Who was “Mother Teresa” really?

Taken from Drishtikone - Desh Kapoor…

Hindus of Bharat… Wake up…

You have been cheated for many years.

Embrace TRUTH and NOTHING ELSE.

I am happy that people around the globe are waking up to face the reality.

Watch this video…

Charles Keating was a scoundrel who had floated a savings and loans company and ran away with billions of dollars entrusted to his company by hard-working poor and middle-class people from their meager earnings. 230,000 people were left holding worthless bonds and the federal government was in a $3 bn hole. He was convicted by the federal and state courts in the early 1990s.

The guy served 4.5 years in jail.

This man gave over a million dollars to Teresa and was flying her around the world in his personal jet acquired from ill-gotten money.

Teresa wrote a very affectionate endorsement for Keating in a letter to the judge in the case by throwing in some Jesus in for good measure. Jesus has been the most ideal mascot for the most unscrupulous scoundrels who have looted, raped, and committed genocides with impunity. He is the mask that every devil wears.

“Do what Jesus would do,” Teresa told the judge. Thankfully, Jesus didn’t work on the judge, and he did what he was supposed to do and threw that guy into jail for 4.5 years.

However, after the trial, the Deputy District Attorney sent Teresa a letter informing her of the billions that Keating had stolen from hard-working people, and that was the money that Keating had “donated” to her. He requested that she return that money to those people.

Teresa never answered his letter. And, of course, never returned the money. (Source)

Where was the money going?

How much money her organization - the Missionaries of Charity - made (made is the right word since a lot of that was from despots and criminals) has never been revealed. Some had suggested that this money was shared with the Vatican Bank.

Teresa, effectively, was used as the front to raise money.

England is one of the few countries where the sisters allow the authorities at least a quick glance at their accounts. Here the order took in DM5.3 million in 1991. And expenses (including charitable expenses)? — around DM360,000 or less than 7%. Whatever happened to the rest of the money? Sister Teresina, the head for England, defensively states, “Sorry we can’t tell you that.” Every year, according to the returns filed with the British authorities, a portion of the fortune is sent to accounts of the order in other countries. How much to which countries is not declared. One of the recipients is however, always Rome. The fortune of this famous charitable organistaion is controlled from Rome, — from an account at the Vatican bank. And what happens with monies at the Vatican Bank is so secret that even God is not allowed to know about it. One thing is sure however — Mother’s outlets in poor countries do not benefit from largesse of the rich countries. The official biographer of Mother Teresa, Kathryn Spink, writes, “As soon as the sisters became established in a certain country, Mother normally withdrew all financial support.” Branches in very needy countries therefore only receive start-up assistance. Most of the money remains in the Vatican Bank.(Source)

But was that money, however it was made by the Missionaries of Charity in the name of the poor and dying, at least reach them? How was it being actually used and, most importantly, by whom?

Surely, when so many governments and authorities have sung paeans to this woman, at least she must be doing something right!

Well, it turns out that if we believe such propaganda, we haven’t fully understood the filth, darkness, and pure evil that Jesus’ name has so well hidden from humanity.

Teresa and Slumdog Millionaire

In this extract, Walter Wuellenweber from the German magazine Stern shares what really went on in the homes run by the Missionaries of Charity.

How those who were lifted from the streets were not really treated, but kept alive, just enough. Just enough alive but looking bad enough so money could be raised from people who meant well for the world. Jesus, again, was a great ally for this fraud.

In 1994, Robin Fox, editor of the prestigious medical journal Lancet, in a commentary on the catastrophic conditions prevailing in Mother Teresa’s homes, shocked the professional world by saying that any systematic operation was foreign to the running of the homes in India: TB patients were not isolated, and syringes were washed in lukewarm water before being used again. Even patients in unbearable pain were refused strong painkillers, not because the order did not have them, but on principle. “The most beautiful gift for a person is that he can participate in the suffering of Christ,” said Mother Teresa. Once she had tried to comfort a screaming sufferer, “You are suffering, that means Jesus is kissing you.” The sufferer screamed back, furious, “Then tell your Jesus to stop kissing me.” (Source)

Do you remember the movie, Slumdog Millionaire? Do you remember the begging cartel leader who would blind kids so they could make more money while begging? How did these cartels use the kids to earn millions while they fed them just enough so they were alive?

Remember the guy who runs these kids to earn money?

Teresa was one such begging cartel lord.

