Thursday, July 24, 2008
Sunday, July 20, 2008
Buddhism in China
There were regular trade relations between India ( I ) and China ( C ) around 140 b.c. The official account of the introduction of Buddhism into China places the event in 65 a.d. In that year Han emperor Ming-ti ambassadors brought two Indian monks Dharmaratna and Kasyapa Matanga to C. The monks brought a number of sacred texts and relics. They spent the rest of their lives translating Buddhists texts into Chinese and preaching Buddhism amongst the people. It is also possible that Buddhism entered C thru Burma around 50 a.d. A number of Central Asia missionaries like Lokottama, Sanghabhadra, Dharmaraksha settled in various parts of China, converted people to Buddhism, translated Sanskrit texts into Chinese. We must remember that the Chinese were highly civilized and followed the Confucian faith. With time Buddhism spread within C and became popular. This created a desire of pilgrimage to the Holy Land ie India. ( I wonder why this feeling does not exists today. I has not done anything to recreate this feeling or else I would be flooded with Chinese tourists wanting to visit Bodh Gaya etc .)
320 to 750 A.D. -
TWO The monks of Kuchi took a leading part in the propagation of Buddhism in C from 4th a.d. The greatest of them was Kumarajiva. He went to Kashmir, studied Buddhist literature and philosophy. After Kuchi lost the war to C the Chinese took him as prisoner in 383 a.d. From then on till 412 a.d. he translated more than 100 Sanskrit texts and was the first to interpret the Mahayana philosophy in C. Buddhist monks from Kashmir went in large nos to C in the 4th,5th,6th centuries a.d. eg Buddhayasa, Gunavarman. Visits by monks from I aroused great interest amongst the Chinese about Buddhism and Indian culture and got some of them to visit I. Tao-ngan, a Chinese monk urged other monks to visit the holy land ie I. One of the more known names is Fa-hien who entered I in 399 a.d. thru Kashmir. He visited modern day Patna, read and learnt Sanskrit books, copied the Vinaya rules only to introduce them in C. During the rule of the Tsin dynasty ( 317 to 420 a.d.) 263 Buddhists text were translated into Chinese. The Tang dynasty ruled C from 618 to 907 a.d. It constitutes the most glorious chapter in Chinese history and is when C came under one political authority. Intercourse with India and Buddhists influence peaked during this period. The Nalanda university attracted the Chinese in large numbers. They learnt Buddhism, Brahmanical philosophy, maths, astronomy and medicine. The most well known monk to visit I during this period was Hiuen Tsang. Visited I in 630 a.d. and left in 645 a.d. On his return he recd a royal ovation. Such honor was usually recd for kings on return from a successful military expedition. That Tsang was thought worthy of such treatment speaks volumes of the veneration the Chinese had for Buddhism and Indian culture, coming from the holy land. His book SI-YU-KI gave a strong impetus to the love of Indian culture in C. Another famous monk was I-tsing. He spent ten years in Nalanda and returned to C with 4000 Sanskrit manuscripts containing more than 50,000 slokhas. He compiled a Sanskrit-Chinese dictionary. Another Indian who went to China in 627 a.d. was Prabhakaramitra, a Nalanda scholar. He translated a number of Buddhists text into Chinese texts. Buddhists Tantras are known to have been translated into Chinese in the 8 th century. A pity that a lot of the Sanskrit Buddhists literature is almost lost in I but is available in the Chinese translation. ART This period saw the development of the Sino-Indian school of art. A number of rock cut caves at Tunhwang, Long-men, colossal images of Buddha, fresco paintings on the walls of caves illustrate this art. It was inspired by images taken from I and Indian artistes who who visited C. We know of atleast three Indian painters who worked during this period. Sakyabuddha, Buddhakirti and Kumarabodhi. Indian music too seemed to exert a great influence on C. A musical party went from I to C in 581 a.d. According to traditions in Japan two principle types of music called Bodhisatva and Bhairo were taken from C to Japan by an Indian called Bodhi. Indian astronomy, maths and medicine were also popular in C. Indian astronomers were appointed on the official boards set up to prepare calendars. There were three Indian astronomical schools ie Gautama, Kasyapa and Kumara. The Indian system of nine planets was adopted by the Chinese. Indian medical treatises were also in great demand in C. A Chinese work composed in 545 a.d. is a translation of one or more Sanskrit texts. The period also witnessed a great development of sea borne trade. The testimony of Fa-hien and Hiuen Tsang leaves one in no doubt that a considerable portion of Afghanistan was still regarded as part of India. Fa-hien said “ It is indeed a part of North India. The people all use the language of Central India. The Law of Buddha is very flourishing.” Inspite of the influence of the Turks Buddhism continued to flourish. Many caves, monasteries were found. Kapisa ( Kafiristan ) was a large and powerful kingdom. Its king was a Kshatriya and a devout Buddhists. There were 100 monastries with 6000 priests etc. Indian influence is to have extended beyond Hindu Kush.
TIBET
Contacts between I and Tibet are to have got established around the sixth century a.d. The imp king Sron-btsansgam-po who occupied the throne during the first half of the 7th century a.d. He ruled over Nepal and parts of Assam. A devout Buddhists, he introduced in Tibet the Sanskrit language and the system of writing from I. He sent Sambhota to I to acquire a thorough knowledge of Indian scripts, Sanskrit language, Buddhists scriptures. After returning from India they framed a system of Tibetan characters and composed a grammatical work. There is no doubt that the Tibetan alphabet is derived from the Indian Gupta script current from fifth to seventh century a.d. The grammar thus composed is used in Tibetan schools even today. When I went to Kailash Mansrovar, our Tibetan guide said, that for them India was the holy land. On the second day of the 52 kms trek around the Kailash, a Tibetan owner of a guest house gave me a coke can free since I was Indian, come from the holy land.
OTHER COUNTRIES IN FAR EAST
Buddhism and Indian culture spread from China, Tibet to Mongolia, Korea and Japan. From I-tsing we know that five Korean monks visited India in the seventh century a.d. The most famous monk in Japan was Bodhisena, a brahman from South I. It appears that Buddhism and Sanskrit were well known in Japan. In 750 a.d. he was appointed head of the Buddhists order in Japan. The arrangement of Japanese syllabary in fifty phonetic sounds following the Sanskrit alphabet and undoubtedly based on it is attributed by some Japanese scholars to Bodhisena. Fragments of palm leaf manuscripts written in Indian alphabets of the 4th century a.d. have been found in some Japanese monasteries. Buttetsu , an Indian scholar spent a number of years in Nara, the famous university of Japan giving lessons in Indian dance and music. The Indian system of seven musical notes was highly admired and in great demand.
750 to 1000 A.D.
There was a lull in the relations between I and C in the ninth century. Things changed with the advent of the Song dynasty. In 972 a.d forty-four Indian monks went to C. Acco to Chinese chronicles there were never as many Indian monks in C as they were at the close of the 10th and the beginning of the 11th centuries. A large number of Sanskrit manuscripts were brought from I. In 982 a.d. the Chinese Emperor appointed a Board of Translators with three Indians at the head. In 966 a.d. 157 Buddhists monks came to I to pay imperial homage to the Holy Land. The number of Buddhists monks and nuns in C in 1021 a.d. were 397615 and 61240. The intense cultural relations between I and C came into end around 1036 a.d., probably had to do with the decline of Buddhism in I, destruction of monastries in Bengal and Bihar by the Muslim invaders. TIBET The period 750 to 850 a.d. is when Buddhism reached its supremacy in Tibet. The King invited Santarakshita, the High Priest of Nalanda and appointed him the High Priest of Tibet. Santarak introduced the system of Buddhism Monarchism that is known as as Lamaism in Tibet. Another scholar Padmasambhava introduced Tantrik ritual and taught mysticism based on Buddhists Tantrism. Another king introduced the system of Indian weight and measures in Tibet. He invited Panditas from I to scriptures and their translation into Tibetan. A Bengali scholar Dipankara or Atisa stayed in Tibet to reform Buddhism by eliminating Tantrik elements and preaching pure doctrines.
INDIA AND ARAB WORLD
Some of India's specific contribution to the Arab world are -
Thanks to works by Brahmagupta, the Arabs came to know with the system of astronomy.
During the 8th and 9th centuries Indian became teachers of Algebra and Arithmetic to the Arabs and through them to the West.
During the reign of Caliphate of Harun Al-Rashid they encouraged Indian scholars to visit Baghdad and translate into Arabic Sanskrit books on medicine and pharmacology, philosophy etc. The founder of the ruling family was Buddhists and had an affinity for Indian culture.
The decimal notation based on the place value of the first nine numbers and the use of zero revolutionized the Science of Maths.
Indian influence was notable in the development and growth of Sufism. Buddhists works were translated into Arabic during the period.
After the military conquest of Mecca by the Prophet, he entered the sanctuary and smashed its many idols said to have numbered three hundred and sixty exclaiming “ Truth hath come and falsehood hath vanished." Idol worship indicates influence of Indian culture and religion.
SUMMARY
The essay gives us an insight into India's spiritual and cultural influence on China and the Far East. An earlier essay on India's relations with South-East Asia indicated similar Indian influences on modern day Indonesia, Malayasia, Burma, Thailand and the whole of Indo-China. Read in conjunction, these two essays describe the extent and depth of Indian influence over the whole of South-East Asia and the Far East. Buddhism is the pre-dominant religion in the Far East and Indo-China today. Although Indonesia and Malayasia are Muslim countries they have substantial Indian populations with the Indian influence very much visible. In fact Indonesia has a Vice President in Megawati Sukhornoputri, with a Sanskrit name.
