Japan art andGoshun: Flow of Buddhism, China, Confucianism, and Kansai

Lee Jay Walker

Modern Tokyo Times

Matsumura Goshun (1752-1811) was a Japanese artist. He belongs to the Edo Period and within a class that adored the rich cultural traits of the Middle Kingdom (China). Hence, from a very early age, the path of Goshun was planned by his wealthy family.

The region of Kansai also enriched the soul of Goshun. This concerns the amazing cultural and religious traits of Kyoto, Koyasan, Nara (the cradle of high culture in Japan), and other esteemed places.

One can easily imagine the early life of Goshun concerning classical history, calligraphy, literature, painting, poetry, and other areas related to the rich cultural traits of his native country and the Middle Kingdom. Equally important, the ties of religion and philosophy emanating from the plethora of Buddhist temples where he lived to the indigenous connection of Shinto and the natural world.

The Met Museum says, Goshun is one of the most important painters of late eighteenth-early nineteenth-century Japan. He is renowned as the founder of the Shij school, itself generally allied with the Maruyama school established by the realist painter Maruyama kyo (17331795). Goshun began his career as an artist when he left his prestigious job as an official at the government mint to study painting; the artists who influenced his development included his teacher Yosa Buson (17161783), one of the great masters of the Nanga school, and kyo, whose studio he joined in 1787.

Goshun first seriously studied painting in the rich cultural settings of Kyoto. His teacher, Onishi Suigetsu, provided a firm foundation for Goshun. In time, he would study the world of poetry and painting under the esteemed Yosa Buson.

The early 1780s were a time of deep anxiety and pain for Goshun. This concerns the death of his wife, his father, and Buson also departed from this world. However, from this tremendous adversity, Goshun would re-emerge and start on a new artistic path.

https://www.metmuseum.org/art/collection/search/816216

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Japan art and Goshun: Flow of Buddhism, China, Confucianism, and Kansai - Modern Tokyo Times

Posted on: March 24, 2022, 08:35h.

Last updated on: March 24, 2022, 09:36h.

A Buddhist monk tasted what its like to have a huge cache of money after winning the lottery. As quickly as it came, the money went, as the monk decided to give away his fortune.

Many people dream of hitting it big in the lottery. They fantasize about what they would do with their newfound fortune. For most, the money means trips, paying off bills, and shopping sprees.

One man in Thailand tasted wealth earlier this month, but only for a fleeting moment. Surprised that he won, a Buddhist monk gave away his fortune to villagers. $500,000 goes a long way in Thailand.

Late last month, a Buddhist monk in the Thai city of Nakhon Phanom purchased three lottery tickets, according to media outlet Thairat. He bought the tickets, not in search of fame and fortune, but, as he tells the story, to help out a lottery vendor who was going through a rough patch.

The lottery draw took place on March 1, and after learning he had won 18 million Thai baht (US$500,000), the unidentified 47-year-old monk suddenly found himself in a quandary. He likely didnt expect to win, but quickly realized that he could make others lives better.

The monk began giving away his fortune, which he called money that belonged to the angels. Initially, according to the media outlet, he donated to his temple, local schools, and civic organizations. In just the first week after receiving his winnings, he had donated 1.5 million baht (US$45,000).

He then decided to give to the locals, in a community where the average monthly wage is 14,053 baht (US$419), 500 baht (US$15) each. However, as word spread, people began lining up for handouts. After giving away $15,000, he reduced the amount to 200 baht (US$6) per person.

The scene, at one point, got out of hand. Local police arrived to control the crowds and make sure the charitable initiative didnt get too wild.

In 2018, a trio of Thai monks pitched in to buy a lottery ticket. They won 18 million baht. However, that lucky draw had a different outcome.

As news outlets reported at the time, the monks decided to drop out of sight in order to meditate. No further details emerged after that.

Two years later, another monk, Montri Samajjo, won 18 million baht after he purchased three tickets. As with the latest winner, he, too, made the purchase in order to help out a vendor going through a difficult time.

He gave each of his three children one million baht (US$29,820), while a part of the money went to the temple and to charity. The rest, according to media outlets, became part of a future charity fund.

Nothing in Buddhism prevents monks from recreational gambling. On the other hand, in strict Buddhism, theyre not allowed to hold money. Therefore, participation in gambling isnt a common activity.

There have been some exceptions that have called into question Buddhist practices. Over the years, a number of incidents involving Buddhist monks caught gambling and partying have made headlines. However, the decision of the Nakhon Phanom monk shows what the religion is all about.

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Thai Monk Hits Big Lottery Win, Gives It All... - Casino.Org News

Ill begin with a story: One day, the venerable Ananda, the Buddhas first cousin and beloved attendant, sat by the Buddhas side beholding all that was before them. Ananda said to the Blessed One, This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie.The Buddha replied, Dont say that, Ananda. Dont say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When one has admirable people as friends, companions, & colleagues, they can be expected to develop & pursue the noble eightfold path the path leading to the release from suffering.

From the Buddhas perspective, spiritual friendship is the whole of the holy life. What are the implications of this?

First off, I want to take a moment to tease myself about the images that come to mind when I hear the word holy. It has no doubt been shaped by many Christian influences the word can evoke images of angels, halos, priests, monks, & nuns in prayer, the clouds parting and a beam of sunlight shining down upon a particularly pious person Its interesting to notice how foreign it can feel to me to even consider my own life as holy.

I mean, come on I like to swear. I fart. I am not pure. I can have mean and sometimes violent thoughts. Mother Teresa, I aint.

But in writing this talk and reflecting on the automatic associations I have with the word, my understanding of the holy life shifted. To me, all life is sacred. It is also messy and painful. Perhaps living a holy life is more about a commitment to trying to recognize and remember the sacredness, the emptiness, the Buddha nature that pervades the whole universe, existing right here and now in ourselves and all beings. And of course, falling short, again and again. And then returning, again and again, to that commitment.

From this perspective, its easier for me to think that yeah, maybe this very Mo, this very life, as messy and imperfect as it might be as many mistakes as I make maybe this is a holy life, farts and all.

And maintaining this aspiration and commitment to living in an upright and compassionate way definitely requires help. No one else can do it for us, but we also cant do it alone.

According to the Buddha, spiritual friendship is the whole of the holy life. Friendships like these are regularly seen in sanghas. Sangha is a Sanskrit term that means community, and originally referred to the Buddhas ordained followers. In fact, the Sutra of the Wheel of Dharma tells us that after the Buddhas enlightenment, his very first public teaching about the four noble truths was to 5 former friends ascetics he had studied alongside for many years, who then became the first Buddhist monks and members of the first sangha.

As Buddhism has spread to the west, the word sangha has evolved to refer to Buddhist communities as a whole, lay and ordained alike. Fellow walkers of The Way, now with vastly more householders, forming communities of spiritual friends.

This is where we can find people who are learning and studying and practicing the Buddhas teachings people who have perhaps clarified some things in their lives, who continually seek a deeper and more intimate understanding, and who can help guide others.

Fellow walkers of The Way who make compassion and ethical living an active and intentional practice.

And while this can sound somewhat ideal, much like my original associations with the word holy, do not be fooled every sangha filled with great people is still very much human, still 100% subject to grappling with greed, anger, ignorance, distraction, ego, miscommunication, and mistakes. Good people who can still fuck up and hurt each other.

And it is for this very reason that I believe the Buddhas words to be true: Admirable friendship, companionship, and camaraderie is actually the whole of the holy life. Because its not just about our relationships when things seem to be going well importantly, critically, its also about how we navigate conflict and difficulty.

I used to collect rocks growing up, and one year I got a rock tumbler as a birthday gift. It was this small drum-like bucket that I put some of the stones Id collected into; added a bit of water, closed the bucket, turned on the little motor, and the tumbler would turn the drum round and round, knocking the rocks into each other over and over again. In time, the rocks eventually became smoother and more polished; they were still very much the same ol rocks, but through the process different qualities were brought forth. This was only possible because they tumbled together, knocking into one another and helping to smooth out each others rough edges.

