programs focusing primarily in Tamil Nadu, his native state. This is where he is seen as a threat by Dravidian as well as Christian forces. For instance, in December 2009, about 600 villages across Tamil Nadu sent their local "Nithyananda leaders" for a celebration and planning session in his main ashram near Bangalore. I happened to be present for the event. These common folks, mostly from the lower strata of Tamil society, had walked 300 kilometers for this journey which they saw as a spiritual pilgrimage. The reason for the anger of Christian and Dravidian forces is that his activities have put a dampener to conversions in many districts, and several Christians have return to Hinduism by getting initiated formally into his organization. The swami himself has spoken against conversions, and has also stated that the Dravidian movement had made Tamil people unspiritual in their lives, and that this had caused social decay. His Tamil language publications and courses have become his most popular ones, far exceeding the numbers in English. Also he is a very big threat because he is not a Brahmin. Because he cannot be targeted using the classical attack on Brahmins, and because the masses in Tamil Nadu were rising to swell his ranks, the threat he posed to the existing political power structure had to be stopped one way or another. The attack against Swami Nithyananda has consisted of two prongs, image and legal. At first a highly sensational sexual charge was broadcast in order to devastate his credibility and create an atmosphere in which any and all kinds of outlandish allegations would be taken at face value. Once the media and popular sentiments had been turned against him, there was one amazing allegation after another in rapid sequence. It was clear that none of this was spontaneous but was being centrally orchestrated under a systematic plan. What became evident to me was that there was "cooperation" in informal and unofficial ways among the media, police and lower level judiciary. In fact, many third parties were aware of the attack in advance and had warned his people before it happened with specific details of the plan. For instance, one of his top devotees got a phone call from someone based in New York describing the media and police attack that was to come. His predictions turned out to be accurate but at that time the ashramites did not take the threat literally. He said that for the right sum of money he could be helpful in preventing such an attack. He claimed that the planning for this attack had started a year ago. He mentioned that a budget of Rs 200 crores was allocated by some overseas groups to demolish Hindu gurus especially in south India, and named two south Indian churches as the nodal agencies to coordinate this strategic plan. (I am presently pursuing these leads as part of my book investigation. ) There was another concrete extortion effort about eleven or twelve days prior to the scandal breaking out. A lawyer contacted them and claimed that his client had compromising videos, and that the client was seeking money or else they would get released. The same intermediary later sent a letter containing a variety of unsubstantiated criminal allegations against Swami Nithyananda, and this letter's distribution list included India's Prime Minister, President, Sonya Gandhi and Rahul Gandhi, various Chief Ministers and police heads, various national criminal investigation and security organizations. I have a copy of this letter, and it makes the Nithyananda organization seem like a terrorist outfit that needs to be attacked for the sake of public safety. This letter along with a DVD of the sex video was delivered to the Chief Minister of Karnataka state two hours before the videotape was first aired. Clearly, the attack was well planned and executed across many locations, and was persistently carried out over several days. This is not the work of some isolated individuals. There were warnings given to individuals in the ashram that their phones were being tapped and that they better leave to save their own lives, because something horrible was about to happen. One friendly man based in Pune who runs a magazine and is a devotee of Swami Nithyananda, told the ashram a week in advance of the attack that some such catastrophe would happen. He named his source as a man in Bangalore press club. Another publisher in Hyderabad who distributes Swami Nithyananda's books in Telugu, called three times to warn that a graphic video would be released and gave a precise time for this to happen. It was also reported that an American devotee who had fallen out of the ashram was working in association with Jody Razdik who specializes in guru bashing at a prominent web site. He was being helped by an Indian based in San Diego, who was once very deeply involved inside the Nithyananda organization but had turned malicious. The only man who has openly come out as the main accuser was an ashramite who had a falling out when he got demoted due to his conduct. It was recently reported that he had a prior criminal record against him but nobody in the ashram had checked out his background before admitting him. There were constant threats received to harass the ashramites and scare them away, with claims that "narcotics will be planted to cause arrest warrants." The actions by the police were being leaked to the media ahead of time and even to the opposing side, leading to numerous "tips" received by "friends" asking the ashram dwellers to run away before "the attack comes." But even after a couple of weeks