IMPACT ON FOREIGN POLICY
Since independence, the West, Pakistan and the Middle East have been the focus of our foreign policy. Except for the U.S. tilt on Kargil the West have rarely supported I. France and more often Russia have almost always, taken a stand, independent of the rest. The Arab world never supported I when it came to the crunch. Culturally and spiritually we have little in common with the West. ( I am not advocating boycotting the West but strong ties with the East.) The question that comes to my mind is, Can I convert a 2,000 year old religious, spiritual connection into a Foreign Policy Advantage ? If the answer is Yes, how must she do it ? I must encourage people from ICC ( indo-china countries) to come and rediscover the spiritual connection. Spiritual Tourism as I would call it. Temples, monasteries in I and ICC should be renovated at the cost of the Indian government. Just like Japan has given a Rs 1,000 crs aid for renovation, maintenance of Buddhists sites in U.P. and Bihar. Quoting Swami Vivekananda from a talk in February 1897 " The Japanese believe that everything Hindu is great, and believe that India is a holy land. Japanese Buddhism is different from what you see in Ceylon. It is the same as Vedanta ( the mission has opened a centre in Japan recently ) ". Swamiji had not anticipitated that India would follow the socialistic, inward looking pattern of development, is my answer to those of you who are suprised by his observations. The Indian culture connection needs to be reestablished. When I went to Bangkok I could feel and see the impact of Indian culture. Namaste continued to a popular form of greeting. I sensed that they looked up to I as the fountainhead of their culture but were unhappy about the lack of reciprocity from our side. It is a sad reflection of our obsession with the West. India must start Universities that teach Indian religion, culture and philosophy. These could be done at traditional centres of learning Nalanda, Rajgir, Banaras. This would ensure continuos exchange of knowledge and people between I and the ICC. It would enable the countries to appreciate and understand each others problems, points of view. One of the reasons that makes the U.S. a great power is the quality of its educational institutions. It has become the center of Management and Hi-Technology education, attracting students from all over the world. Can I replicate that success in the field of Spiritual Education ? We need to establish close Trade ties. A great opportunity was lost during the South-East Asian crisis. Some other advantages. Establishing centers of Spiritual Education would attract students, tourists from ICC. This would bring in foreign exchange, reduce unemployment, force development of infrastructure in U.P. and Bihar.
Must a Secular government promote religion and culture ? We have borrowed our Parliamentary System , laws, concept of secularism from the British. In the U.K. the Queen of England is Head of the Protestant Church and the Head of State ( equivalent to our President). By the Indian yardstick, the England is a communal country as the Head of State is associated with a religion. It is like saying that President Narayan is head of the Chinamaya Mission. Secondly, if the Indian government can spend money on promotion of Minority religions, why can it not do so for the religion of the Majority Community. The Queen of England represents the majority community, does she not ? Since Buddhism is followed in most of the ICC, votaries of Hinduvta might not support it. Buddhism is not a separate religion as most people tend to believe. Buddha only restated the philosophy of the Upanishads. He spread the ideals of orthodox religion, but was against the undue importance of priest and rituals. Philosopher President Dr S. Radhakrishnan said " He was the wisest and the greatest and the best of the Hindus". Thus Buddhism may be regarded as a second renaissance of Hinduism. It was a protest against some of the evils that existed at that time. Quoting from Swami Vivekananda's address to the Parliament of Religions in 1893 "Hinduisn cannot live without Buddhism, nor Buddhism without Hinduism. The separation between the Buddhists and the Brahmans is the cause for the downfall of India ". Mount Kailash, the abode of Lord Shiva in Tibet is worshipped and revered by the Buddhists of Nepal and Tibet much more than it is by Hindus. Now, why would a Buddhists worship a member of the Indian Trinity of Gods if Buddhism were a different religion. When the Fiscal Deficit is spinning out of control, should the government spend on Spiritual Education ? The exp is to be treated as a Foreign Policy Initiative and could be included in the Ministry of External Affairs and Human Resource Budgets. Expenditure would be by way of Grants and on Infrastructure. Grants would be used to repair monasteries, conduct research. Infrastructure would be on airports, roads, colleges, hotels. The govt spends thousands of crs on various employment development schemes. These activities will generate employment, increase demand for core sector products like steel and cement. It can be treated as a Employment Generation, Poverty Alleviation Scheme. Swami Vivekananda said what I brings to the world is Intellectual Capital and Spirituality. The Heads of Arthur Anderson and Mc Kinsey are Indians, Aman Mehta heads HSBC, Rono Dutta heads United Airlines. Arun Netarwali has been recently appointed as the head of Bell Labs, one of the world's premier research organizations. In the software field, the list of successful Indians is a never ending saga. Quoting Swami Vivekananda " India must conquer the world and nothing less is my ideal. Our eternal foreign policy must be the preaching of the Shastras to the nations of the world. One of the reasons for India's downfall was that she narrowed herself, went into a shell, as the oyster does and refused to give her treasures and jewels to the other races of mankind, refused to give the life giving truths to thirsting nations outside the Aryan fold ".
320 to 750 A.D. -
TWO The monks of Kuchi took a leading part in the propagation of Buddhism in C from 4th a.d. The greatest of them was Kumarajiva. He went to Kashmir, studied Buddhist literature and philosophy. After Kuchi lost the war to C the Chinese took him as prisoner in 383 a.d. From then on till 412 a.d. he translated more than 100 Sanskrit texts and was the first to interpret the Mahayana philosophy in C. Buddhist monks from Kashmir went in large nos to C in the 4th,5th,6th centuries a.d. eg Buddhayasa, Gunavarman. Visits by monks from I aroused great interest amongst the Chinese about Buddhism and Indian culture and got some of them to visit I. Tao-ngan, a Chinese monk urged other monks to visit the holy land ie I. One of the more known names is Fa-hien who entered I in 399 a.d. thru Kashmir. He visited modern day Patna, read and learnt Sanskrit books, copied the Vinaya rules only to introduce them in C. During the rule of the Tsin dynasty ( 317 to 420 a.d.) 263 Buddhists text were translated into Chinese. The Tang dynasty ruled C from 618 to 907 a.d. It constitutes the most glorious chapter in Chinese history and is when C came under one political authority. Intercourse with India and Buddhists influence peaked during this period. The Nalanda university attracted the Chinese in large numbers. They learnt Buddhism, Brahmanical philosophy, maths, astronomy and medicine. The most well known monk to visit I during this period was Hiuen Tsang. Visited I in 630 a.d. and left in 645 a.d. On his return he recd a royal ovation. Such honor was usually recd for kings on return from a successful military expedition. That Tsang was thought worthy of such treatment speaks volumes of the veneration the Chinese had for Buddhism and Indian culture, coming from the holy land. His book SI-YU-KI gave a strong impetus to the love of Indian culture in C. Another famous monk was I-tsing. He spent ten years in Nalanda and returned to C with 4000 Sanskrit manuscripts containing more than 50,000 slokhas. He compiled a Sanskrit-Chinese dictionary. Another Indian who went to China in 627 a.d. was Prabhakaramitra, a Nalanda scholar. He translated a number of Buddhists text into Chinese texts. Buddhists Tantras are known to have been translated into Chinese in the 8 th century. A pity that a lot of the Sanskrit Buddhists literature is almost lost in I but is available in the Chinese translation. ART This period saw the development of the Sino-Indian school of art. A number of rock cut caves at Tunhwang, Long-men, colossal images of Buddha, fresco paintings on the walls of caves illustrate this art. It was inspired by images taken from I and Indian artistes who who visited C. We know of atleast three Indian painters who worked during this period. Sakyabuddha, Buddhakirti and Kumarabodhi. Indian music too seemed to exert a great influence on C. A musical party went from I to C in 581 a.d. According to traditions in Japan two principle types of music called Bodhisatva and Bhairo were taken from C to Japan by an Indian called Bodhi. Indian astronomy, maths and medicine were also popular in C. Indian astronomers were appointed on the official boards set up to prepare calendars. There were three Indian astronomical schools ie Gautama, Kasyapa and Kumara. The Indian system of nine planets was adopted by the Chinese. Indian medical treatises were also in great demand in C. A Chinese work composed in 545 a.d. is a translation of one or more Sanskrit texts. The period also witnessed a great development of sea borne trade. The testimony of Fa-hien and Hiuen Tsang leaves one in no doubt that a considerable portion of Afghanistan was still regarded as part of India. Fa-hien said “ It is indeed a part of North India. The people all use the language of Central India. The Law of Buddha is very flourishing.” Inspite of the influence of the Turks Buddhism continued to flourish. Many caves, monasteries were found. Kapisa ( Kafiristan ) was a large and powerful kingdom. Its king was a Kshatriya and a devout Buddhists. There were 100 monastries with 6000 priests etc. Indian influence is to have extended beyond Hindu Kush.
TIBET
Contacts between I and Tibet are to have got established around the sixth century a.d. The imp king Sron-btsansgam-po who occupied the throne during the first half of the 7th century a.d. He ruled over Nepal and parts of Assam. A devout Buddhists, he introduced in Tibet the Sanskrit language and the system of writing from I. He sent Sambhota to I to acquire a thorough knowledge of Indian scripts, Sanskrit language, Buddhists scriptures. After returning from India they framed a system of Tibetan characters and composed a grammatical work. There is no doubt that the Tibetan alphabet is derived from the Indian Gupta script current from fifth to seventh century a.d. The grammar thus composed is used in Tibetan schools even today. When I went to Kailash Mansrovar, our Tibetan guide said, that for them India was the holy land. On the second day of the 52 kms trek around the Kailash, a Tibetan owner of a guest house gave me a coke can free since I was Indian, come from the holy land.
OTHER COUNTRIES IN FAR EAST
Buddhism and Indian culture spread from China, Tibet to Mongolia, Korea and Japan. From I-tsing we know that five Korean monks visited India in the seventh century a.d. The most famous monk in Japan was Bodhisena, a brahman from South I. It appears that Buddhism and Sanskrit were well known in Japan. In 750 a.d. he was appointed head of the Buddhists order in Japan. The arrangement of Japanese syllabary in fifty phonetic sounds following the Sanskrit alphabet and undoubtedly based on it is attributed by some Japanese scholars to Bodhisena. Fragments of palm leaf manuscripts written in Indian alphabets of the 4th century a.d. have been found in some Japanese monasteries. Buttetsu , an Indian scholar spent a number of years in Nara, the famous university of Japan giving lessons in Indian dance and music. The Indian system of seven musical notes was highly admired and in great demand.