She used the poor, dying on the streets, and brought them to her place not to save them but to use them.

She would keep them alive just enough so they could serve as bait for those who believed in Jesus and/or who had good in their hearts. And the image created from this “goodness” racket was then used to sanitize the money of the criminals and despots the world over.

That guy who blinded that kid. 

Yes, that’s what Teresa’s nuns do, but in more creative ways to the poor and dying.

What is sold to us as the Bengal Renaissance in the British era was actually nothing but glorified cultural subversion...

Macaulay openly spoke of creating an elite class, a class of persons Indian in blood and colour, but English in tastes, in opinions, in morals and in intellect.

Let’s delve into it.

The issue is not whether Bengal experienced an intellectual awakening. The question is who shaped its intellectual direction, whose cultural values were elevated, whose traditions were marginalised, and how much of this transformation served the colonial worldview.

On the altar of the Bengal Renaissance, our Sanskrit, our Ayurveda, our artisans, our toles were murdered to clear the pathway of colonial influence.

So we must introspect.

The deeper questions are:

• Did British education encourage Indians to rediscover their civilisation, or teach them to evaluate it primarily through European intellectual standards?

• Did the new Bengali elite become a bridge between Indian society and colonial administration?

• Were indigenous knowledge systems, Sanskrit scholarship, traditional sciences, and vernacular intellectual traditions unfairly relegated?

• Did the celebration of the Renaissance obscure the intellectual contributions of people outside the Calcutta bhadralok?

Remember, a civilisation must examine its own intellectual history through its own eyes. The Bengal Renaissance should be no exception.

It is time to move beyond inherited historical narratives and ask a fundamental question: Did colonial Bengal merely awaken to modernity, or did it also learn to look at its own civilisation through the eyes of its colonial masters?

Wake up… people of Bharat…

The TIME is NOW…

No more dilly-dally…

Watch…

Bankim Chandra wrote a fantastic satirical story about Bengali Babu culture, a by-product of cultural subversion during the Bengal Renaissance, a story about Macaulay’s children…

Here we go.

বাবু

বঙ্কিমচন্দ্র চট্টোপাধ্যায়

 জনমেজয় কহিলেন, হে মহর্ষে। আপনি কহিলেন যে, কলিযুগে বাবু নামে এক প্রকার মনুষ্যেরা পৃথিবীতে আবির্ভূত হইবেন। তাঁহারা কি প্রকার মনুষ্য হইবেন এবং পৃথিবীতে জন্মগ্রহণ করিয়া কি কার্য্য করিবেন, তাহা শুনিতে বড় কৌতূহল জন্মিতেছে। আপনি অনুগ্রহ করিয়া সবিস্তারে বর্ণন করুন।

 বৈশম্পায়ন কহিলেন, হে নরবর। আমি সেই বিচিত্রবুদ্ধি, আহারনিদ্রাকুশলী বাবুগণকে আখ্যাত করিব, আপনি শ্রবণ করুন। আমি সেই চস্‌মাঅলঙ্কৃত, উদারচরিত্র, বহুভাষী, সন্দেশপ্রিয় বাবুদিগের চরিত্র কীর্তিত করিতেছি, আপনি শ্রবণ করুন। হে রাজন্, যাঁহারা চিত্রবসনাবৃত, বেত্রহস্ত, রঞ্জিতকুন্তল, এবং মহাপাদুক, তাঁহারাই বাবু। যাঁহারা বাক্যে অজেয়, পরভাষাপারদর্শী, মাতৃভাষাবিরোধী, তাঁহারাই বাবু। মহারাজ! এমন অনেক মহাবুদ্ধিসম্পন্ন বাবু জন্মিবেন যে, তাঁহারা মাতৃভাষায় বাক্যালাপে অসমর্থ হইবেন। যাঁহাদিগের দশেন্দ্রিয় প্রকৃতিস্থ, অতএব অপরিশুদ্ধ, যাঁহাদিগের কেবল রসনেন্দ্রিয় পরজাতিনিষ্ঠীবনে পবিত্র, তাঁহারাই বাবু। যাঁহাদিগের চরণ মাংসাস্থিবিহীন শুষ্ক কাষ্ঠের ন্যায় হইলেও পলায়নে সক্ষম;—হস্ত দুর্ব্বল হইলেও লেখনীধারণে এবং বেতনগ্রহণে সুপটু;—চর্ম্ম কোমল হইলেও সাগরপারনির্ম্মিত দ্রব্যবিশেষের প্রহারসহিষ্ণু; যাঁহাদিগের ইন্দ্রিয়মাত্রেরই ঐরূপ প্রশংসা করা যাইতে পারে, তাঁহারাই বাবু। যাঁহারা বিনা উদ্দেশ্যে সঞ্চয় করিবেন, সঞ্চয়ের জন্য উপার্জ্জন করিবেন, উপার্জ্জনের জন্য বিদ্যাধ্যয়ন করিবেন, বিদ্যাধ্যয়নের জন্য প্রশ্ন চুরি করিবেন, তাঁহারাই বাবু।