I did not grow up with a strong understanding of community. While I was very close with my immediate family, we lived over 500 miles away from our nearest relatives; 800 miles away from my nearest grandparents; and almost 1,200 miles from my nearest cousins. I had friends in my neighborhood, but there was no real sense of community. I went to an Episcopal church and Sunday school as a child, but there was no strong sense of community there either it was just something my parents made us do on Sundays until middle school, when they got divorced. The closest experience I had to feeling like part of a community back then was at my high school.

Thankfully I learned about Buddhism during these years, and met people who claimed to be Buddhist, but really Zen was just conceptual at the time. Lots of fascinating ideas, but it was definitely not a verb not something I understood or knew how to do. It wasnt until I met Tom our freshman year of college (and who is now my husband, also a senior dharma teacher in Empty Moon), that I first encountered an authentic practitioner who studied and sat zazen. I didnt at all understand the scope or importance at the time, but among many other things, meeting Tom completely altered the course of my spiritual life. Hes the one who really introduced me to the Buddhadharma and Zen practice one of many things I am endlessly grateful to him for.

So to become a Zen Buddhist, one must receive and uphold the precepts, and take refuge in the three jewels: Buddha, Dharma, Sangha. Tom really introduced me to the first two, and of these three jewels, I came to sangha last many years later.

I want to pause here and unpack what it means to take refuge for a moment.

Taking refuge means to find a place of shelter and protection from some kind of danger. In Zen, we seek refuge from the many passions that jerk us around; from our cravings and aversions; from feeling distressed, broken, fearful from suffering at large. We seek shelter from the wheel of samsara, the endless cycle of death and rebirth.

But how can we find any measure of safety and security in this inherently unsafe and unstable world? What solid ground is there to be found?

You might recognize this from chanting The Three Refuges: Buddham Saranam Gacchmi, which means I take refuge in Buddha. The literal translation of those Pali words is not I take refuge in Buddha however the literal translation is, I will undertake to find my home in the Buddha.

To take refuge in Buddha is to accept that we can realize and awaken to our true buddha-nature, just as the man Siddhartha Gautama did. Buddha was not his name, after all; it was a title he received after his enlightenment, meaning One who is awake or the Awakened One.

Taking refuge in Buddha means we will undertake to find our home in Awakening.

To take refuge in the Dharma is to undertake finding our home in the teachings the Four Noble Truths, and practicing the Eightfold Path. Its a commitment to seeing things as they really are, an intricate web of connections beyond all concepts of Self and Other; an awakened way of seeing the world that leads us out of suffering and to the opening of the heart.

And taking refuge in Sangha, the jewel that I came to last? Here, we undertake to find our home among spiritual friends. Here, we vow to look for and offer support, inspiration, and guidance among those who practice the Eightfold Path fellow walkers of The Way.

When we practice living our lives like this an aspirational way of living that we are sure to fail in, again and again what were really saying is, I promise to do all I can to uphold and embody these teachings, to live with an open heart.

Tom was my first true spiritual friend in Zen, and for many years I studied and practiced with few others. My spiritual life was very much a personal practice, not one that I wanted to share with a wider community.

Years later this completely changed when I was introduced first to the Zen Peacemakers, then to the Boundless Way sangha (where we first met James, Jan, and Ed), and now these past 6 years with Empty Moon, meeting Janine and Chris, and practicing with all of you in this vibrant sangha. These communities have had a profound impact on my life, shaking the ground of a practice that at first Id held quite close to my chest.

In a way, discovering the jewel of Sangha has been like moving into technicolor the experience of regularly sitting zazen with other people; having interviews with teachers; engaging in koan practice; participating in precept and study groups; learning how to chant and do kinhin; the humbling experience of learning how to bow; finding opportunities to contribute and learning to receive (not easy); joining and serving in retreats, both in-person and virtual; and above all, forming friendships with other beautifully flawed practitioners.

Ive been continually gobsmacked by the ways that Sangha breathes life into the other jewels, Buddha and Dharma. This has brought a wholeness to my practice that I didnt even know I was missing in those early years. And not because its all sunshine and lollipops even among spiritual friends, people are still people: they can be as encouraging and inspiring as they are frustrating and disappointing. But thats part of our agreement as a community to lean into discomfort and difficulty together, and to support each other in our mutual aspiration and commitment to living in an upright and compassionate way.

