This is Part - III of Dr. Kamath’s series on Heretics, Rebels and Revolutionaries. Read Part II here. Dr. Kamath’s article on The Great Nastik Revolt is part of his previous series on The Truth About The Bhagavad Gita, and can be found here.

Brahmins Claim To Control Cosmos!

By 6^th century B. C., the Brahmanic pretentions reached such ridiculous heights that Brahmins claimed to control the entire cosmos. This was based on the following logic: Vedic Gods controlled the Universe; Yajnas compelled gods to fulfill man’s desires; Brahmins composed Mantras (magical incantations) uttered at Yajnas to delude gods; and therefore Brahmins controlled the Universe. Believing this, Kshatriyas sacrificed grain, ghee and animals to compel the gods to grant them their wishes (power, wealth and heaven, BG: 2:43). The Brahmins extracted hefty fees from kings for performing increasingly exacting and complicated Yajnas. Naturally, ostentatious desire-driven Yajnas (Kamya Karma) became the hallmark of an aristocratic Brahmanic Dharma of post-Vedic India. Read the full story

This is the last article in Dr. Prabhakar Kamath’s series on the Truth About The Bhagavad Gita. The complete series can be found here.

I am dedicating this final article in my series on The Truth About The Bhagavad Gita to the youth of India. In this article, we will examine how Brahmanism molded the Hindu mind for 3500 years, and how the vast majority of Hindus, deluded by Brahmanic brainwashing, is woefully unprepared for citizenship of a modern, secular democracy as evidenced by so many unsolved potentially catastrophic societal problems plaguing India since independence. The single most important factor contributing to these problems is masterful inaction by citizens of India. This might seem like a rather drastic statement on my part, but I urge readers to weigh the evidence presented in this article before rebutting my assertion. In fact I invite readers to present evidence to the contrary. Nothing would make me happier than someone proving me wrong in my observations.

Read the full story

Note: All articles in Dr. Kamath’s series on The Truth About The Bhagavad Gita can be accessed from here.

In this article, we will study Varna Dharma (Class System) and Jati Dharma (Caste System), two Brahmanic systems of ancient India, which, though obsolete in modern India, have survived and become serious national disgrace and blight on humanity. As we read in earlier articles, all social systems we now consider as sources of serious national problems, such as these, came into being to solve some pressing social problems in the remote past. They have outlasted their usefulness and have become destructive to the present generation only because Brahmanic loyalists promoted them for their own personal gains.

1. Definition

The Varna Dharma (4:13), the Class System by which the Brahmanic society was divided into four great professional classes (18:40-45), came into being between 1500 and 1000 B. C. Jati Dharma (1:43), the Caste System by which people identified themselves as belonging to a distinct group with shared values, hereditary professions, eating habits, food and marital alliances, came into being somewhat later. Whereas the Varna Dharma divided the society vertically (Brahmins at the top and Sudra at the bottom), the Jati Dharma divided the four classes horizontally. For example, Brahmin Varna consisted of hundreds of distinct Jatis speaking different languages, eating different foods, practicing different rituals, and marrying people only within their castes. Caste system became increasingly rigid after 12^th century due to resurgence of Brahmanism as well as rise of Islamic rule in India. Read the full story

Note: All articles in Dr. Kamath’s series on The Truth About The Bhagavad Gita can be accessed from here.

In this article in our series on Brahmanism, we will review its legacy, the evidence of which we can see all around us even in modern times. Just about every single malady we see in India today -communal disharmony, caste-based politics, untouchability, illiteracy, poverty, superstitions, irrational fear of authority, passivity, widespread corruption, Hindu fundamentalism, priestly misconduct in and out of temples, goondaism of para military armies, antisocial behaviors of politicians, bureaucrats and police, fleecing of bewildered people by Babas and Swamis, and many more problems- could be directly traced to the doorstep of corrupt Brahmanism. All these are Karmaphalam (fruits of misdeeds) of three thousand years of Brahmanic legacy Indians eat every day.  Read the full story

In the previous article, we read how Bhagavatism, the religion centered on Krishna-Vaasudeva, promised people that if they took refuge in him, he would fulfill their desires (9:22) and liberate them from all evils of Brahmanism, namely doctrine of the Gunas of Prakriti (7:14), Law of Karma (9:28), and Shokam, Dwandwam and Samsara (arising from Karmaphalam). In other words, this Dharma’s goal was to end the elitist Brahmanism obsessed with Kamya Karma (corrupted Yajnas) and hierarchical Varna Dharma (class and caste system), and establish in its place Bhagavatism resting on ritual-free Bhaktiyoga (9:26) and equality of all classes based on the premise that the same god resided in everyone’s heart (10:20; 15:15). The essence of Bhagavata Dharma as well as its revolution to overthrow Brahmanism was stated in the form of a Sutra -the Secret Code of the Bhagavad Gita: 18:66: Abandon all Dharma and surrender unto me alone; I shall liberate you from all evil (aspects of Brahmanism). Do not grieve (for its demise).