 মহারাজ! বাবু শব্দ নানার্থ হইবে। যাঁহারা কলিযুগে ভারতবর্ষে রাজ্যাভিষিক্ত হইয়া, ইংরাজ নামে খ্যাত হইবেন, তাঁহাদিগের নিকট “বাবু” অর্থে কেরাণী বা বাজারসরকার বুঝাইবে। নির্ধনদিগের নিকটে “বাবু” শব্দে অপেক্ষাকৃত ধনী বুঝাইবে। ভৃত্যের নিকটু “বাবু” অর্থে প্রভু বুঝাইবে। এ সকল হইতে পৃথক্, কেবল বাবুজন্মনির্ব্বাহাভিলাষী কতকগুলিন মনুষ্য জন্মিবেন। আমি কেবল তাঁহাদিগেরই গুণকীর্তন করিতেছি। যিনি বিপরীতার্থ করিবেন, তাঁহার এই মহাভারত শ্রবণ নিষ্ফল হইবে। তিনি গোজন্ম গ্রহণ করিয়া বাবুদিগের ভক্ষ্য হইবেন।

 হে নরাধিপ! বাবুগণ দ্বিতীয় অগস্ত্যের ন্যায় সমুদ্ররূপী বরুণকে শোষণ করিবেন, স্ফটিক পাত্র ইঁহাদিগের গণ্ডুষ। অগ্নি ইঁহাদিগের আজ্ঞাবহ হইবেন—“তামাকু” এবং “চুরট” নামক দুইটি অভিনব খাণ্ডবকে আশ্রয় করিয়া রাত্রি দিন ইঁহাদিগের মুখে লাগিয়া থাকিবেন। ইঁহাদিগের যেমন মুখে অগ্নি, তেমনি জঠরেও অগ্নি জ্বলিবেন। এবং রাত্রি তৃতীয় প্রহর পর্য্যন্ত ইঁহাদিগের রথস্থ যুগল প্রদীপে জ্বলিবেন। ইঁহাদিগের আলোচিত সঙ্গীতে এবং কাব্যেও অগ্নিদেব থাকিবেন। তথায় তিনি “মদন আগুন” এবং “মনাগুন” রূপে পরিণত হইবেন। বারবিলাসিনীদিগের মতে ইঁহাদিগের কপালেও অগ্নিদেব বিরাজ করিবেন। বায়ুকেই ইঁহারা ভক্ষণ করিবেন— ভদ্রতা করিয়া সেই দুর্দ্ধর্ষ কার্য্যের নাম রাখিবেন, “বায়ুসেবন”। চন্দ্র ইঁহাদের গৃহে এবং গৃহের বাহিরে নিত্য বিরাজমান থাকিবেন—কদাপি অবগুণ্ঠনাবৃত। কেহ প্রথম রাত্রে কৃষ্ণপক্ষের চন্দ্র, শেষ রাত্রে শুক্লপক্ষের চন্দ্র দেখিবেন, কেহ তদ্বিপরীত করিবেন। সূর্য্য ইঁহাদিগকে দেখিতে পাইবেন না। যম ইঁহাদিগকে ভুলিয়া থাকিবেন। কেবল অশ্বিনীকুমারদিগকে ইঁহারা পূজা করিবেন। অশ্বিনীকুমারদিগের মন্দিরের নাম হইবে “আস্তাবল”।