750 to 1000 A.D.
There was a lull in the relations between I and C in the ninth century. Things changed with the advent of the Song dynasty. In 972 a.d forty-four Indian monks went to C. Acco to Chinese chronicles there were never as many Indian monks in C as they were at the close of the 10th and the beginning of the 11th centuries. A large number of Sanskrit manuscripts were brought from I. In 982 a.d. the Chinese Emperor appointed a Board of Translators with three Indians at the head. In 966 a.d. 157 Buddhists monks came to I to pay imperial homage to the Holy Land. The number of Buddhists monks and nuns in C in 1021 a.d. were 397615 and 61240. The intense cultural relations between I and C came into end around 1036 a.d., probably had to do with the decline of Buddhism in I, destruction of monastries in Bengal and Bihar by the Muslim invaders. TIBET The period 750 to 850 a.d. is when Buddhism reached its supremacy in Tibet. The King invited Santarakshita, the High Priest of Nalanda and appointed him the High Priest of Tibet. Santarak introduced the system of Buddhism Monarchism that is known as as Lamaism in Tibet. Another scholar Padmasambhava introduced Tantrik ritual and taught mysticism based on Buddhists Tantrism. Another king introduced the system of Indian weight and measures in Tibet. He invited Panditas from I to scriptures and their translation into Tibetan. A Bengali scholar Dipankara or Atisa stayed in Tibet to reform Buddhism by eliminating Tantrik elements and preaching pure doctrines.
INDIA AND ARAB WORLD
Some of India's specific contribution to the Arab world are -
Thanks to works by Brahmagupta, the Arabs came to know with the system of astronomy.
During the 8th and 9th centuries Indian became teachers of Algebra and Arithmetic to the Arabs and through them to the West.
During the reign of Caliphate of Harun Al-Rashid they encouraged Indian scholars to visit Baghdad and translate into Arabic Sanskrit books on medicine and pharmacology, philosophy etc. The founder of the ruling family was Buddhists and had an affinity for Indian culture.
The decimal notation based on the place value of the first nine numbers and the use of zero revolutionized the Science of Maths.
Indian influence was notable in the development and growth of Sufism. Buddhists works were translated into Arabic during the period.
After the military conquest of Mecca by the Prophet, he entered the sanctuary and smashed its many idols said to have numbered three hundred and sixty exclaiming “ Truth hath come and falsehood hath vanished." Idol worship indicates influence of Indian culture and religion.
SUMMARY
The essay gives us an insight into India's spiritual and cultural influence on China and the Far East. An earlier essay on India's relations with South-East Asia indicated similar Indian influences on modern day Indonesia, Malayasia, Burma, Thailand and the whole of Indo-China. Read in conjunction, these two essays describe the extent and depth of Indian influence over the whole of South-East Asia and the Far East. Buddhism is the pre-dominant religion in the Far East and Indo-China today. Although Indonesia and Malayasia are Muslim countries they have substantial Indian populations with the Indian influence very much visible. In fact Indonesia has a Vice President in Megawati Sukhornoputri, with a Sanskrit name.
IMPACT ON FOREIGN POLICY
Since independence, the West, Pakistan and the Middle East have been the focus of our foreign policy. Except for the U.S. tilt on Kargil the West have rarely supported I. France and more often Russia have almost always, taken a stand, independent of the rest. The Arab world never supported I when it came to the crunch. Culturally and spiritually we have little in common with the West. ( I am not advocating boycotting the West but strong ties with the East.) The question that comes to my mind is, Can I convert a 2,000 year old religious, spiritual connection into a Foreign Policy Advantage ? If the answer is Yes, how must she do it ? I must encourage people from ICC ( indo-china countries) to come and rediscover the spiritual connection. Spiritual Tourism as I would call it. Temples, monasteries in I and ICC should be renovated at the cost of the Indian government. Just like Japan has given a Rs 1,000 crs aid for renovation, maintenance of Buddhists sites in U.P. and Bihar. Quoting Swami Vivekananda from a talk in February 1897 " The Japanese believe that everything Hindu is great, and believe that India is a holy land. Japanese Buddhism is different from what you see in Ceylon. It is the same as Vedanta ( the mission has opened a centre in Japan recently ) ". Swamiji had not anticipitated that India would follow the socialistic, inward looking pattern of development, is my answer to those of you who are suprised by his observations. The Indian culture connection needs to be reestablished. When I went to Bangkok I could feel and see the impact of Indian culture. Namaste continued to a popular form of greeting. I sensed that they looked up to I as the fountainhead of their culture but were unhappy about the lack of reciprocity from our side. It is a sad reflection of our obsession with the West. India must start Universities that teach Indian religion, culture and philosophy. These could be done at traditional centres of learning Nalanda, Rajgir, Banaras. This would ensure continuos exchange of knowledge and people between I and the ICC. It would enable the countries to appreciate and understand each others problems, points of view. One of the reasons that makes the U.S. a great power is the quality of its educational institutions. It has become the center of Management and Hi-Technology education, attracting students from all over the world. Can I replicate that success in the field of Spiritual Education ? We need to establish close Trade ties. A great opportunity was lost during the South-East Asian crisis. Some other advantages. Establishing centers of Spiritual Education would attract students, tourists from ICC. This would bring in foreign exchange, reduce unemployment, force development of infrastructure in U.P. and Bihar.
Must a Secular government promote religion and culture ? We have borrowed our Parliamentary System , laws, concept of secularism from the British. In the U.K. the Queen of England is Head of the Protestant Church and the Head of State ( equivalent to our President). By the Indian yardstick, the England is a communal country as the Head of State is associated with a religion. It is like saying that President Narayan is head of the Chinamaya Mission. Secondly, if the Indian government can spend money on promotion of Minority religions, why can it not do so for the religion of the Majority Community. The Queen of England represents the majority community, does she not ? Since Buddhism is followed in most of the ICC, votaries of Hinduvta might not support it. Buddhism is not a separate religion as most people tend to believe. Buddha only restated the philosophy of the Upanishads. He spread the ideals of orthodox religion, but was against the undue importance of priest and rituals. Philosopher President Dr S. Radhakrishnan said " He was the wisest and the greatest and the best of the Hindus". Thus Buddhism may be regarded as a second renaissance of Hinduism. It was a protest against some of the evils that existed at that time. Quoting from Swami Vivekananda's address to the Parliament of Religions in 1893 "Hinduisn cannot live without Buddhism, nor Buddhism without Hinduism. The separation between the Buddhists and the Brahmans is the cause for the downfall of India ". Mount Kailash, the abode of Lord Shiva in Tibet is worshipped and revered by the Buddhists of Nepal and Tibet much more than it is by Hindus. Now, why would a Buddhists worship a member of the Indian Trinity of Gods if Buddhism were a different religion. When the Fiscal Deficit is spinning out of control, should the government spend on Spiritual Education ? The exp is to be treated as a Foreign Policy Initiative and could be included in the Ministry of External Affairs and Human Resource Budgets. Expenditure would be by way of Grants and on Infrastructure. Grants would be used to repair monasteries, conduct research. Infrastructure would be on airports, roads, colleges, hotels. The govt spends thousands of crs on various employment development schemes. These activities will generate employment, increase demand for core sector products like steel and cement. It can be treated as a Employment Generation, Poverty Alleviation Scheme. Swami Vivekananda said what I brings to the world is Intellectual Capital and Spirituality. The Heads of Arthur Anderson and Mc Kinsey are Indians, Aman Mehta heads HSBC, Rono Dutta heads United Airlines. Arun Netarwali has been recently appointed as the head of Bell Labs, one of the world's premier research organizations. In the software field, the list of successful Indians is a never ending saga. Quoting Swami Vivekananda " India must conquer the world and nothing less is my ideal. Our eternal foreign policy must be the preaching of the Shastras to the nations of the world. One of the reasons for India's downfall was that she narrowed herself, went into a shell, as the oyster does and refused to give her treasures and jewels to the other races of mankind, refused to give the life giving truths to thirsting nations outside the Aryan fold ".
What is Hindu?
To answer this question we would have to begin with the history of the Hindus. The history of the Hindus is the history of a civilization which has developed in its natural state, without interruption, since antiquity. Its age is dated to be between five and nine thousand years. Hence Hindu History is a prototype of how human civilization would have looked, if civilization all across the globe had been allowed to develop in its natural state. This is the relevance for us to study Hindu Civilization, Hindu History and Hindu Culture.
The evolution of Hindu Civilization can be considered to be natural and continuing as there is no last messiah in the Hindu world view. In fact this is what distinguishes Hindu Civilization from the rest. And this is why Hinduism is called a Living Idea, guided by the sum total of human wisdom that is not considered to be embodied in one person, or one book, or one period of human history. Hence the term "Living". Hindutva is the articulation of this idea of continuity of freedom of thought from which emerge the multifarious Hindu Principles.
Two instances of Hindu Principles that symbolize the outcome of freedom of thought are the pronouncements made not today, but four thousand years back by unnamed rishis (Hindu ascetics) that, "This world is one family" (Vasudaiva Kutumbakam) and that "The Universal Reality is the same, but different people can call it by different names" (Ekam Sat Viprah Bahuda Vadanti). In these two proclamations made in ancient Hindu India, we see the seeds of globalism and freedom of thought, four thousand years before the world was to become the global village of today.
Thus in its true essence, Hindutva is a stridently assertive rational-humanist line of reasoning. And it is this essence of Hindutva that we have kept in mind, while developing this website. At the level of practice, the Hindutva outlook boils down to upholding righteousness (Sat-guna) and fighting ignoble attitudes (Dur-guna). Taking poetic license, we can describe the practitioners of this outlook as "Heenam Naashaayati iti Hinduhu" (Those who uphold righteousness and fight ignobleness are Hindus).