Practicing together, in this community of spiritual friends, is precious. And pretty incredible that weve achieved this while anchoring ourselves as a primarily virtual community these past couple of years. Each one of us contributes to the life of our sangha in a meaningful way. We are mirrors, encouraging and challenging each other, always aiming to deepen our practice and our intimacy with just this even when just this aint so pretty. We explore what it means to be human together, returning again and again to curiosity, compassion, and to our breath.

No one else can do this for us, yet we cannot do it alone. Please, reflect on the implications of this; do not take it, or each other, for granted. Together, we seek to find the perfection of the wise heart. We make our way through this one continuous mistake, tumbling together and smoothing out each others rough edges, while navigating the many passions that jerk us around. Together, we practice.

Our sangha, our spiritual friendships it is here that we find not half, but the whole of this sacred and holy life, farts and all where we undertake to find our home in Awakening. How can we be anything but grateful?

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The Holy Life, Farts & All | James Ford - Patheos

BEIJING (Reuters) - Chinese streaming platforms including Tencent Video and iQiyi have taken down films and video content starring Canadian actor Keanu Reeves after he participated in a Tibet-related concert organised by a non-profit founded by the Dalai Lama.

Checks by Reuters showed his acclaimed works, the Matrix and John Wick franchises, as well as Speed, were among the films that have been removed. Reuters could not determine when the films were taken down.

The Los Angeles Times, which first reported the content removal on Thursday said at least 19 of his movies were pulled from Tencent Video.

While content related to the Matrix films and some of Reeves's other work were still searchable on WeChat, China's ubiquitous messaging service, searches for his English name and its Chinese translation yielded no results.

iQiyi and Tencent Holdings, the parent company that owns Tencent Video and WeChat, did not immediately respond to requests for comment. A representative for Reeves was not immediately available for comment.

In late January, Reeves received heavy criticism from Chinese social media users, some of whom called for a boycott of his work in China, after it emerged that he planned to appear in a March 3 concert organised by Tibet House US, a New York-based nonprofit founded at the request of the Dalai Lama, Tibetan Buddhism's spiritual leader.

Reeves participated in the concert, which was held virtually due to restrictions aimed at curbing the spread of COVID-19, prompting more criticism online.

Beijing has accused the Dalai Lama, exiled in neighbouring India, of fomenting separatism in the Tibet region and instead recognises the current Panchen Lama, put in place by the Communist Party, as the highest religious figure in Tibet.

China has ruled the remote western region since 1951, after its People's Liberation Army marched in and took control in what it calls a "peaceful liberation".

Other high-profile Western figures that have been blocked from Chinese social media and video platforms after making comments criticising China's actions in Tibet include former NBA player Enes Kanter who at the time played for the Boston Celtics.

(Reporting by Eduardo Baptista)

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Keanu Reeves axed by Chinese video platforms after Tibet concert - Yahoo Finance

Paubha remains a common painting method in Nepal but the austere religious observances once followed by its artists have fallen out of practice

With a shaved head and an empty stomach, artist Ujay Bajracharya dips his brush to line the eyes of the deity Tara as a soothing Buddhist hymn warbles in the background.

The 40-year-old is applying the final strokes to his paubha painting, a devotional art form known for its minute detail, intense colors and the strict purification rituals traditionally required of its practitioners. It took three months for Bajracharya to complete his rendition of the Green Tara, a goddess of compassion revered by Buddhists and Hindus in Nepal.

Before work began, he shaved off his hair and clipped his nails, while a Buddhist priest blessed his canvas and selected a day auspicious enough for the artist to commence his labors.

Bajracharya woke up early each morning and did not eat until his days work was over, adopting a strict vegetarian diet that also excluded garlic, tomatoes and onion when he broke his fast.

My body felt light and I felt more focused and motivated to paint, he said. Changing my lifestyle was a bit difficult at first but I had the support of my family and friends, so that helped me stay disciplined.