 হে নরশ্রেষ্ঠ! যিনি কাব্যরসাদিতে বঞ্চিত, সঙ্গীতে দগ্ধ কোকিলাহারী, যাঁহার পাণ্ডিত্য শৈশবাভ্যস্ত গ্রন্থগত, যিনি আপনাকে অনন্তজ্ঞানী বিবেচনা করিবেন, তিনিই বাবু। যিনি কাব্যের কিছুই বুঝিবেন না, অথচ কাব্যপাঠে এবং সমালোচনায় প্রবৃত্ত, যিনি বারঘোষিতের চীৎকার মাত্রকেই সঙ্গীত বিবেচনা করিবেন, যিনি আপনাকে অভ্রান্ত বলিয়া জানিবেন, তিনিই বাবু। যিনি রূপে কার্ত্তিকেয়ের কনিষ্ঠ, গুণে নির্গুর্ণ পদার্থ, কর্ম্মে জড় ভরত, এবং বাক্যে সরস্বতী, তিনিই বাবু। যিনি উৎসবার্থ দুর্গাপূজা করিবেন, গৃহিণীর অনুরোধে লক্ষ্মীপূজা করিবেন, উপগৃহিণীর অনুরোধে সরস্বতীপূজা করিবেন, এবং পাঁটার লোভে গঙ্গাপূজা করিবেন, তিনিই বাবু। যাঁহার গমন বিচিত্র রথে, শয়ন সাধারণ গৃহে, পান দ্রাক্ষারস, এবং আহার কদলী দগ্ধ, তিনিই বাবু। যিনি মহাদেবের তুল্য মাদকপ্রিয়, ব্রহ্মার তুল্য প্রজাসিসৃক্ষু, এবং বিষ্ণুর তুল্য লীলা-পটু, তিনিই বাবু। হে কুরুকুলভূষণ! বিষ্ণুর সহিত এই বাবুদিগের বিশেষ সাদৃশ্য হইবে। বিষ্ণুর ন্যায়, ইঁহাদের লক্ষ্মী এবং সরস্বতী উভয়ই থাকিবেন। বিষ্ণুর ন্যায় ইঁহারাও অনন্তশয্যাশায়ী হইবেন। বিষ্ণুর ন্যায় ইঁহাদিগেরও দশ অবতার—যথা কেরাণী, মাষ্টর, ব্রাহ্ম, মুৎসুদ্দী, ডাক্তার, উকীল, হাকিম, জমীদার, সম্বাদপত্রসম্পাদক এবং নিষ্কর্ম্মা। বিষ্ণুর ন্যায় ইঁহারা সকল অবতারেই অমিতবলপরাক্রম অসুরগণকে বধ করিবেন। কেরাণী অবতারে বধ্য অসুর দপ্তরী; মাষ্টার অবতারে বধ্য ছাত্র; ষ্টেশন মাষ্টার অবতারে বধ্য টীকেটহীন পথিক; ব্রাহ্মাবতারে বধ্য চালকলাপ্রত্যাশী পুরোহিত; মুৎসুদ্দী অবতারে বধ্য বণিক্ ইংরাজ; ডাক্তার অবতারে বধ্য রোগী; উকীল অবতারে বধ্য মোয়াক্কল; হাকিম অবতারে বধ্য বিচারার্থী; জমীদার অবতারে বধ্য প্রজা; সম্পাদক অবতারে বধ্য ভদ্রলোক এবং নিষ্কর্ম্মাবতারে বধ্য পুষ্করিণীর মৎস্য।

মহারাজ। পুনশ্চ শ্রবণ করুন। যাঁহার বাক্য মনোমধ্যে এক, কথনে দশ, লিখনে শত, এবং কলহে সহস্র, তিনিই বাবু। যাঁহার বল হস্তে একগুণ, মুখে দশগুণ, পৃষ্ঠে শতগুণ, এবং কার্য্যকালে অদৃশ্য, তিনিই বাবু। যাঁহার বুদ্ধি বাল্যে পুস্তকমধ্যে, যৌবনে বোতলমধ্যে, বার্দ্ধক্যে গৃহিণীর অঞ্চলে, তিনিই বাবু। যাঁহার ইষ্টদেবতা ইংরাজ, গুরু ব্রাহ্মধর্ম্মবেত্তা, বেদ দেশী সম্বাদপত্র, এবং তীর্থ “ন্যাশানেল থিয়েটর”, তিনিই বাবু। যিনি মিসনরির নিকট খ্রীষ্টিয়ান, কেশবচন্দ্রের নিকট ব্রাহ্ম, পিতার নিকট হিন্দু, এবং ভিক্ষুক ব্রাহ্মণের নিকট নাস্তিক, তিনিই বাবু। যিনি নিজগৃহে জল খান, বন্ধুগৃহে মদ খান, বেশ্যাগৃহে গালি খান, এবং মুনিব সাহেবের গৃহে গলাধাক্কা খান, তিনিই বাবু। যাঁহার স্নানকালে তৈলে ঘৃণা, আহারকালে আপন অঙ্গুলিকে ঘৃণা, এবং কথোপকথনকালে মাতৃভাষাকে ঘৃণা, তিনিই বাবু। যাঁহার যত্ন কেবল পরিচ্ছদে, তৎপরতা কেবল উমেদারিতে, ভক্তি কেবল গৃহিণী বা উপগৃহিণীতে, এবং রাগ কেবল সদ্‌গ্রন্থের উপর, নিঃসন্দেহ তিনিই বাবু।

