The path of modern man is a blind search for a masculine heart. Steeped in confusion, he makes sense out of his impotence, painting the world with the pessimism of grey, calling it colorful. Steeped in complacency, he is unable to transmit ancestral meaning from one generation to the next.
Author: OG Saffron
In the Bala Kanda of the Valmiki Ramayana, there is a chapter wherein Rishi Vishwamitra convinces Lord Rama, the best of men and most resplendent, that it is his duty to slay the dreadful yakshini Taraka. This chapter as well as the following chapter dealing with how the yakshini Taraka was slain contain very powerful insights whose relevance is as prominent today as it was back then.
Most “studies” of Love Jihad deem the phenomenon to be nonexistent, and it goes without saying that such “studies” are often administered, monitored, and reviewed almost exclusively by Indian Leftist academics and affiliated intellectuals. Paraded by Indosecularists as being conjured up by the Hindu Right, Love Jihad is mythic; and in the words of Gupta (2009), it is a “Hindu patriarchal notion,” a “militant Hindu assertion,” and “fake” (p. 13). The possibility that it is actually a socio-structural reality tangibly accessible for qualitative analysis would risk delegitimizing narrative aspirations prone to contextualizing Love Jihad as the product of, and again in the words of Gupta (2009), a “hate campaign of Hindu organizations” that “fosters hate” (p. 13). And as Gupta (2009) goes on to optimistically conclude, what may be Love Jihad may actually be Hindu women being “actors and subjects in their own right by choosing elopements and conversions” (p. 15).
Hindu feminism is the discreet belief that Dharma is inadequate, that Hinduism is unable to rectify the qualitative concerns of Hindu women, and men. If Hindu feminists say that Dharma is fully adequate, then they are articulating an inherent contradiction. If Dharma is fully adequate, then there is no need to incorporate an externality to rectify qualitative concerns that may be held by Hindus at large. However, incorporating into Dharma an externality whose Dharmic credential has yet to be established, the burden of which rests on Hindu feminists who may say that Dharma is still fully adequate, still signifies the legitimacy of the original premise, that Hindu feminism is the discreet belief that Dharma is inadequate.
While differentiating direct totalitarianisms from totalitarian models “mediatized” by utopia, Revel (2009) provides an expository elucidation of Utopian sophistry: