Discretion Part Drei


Many of you may be wondering why the recent articles on the importance of Satya and Rta. After all, isn’t there a reawakening in Hindu community about the need for Dharma? What is the necessity to so stridently and trenchantly assert what the tradition actually says and what our Real Acharyas in Agraharas, Mathas, and Devalayas say?

The truth of the matter is that Bharatiyas need to start understanding that the path to Civilizational Security and Personal Spiritual growth are, ironically, one and the same. The dangers facing Indic Civilization today, at least if you believe in our traditional scriptures, are in fact meant to remind us of what true Dharma actually is. When the letter becomes more important than the spirit, when individual Rna becomes more important than absolute Satya, when the words of our Ancient Rishis are twisted for personal one-upsmanship, or worse, adharmic Ambition, then mankind is reminded of its lesser place in the greater scheme of things. When atheists, charvaka or otherwise, gleefully declare that “God is Dead”, why do they pray when it is their plane that is falling or their house that is on fire? The fault, dear Brutus, is not in the stars, but in ourselves.

Truth be Told, those of us who contribute to this site are quite frankly much more interested in quietly and contently writing articles (or printing those by others…who are team-oriented) to help spread awareness of our High Culture. But as we wrote in our article on Culture: the Cure for Stupidity, Arts are the Alankara of culture, not culture itself. It is the values and morals and high-minded principles of our forebears that drives not only what to view as tasteful, refined, and cultured, but also what is good, decent, and proper. It is Dharma that is the soul of our Culture.

And yet, despite all the high-minded talk, we still have far too many ambitious and parochial people, who are putting their own private gain ahead of public good. Despite the growth of the “Indic Intellectual Ecosystem”, there remains far too much backbiting, copying, and petty politicking to make any of this Civilizationally beneficial. After all, if you treat your own countrymen no different than you treat your foreigners, if you still stupidly repeat the same mistakes as our ancestors and allow de nobilis into our ranks, if you still cut side deals with national enemies to gain one over your local rivals, then why is your society any more worthy of saving than it was a thousand years ago?

Ours is the civilization not only of Vasistha and Vikramaditya or Ram and Guru Ram Das, but also Saints like Annamacharya and Basavanna who took on those who misused our inheritance and twisted it for personal material gain. That is why we spoke out so fervently in favour of the absolute Truth, of Satya-Param, in our previous article. Without the truth, all we have is tyranny. It is the truth that truly does set us free.

Tradition without Truth is robotics. But Tradition with Truth is meaningful living. It is the Truth which destroys Ego, which reminds us of our minuscule place in the scheme of things, which teaches us that false pride comes not only from adharma but even Dharma. That is why we are asked to surrender to God in the finality of things (atma-nivedhana), or at the very least surrender to truth (if you are agnostic). Solipsism and narcissism can emerge even from those who have historically done good, like the Haihaya Karthaveerya.


Even the Parashurama who defeated him was in turn punished by Rama for pride.

That is the danger of Ego, that is the danger of Ahankar. Over time, it breeds the false sense that you are so good, whatever you do is beyond reproach, whatever you do cannot be judged. Pride in caste, pride in scholarship, pride in intellect, pride in strength, all can lead to terrible falls and even punishment, and so too can pride in doing past good.

As seen in the preceding article in our series, the amassment of wealth and power of the Bhargavas and their adharmic selfishness in the wake of societal famine was one of the reasons for their chastisement. Their ingrate behaviour towards their patrons, the Haihayas (supported by the Atreyas), is also significant. The later misdeeds of the Haihayas, who went overboard, were rightly punished by Parashurama, but the misdeeds of the Bhargavas were the root.

Society is one of balance. When there is an imbalance, when kshatriyas become tyrannical, or when brahmanas attempt to accrue wealth, power, and women, Dharma causes a restoration. Parashurama’s antipathy towards kshatriyas was well-known, his instruction of Bhishma being only on account of the latter being the divine son of Ganga. Parashurama’s cursing of Karna once he discovered the latter was actually a kshatriya, is emblematic of this. But a society needs both Brahmanas and Kshatriyas. He served as the conduit for Krishna to take his Sudarshana chakra, as the purpose of Krishna’s birth was to destroy sinful Kshatriyas, but Parashurama’s punishment at the hands of Rama is also well-known, again due to the sin of Ego. This egotism of the Bhargavas originated in Bhrigu himself.

Once upon a time, the rishis were performing a great yagna and wished to determine to whom they should dedicate it to. When it was decided to dedicate it to the Supreme God, Bhrigu decided to test the Trimurthi. He refused to pay obeisance to Brahma or embrace Shiva, and both were angered. In fact it was only when the wives of Brahma and Shiva begged them to spare Bhrigu that he managed to escape with his life, despite both of them preparing to burn him to ashes or slay him with Trishul. His encounter with Vishnu is even more illustrative.

The story of Lord Venkateshwara (Balaji) is well known in Andhra and other parts of the South (as this Kannada film demonstrates).

The impudent Bhrigu then made his way over to Lord Vishnu, who was asleep. Bhrigu struck Vishnu on the chest, awakening him. Despite the behaviour of this son of Brahma, he spared Bhrigu due to his nominal status as his father-in-law. True to his nature, however, Vishnu also removed the origin of Bhrigu’s pride, the eye in his foot that was the source of his great Ego.

Bhrigu Aksapada, as such, was punished by Lord Vishnu who removed of that eye in Bhrigu’s foot of which he was so proud.    After all, whatever legal title the oceans may be in, the entire cosmos belongs to the One who created it. What is a mere rishi before the preserver of the universe itself? This is the danger of self-glorification. Rishis too must know their place before God. Bhrigu and the Bhargavas soon learned theirs.

Maha Lakshmi herself was furious and cursed Bhrigu and all Brahmanas that she would never visit them. Rishis themselves scolded Bhrigu for his arrogance. After all, who was he to test the Trimurthi, who could burn him to ashes with a mere glance (Brahma almost did). That Lakshmi was born to him is considered a boon to Bhrigu, not the other way around. The Trimurti and their Divine other halves are beyond all materiality.

All this is precisely why time and again humility is of the utmost importance because False Ego leads to the temptation towards pride, which leads to greed, and untruth to justify that greed. The ancient brahmanas were known for truth because they foreswore from wealth and power, and were rightly respected for it. That some of their descendants greedily chase after it even at the cost of their country, is well known too: One, Two, Three.

One such has been writing abysmal nonsense, ostensibly for the benefit of a foreign patron. While he curiously criticised the kshatriya who spoke out against this videshi scholar, he has been inactive in actually defending our society from such videshi depredations.  This is precisely why avadhanis do not replace our Acharyas, who live in poverty and are attached to the truth, whatever the personal cost. But here is what one such public performer has been writing all while making pretense to giving “spiritual discourses”.

For all his obsession with his own caste, he had the gall to insult Maharishi Vasistha by stating he was the son of a prostitute. Per our orthodox Tradition, Vasishta is considered on of Brahma’s manasaputras (directly mind-born son)…How could he be called the son of an apsara? Whether you are atheist or not, that is the tradition, you are free to deny the rationality of it, but that is the traditional reality.Even if one accepts some later account of Vasishta being reborn to Urvashi and Varuna, that only demonstrates the danger that half knowledge accomplishes.  Urvashi as an apsara is no more a prostitute/courtesan than devadasis originally were. Apsaras were simply independent unattached women who chose their own lovers and had no interest in marriage. Ravana styled Rambha as one such prostitute, and he payed the price through the curse of her family. These ravanas will very well find out the same. All this is precisely why half knowledge  or knowledge in general, is not wisdom.

Another example was misdefining Dharma. That Dharma is defined as the upholding of Rta expressed by the Absolute Truth Satya as clarified by our Traditional Acharyas was established in our Post on Rta vs Rna. So why the effort to define it as such? Defining Dharma as inferior and motivated by Rna is, especially in the present time, very dangerous to our debt-burdened society. Whether it is unscrupulous moneylenders in Mother India or modern bankers, the perils of finance especially to the indebted illiterate are great.