হে নরনাথ! আমি যাঁহাদিগের কথা বলিলাম, তাঁহাদিগের মনে মনে বিশ্বাস জন্মিবে যে, আমরা তাম্বুল চর্ব্বণ করিয়া, উপাধান অবলম্বন করিয়া, দ্বৈভাষিকী কথা কহিয়া, এবং তামাকু সেবন করিয়া ভারতবর্ষের পুনরুদ্ধার করিব।

জনমেজয় কহিলেন, হে মুনিপুঙ্গব। বাবুদিগের জয় হউক, আপনি অন্য প্রসঙ্গ আরম্ভ করুন।

English Translation…

The Babu

By Bankim Chandra Chattopadhyay

King Janamejaya said:

“O great sage! You have mentioned that, in the age of Kali, a certain species of human beings called Babus shall appear upon the earth. I am exceedingly curious to know what manner of creatures they shall be and what deeds they shall perform after taking birth in this world. Pray, describe them to me in detail.”

Vaishampayana replied:

“O greatest among men! Listen, and I shall describe those Babus of extraordinary intellect, skilled in eating and sleeping. Listen as I sing the virtues of those bespectacled, generous-hearted, multilingual, sweetmeat-loving Babus.

O King! Those who are clad in colourful garments, carry canes in their hands, dye their hair, and wear enormous shoes — they are Babus.

Those who are invincible in speech, masters of foreign tongues, yet hostile to their mother tongue — they are Babus.

O Great King! Many extraordinarily learned Babus shall be born who will be incapable of conversing in their own mother tongue.

Those whose ten senses remain in their natural, and therefore impure, state, while only their tongue is purified by the saliva of foreigners — they are Babus.

Their feet may be as dry and lifeless as pieces of wood, devoid of flesh and bone, yet perfectly capable of running away. Their hands may be weak, but they are exceptionally skilled at holding a pen and collecting salaries. Their skin may be delicate, yet capable of enduring blows from certain articles manufactured across the seas. Indeed, every one of their organs deserves such praise — they are Babus.

Those who accumulate wealth without any purpose, earn money merely for the sake of accumulation, pursue education merely to earn money, and steal examination questions for the sake of their education — they are Babus.

O King! The word Babu shall have many meanings.

Among those who shall establish their rule over India in the age of Kali and become known as the English, the word Babu shall mean a clerk or a market superintendent.

Among the poor, the word Babu shall denote someone relatively wealthy.

Among servants, the word Babu shall mean master.

But apart from all these, there shall arise a particular class of human beings whose sole ambition shall be to live and flourish as Babus. It is these alone whose virtues I am celebrating.

Whoever interprets my words in their opposite sense shall derive no benefit from listening to this Mahabharata. He shall be reborn as an ox and become food for the Babus!”

O Lord of Men!

The Babus shall drink up the ocean, like a second Agastya swallowing the waters of Varuna. A crystal vessel shall serve as their drinking cup.

Fire shall become their obedient servant. Taking shelter in two newly invented forms of the Khadava forest, known as tobacco and cigar, he shall cling to their mouths day and night.

Just as fire burns in their mouths, so shall it burn within their stomachs. And until the third watch of the night, it shall also blaze in the twin lamps of their carriages.

Fire shall even find a place in their music and poetry. There it shall assume the forms of Madan Agun and Mon Agun — the fires of passion and the flames of the heart.

According to the courtesans, the god of fire shall also reside upon their foreheads.

They shall consume air itself, and, out of politeness, give this formidable activity the dignified name of air-taking.

The Moon shall reside perpetually in their homes and outside them, never concealed behind a veil. Some shall see the Moon of the waning fortnight during the first part of the night and the Moon of the waxing fortnight towards its end; others shall do precisely the opposite.

The Sun shall never be able to see them. Yama, the god of death, shall forget their existence altogether.

They shall worship only the Ashwini Kumaras, the divine physicians. And the temple of these celestial physicians shall be called a stable.

O finest among men!

He who is deprived of the essence of poetry, who has been scorched by music and has devoured the food of the cuckoo, whose scholarship consists merely of books memorised during childhood, and who considers himself possessed of infinite wisdom — he is a Babu.

He who understands nothing of poetry, yet engages in reading and criticising it; who mistakes the mere shouting of a tavern singer for music; and who considers himself infallible — he is a Babu.

He whose appearance is inferior even to the younger brother of Kartikeya, whose qualities are those of a substance devoid of all attributes, whose actions resemble those of the inert Bharata, yet whose speech rivals Saraswati herself — he is a Babu.

He who celebrates Durga Puja for the sake of festivities, worships Lakshmi at the insistence of his lawful wife, worships Saraswati at the request of his second wife, and performs Ganga Puja out of greed for sacrificial goat meat — he is a Babu.

He who travels in a magnificent carriage, sleeps in an ordinary house, drinks grape wine, and eats burnt bananas — he is a Babu.

He who, like Mahadeva, is fond of intoxicants; like Brahma, is eager to create offspring; and, like Vishnu, is skilled in amorous pastimes — he is a Babu.

O ornament of the Kuru dynasty! These Babus shall bear a special resemblance to Lord Vishnu.

Like Vishnu, they shall possess both Lakshmi and Saraswati — the goddesses of wealth and learning.

Like Vishnu, they too shall recline upon the endless serpent, Ananta.

And like Vishnu, they shall have ten incarnations:

* The Clerk

* The Schoolmaster

* The Station Master

* The Commercial Agent

* The Doctor

* The Lawyer

* The Magistrate

* The Landlord

* The Newspaper Editor

* The Idle Man

In all these incarnations, like Vishnu, they shall display immense strength and valour in destroying mighty demons.

The demons destined to be slain in each incarnation shall be as follows:

* In the incarnation of the Clerk — the office peon.

* In the incarnation of the Schoolmaster — the student.

* In the incarnation of the Station Master — the traveller without a ticket.

* In the incarnation of the Brahmo — the priest expecting rice and bananas.

* In the incarnation of the Commercial Agent — the English merchant.

* In the incarnation of the Doctor — the patient.

* In the incarnation of the Lawyer — the client.

* In the incarnation of the Magistrate — the petitioner seeking justice.

* In the incarnation of the Landlord — the tenant.

* In the incarnation of the Newspaper Editor — the respectable gentleman.

* And in the incarnation of the Idle Man — the fish of the village pond.

O Great King! Listen further.

He whose thoughts contain one statement, whose spoken words contain ten, whose written words contain a hundred, and whose quarrels contain a thousand — he is a Babu.

He whose strength is onefold in his hands, tenfold in his mouth, a hundredfold behind someone's back, and who becomes invisible when the time comes to act — he is a Babu.

He whose wisdom resides in books during childhood, in bottles during youth, and in the folds of his wife's sari during old age — he is a Babu.

He whose chosen deity is the Englishman, whose spiritual preceptor is an advocate of Brahmoism, whose Vedas are the vernacular newspapers, and whose place of pilgrimage is the National Theatre — he is a Babu.

He who becomes a Christian in the presence of missionaries, a Brahmo in the presence of Keshab Chandra Sen, a Hindu before his father, and an atheist before a Brahmin beggar — he is a Babu.

He who drinks water in his own home, wine in the homes of friends, receives abuses in the houses of courtesans, and gets thrown out by the scruff of his neck from the residence of his English master — he is a Babu.

He who detests oil while bathing, detests his own fingers while eating, and detests his mother tongue while conversing — he is a Babu.

He whose only concern is his dress, whose sole enterprise is currying favour with influential people, whose devotion is reserved exclusively for his wife or mistress, and whose only object of anger is a good book — without doubt, he is a Babu.

O Lord of Men!

The people I have described shall firmly believe in their hearts that by chewing betel leaves, reclining upon cushions, speaking in a mixture of two languages, and smoking tobacco, they shall restore India to its former glory.

Janamejaya replied:

“O greatest among sages! May the Babus triumph! Now, pray, begin another discourse.”

Ambush Marketing...

Taken from X...

2014.