Paubha remains a common painting method in Nepal but the austere religious observances once followed by its artists have fallen out of practice.

Bajracharyas adoption of these rituals began last year, when he approached a museum in the capital Kathmandu about painting another Buddhist deity while adhering to the forgotten traditions.

Rajan Shakya, founder of the Museum of Nepali Art, said that they immediately agreed to the idea of reviving the practice.

It is part of what makes paubha art unique and valuable. The more people learn about it, the more demand there will be for Nepali artists. And then we know our art will survive, our culture will survive, Shakya said.

Bajracharya has committed to observing these rules for future paintings, beginning with his exacting work on the Green Tara, which he crafted for worship in a private prayer room at his home.

I felt that we should preserve this method and the next generation should also be aware people should know about the spiritual aspect of these paintings, he said.

Paubha artworks use cotton or silk canvases, and colors were traditionally made by grinding minerals and plants into fine powder. Some works even used pure gold and silver.

The oldest preserved paubha painting dates to the 13th century, but scholars believe the tradition is much older, with earlier examples likely disappearing because of the fragile materials used.

Its artists are believed to have inspired trends in thangkas, a similar type of devotional painting in neighboring Tibet that has been recognized in UNESCOs list of intangible cultural heritage.

A FORM OF MEDITATION

Priest Dipak Bajracharya a member of Ujays caste but of no relation to the painter said that in earlier times paubha artists would stay pure to ensure the sanctity of the images they produced.

The process itself is considered a form of meditation, he said.

While the traditional religious value remains, paubha paintings are now commonly seen as decorative hangings in museums or the homes of collectors.

A growing international appreciation for the craft has proven lucrative for artists, with interested buyers in China, Japan and Western countries.

Paubha paintings have now become a business, but their aim is not commercial they are actually objects of respect and worship, the priest said.

Dipak returned to Ujays home once the latters hair had grown back for a final religious ceremony, culminating in a ritual to breathe life into the finished painting.

The ceremonial practice invites the Green Tara to reside in the work as a vessel for worship.

This is not art alone, the faith of Buddhists and Hindus is tied to it, said Ujay Bajracharya. If we dont preserve this art form, the faith will also slowly fade away.

Comments will be moderated. Keep comments relevant to the article. Remarks containing abusive and obscene language, personal attacks of any kind or promotion will be removed and the user banned. Final decision will be at the discretion of the Taipei Times.

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Nepal artist breathes life into sacred painting tradition -

Shunmyo Masuno, a Zen Buddhist priest and author of Zen: The Art of Simple Living, is back with more pithy, compassionate teachings in his newest book, Dont Worry: 48 Lessons on Relieving Anxiety from a Zen Buddhist Monk.

Dont Worry: 48 Lessons on Relieving Anxiety from a Zen Buddhist Monk,by Shunmyo MasunoTranslated by Allison Markin Powell224 pagesPENGUIN LIFE

The slim work earnestly addresses those who are unable or unwilling to live a less stressful life, specifically the people caught up in the conveyor belt of corporate life. By aligning his advice with scenarios from the business world, Masuno tackles issues such as competition, anxiety, stress, staying relevant and transactional relationships. However, readers dont need to be corporate types to find value in the books practical messages.

Dont Worry is divided into five sections, each containing several short chapters. Every chapter is a self-contained whole, making it easy to process Masunos lessons, which always include one to three Zengo (Zen phrases or sayings). The author firmly contextualizes these nuggets of wisdom with his unique storytelling to relate them to the present.

Part of the books charm is how it lays out Zen advice while fully recognizing hectic daily schedules. Zen teachings can be very accessible, Masuno explains in the opening pages. They are closely connected to our everyday lives. One chapter urges us to create a spot in your living space where your spirit can settle it can be as simple as a comfortable space, surrounded by photographs of loved ones. Another encourages us to establish morning rituals to slow down and make time for reflection, while in a section about improving relationships, Masuno reminds us to cherish our connections and become aware of the intricate array of circumstances that allow our paths to cross with that of another individual. Masuno ties the importance of these chance encounters to ichi go ichi e (one time, one meeting), a Japanese proverb used in tea ceremony to treasure every interaction, as every moment is fleeting.

