More Stories from Siṁhapurī and Malayadvīpa and Reflections: Part 1
There are still a few more interesting stories that ought to be shared from Siṁhapurī. Recently, over the past few months, there has been some talk in Bhārata about taking a leaf from the success story of Siṁhapurī. Both Nareśa of the Rāṣṭra Rājyam and Chandra of the Āndhra deśa have made statements to the effect that they want to see Siṁhapurī in Bhārata deśa. Indeed, surmounting many difficulties, this upadvīpa that was once politically part of Malayadvīpa has seen roaring success and many will attribute that achievement to the Prathamah Pradhānamantrin of Cīna ethnicity, who ruled Siṁhapurī with an iron fist for decades after it attained svatantra.
Now, of course, with the passing of power to the next generation, he occupies the post of Mantraṇāmātya, an office that was specially created by the Rājyam so as to enable him to give his much sought-after counsel to the younger ministers. He frequently publishes books, detailing his views on various subjects. In one of his most recent books, which comprises a set of interviews done over several weeks to extract his opinions on some of the most controversial subjects and whose title we may render in saṃskṛtam as Kaṣṭa Satyāni, he speaks as if the sole purpose of doing so was in service of candor.
On the issue of the Marūnmatta-mārga: “I have to be candid to be valuable but I do not want to offend the Marūnmattas. I think we were progressing very nicely until the surge of the Marūnmatta-mārga came and if you asked me for my observations, the other communities have easier integration.”
To the question whether his views on Marūnmatta- mārga were shaped by the attack on the Gopuradvayam in Krauñca-Dvīpa: “No, no, I’ve seen this develop with the rise of the Pṛthvyodhbhava-Taila exporting states and their exporting of their form of Marūnmatta, especially the Saudya and Vahābya forms of Marūnmatta because they have the money and they build their Ālayas all over the world.”
And with his characteristic prescience, “We sent a team to study what they did in Āṅglīka-Deśa. They have different kinds of Marūnmattas who cannot unite. Because of their free speech laws, they have allowed all kinds of preachers to purvey highly inflammatory upadeśams in their Mohamattālayas…If we had accepted Saudya money for the Ālayas, we will get Saudya preachers. Luckily we have pre-empted that by having the Mohamattālaya Sthāpatya Nidhi so that we do not need their money.”
One can only wish the Devas will inspire Nareśa to grasp the gravity of the situation and place a ban on foreign funding that is detrimental to the Dharma and could compromise the security interests of the nation (or already is) by feeding virulent and hateful ideologies.
NOTE: The intentional use of saṃskṛtam, despite the artificiality and possible inconvenience to readers, is not only because we need to free our discourse from constructs, but also because it is necessitated by the author’s circumstances. Decipher, read, enjoy and keep mum.
To be continued…