BJP sits down to find a national slogan. Days of brainstorming. Nothing clicks. The PR team is losing hope. Enter Mani Shankar Aiyar. "Chaiwala!" BJP looks at each other. "Arre wah! Chai Pe Charcha!" Campaign ready. Thank you, Aiyar Saab!

2019.

For days, BJP's PR department is in deep meditation. "What should we do this time?" The team is about to give up. Enter Rahul Gandhi. "Chowkidar Chor Hai!" BJP jumps out of its chair. "Brilliant! Main Bhi Chowkidar!" Campaign ready. Thank you, Rahul Ji!

2024.

BJP calls another emergency meeting. "Yaar, kuch naya socho!" The PR team has exhausted every idea. Enter Lalu Prasad Yadav. "Modi has no family!" BJP suddenly has its Eureka moment. "Modi Ka Parivar!" Another campaign delivered. This time, courtesy of Lalu Ji!

2027.

UP Election. BJP's PR department is confused again. "Boss, slogan ka tender kisko dein?" The team waits for divine intervention. Enter Mallikarjun Kharge. "Modi ka baap bhi jayega!" BJP's PR team starts celebrating. "Wow! Modi Kahin Nahi Jayega!" Campaign ready. Thank you, Kharge Uncle! At this point, Indian politics has become a family business. Congress handles product innovation. BJP handles branding and packaging. Other parties manage distribution. IT Cell handles amplification. And the public decides the sales figures. BJP has a communication problem. Congress keeps providing the solutions. Every election, BJP floats a campaign tender. Every election, the opposition wins the tender. And loses the election. No agency fees. No creative charges.

This is called Ambush Marketing...

People in West Bengal experienced the biggest political ambush marketing during the TMC govt.

What Mamata Banerjee’s government has done..

National Highways & central projects:

NHAI / Union Ministry of Road Transport works are frequently inaugurated or “dedicated” with large hoardings, cut-outs, and social-media posts featuring Mamata Banerjee’s face and TMC branding. The actual funding, design, and execution are central (BJP-led NDA). The visual messaging is designed so that local voters see “Mamata’s gift.”

Ration shops & free foodgrain:

The free rice/wheat under the National Food Security Act and the later Pradhan Mantri Garib Kalyan Anna Yojana is entirely a central scheme (grain procurement, allocation, and subsidy paid by the Centre). Yet TMC systematically plastered ration shops with Banerjee’s photographs, party symbols, and slogans claiming the free ration as a state/TMC achievement. Similar tactics have been used with other centrally funded welfare schemes.

Why it works

Because perception matters…

जो दिखता है, वही बिकता है" (What is visible, sells)…

Most voters judge outcomes by what they see and experience, not by budget documents or NHAI project lists. A photograph of the Chief Minister next to the free rice bag or the new highway is more persuasive than a press release saying “centrally funded.” That is the entire point of ambush marketing—perception over ownership.

Here's the NEMO of society trying to make sense out of the chaos.

Keeping sanity intact is becoming difficult day by day.

Jai Hind...

Jai Bharat...

Lies, Deception, and the Quest for Truth: Merging R. C. Majumdar’s Historiography With My Own Awakening...

If we do not learn from history, history will repeat itself.  

But what if the history itself is a carefully constructed web of lies?

That question has haunted generations of Indians who grew up reciting textbook chapters that painted invaders as benevolent unifiers, ancient Indian achievements as mythical, and uncomfortable facts as communal poison. In 1968, the towering historian R. C. Majumdar stood before a gathering of scholars in Srinagar and delivered what he called his possible “swan-song.” His message was clear, uncompromising, and prophetic: history must remain an eternal quest for truth. Anything less turns the discipline into a handmaiden of politics.

Majumdar reminded his audience of the classical standard. Niebuhr demanded that a historian be able to say before God that nothing false had been written. Ranke insisted the task was simply “to show what actually occurred.” Kalhana, India’s own ancient historian, required a detached mind free of bias. Sir Jadunath Sarkar declared he would seek truth whether pleasant or unpleasant, even if it struck at the glory of his country. In a 1937 letter to Rajendra Prasad, Sarkar wrote that national history must neither suppress disgraceful episodes nor whitewash them. Prasad agreed: a historian who deliberately distorts facts under the impression of doing good to the nation ultimately harms it.