since the scandal has erupted, the lawyers for Swami Nithyananda's ashram have failed to get copies of any concrete charges filed with the police, except a few trivial ones. Each time they approach for specific details they are told that there is no formal charge, except relatively minor ones. So the intimidation has been carried out mainly through media reports, without any legal due process starting where facts and arguments could get cross-examined. This lack of formal charges has enabled an atmosphere of intimidation using rumors and threats that cannot be pinned down officially. It is important to contrast this with the manner in which Indian media treats scandals facing Islamic or Christian groups. The numerous scandals occurring overseas often get blocked by Indian media entirely, or are given mild treatment with tremendous sensitivity, in order to be seen as "secular" and not "communal." By contrast every kind of allegation against any Hindu group gets clubbed in one homogeneous category and treated as a social scourge equivalent to terror groups. The media's hounding mentality and mafia tactics deserve to be condemned. In the Swami Nithyananda case, they have used carrots and sticks to lure and threaten, using whatever would get them more sensational footage. Several TV stations and journalists camped out in Haridwar and sent me emails requesting my help in arranging an interview. When I failed to deliver (because it was not up to me to deliver any such thing), some of them turned nasty against me. One TV woman promised the swami's people "positive" coverage if she got an exclusive. But after the interview, she betrayed and turned it into more distortion and smut. This led Swami Nithyananda's handlers to give interviews to more stations in order to counteract this distortion. But the more they said before TV cameras, the worse the scandal became. One station was blatant in its threat to the swami's assistant: "If you don't give us an interview right away, we will show you the power of the media to destroy you." At one point a major TV station also wanted to drag in Ramakrishna Mission with similar allegations, but someone was able to stop that. Failures of Swami Nithyananda's Organization Hindu tradition separates three kinds of varna (skills), each representing a form of social capital, and these three were never supposed to be concentrated in a single person, thereby preventing too much concentration of power. I use the terms Brahmin, Kshatriya and Vaishya not as birth based "caste," but as merit based social capital and areas of competence. The Brahmin job description focuses on spirituality and research; Kshatriya on governance, politics and leadership; and Vaishyas on commerce and financial capital. Swami Nithyananda had persons with Brahmin qualities performing duties that demand Kshatriya and Vaishnav skills. This was counterproductive. The ashram leaders were selected and trained for skills and roles that are very different than this situation demands. Too often their bhakti and spiritual practice substituted for professional competence in managing a rapidly growing global enterprise. The sole emphasis was placed on traditional Brahmin qualities, and none on what would be considered Kshatriya qualities. For example, there are a large number of white devotees who do have Kshatriyata - leadership expertise, courage and commitment. But even after this attack the ashram organization has blundered in its failure to leverage and deploy them. I met some of these Westerners at the Kumbh and found them remarkably willing to stand up for their guru, but nobody had bothered to organize them and take advantage of the fact that Swami Nithyananda has a global following. Instead of such initiatives to deal with the crisis, his organization was in utter chaos, reacting to each "hit" by the other side. Its leaders were running scared, driven by one rumor after another. Decisions were being made in desperation and panic. The group was cognitively disoriented and many of its members were psychologically breaking down. The organization was too much of a one-man show with the leaders operating like children dependent on the swami for every decision. The swami had become the iconic object of the ashram's inner circle. Their proximity to him became their measure of personal power and identity. This is classical cult-like behavior that cannot survive the onslaughts that are inevitable nowadays. Such a concentration of varnas into one man not only makes an enterprise incompetent, but it also can also get into the leader's head and make him power hungry. Especially when the guru has siddhis, this power can easily become co-opted by his ego into a dangerous mixture. The result is that he surrounds himself with psychopaths who tell him what he wants to hear, and this feedback loop of self glorification turns into group delusion. I noticed this in the form of the inner circle's inability to make common sense judgments, and their misrepresenting the facts to their leader by giving him too much "good news." The result was that the honest truth did not come out fast enough to allow pragmatic and realistic planning. I had a difficult time to get dependable information, and the stories kept changing not only over time but also between one person and another within the group. I could not tell if there was a cover up and if new lies were fabricated to cover prior lies. In such an atmosphere one cannot tell which individuals might have a separate stake and vested interest from the group. Lacking competent Kshatriyas, the