Thus, far from being a narrow nationalistic doctrine, Hindutva is in its true essence, 'a timeless and universal compilation of human wisdom'. Hence it is also called "Sanatana" which means, something that is "forever continuing."
At this site, you will read about different aspects of the history and culture of the Hindus in that part of our globe which is the birthplace of Hindutva. This land is known variously as Bharatvarsha, Hindustan or India. Our approach of looking at history is that of a rationalist and humanist. In the context of India, these two values are a result of the freedom of thought which forms the core of the tradition of Hindutva. As our aim is to spread awareness about history and culture, you may freely download this non-profit educational page, print it, link it up from your site, or mirror it at any server.
Incidentally, this site brings you material from eleven books written by the author, over a period of 20 years, since 1980. Each book is presented here as a chapter. The contents of this site are spread over 71 webpages, which translate to about 2500 A4 size printed book pages. The site is richly illustrated with 1000+ graphics. Enjoy the infotainment laid out for you at this site.
We also look forward to your valuable suggestions and feedback. Happy viewing.
Tuesday, June 24, 2008
History of malaysia Hindu
The Malaysian Indian Congress (MIC) is one of the oldest political parties of Malaysia, established in August 1946. It was established in the course of the continuing struggle of the inter-war tears, to end British Colonial rule, as well as in the need for representation on behalf of Indian Community in the post war development of the country. Its founder President was John A. Thivy (1946-1947).At its nascent stage, the Party was committed to the attainment of:
• Freedom and democracy for the country.
• Positive inter-racial harmony and cooperation.
• General prosperity and stability of the country.
• A fair share for the Indian community in the future of the country
The sentiment of the Party in its early days was anti-British and the demand for the end of the Colonial rule. In the progress towards independence as well as in later period the
overriding philosophy of the Party was the need for a non-communal approach in the development of the country. It was the intense anti-British sentiment that made the MIC under the leadership of its second President Mr. Budh Singh (1947-1950) critical of the Malayan Union proposals did not rally Indian support although the proposals were favourable and upheld the principle of jus soli. Later the MIC joined the All Malaya Council for Joint Action (AMCJA) under Tun Tan Cheng Lok in opposition to the less liberal Federation of Malaya Agreement 1948.The second phase of the Party began, under its third President Mr. K.Ramanathan,
realising the unneffectiveness and futility of non-cooperation with the Government when the other major communities represented by UMNO and MCA corporated, the MIC contested in 1952 Kuala Lumpur Municipal Elections in alliance with the IMP under Dato' Onn bin Jaafar and other non-communal organizations. However the 1952 elections proved the MIC's attempt to preach and practise non-communalism would not prevail in Malayan politics when communalism was the winning factor.
In 1954 the MIC under its fourth President Mr. K. L. Devaser (1951-1955) became the third partner in the Alliance with UMNO and MCA. This alliance was not new in MIC. Since MIC had always believed that within the context of Malaya, political alignments were fundamental between the various organisations in the country. It has always been moderate and pragmatic and it was thus tha MIC had joined tha AMCJA, later the IMP and subsequently the Alliance - the last after being convinced that it was the most workable and effective form of political technique in the Malayan context.The third phase of the MIC history was its consolidation. Under Tun V.T Sambanthan, who
took over the party's leadership as the fifth President (1955-1973) the party grew in membership as well as in the number of branches, becoming a mass based party, and the same time firmly entrenching the MIC as a partner of Alliance. The finest hour was achieved on 31st August 1957 when Independence was achieved under the Merdeka Agreement in which Tun V.T. Sambanthan was a signatory. The greatest challenge that the Party faced during this time was the fragmentation of estates, the livelihood of almost all Malaysian Indian Workers. Thus Party sponsored cooperative effort for acquiring these estates and prevent fragmentation and displacement of the workers. This witnessed the birth of National Land Finance Cooperative Society (NLFCS).The fourth phas
e of the party began with Tan Sri Dato V. Manikavasagam the sixth President of the Congress (1973-1979) . Under his leadership the Party was put on a strong footing with buildings, offices and staff in various parts of the country and the party system organised and its capacity to deal with issues enhanced. It was during this period that the MIC as a member of the Alliance became part of Barisan Nasional. The party sponsored the Nesa Multipurpose Cooperative and the MIC Unit Trust as part of its programme for economic ventures, and also set up the MIC Education Fund for members children and the Malaysian Indian Scholarship for higher education as well as acquiring an Institute for training Indians in technical and trade skills. As a party which represents Indian in Government, the MIC continues to play vital role as a pragmatic moderator forging the diverse forces into a common will for the unity and well being of the society and country. With the demise of Tan Sri Dato V. Manikavasagam on 12 October 1979. Dato Seri S. Samy Vellu has taken over the helm of the Party.Wednesday, June 4, 2008
PERLEMBAGAAN PERSEKUTUAN MALAYSIA PERKARA 3 HINGGA 13
PERKARA 3. UGAMA BAGI PERSEKUTUAN.
(1) Ugama Islam ialah ugama bagi Persekutuan; tetapi ugama-ugama lain boleh diamalkan dengan aman dan damai di mana-mana bahagian Persekutuan.
(2) Dalam tiap-tiap Negeri melainkan Negeri-negeri yang tidak mempunyai Raja, kedudukan Raja sebagai Ketua ugama Islam dalam Negerinya secara dan setakat mana yang diakui dan diisytiharkan oleh Perlembagaan Negeri itu, dan juga, tertakluk kepada perlembagaan Negeri itu, segala hak, keistimewaan, hak kedaulatan dan kuasa yang dinikmati olehnya sebagai Ketua ugama Islam tidaklah tersentuh dan tercacat, tetapi dalam apa-apa perbuatan, amalan atau upacara yang telah dipersetujui oleh Majlis Raja-Raja supaya meliputi seluruh Persekutuan, maka tiap-tiap orang Raja lain hendaklah atas sifatnya sebagai Ketua ugama Islam membenarkan Yang di-Pertuan Agong mewakilinya.
(3) Perlembagaan-perlembagaan bagi Negeri-negeri Melaka, Pulau Pinang, Sabah dan Sarawak hendaklah masing-masing membuat peruntukan bagi memberi kepada Yang di-Pertuan Agong kedudukan sebagai Ketua ugama Islam dalam Negeri itu.
(4) Tiada apa-apa dalam Perkara ini mengurangkan kuasa mana-mana peruntukan lain dalam Perlembagaan ini.
(5) Walau apa-apa jua dalam Perlembagaan ini, Yang di-Pertuan Agong hendaklah menjadi Ketua ugama Islam dalam Wilayah-Wilayah Persekutuan Kuala Lumpur dan Labuan; dan bagi maksud ini Parlimen boleh dengan undang-undang membuat peruntukan-peruntukan bagi mengadakan peraturan mengenai hal-ehwal ugama Islam dan bagi menubuhkan suatu Majlis untuk menasihatkan Yang di-Pertuan Agong mengenai perkara-perkara berhubung dengan ugama Islam.
PERKARA 4. UNDANG-UNDANG UTAMA PERSEKUTUAN.
(1) Perlembagaan ini adalah undang-undang utama Persekutuan dan apa-apa undang-undang yang diluluskan selepas Hari Merdeka dan yang berlawanan dengan Perlembagaan ini hendaklah terbatal setakat yang berlawanan itu.
PERKARA 5. KEBEBASAN DIRI.
(1) Tiada seseorang pun boleh diambil nyawanya atau dilucutkan kebebasan dirinya kecuali menurut undang-undang.
(2) Jika pengaduan dibuat kepada Mahkamah Tinggi atau kepada mana-mana hakim Mahkamah Tinggi menyatakan bahawa seseorang adalah ditahan dengan menyalahi undang-undang, maka mahkamah itu hendaklah menyiasat pengaduan itu dan, melainkan berpuas hati bahawa tahanan itu adalah sah di sisi undang-undang, mahkamah itu hendaklah memerintahkan orang itu di bawa ke hadapan mahkamah itu
dan melepaskannya.
(3) Jika seseorang ditangkap maka ia hendaklah diberitahu dengan seberapa segera yang boleh sebab-sebabnya ia ditangkap dan ia hendaklah dibenarkan berunding dengan seorang pengamal undang-undang yang dipilih olehnya dan dibela oleh pengamal undang-undang itu.
(4) Jika seseorang ditangkap dan tidak dilepaskan, maka orang itu hendaklah dibawa ke hadapan seorang majistret dengan segera, sekiranya tiada apa-apa sebab yang berpatutan, tetapi walau bagaimanapun dalam tempoh dua puluh empat jam (tidak termasuk masa perjalanan yang perlu) dan orang itu tidak boleh ditahan selanjutnya dengan tiada kuasa majistret itu:
(i) Dengan syarat bahawa Fasal ini tidak boleh dipakai bagi apa-apa tangkapan atau tahanan yang dilakukan terhadap mana-mana orang di bawah Undang-undang yang ada yang berkaitan dengan kediaman terhad, dan semua peruntukan Fasal ini hendaklah disifatkan sebagai telah menjadi sebahagian integral Perkara ini mulai dari Hari Merdeka;
(ii) Dengan syarat selanjutnya bahawa dalam pemakaiannya bagi seseorang selain daripada seorang warganegara yang ditangkap atau ditahan di bawah undang-undang yang berhubungan dengan imigresen, Fasal ini hendaklah dibaca seolah-olah perkataan-perkataan ""tanpa kelengahan yang tak munasabah, dan walau bagaimanapun dalam tempoh dua puluh empat jam (tidak termasuk masa perjalanan yang perlu)" telah digantikan dengan perkataan-perkataan "dalam tempoh empat belas hari":
(iii) Dan dengan syarat selanjutnya bahawa dalam hal penangkapan bagi sesuatu kesalahan yang boleh dibicarakan oleh mahkamah Syariah, sebutan-sebutan dalam Fasal ini mengenai seorang majistret hendaklah ditafsirkan sebagai termasuk sebutan-sebutan Syariah.
*** Perkara 5, Fasal (3) dan (4) tidak dipakai terhadap orang dari negara musuh.
PERKARA 6. KEABDIAN DAN KERJA PAKSA DILARANG.
(1) Tiada sesiapa pun boleh ditahan sebagai abdi.
(2) Segala jenis kerja paksa adalah dilarang, tetapi Parlimen boleh dengan undang-undang membuat peruntukan bagi perkhidmatan kerahan bagi maksud-maksud negara.
(3) Kerja berkaitan dengan menjalankan hukum penjara yang dijatuhkan oleh mahkamah tidak dikira sebagai kerja paksa dalam erti Perkara ini.
(4) Jika menurut mana-mana undang-undang bertulis kesemua atau mana-mana bahagian daripada tugas-tugas mana-mana pihakberkuasa awam adalah dikehendaki dijalankan oleh suatu pihak berkuasa awam lain bagi maksud membolehkan tugas-tugas itu dilaksanakan, maka pekerja-pekerja pihak berkuasa awam yang pertama tersebut itu adalah diwajibkan berkhidmat dengan pihak berkuasa awam yang kedua tersebut itu, dan perkhidmatan mereka dengan pihakberkuasa awam yang kedua tersebut itu tidak dikira sebagai kerja paksa dalam erti Perkara ini, dan tiada seseorang pekerja itu berhak menuntut apa-apa hak sama ada daripada pihakberkuasa awam yang pertama tersebut itu atau daripada pihakberkuasa awam yang kedua tersebut itu oleh sebab pertukaran pekerjaannya.
PERKARA 7. PERLINDUNGAN DARIPADA UNDANG-UNDANG JENAYAH YANG BERKUATKUASA KEBELAKANGAN DAN PEMBICARAAN BERULANG.
(1) Tiada sesiapa pun boleh dihukum kerana sesuatu perbuatan atau ketinggalan yang tidak menjadi kesalahan di sisi undang-undang pada masa perbuatan atau ketinggalan itu dilakukan dan kerana sesuatu kesalahan tiada sesiapa pun boleh menanggung hukuman yang lebih berat daripada yang telah ditetapkan oleh undang-undang pada masa kesalahan itu dilakukan.
(2) Seseorang yang telah dibebaskan daripada sesuatu kesalahan atau disabitkan sesuatu kesalahan tidak boleh dibicarakan semula kerana kesalahan itu juga kecuali jika sabitan atau pembebasan itu telah dibatalkan dan pembicaraan semula diperintah oleh suatu mahkamah yang lebih tinggi daripada mahkamah yang telah membebas atau mensabitkannya itu.
PERKARA 8. SAMA RATA.
(1) Semua orang adalah sama rata di sisi undang-undang dan berhak mendapat perlindungan yang sama rata di sisi undang-undang.
(2) Kecuali sebagaimana dibenarkan dengan nyatanya oleh Perlembagaan ini, tidaklah boleh ada pembezaan terhadap warganegara semata-mata oleh sebab ugama, kaum, keturunan atau tempat lahir dalam mana-mana undang-undang atau dalam perlantikan bagi apa-apa jawatan atau pekerjaan di bawah sesuatu pihak berkuasa awam atau dalam pentadbiran mana-mana undang-undang berkenaan dengan memperolehi, memegang atau melepaskan harta atau berkenaan dengan menubuh atau menjalankan apa-apa tred, perniagaan, profesyen, vokesyen atau pekerjaan.
(3) Tidaklah boleh ada pembezaan bagi faedah seseorang oleh sebab ia seorang rakyat Raja bagi mana-mana Negeri.
(4) Tiada sesuatu pihak berkuasa awam boleh membezakan seseorang oleh sebab ia bermastautin atau menjalankan perniagaan di mana-mana bahagian Persekutuan di luar bidangkuasa pihak berkuasa itu.
(5) Perkara ini tidak membatal atau melarang -
(a) apa-apa peruntukan yang membuat peraturan-peraturan mengenai undang-undang diri;
(b) apa-apa peruntukan atau amalan yang menghadkan jawatan atau pekerjaan berhubung
dengan hal-ehwal sesuatu ugama, atau sesuatu yayasan yang diurus oleh sesuatu kumpulan yang menganuti apa-apa ugama, kepada orang-orang yang menganuti ugama itu;
(c) apa-apa peruntukan bagi perlindungan, kesentosaan atau kemajuan orang-orang asli Semenanjung Tanah Melayu (termasuk merezabkan tanah) atau merezabkan bagi orang-orang asli jawatan-jawatan yang sesuai dalam perkhidmatan awam mengikut kadar yang berpatutan;
(d) apa-apa peruntukan yang menetapkan kemastautinan di sesuatu Negeri atau di sebahagian sesuatu Negeri sebagai satu kelayakan untuk pilihanraya atau perlantikan bagi mana-mana pihak berkuasa yang mempunyai bidangkuasa hanya di Negeri atau di bahagian itu sahaja, atau untuk mengundi dalam pilihanraya itu;
(e) apa-apa peruntukan Perlembagaan sesuatu Negeri, yang berkuatkuasa atau yang bersamaan dengan peruntukan yang berkuatkuasa sebelum sahaja Hari Merdeka;
(f) apa-apa peruntukan yang menghadkan kemasukan berkhidmat dalam Pasukan Askar Melayu kepada orang Melayu.
PERKARA 9. LARANGAN BUANGAN NEGERI, DAN KEBEBASAN BERGERAK.
(1) Tiada seseorang warganegara pun boleh dibuang negeri atau ditahan masuk ke dalam Persekutuan.
(2) Tertakluk kepada Fasal (3) dan kepada mana-mana undang-undang mengenai keselamatan Persekutuan atau mana-mana bahagiannya, ketenteraman awam, kesihatan awam atau hukuman bagi pesalah-pesalah, tiap-tiap warganegara adalah berhak bergerak dengan bebasnya di seluruh Persekutuan dan bermastautin di mana-mana bahagiannya.
(3) Selagi sesuatu Negeri lain ada dalam kedudukan istimewa di bawah Perlembagaan ini berbanding dengan Negeri Tanah Melayu, Parlimen boleh dengan undang-undang mengenakan sekatan-sekatan, antara Negeri itu dengan Negeri-negeri yang lain, ke atas hak-hak yang diberi oleh Fasal (2) berkenaan dengan bergerak dan bermastautin.
PERKARA 10. KEBEBASAN BERCAKAP, BERHIMPUN DAN MENUBUH PERSATUAN.
(1) Tertakluk kepada Fasal (2), (3) dan (4);
(a) tiap-tiap warganegara adalah berhak bebas bercakap dan mengeluarkan fikiran;
(b) semua warganegara adalah berhak berhimpun secara aman dan dengan tidak bersenjata;
(c) semua warganegara adalah berhak menubuhkan persatuan;
(2) Parlimen boleh dengan undang-undang menggunakan:
(a) ke atas hak-hak yang diberi oleh perenggan (a) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya, perhubungan persahabatan dengan negeri-negeri lain, ketenteraman awam untuk melindungi keistimewaan-keistimewaan Parlimen atau mana-mana Dewan Negeri atau untuk mengelakkan penghinaan terhadap mahkamah, fitnah, atau perbuatan mengapi-api supaya dilakukan sesuatu kesalahan;
(b) ke atas hak yang diberi oleh perenggan (b) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya, atau ketenteraman awam;
(c) ke atas hak yang diberi oleh perenggan (c) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya atau ketenteraman awam atau akhlak.
(3) Sekatan-sekatan ke atas hak menubuhkan persatuan yang diberi oleh perenggan (c) Fasal
(1) boleh juga dikenakan oleh mana-mana undang-undang mengenai buruh atau pelajaran.
(4) Pada mengenakan sekatan-sekatan demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya atau ketenteraman awam di bawah Fasal (2) (a), Parlimen boleh meluluskan undang-undang melarang perbuatan mempersoal apa-apa perkara, hak, taraf, kedudukan, keistimewaan, kedaulatan atau hak kedaulatan yang ditetapkan atau diperlindung oleh peruntukan bahagian 3, Perkara 152, 153 dan 181 berhubung dengan apa-apa jua melainkan berhubung dengan pelaksanaannya sebagaimana yang dinyatakan dalam undang-undang itu.
PERKARA 11. KEBEBASAN UGAMA.
(1) Tiap-tiap orang adalah berhak menganuti dan mengamalkan ugamanya dan, tertakluk kepada Fasal (4), mengembangkan ugamanya.
(2) Tiada sesiapa pun boleh dipaksa membayar apa-apa cukai jika pendapatan dari cukai itu adalah diuntukkan khas sama ada kesemuanya atau sebahagiannya bagi maksud-maksud sesuatu ugama yang lain daripada ugamanya sendiri.
(3) Tiap-tiap kumpulan ugama adalah berhak -
(a) menguruskan hal-ehwal ugamanya sendiri;
(b) menubuh dan menyenggara yayasan-yayasan bagi maksud-maksud ugama atau khairat; dan
(c) memperolehi dan mempunyai harta serta memegang dan mentadbirkannya mengikut undang-undang.
(4) Undang-undang Negeri dan mengenai Wilayah-Wilayah Persekutuan Kuala Lumpur dan Labuan, undang-undang persekutuan boleh mengawal atau menyekat pengembangan apa-apa iktikad atau kepercayaan ugama antara orang-orang yang menganuti ugama Islam.
(5) Perkara ini tidaklah membenarkan apa-apa perbuatan yang berlawanan dengan undang-undang am mengenai ketenteraman awam, kesihatan awam atau akhlak.
PERKARA 12. HAK-HAK BERKENAAN DENGAN PELAJARAN.
