61 years ago the Hindus ended the mlechCha conquest of their land. Today most of us feel the victory was incomplete and many others feel it might have even been empty. Within the true Hindu elite (not the modern Indian elite) there has been the following realization which I have articulated many times on these pages: We were in the process of reversing the earlier invasion i.e. that of the turuShka-s and were close to rolling back Islam. The process had inflicted heavy damage on us, and we were not in a position to take on a second invasion. It was then that mlechCha-s fell upon and we shamefully succumbed to their assault, and it took us another 140 years to revert that. But in the process the turuShka-s got a new lease of life and seized our western and eastern lands. The process cut deep into our identity because it removed the sindhu from our consciousness, divided the land of the five rivers in the midst of genocide, removed the land of pANini from our sight. It also drove the final nail into the coffin of Kashmir, the land of some of our greatest thinkers. To add to these physical disfigurations, we remain in the state of mental colonization that ironically John Woodroffe so eloquently diagnosed. To add to this, there was the third invasion by a variant of the same meme as Mohammedanism or Isaism, namely Marxism. This invasion recently claimed Nepal the land of many of our Agama-s. These depredations were associated with the loss of deva-bhASha the vehicle of our civilization and also the “light of Asia” itself. Our inability to restore devabhASha and reacquire the spirit of its traditions is manifest in the post-1947 depravity of the land and the reigns of the taskara rAjan-s and dasyu-s that over took the land.
I had conversations in the past with my late grandfathers of the period of mlechCha rule through which they had lived. For them it was a tumultuous transition – verily a fulfillment of the paurANic prophesies. A generation before them was one of great agnichit-s, the smoke of whose sacrificial fires reached the skies, mahAmahopAdhyAya-s who had delved into the intricacies of kAvya, mImAmsa and nyAya-vaisheShika and able mantravAdin-s. But for them it was a grim struggle for survival. Applying the abilities inherited from their ancestors to secular pursuits they were mainly engaged in salvaging themselves – they had reached the proverbial state of “does it matter if it is rAma or rAvaNa who is reigning”. Thus, the very presence of the mlechCha-s was a thing of the background. But in all this at least my maternal grandfather briefly felt a surge of nationalism due to the words and actions of two brAhmaNa warriors who hardly get any attention in the official histories of the great saMgrAma – Vanchinathan and Varahaneri Venkatesa Subrahmanya Iyer.
Vanchinathan letter was particularly a source of inspiration; an excerpt from which run thus: “3000 youths of this brave country have taken an oath before goddess kAlI to send King George to naraka once he sets his foot on our motherland. I will kill Ashe, whose arrival here is to celebrate the crowning of King George in this glorious land which was once ruled by great saMraT-s. This I do to make them understand the fate of those who cherish the thought of enslaving this sacred land.”
Upon the death of VVS Iyer the great patriot VD Savarkar wrote: “For indeed he was a pillar of strength, a Hindu of Hindus, and in him our Hindu race has lost one of the most exalted representatives and perfect flower of our Hindu civilization – ripe in experience, and mellowed by sufferings and devoted to the service of men and God, the cause of the Hindu Sanghatan was sure to find in him one of its best and foremost champions in Madras.”
We had earlier narrated the tale of the predecessor who located the lost temple of kumAra in Chebrolu and initiated that brAhmaNa, whose descendent was to attain “eko mAnuSha AnandaH”, into the vidyA of tripurA. He himself was initiated into the vidyA of tripurA by a great mantra-vAdin from the outskirts of Madhurai. This mantravAdin it is believed was in the line of the madhurAja-yogin and AdyanAtha, who themselves were in the line of the great abhinavagupta. That mantra-vAdin remarked to him that unless the first varNa was to assume its natural role of leadership as the head of the puruSha from the himaparvata-s to the mahodadhi the land would not recover from the mlechCha-s. It is striking that Tilak was to use nearly the same language some years down the line.