swami had not anticipated that such a crisis was ever possible, despite the fact that outsiders (including myself in my 2-day talks at his ashram) had explained to them the threats facing every prominent Hindu mahatma today. While on the one hand I blame those in positions of responsibility at the ashram, ultimately Swami Nithyananda bears the responsibility as he selected them, defined their roles, evaluated their performance, motivated and supervised them very closely. In this regard, his spiritual capabilities had failed to evaluate those very close to him as well as the external reality. An enlightened master must do better than this, or else he must not try to control everything so personally. I acknowledge that being a global guru is very demanding today, given that one has to represent a very old tradition authentically and yet in a manner that appeals to modern people. This is why Hindu leaders need a crash course on matters that are well beyond the traditional education in their own sampradayas (lineages). Hindu Chaos Swami Nithyananda's own support base in India has started to distance itself out of self preservation amidst all the rumors and slander. His closest supporters were not approached soon enough with his side of the story, and by the time they were approached the damage to his credibility was already irreversible. They did not want to risk being associated with a "fallen guru." Many Hindu gurus have started to publicly lash out against the "fallen godman"; others became silent or neutral publicly, while offering private sympathy but refusing to stick their necks out. One factor is that the swami's approach was too conservative for some and too liberal for others. It is too filled with deities, symbols and rituals of a very orthodox kind for the aesthetic taste of modern global gurus who propagate a whitened, Westernized "clean" Hinduism that is abstract and metaphysical but devoid of imagery associated with "primitive paganism." At the other end of the spectrum are orthodox Hindu leaders who find his idea of youthful dancing, celebration, and liberal atmosphere to be not "real" Hinduism. A couple of shankaracharyas interviewed on NDTV lashed out against "false" gurus and claimed that only the shankaracharyas had the authority to certify who was qualified to be a guru. So Swami Nithyananda fits neither end of this spectrum. Many of the gurus I met have told me in confidence that they fear that similar attacks are coming to more Hindu gurus, but that there is no central Hindu mechanism to deal with these episodes along the lines of various church mechanisms that intervene when Christianity faces a scandal. I sent feelers to the Hindu Dharma Acharya Sabha as to whether it should offer to step in and take over the ashram and its related organizations, thereby bringing new management to clean up matters and bring stability to the enterprise. I was told that while this was a "good idea in principle," it was not practical because HDAS is simply not set up to deal with this. The Way Forward My overriding concern throughout this investigation has been to find a way to do damage control in order to protect the broader interests of dharma. This requires a pragmatic approach. Given the state of affairs, it seems that the mess cannot be created without the swami leaving the movement and going into a strictly private life of meditation and self inquiry. I worry for the young ashramites who I feel are amazing individuals but in need of proper mentoring. They have a solid commitment to the cause and their personal spiritual paths, but they lack the sophistication and maturity to deal with what they face today. Swami Nithyananda should resign immediately and hand over all his organizations to senior spiritual masters, preferably Shaivites practicing the Shiva Sutras and related traditions. He told me in an interview hat I recorded on March 9th that he was willing to leave everything and become a wandering sadhu again. I wish that interview had been aired. The new spiritual leaders would give the ashram a new life and chance to revive itself. It could either remain a place for spiritual training or turn itself into a Hindu social service organization. Either way it would be a better outcome than the likely alternative of the government stepping in to take over the ashram and turn it over to administrators who are not positively disposed to Hindu spirituality – as has happened in numerous similar cases of government takeovers of Hindu temples and organizations despite claims of being "secular". Besides giving up the organization, Swami Nithyananda should return to his personal sadhana under their guidance. Let them evaluate him and his organization, and issue their independent report to the public. Swami Nithyananda should fearlessly and humbly submit himself to their judgment of what happened and what the remedies ought to be. Hinduism has survived for many millennia and faced many kinds of crises, just like all the other major religions of the world. It has its own internal resources and mechanisms to deal with such situations. These need to be put to use and they need to become modernized. This is not the last such scandal Hindu groups are going to face in the near future.__._,_.___website-www.aryayuvakparishad.com
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contact Anil Arya(National President)-09810117464,09868051444
Mahender Bhai(National Secretary)-01120012237,9868246754
D.K. Bhagat(Press Co-ordinator)09312406810,1120298026,
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