As once can see, spiritual rnas are far too easily conflated for material & financial rnas. In our debt-burdened society, the implications of this are terrible. That is why rna is necessarily inferior to Dharma, so that Rta is not offended. But why such artificial re-defining of Dharma? Whose purpose does it serve to first change Dharma from Rta and Rna, then in subsequent articles, subordinate Satya to Rta. These are wrong definitions, which we were forced to counter in our articles on Satya and Rta. That one of them used to call Rajiv Malhotra his “guru” only to later attack him, only shows how much they themselves don’t practice what they preach. So much for guru-rna. What an ingrate.

Next are the recent definitions of Classical Literature as something frozen, beyond time and space, i.e. dead. This is straight out of Sheldon Pollock’s view of Sanskrit as dead. No wonder a review was written by them against Rajiv Malhotra’s Battle for Sanskrit. It’s obvious they are indirectly assisting Pollock’s prekshaa. Even if one gives the benefit of the doubt, it is highly telling that they were far more vitriolic and spent more time trying to take down Rajiv Malhotra than rebut the claims of this western Indologist.

Finally, the most egregious of all, their supporting the theory of “Beef in Vedas”.  This was in turn used by such noted pseudo-scholars as a particular Wendy Doniger acolyte. This is the cost of pseudo-scholarship and why avadhanis are not acharyas. As we can see, even in the tradition, whether it was Ravana or the greedy and overproud Bhargavas, or Duryodhana and the sinful Kauravas, just as there are good kshatriyas and evil kshatriyas, there are good brahmanas an evil brahmanas. Hence, the issue that faces us today is not caste versus caste, but Dharma vs adharma. It is upto to good brahmanas to speak up and call out these dushta-brahmanas for the fraudacharyas they are. These are bahishkar-able offenses. Remember, that too is part of Varnashrama Dharma.

These are not mere indiscretions, but a pattern of perverting Veda, Purana, and Dharma to suit the needs of videshi “indologists”. The list in fact goes on to even referring to varna (caste) as being based on “aptitudes” instead of guna (per) the tradition. Is casteism any more obvious than in asserting only 1 caste has valour or only 1 caste has intelligence? This is the definition of it. This is the casteism and determinism that had bred fatalism. This is the casteism that furthers division.

When one teaches, it must be out of a sense of responsibility, out of a sense of duty not just to makes sure students are taught correctly but also in a manner that is comprehensible to them. One should not teach or write for the purpose of looking or sounding smart, but for the purpose of communicating knowledge, wisdom, and understanding effectively. A teacher does not teach for his own ego, or self-glorification, but out of a sense of obligation to society.

Worst of all, the obvious subtextual attempts to deify this charlatan self-styling himself as a “polymath”, is apparent not only through the references to Swami Vidyaranya as a “polymath” but even Sri Krishna himself.

Let it be known to this Ravana, and his resident Paundraka, that not only is he no Sri Krishna or Vasistha, he is no Vidyaranya either. Despite traditional knowledge and achievement, both Ravana and Dronacharya were punished for doing wrong and lusting for women in one case and power in the other. They should consider themselves duly notified of their walking the same path as these predecessors.

At this stage, many of you may believe this critique to be too harsh, or too focused on one community. Please understand, this is in fact out of great reluctance, as infighting, whether inter-caste or even intra-caste runs many risks as well. Nevertheless, it is imperative that correct interpretation of our tradition be passed on to the next generation, that correctly teaches not only correct culture, and correct Dharma, but even correct Varnashrama Dharma. Some seem to have forgotten this, as we have not been alone in similar criticism.

Even those who were once aware of such problems can become blind to them when faced with material temptation. All this is precisely why our true Acharyas are in the Agraharas or Mathas (Sringeri in this case), not in the material world, pursuing a material living. It is they who preserve the tradition of true Brahmanas and they who teach correct Varnashrama Dharma. Our writings must be in consonance with the spirit if not letter of what they teach. Traditional Brahmanas living the traditional way were and are respected. If you are not one such, do not expect the same treatment and authority commanded by an Acharya.

As we said above (and as we can see above) those who have a past store of good deeds can also fall on account of their pride in them. That is the danger of ahankar, which leads to greed, which leads to untruth, and ultimately untold sin. When the store of merit expires, from whence can they expect succour from the cost of their transgressions?

Relevant to the matter at hand, is K.A. Nilakantha Sastri’s recounting of a Buddhist perspective on ancient Brahmanas, that gives us insight into why some sections continue this “Beef in Vedas” sacrilege:

Buddhist account of gohatya

“The Ancient Rsis were ascetics (tapassino) and practiced self-control and avoided the five pleasures of the senses…They spent 48 years of their life as brahmacarins in quiet of knowledge and good conduct. Even after their marriage they lived a life of restraint. They held austerity, rectitude, tenderness, love and forebearances in high esteem. They performed sacrifices with rice, beds, clothes, ghee or oil, which they could collect by begging and never killed cows in sacrifices. They possessed a noble stature and a tender and bright mien and remained always engaged in their own pursuits. In course of time, however, they began to cove[t] a king’s riches and splendour and objects of pleasure such as women with ornaments, chariots yoked with stately horses…Coveting more and more they again persuaded him (King Okkaku, that is Ikshvaku) to celebrate sacrifices by offering of cows, which they said, constituted also the wealth of men…The slaughter of cows enraged the gods Brahma, Indra and even the Asuras and Rakshasas and multiplied the diseases which were originally three, viz. desires, hunger and decrepitude, to ninety-eight and further caused to appear discord among the people and within the household, and acts improper and impious among the various classes of men.”[2, 291]

The true Brahmins are distinguished from the false ones by Buddha and are well spoken of by him. Such Brahmins were expected to observe the five dhammas: truthfulness (saccam), austerity (tapam), continence (brahmacariyam), study (ajjhenam) and gifts (cagam). (sutta-Nipata p.85).”[2, 293]


That is the danger of perpetuating this calumny that Beef can be justified by the Vedas. Go-hatya is considered a mahapataka (a terrible sin). This in turn has been rebutted many times. Such actions of this clique not only put our society at risk (at least per the Vedic tradition), but also put at risk our venerable Acharyas.

It is widely known how Brahmins (traditional or otherwise) are specifically and bigotedly targeted for violence. The tragic violence in Tamil Nadu is one such example. Many of our own family-friends were directly affected decades ago and were forced to migrate. The continued murders of brahmin priests in Bangladesh and elsewhere is another. Protection of priests and others can only be achieved by unity in our society and correct interpretation and correct practice of Dharma. As the Paramacharya is reputed to have said above, the best way to ensure the safety of brahmanas (which many of us have a personal stake in) is their own good conduct.Supporting such colonial theories that have no support in scripture (like AIT, which others have done) only gives fuel for this Breaking India fire and artificially separates Brahmanas from the other castes (the express goal of colonialists). An intellectual sepoy is still a sepoy, and betrays his fellow hindu and fellow brahmin alike.

That is why we repeatedly state that in order to ensure their own nation, their own Civilization becomes stronger, such stalwarts of samskruthi must themselves become better people first, and correct their wrong notions and wrong opinion and wrong-headedness.  Such wrong definitions of Varnashrama Dharma only drive lower castes away. Such wrong “scholarly” support to Beef in Vedas only puts Hindus on the backfoot and encourages more go-hatya. And these are only some such examples. Recent attempts to even justify their own private vices on the basis of some alleged and subjective “inner worth” is another.


Of course we are judged by our vices. Habits are first cobwebs then cables. An author, artist, musician, or even poet may not be judged by his vices, but a Pandit, Purohit, or Acharya certainly is. That is the mark of a true Brahmana. National honour is safeguarded by National morality. Whether you are born into a brahmin family or not, it is your conduct that makes you a true Brahmana.

But like Durvasa & Drona, those who in their pride or ambition or desire for wealth perpetuate these falsehoods, may in turn find that pride goeth before the fall.




  1. Shree Balaji Mandir http://shreebalajimandir.org/lord-venkateshwara%20%E2%80%93%20the-story.aspx
  2. Kane, P.V. History of Dharmasastra. Vol.3.P.2. Poona: Bhandarkar Oriental Research Institute. 1973.
  3. Sastri, Nilakantha K.A. Age of the Nandas & Mauryas. MLBD.1996
  4. Nagaswamy, R. Tamil Nadu-Land of the Vedas. Tamil Arts Academy. 2016