In this article, we will study how Brahmins converted ‘The Manifesto Of The Revolution To Overthrow Brahmanism’ into ‘The Handbook Of Brahmanism’; and literally beat a petrified Krishna over his head with thoroughly corrupted form of Bhakti. Such is the genius of Brahmanism. Read the full story

In the previous article, we studied how the Gita became the battlefield on which the Great Sectarian War took place for the Soul of Sanatana Dharma, and how after the wily Brahmins routed naïve Upanishadists once again the Bhagavatas entered the fray. Obviously the power of Super Man (Purushotthama, 15:18) and his “strong weapon” Buddhiyoga (15:3) were no match to the “firm-rooted eternal tree with its roots above and branches below” (15:1-3). A whole new God with terrifying appearance and awesome powers was needed to chop down this rotten tree. Read the full story

(Note: If the image resolution is too low for your browser, you may click on the image and open it to its full size)

In the previous article, we read how Upanishadists launched a revolution to overthrow Brahmanism and establish Upanishadism in its place using Arjuna Vishada as the vehicle. In this article we will study how they consolidated their revolution.

Every revolution, whether military, political, social, religious or sectarian, is followed by two early preemptive measures: 1. Protecting the revolution from the attacks of well-entrenched vested interests. 2. Destroying, reforming or retiring the recalcitrant Old Guard. The stranglehold of the vested interests on Brahmanism was so strong that Upanishadists had to create a whole new god to accomplish these goals: Lord of beings (4:6). We read elsewhere the two main reasons why people create gods: fulfill their desires and for protection from evil. Presently Brahmanism’s upper classes were obsessed with fulfilling its desires by means of Kamya Karma, and Upanishadists were busy protecting their revolution from the evil of Brahmanism. It is important to note here that the new god’s mandate was only to protect and promote Upanishadism centered on Brahman and to destroy the evildoers (4:7-8). He was not the god of Upanishadism, but just its facilitator. He repeatedly identifies Brahman as the supreme divinity (5:21, 24-26; 6:27-28). Read the full story

In the previous article we read how around mid 3^rd century B. C. E. Brahmanism created the Original Gita consisting of Arjuna Vishada and inserted it into the ever-expanding Mahabharata epic to reverse the trend of Kshatriyas abandoning decadent Brahmanism and joining heterodox Dharmas such as Buddhism and Jainism. This hauntingly beautiful song, expounding merits of Varna Dharma, became the rallying point for Brahmanism in its struggle against the onslaught of heterodox Dharmas. Read the full story

(Note: This is the 8th article in the series on the evolution of early religious thought in India, by Dr. Prabhakar Kamath. The previous article in the series can be accessed here. All Dr. Kamath’s previous articles can be accessed from this page where you can also sign up for Dr. Kamath’s RSS feed.)

We all know that Ashoka the Great gave Buddhism the gift of making it the dominant Dharma of India for a thousand years and one of the great World Religions to this day. However, few people know that he gave a wonderful gift to Brahmanism as well. He offered them his personal image of a renegade and fallen Kshatriya as the blueprint on which to base a parable in the form of a beautiful song, the Gita, by which Brahmins conquered back everything they had lost and more. A remorseful Ashoka overwhelmed by sorrow, self-doubt and the horror of war on the battlefield of Kalinga became the model for distraught Arjuna overwhelmed by sorrow, self-doubt and horror of war on the battlefield of Kurukshetra in the parable of Arjuna Vishada. This is a classic example of how Brahmanism used their adversaries themselves to beat them over the head. As we go along, we will study several more examples of such incredible feats by Brahmins in the defense and promotion of their archaic Dharma. Read the full story

(Note: This is the 7th article in the series on the evolution of early religious thought in India, by Dr. Prabhakar Kamath. The previous article in the series can be accessed here. All Dr. Kamath’s previous articles can be accessed from this page where you can also sign up for Dr. Kamath’s RSS feed.)

Intellectual Ferment

By 600 B.C.E. a great intellectual ferment was brewing across the Indo-Gangetic plain the likes of which India has not seen since. Countless different Kshatriya-inspired philosophies sprang up from the agitated intellect of the Indo-Gangetic Civilization. During this period (900-500 B.C.E), thousands of wandering sophists, known as Parivrajaka, crisscrossed the country questioning anything and everything, including the doctrines of the Gunas and Karma, the Vedas, Vedic sacrificial rites, animal sacrifices, Varna Dharma, and supremacy of Brahmins. They engaged each other in robust public debates on every topic on earth. They challenged their adversaries to either win them over in debate or to follow them. These ‘argumentative Indians‘ came to be known as ‘ ‘Hair splitters’ or ‘Eel wigglers.’ The public halls all over Aryavarta were packed with curious people eager to learn and experiment with new ideas to cope with life’s vicissitudes. New Age Philosophies thrived everywhere. They were all sick and tired of Brahmanism’s remedy for every problem in the world: Perform sacrifices! Read the full story