(1) Dengan tidak menyentuh keluasan makna Perkara 8, tidaklah boleh ada pembezaan terhadap mana-mana jua warganegara semata-mata oleh sebab ugama, kaum, keturunan atau tempat lahir -
(a) Dalam pentadbiran mana-mana yayasan pelajaran yang disenggara oleh sesuatu pihak berkuasa awam, dan, khususnya, tentang kemasukan murid-murid atau pelajar-pelajar atau tentang bayaran; atau
(b) Tentang memperuntukkan bantuan kewangan dari wang sesuatu pihak berkuasa awam untuk menanggung murid-murid atau untuk pelajaran murid-murid atau pelajar-pelajar di mana-mana yayasan pelajaran (sama ada disenggara atau tidak disenggara oleh sesuatu pihak berkuasa awam dan sama ada dalam atau luar Persekutuan).
(2) Tiap-tiap kumpulan ugama adalah berhak menubuhkan dan menyenggara institusi-institusi untuk pelajaran kanak-kanak dalam ugama kumpulan itu sendiri, dan tidaklah boleh ada pembezaan semata-mata oleh sebab ugama dalam mana-mana undang-undang berkaitan dengan institusi-institusi itu ada dalam pentadbiran mana-mana undang-undang itu; tetapi adalah sah bagi Persekutuan atau sesuatu Negeri menubuhkan atau menyenggara institusi-institusi Islam atau mengadakan atau membantu dalam mengadakan ajaran dalam ugama Islam dan melakukan apa-apa perbelanjaan sebagaimana yang diperlu bagi maksud itu.
(3) Tiada sesiapa pun boleh diwajibkan menerima ajaran-ajaran mengenai apa-apa ugama atau mengambil bahagian dalam apa-apa upacara atau sembahyang sesuatu ugama yang lain daripada ugamanya sendiri.
(4) Bagi maksud Fasal (3), ugama bagi seseorang yang berumur kurang daripada lapan belas tahun adalah ditetapkan oleh ibu bapa atau penjaganya.
PERKARA 13. HAK TERHADAP HARTA.
(a) Tiada seseorang pun boleh dilucutkan hartanya kecuali mengikut undang-undang.
(b) Tiada sesuatu undang-undang pun boleh membuat peruntukan bagi mengambil atau menggunakan harta-harta dengan paksa dengan tiada pampasan yang mencukupi.
(1) Ugama Islam ialah ugama bagi Persekutuan; tetapi ugama-ugama lain boleh diamalkan dengan aman dan damai di mana-mana bahagian Persekutuan.
(2) Dalam tiap-tiap Negeri melainkan Negeri-negeri yang tidak mempunyai Raja, kedudukan Raja sebagai Ketua ugama Islam dalam Negerinya secara dan setakat mana yang diakui dan diisytiharkan oleh Perlembagaan Negeri itu, dan juga, tertakluk kepada perlembagaan Negeri itu, segala hak, keistimewaan, hak kedaulatan dan kuasa yang dinikmati olehnya sebagai Ketua ugama Islam tidaklah tersentuh dan tercacat, tetapi dalam apa-apa perbuatan, amalan atau upacara yang telah dipersetujui oleh Majlis Raja-Raja supaya meliputi seluruh Persekutuan, maka tiap-tiap orang Raja lain hendaklah atas sifatnya sebagai Ketua ugama Islam membenarkan Yang di-Pertuan Agong mewakilinya.
(3) Perlembagaan-perlembagaan bagi Negeri-negeri Melaka, Pulau Pinang, Sabah dan Sarawak hendaklah masing-masing membuat peruntukan bagi memberi kepada Yang di-Pertuan Agong kedudukan sebagai Ketua ugama Islam dalam Negeri itu.
(4) Tiada apa-apa dalam Perkara ini mengurangkan kuasa mana-mana peruntukan lain dalam Perlembagaan ini.
(5) Walau apa-apa jua dalam Perlembagaan ini, Yang di-Pertuan Agong hendaklah menjadi Ketua ugama Islam dalam Wilayah-Wilayah Persekutuan Kuala Lumpur dan Labuan; dan bagi maksud ini Parlimen boleh dengan undang-undang membuat peruntukan-peruntukan bagi mengadakan peraturan mengenai hal-ehwal ugama Islam dan bagi menubuhkan suatu Majlis untuk menasihatkan Yang di-Pertuan Agong mengenai perkara-perkara berhubung dengan ugama Islam.
PERKARA 4. UNDANG-UNDANG UTAMA PERSEKUTUAN.
(1) Perlembagaan ini adalah undang-undang utama Persekutuan dan apa-apa undang-undang yang diluluskan selepas Hari Merdeka dan yang berlawanan dengan Perlembagaan ini hendaklah terbatal setakat yang berlawanan itu.
PERKARA 5. KEBEBASAN DIRI.
(1) Tiada seseorang pun boleh diambil nyawanya atau dilucutkan kebebasan dirinya kecuali menurut undang-undang.
(2) Jika pengaduan dibuat kepada Mahkamah Tinggi atau kepada mana-mana hakim Mahkamah Tinggi menyatakan bahawa seseorang adalah ditahan dengan menyalahi undang-undang, maka mahkamah itu hendaklah menyiasat pengaduan itu dan, melainkan berpuas hati bahawa tahanan itu adalah sah di sisi undang-undang, mahkamah itu hendaklah memerintahkan orang itu di bawa ke hadapan mahkamah itu
dan melepaskannya.
(3) Jika seseorang ditangkap maka ia hendaklah diberitahu dengan seberapa segera yang boleh sebab-sebabnya ia ditangkap dan ia hendaklah dibenarkan berunding dengan seorang pengamal undang-undang yang dipilih olehnya dan dibela oleh pengamal undang-undang itu.
(4) Jika seseorang ditangkap dan tidak dilepaskan, maka orang itu hendaklah dibawa ke hadapan seorang majistret dengan segera, sekiranya tiada apa-apa sebab yang berpatutan, tetapi walau bagaimanapun dalam tempoh dua puluh empat jam (tidak termasuk masa perjalanan yang perlu) dan orang itu tidak boleh ditahan selanjutnya dengan tiada kuasa majistret itu:
(i) Dengan syarat bahawa Fasal ini tidak boleh dipakai bagi apa-apa tangkapan atau tahanan yang dilakukan terhadap mana-mana orang di bawah Undang-undang yang ada yang berkaitan dengan kediaman terhad, dan semua peruntukan Fasal ini hendaklah disifatkan sebagai telah menjadi sebahagian integral Perkara ini mulai dari Hari Merdeka;
(ii) Dengan syarat selanjutnya bahawa dalam pemakaiannya bagi seseorang selain daripada seorang warganegara yang ditangkap atau ditahan di bawah undang-undang yang berhubungan dengan imigresen, Fasal ini hendaklah dibaca seolah-olah perkataan-perkataan ""tanpa kelengahan yang tak munasabah, dan walau bagaimanapun dalam tempoh dua puluh empat jam (tidak termasuk masa perjalanan yang perlu)" telah digantikan dengan perkataan-perkataan "dalam tempoh empat belas hari":
(iii) Dan dengan syarat selanjutnya bahawa dalam hal penangkapan bagi sesuatu kesalahan yang boleh dibicarakan oleh mahkamah Syariah, sebutan-sebutan dalam Fasal ini mengenai seorang majistret hendaklah ditafsirkan sebagai termasuk sebutan-sebutan Syariah.
*** Perkara 5, Fasal (3) dan (4) tidak dipakai terhadap orang dari negara musuh.
PERKARA 6. KEABDIAN DAN KERJA PAKSA DILARANG.
(1) Tiada sesiapa pun boleh ditahan sebagai abdi.
(2) Segala jenis kerja paksa adalah dilarang, tetapi Parlimen boleh dengan undang-undang membuat peruntukan bagi perkhidmatan kerahan bagi maksud-maksud negara.
(3) Kerja berkaitan dengan menjalankan hukum penjara yang dijatuhkan oleh mahkamah tidak dikira sebagai kerja paksa dalam erti Perkara ini.
(4) Jika menurut mana-mana undang-undang bertulis kesemua atau mana-mana bahagian daripada tugas-tugas mana-mana pihakberkuasa awam adalah dikehendaki dijalankan oleh suatu pihak berkuasa awam lain bagi maksud membolehkan tugas-tugas itu dilaksanakan, maka pekerja-pekerja pihak berkuasa awam yang pertama tersebut itu adalah diwajibkan berkhidmat dengan pihak berkuasa awam yang kedua tersebut itu, dan perkhidmatan mereka dengan pihakberkuasa awam yang kedua tersebut itu tidak dikira sebagai kerja paksa dalam erti Perkara ini, dan tiada seseorang pekerja itu berhak menuntut apa-apa hak sama ada daripada pihakberkuasa awam yang pertama tersebut itu atau daripada pihakberkuasa awam yang kedua tersebut itu oleh sebab pertukaran pekerjaannya.
PERKARA 7. PERLINDUNGAN DARIPADA UNDANG-UNDANG JENAYAH YANG BERKUATKUASA KEBELAKANGAN DAN PEMBICARAAN BERULANG.
(1) Tiada sesiapa pun boleh dihukum kerana sesuatu perbuatan atau ketinggalan yang tidak menjadi kesalahan di sisi undang-undang pada masa perbuatan atau ketinggalan itu dilakukan dan kerana sesuatu kesalahan tiada sesiapa pun boleh menanggung hukuman yang lebih berat daripada yang telah ditetapkan oleh undang-undang pada masa kesalahan itu dilakukan.
(2) Seseorang yang telah dibebaskan daripada sesuatu kesalahan atau disabitkan sesuatu kesalahan tidak boleh dibicarakan semula kerana kesalahan itu juga kecuali jika sabitan atau pembebasan itu telah dibatalkan dan pembicaraan semula diperintah oleh suatu mahkamah yang lebih tinggi daripada mahkamah yang telah membebas atau mensabitkannya itu.
PERKARA 8. SAMA RATA.
(1) Semua orang adalah sama rata di sisi undang-undang dan berhak mendapat perlindungan yang sama rata di sisi undang-undang.
(2) Kecuali sebagaimana dibenarkan dengan nyatanya oleh Perlembagaan ini, tidaklah boleh ada pembezaan terhadap warganegara semata-mata oleh sebab ugama, kaum, keturunan atau tempat lahir dalam mana-mana undang-undang atau dalam perlantikan bagi apa-apa jawatan atau pekerjaan di bawah sesuatu pihak berkuasa awam atau dalam pentadbiran mana-mana undang-undang berkenaan dengan memperolehi, memegang atau melepaskan harta atau berkenaan dengan menubuh atau menjalankan apa-apa tred, perniagaan, profesyen, vokesyen atau pekerjaan.
(3) Tidaklah boleh ada pembezaan bagi faedah seseorang oleh sebab ia seorang rakyat Raja bagi mana-mana Negeri.
(4) Tiada sesuatu pihak berkuasa awam boleh membezakan seseorang oleh sebab ia bermastautin atau menjalankan perniagaan di mana-mana bahagian Persekutuan di luar bidangkuasa pihak berkuasa itu.
(5) Perkara ini tidak membatal atau melarang -
(a) apa-apa peruntukan yang membuat peraturan-peraturan mengenai undang-undang diri;
(b) apa-apa peruntukan atau amalan yang menghadkan jawatan atau pekerjaan berhubung
dengan hal-ehwal sesuatu ugama, atau sesuatu yayasan yang diurus oleh sesuatu kumpulan yang menganuti apa-apa ugama, kepada orang-orang yang menganuti ugama itu;
(c) apa-apa peruntukan bagi perlindungan, kesentosaan atau kemajuan orang-orang asli Semenanjung Tanah Melayu (termasuk merezabkan tanah) atau merezabkan bagi orang-orang asli jawatan-jawatan yang sesuai dalam perkhidmatan awam mengikut kadar yang berpatutan;
(d) apa-apa peruntukan yang menetapkan kemastautinan di sesuatu Negeri atau di sebahagian sesuatu Negeri sebagai satu kelayakan untuk pilihanraya atau perlantikan bagi mana-mana pihak berkuasa yang mempunyai bidangkuasa hanya di Negeri atau di bahagian itu sahaja, atau untuk mengundi dalam pilihanraya itu;
(e) apa-apa peruntukan Perlembagaan sesuatu Negeri, yang berkuatkuasa atau yang bersamaan dengan peruntukan yang berkuatkuasa sebelum sahaja Hari Merdeka;
(f) apa-apa peruntukan yang menghadkan kemasukan berkhidmat dalam Pasukan Askar Melayu kepada orang Melayu.
PERKARA 9. LARANGAN BUANGAN NEGERI, DAN KEBEBASAN BERGERAK.
(1) Tiada seseorang warganegara pun boleh dibuang negeri atau ditahan masuk ke dalam Persekutuan.
(2) Tertakluk kepada Fasal (3) dan kepada mana-mana undang-undang mengenai keselamatan Persekutuan atau mana-mana bahagiannya, ketenteraman awam, kesihatan awam atau hukuman bagi pesalah-pesalah, tiap-tiap warganegara adalah berhak bergerak dengan bebasnya di seluruh Persekutuan dan bermastautin di mana-mana bahagiannya.
(3) Selagi sesuatu Negeri lain ada dalam kedudukan istimewa di bawah Perlembagaan ini berbanding dengan Negeri Tanah Melayu, Parlimen boleh dengan undang-undang mengenakan sekatan-sekatan, antara Negeri itu dengan Negeri-negeri yang lain, ke atas hak-hak yang diberi oleh Fasal (2) berkenaan dengan bergerak dan bermastautin.
PERKARA 10. KEBEBASAN BERCAKAP, BERHIMPUN DAN MENUBUH PERSATUAN.
(1) Tertakluk kepada Fasal (2), (3) dan (4);
(a) tiap-tiap warganegara adalah berhak bebas bercakap dan mengeluarkan fikiran;
(b) semua warganegara adalah berhak berhimpun secara aman dan dengan tidak bersenjata;
(c) semua warganegara adalah berhak menubuhkan persatuan;
(2) Parlimen boleh dengan undang-undang menggunakan:
(a) ke atas hak-hak yang diberi oleh perenggan (a) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya, perhubungan persahabatan dengan negeri-negeri lain, ketenteraman awam untuk melindungi keistimewaan-keistimewaan Parlimen atau mana-mana Dewan Negeri atau untuk mengelakkan penghinaan terhadap mahkamah, fitnah, atau perbuatan mengapi-api supaya dilakukan sesuatu kesalahan;
(b) ke atas hak yang diberi oleh perenggan (b) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya, atau ketenteraman awam;
(c) ke atas hak yang diberi oleh perenggan (c) Fasal (1), apa-apa sekatan yang didapatinya perlu atau mustahak demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya atau ketenteraman awam atau akhlak.
(3) Sekatan-sekatan ke atas hak menubuhkan persatuan yang diberi oleh perenggan (c) Fasal
(1) boleh juga dikenakan oleh mana-mana undang-undang mengenai buruh atau pelajaran.
(4) Pada mengenakan sekatan-sekatan demi kepentingan keselamatan Persekutuan atau mana-mana bahagiannya atau ketenteraman awam di bawah Fasal (2) (a), Parlimen boleh meluluskan undang-undang melarang perbuatan mempersoal apa-apa perkara, hak, taraf, kedudukan, keistimewaan, kedaulatan atau hak kedaulatan yang ditetapkan atau diperlindung oleh peruntukan bahagian 3, Perkara 152, 153 dan 181 berhubung dengan apa-apa jua melainkan berhubung dengan pelaksanaannya sebagaimana yang dinyatakan dalam undang-undang itu.
PERKARA 11. KEBEBASAN UGAMA.
(1) Tiap-tiap orang adalah berhak menganuti dan mengamalkan ugamanya dan, tertakluk kepada Fasal (4), mengembangkan ugamanya.
(2) Tiada sesiapa pun boleh dipaksa membayar apa-apa cukai jika pendapatan dari cukai itu adalah diuntukkan khas sama ada kesemuanya atau sebahagiannya bagi maksud-maksud sesuatu ugama yang lain daripada ugamanya sendiri.
(3) Tiap-tiap kumpulan ugama adalah berhak -
(a) menguruskan hal-ehwal ugamanya sendiri;
(b) menubuh dan menyenggara yayasan-yayasan bagi maksud-maksud ugama atau khairat; dan
(c) memperolehi dan mempunyai harta serta memegang dan mentadbirkannya mengikut undang-undang.
(4) Undang-undang Negeri dan mengenai Wilayah-Wilayah Persekutuan Kuala Lumpur dan Labuan, undang-undang persekutuan boleh mengawal atau menyekat pengembangan apa-apa iktikad atau kepercayaan ugama antara orang-orang yang menganuti ugama Islam.
(5) Perkara ini tidaklah membenarkan apa-apa perbuatan yang berlawanan dengan undang-undang am mengenai ketenteraman awam, kesihatan awam atau akhlak.
PERKARA 12. HAK-HAK BERKENAAN DENGAN PELAJARAN.
(1) Dengan tidak menyentuh keluasan makna Perkara 8, tidaklah boleh ada pembezaan terhadap mana-mana jua warganegara semata-mata oleh sebab ugama, kaum, keturunan atau tempat lahir -
(a) Dalam pentadbiran mana-mana yayasan pelajaran yang disenggara oleh sesuatu pihak berkuasa awam, dan, khususnya, tentang kemasukan murid-murid atau pelajar-pelajar atau tentang bayaran; atau
(b) Tentang memperuntukkan bantuan kewangan dari wang sesuatu pihak berkuasa awam untuk menanggung murid-murid atau untuk pelajaran murid-murid atau pelajar-pelajar di mana-mana yayasan pelajaran (sama ada disenggara atau tidak disenggara oleh sesuatu pihak berkuasa awam dan sama ada dalam atau luar Persekutuan).
(2) Tiap-tiap kumpulan ugama adalah berhak menubuhkan dan menyenggara institusi-institusi untuk pelajaran kanak-kanak dalam ugama kumpulan itu sendiri, dan tidaklah boleh ada pembezaan semata-mata oleh sebab ugama dalam mana-mana undang-undang berkaitan dengan institusi-institusi itu ada dalam pentadbiran mana-mana undang-undang itu; tetapi adalah sah bagi Persekutuan atau sesuatu Negeri menubuhkan atau menyenggara institusi-institusi Islam atau mengadakan atau membantu dalam mengadakan ajaran dalam ugama Islam dan melakukan apa-apa perbelanjaan sebagaimana yang diperlu bagi maksud itu.
(3) Tiada sesiapa pun boleh diwajibkan menerima ajaran-ajaran mengenai apa-apa ugama atau mengambil bahagian dalam apa-apa upacara atau sembahyang sesuatu ugama yang lain daripada ugamanya sendiri.
(4) Bagi maksud Fasal (3), ugama bagi seseorang yang berumur kurang daripada lapan belas tahun adalah ditetapkan oleh ibu bapa atau penjaganya.
PERKARA 13. HAK TERHADAP HARTA.
(a) Tiada seseorang pun boleh dilucutkan hartanya kecuali mengikut undang-undang.
(b) Tiada sesuatu undang-undang pun boleh membuat peruntukan bagi mengambil atau menggunakan harta-harta dengan paksa dengan tiada pampasan yang mencukupi.
Sejarah Kedatangan Hindu sebelum kedatangan Islam Di Malaysia
If we were to look for proof of the existence of the earliest Malay kingdoms on the peninsula, it is inevitably Kedah that has yielded the most ancient archaeological evidence so far discovered. In the mid-nineteenth century, Captain James Low found "undoubted relics of a Hindoo colony, with ruins of temples ...' and '... mutilated images. ..' extending 'along the talus of the Kedda mountain Jerrei.' Among his later finds were fragments of a Sanskrit inscription of the fourth century A.D. written in the oldest Pallava alphabet as well as a slab found in the estuary of the Muda River bearing a Sanskrit prayer in fifth-century Pallava script for the success of a voyage about to be undertaken by a sailing-master (mahdndvika), indicating the estuary was a home port for Indian traders during the fifth century A.D. Later excavations in the valley of the Bujang River (an tributary of the Merbok River further north) uncovered various sanctuaries, palace halls of audience, temples, stapas, forts, as well as a number of other unidentified buildings. The shrines in the Bujang Valley were later abandoned in favour of sites nearer the Merbok estuary.
Indian ships found a sheltered anchorage and probably a small community of indigenous folk
practising subsistence cultivation and fishing. No doubt these folk had diversified their simple economy by casual trading with Indian merchants entering the Straits of Malacca. Their settlement, at first a mere village, had grew to become the collecting point for the forest products of the surrounding hinterland, aided also by its strategic location at the western end of a trans-peninsular route to the east. By the fifth century Buddhism had established itself, thus giving Indian merchants the attractions of commerce with a familiar cultural environment.During the ensuing three centuries the cultural ties between this settlement and India were strengthened, but fashions changed and Buddhism was superseded very largely by Hindu Saivism. Now the merchant landed on the northern shore of the Merbok estuary and looked northwards towards Gunung Jerai - doubtless an added attraction to devotees of the linga cult. Built on foundations of rounded boulders from the upper reaches of the Bujang, their shrines were oriented so that their entrances faced the east in the fashion of South Indian linga shrines.
In the later eighth and ninth centuries the pendulum of religious orthodoxy swung back and Buddhist Mahiyinist shrines emerged. In this period, too, it seems that commercial contacts were established with China, for T'ang Dynasty porcelain is encountered in the excavations. In about the tenth century, a new settlement develops further south on the Muda River. Various Chinese and Arab artifiacts found on the Merbok and Muda estuaries indicate that both these settlements continued their trade well into the period of the coming of Islam into the region.
There are also a great deal of references in ancient and medieval Indian literature to locations which have been identified as Kedah. One of the earliest presumed references to Kedah (called, at varying times, Kadaram or Kataha) is contained in the Tamil poem Pattinappilai, was written at the end of the second century A.D. It described goods from Kadaram "heaped together in the broad streets" of the Chola capital.
The seventh century Sanskrit drama Kaumudimahotsava called Kedah Kataha-nagara and described it as a country famed for its social attractions and gay life. The Agnipurina also mentions a territory known as Anda-Kataha, with one of its bounds delimited by a peak, which scholars have assumed to be Gunung Jerai. There are two further references to Kataha in a Prikrit work, the Samaraiccakaha written about the middle of the eighth century, relating voyages to Kataha-dvipa. Stories from the Kathasaritsagara described the elegance of life in Kataha, calling it 'the seat of all felicities'.
After a period of independence, Kedah then attained its height of greatness as the seat of power for the Sri Vijaya empire on the peninsula. It was clearly the chief power on the peninsula and in many ways surpassed Palembang in terms of trade and its strategic links with India and the rest of the region. Its fortunes, however, began to wane after the great raid by Rajendra Chola on the Sri Vijaya empire in 1025 A.D. Kedah was a primary military objective and despite what the Cholas described as the "fierce strength" of the defenders, it fell to the raiders, its king losing "large heap of treasures" to the new conquerors. Kedah later tried to assert its independence from the Sri Vijaya empire and another Chola King Vira Rajendra raided Kedah in 1068 A.D. to aid its king.
But the great city-state sinks into obscurity after that. The Kingdom of Ligor takes over the mantle of power from Sri Vijaya on the peninsula and its king Candrabhanu uses Kedah as a base for attacks on Sri Lanka. The Thais were to later subjugate this kingdom, leading to Thai domination of much of the northern peninsula in the centuries to come.
But the great city-state sinks into obscurity after that. The Kingdom of Ligor takes over the mantle of power from Sri Vijaya on the peninsula and its king Candrabhanu uses Kedah as a base for attacks on Sri Lanka. The Thais were to later subjugate this kingdom, leading to Thai domination of much of the northern peninsula in the centuries to come.
Hak orang Hindu di tanah ini
Dear,
Malaysian Tamil Makal (Malay nadu makal). Dalam pengajian saya dalam sejarah Malaysia (malay nadu) saya dapat tahu bahawa orang hindu atou adat resam hindu adalah adat resam orang pertama di Malaysia tetapi kita tiada dapat keistimewaan disebabkan , kerajaan Negara kita menetapkan nama kita sebagai orang Indian. Ini megatakan orang melayu yang lupakan asal usul mereka pada masa dahulu kalah telah merampaskan kedudukan oran hindu di Negara ini dan saya juga difahamkan bahawa selepas kedatangan britis ke tanah melayu pihak britis juga membawa orang Indian dari Negara Indian ini bukan maksutkan semua orang hindu di negara ini merupakan orang India.yang datang pada masa itu. Salah! Di sini kita harus mengaji sejarah untuk mendapatkan asal usul orang Hindu dan orang melayu di Negara malayisia ini.
Dalam sejara Malaysia kebanyakan tokoh keraja mengatakan ini Tahan Melayu dan hak untuk orang melayu, disini saya ingin tanyah kepada merekah bahawa adakah mereka ini pernah mengaji sejara Malaysia ini? Saya rasa tidak, sebab jikalau mereka pernah baca sejarah Malaysia maka mereka ini tidak akan berbahas bahawa tanah ini hak melayu sebab orang melayu bukan orang asal di negara ini, dan Sungguhpun semenanjung ini telah dinamakan Tanah Melayu tetapi bukanlah orang-orang Melayu itu bangsal yang awal mendudukinya. Kerana orang-orang Melayu itu bangsa yang akhir sekali datang menduduki dan mendiami di dalamnya setelah didiami oleh beberapa yang lain lebih dahulu.Adapun bangsa yang lebih dahulu sekali mendiami di dalam Semenanjung Tanah Melayu, mengikut kenyataan dalam kitab-kita sejarah ialah orang-orang bangsa liar. Kemudian daripada itu diduduki oleh orang-orang Hindu yang datang dari negeri India. Setelah itu dikuasai pula oleh orang-orang Siam asli yang datang dari tanah Siam dan akhirnya baharulah kedatangan orang Melayu. Dan ini menujukkan orang melayu bukan orang yang asal di Negara ini tetapi meraka dapat keistimewaan selama 50 tahun merdeka malah orang datang awal daripada orang melayu iaitu bangsa hindu tiadak dapat apa-apapun malah kita orang yang mendapat kouta yang paling sedikit di Negara sendiri,
Dear tamil makal kita harus buat sesuatu untuk mendapatkan hak kita yang harus kita dapat, ini bukan mengatakan kita mintak 90% hak sekurang-kurangnya berilah hak kami dengan samarata.
Hindu makal tolong fikirkan untuk masa depat anak-anak kita.
Malaysian Tamil Makal (Malay nadu makal). Dalam pengajian saya dalam sejarah Malaysia (malay nadu) saya dapat tahu bahawa orang hindu atou adat resam hindu adalah adat resam orang pertama di Malaysia tetapi kita tiada dapat keistimewaan disebabkan , kerajaan Negara kita menetapkan nama kita sebagai orang Indian. Ini megatakan orang melayu yang lupakan asal usul mereka pada masa dahulu kalah telah merampaskan kedudukan oran hindu di Negara ini dan saya juga difahamkan bahawa selepas kedatangan britis ke tanah melayu pihak britis juga membawa orang Indian dari Negara Indian ini bukan maksutkan semua orang hindu di negara ini merupakan orang India.yang datang pada masa itu. Salah! Di sini kita harus mengaji sejarah untuk mendapatkan asal usul orang Hindu dan orang melayu di Negara malayisia ini.
Dalam sejara Malaysia kebanyakan tokoh keraja mengatakan ini Tahan Melayu dan hak untuk orang melayu, disini saya ingin tanyah kepada merekah bahawa adakah mereka ini pernah mengaji sejara Malaysia ini? Saya rasa tidak, sebab jikalau mereka pernah baca sejarah Malaysia maka mereka ini tidak akan berbahas bahawa tanah ini hak melayu sebab orang melayu bukan orang asal di negara ini, dan Sungguhpun semenanjung ini telah dinamakan Tanah Melayu tetapi bukanlah orang-orang Melayu itu bangsal yang awal mendudukinya. Kerana orang-orang Melayu itu bangsa yang akhir sekali datang menduduki dan mendiami di dalamnya setelah didiami oleh beberapa yang lain lebih dahulu.Adapun bangsa yang lebih dahulu sekali mendiami di dalam Semenanjung Tanah Melayu, mengikut kenyataan dalam kitab-kita sejarah ialah orang-orang bangsa liar. Kemudian daripada itu diduduki oleh orang-orang Hindu yang datang dari negeri India. Setelah itu dikuasai pula oleh orang-orang Siam asli yang datang dari tanah Siam dan akhirnya baharulah kedatangan orang Melayu. Dan ini menujukkan orang melayu bukan orang yang asal di Negara ini tetapi meraka dapat keistimewaan selama 50 tahun merdeka malah orang datang awal daripada orang melayu iaitu bangsa hindu tiadak dapat apa-apapun malah kita orang yang mendapat kouta yang paling sedikit di Negara sendiri,
Dear tamil makal kita harus buat sesuatu untuk mendapatkan hak kita yang harus kita dapat, ini bukan mengatakan kita mintak 90% hak sekurang-kurangnya berilah hak kami dengan samarata.
Hindu makal tolong fikirkan untuk masa depat anak-anak kita.
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