Majumdar then turned his gaze to post-Independence India and saw those ideals collapsing. He accused successive governments of pressuring historians to produce narratives that served “national integration,” the myth of eternal Hindu-Muslim fraternity, and the elevation of non-violence into a historical constant. 

Majumdar pushed back against modern attempts to claim that non-violence (ahimsa) was a constant guiding force throughout Indian history. He pointed out that classical political treatises, religious texts, and standard royal practices—such as Ashvamedha sacrifices, Digvijaya (conquests), and celebrations of warriors victorious in hundreds of battles—flatly contradict this notion.

Officials, he said from personal experience, cared little whether statements were true; they simply condemned any account that clashed with the preferred political image. Some professional historians themselves began treating objectivity as a “false dogma.” Presidential addresses at the Indian History Congress spoke of history’s “mission” to lead humanity toward higher ideals, to omit “ghastly aberrations,” and to judge every fact by the criterion of progress toward liberty. In Majumdar’s words, the old phrase “History is past politics” was being replaced by a new one: “History is present politics.”

This is precisely the environment in which many of us were educated. From Class VII to Class X, we were required to write essays explaining why Akbar was the greatest of sultans - even while knowing the documented record of forced conversions, the treatment of women from the families of his own commanders, and the scale of temple destruction under later Mughals. We celebrated the Quit India Movement as the decisive blow against British rule while the Naval Mutiny of 1946 and the INA trials that truly shook imperial confidence were relegated to footnotes. We were taught that 1947 was the glorious dawn of freedom rather than a carefully managed transfer of power in which Mountbatten’s continued influence and the lingering role of British intelligence remained unexamined.

The same textbooks ignored or downplayed the scientific achievements of our own civilization. The *Vaiśeṣika Sūtras* of Kaṇāda, formulated centuries before Newton, already articulated principles of motion that map remarkably onto the three laws of classical mechanics. Ancient Indian thinkers discussed atoms and molecules long before modern science claimed the discovery. Texts such as the *Vaimānika Śāstra* were dismissed as fantasy. Meanwhile, the destruction of Nālandā by Bakhtiyār Khaljī is treated as a minor episode, yet a railway junction still carries his name. Place names across Delhi continue to honour invaders while the defenders of the land are often airbrushed from memory. Knowledge of Sanskrit and Indian texts was systematically extracted and shipped to European libraries; Max Müller’s project was not pure scholarly curiosity.

Majumdar saw this pattern clearly. “It is very sad,” he wrote, “that the spirit of perverting history to suit political views is no longer confined to politicians, but has definitely spread even among professional historians.” The result has been a quiet cultural self-belittlement. Generations grew up apologising for their own past, embarrassed by their heritage, and trained to view any proud assertion of civilisational continuity as dangerous nationalism.

Yet truth has a stubborn resilience. An awakening is underway—not the manufactured kind directed from above, but the quiet, individual kind that begins when a student refuses to behave like a blind sheep. It begins when one notices the contradictions between primary sources and prescribed textbooks, when one discovers that Chandragupta Maurya’s resistance to Alexander is more complex than the simplified “Sikander” narrative, when one learns of the roles played by figures such as Syama Prasad Mookerjee in keeping large parts of the country within India. It continues when young people start asking why certain chapters of medieval history are endlessly reinterpreted to remove religious motivation while British colonial excesses are examined with clinical honesty.

Majumdar’s final words in that 1968 address remain the clearest compass we have:

“History, divorced from truth, does not help a nation—its future should be laid on the stable foundations of truth and not on the quicksands of falsehood, however alluring it may appear at present. India is now at the cross-roads and I urge my young friends to choose carefully the path they would like to tread upon.”

The choice is still before us. We can continue treating history as a political tool—selectively forgetting temple destructions, forced conversions, civilisational achievements, and the real drivers of independence—or we can return to the Rankean and Sarkarian standard: establish the facts first, without fear or favour, and only then draw moral or political lessons.

A nation that cannot look its own past in the face will remain a nation of confusion. A nation that reclaims the courage to seek truth, however bitter or glorious, recovers its self-respect. The historians of the future will not be measured by how well they served the slogans of their age, but by how faithfully they recorded what actually occurred.

The crossroads remains open. The path of truth is steeper, but it is the only one that leads anywhere worth going.

Jai Hind.  

Jai Bharat.

For the people of Bharat... Here's the original book where R C. Majumdar has been critical of the way the History of Bharat is written.

Go to page 16 and discover it on your own...

And this is the write-up of my own awakening...