Allison Markin Powells translation captures the direct simplicity of Masunos words. With its engaging and familiar tone, Masunos knowledge of modern issues is apparent, yet he retains the calm wisdom expected from Zen guides. The book also includes an appendix of all the Zengo used throughout the chapters.

Toward the end of the book, Masuno addresses the pitfalls of leaders who try to control every aspect of their job. Anytime youre in a position to lead and inspire, there is a flow that is beyond your control, he writes. Go with it. Water doesnt battle with the rock; it takes a slightly different course and keeps moving. Its good advice to keep in mind, no matter where you work or your position on the corporate ladder. For anyone in need of practical ideas to ease anxiety, look no further than Dont Worry.

In a time of both misinformation and too much information, quality journalism is more crucial than ever.By subscribing, you can help us get the story right.

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'Don't Worry': Take a breather from the corporate grind with Zen lessons - The Japan Times

Temples are the forts of Hinduism. We read in the books of history how Brihadeeswara Temple in Tanjore, Sreekalahasti Temple in Kalahasti, Ramappa Temple in Hanamkonda etc were built by different emperors of those times.

Like Kakatiyas, Cholas, Pallavas and Vijayanagara Kings the name of Kalvakuntla Chandrasekhara Rao can never be erased as long as Hindu temples exist on this planet.

This is really a Herculean task to build a temple investing such huge amounts from the government exchequer in these democracy days. Only KCR could do this, without even asking for donations like others did for building other big temples.

Moreover, the temple was built in such a style with unbeatable ancient technology that it can withstand nature for millennia. The Krishna Shila used for this temple was brought from Guntur and Prakasam districts of Andhra Pradesh.

Another interesting fact is that the labor worked for bringing these stones are about 600 and 80 of them are from Muslim fraternity. Not only that many of Muslim sculptors worked on making some statues and designs on these rocks.

KCR never kept anybody around him at bay in the name of caste, creed and religion. He is the real democratic leader with the aura of bygone emperors who ruled this soil.

KCR released about Rs 1000 Cr in six years for building this temple with the incessant hard work of countless sculptors and architects day and night.

The situation of Yadagiri Gutta was not so pleasant until a few years ago. The roads used to be very bad and the surroundings were filled with filth and hygiene. The one acre temple premises has now become 14 acres. The roads are immaculate and the aesthetics are meticulous. The greenery and guest houses are pleasant.

Yadadri has now become the Tirumala of Telangana. KCR deserves all kinds of praises as he built not only the temple but also made Mallanna Sagar Reservoir and Kaleshwaram project within eight years of his rule.

The newly built Yadadri Temple is open from today for the devotees.

Venkat Arikatla

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KCR Made His Page In The History Of Hinduism.. - Greatandhra

Tribune News Service

New Delhi, March 27

A PIL in the Supreme Court has demanded a special investigation team (SIT) to identify those responsible for the alleged genocide of Hindus and Sikhs in Jammu and Kashmir during 1989-2003.

Filed by We the Citizens, the petition seeks a census of Hindu and Sikh victims/survivors of the genocide to identify and rehabilitate them.

It is the second petition on the issue in the top court in the past one week. It demands that the sale of properties after the exodus of Kashmiri Pandits and Sikhs in January 1990 whether religious, residential, agricultural, commercial, institutional, educational or any other immovable property be declared null and void.

The NGO says it has done research by going through books, articles and memoirs of migrants from Kashmir, including My Frozen Turbulence in Kashmir by former Jammu and Kashmir Governor Jagmohan and Our Moon Has Blood Clots by Rahul Pandita, with a first-hand account of the genocide and exodus of Kashmiri Hindus and Sikhs in 1990. The failure of the then government and police administration and finally the breakdown of the constitutional machinery have been explained in these books. The then government and state machinery did not act at all to protect the life and limb of Hindus and Sikhs and allowed anti-nationals, terrorists and anti-social elements to take control of entire Kashmir. As a result, Hindu and Sikhs citizens lost faith in the government and were forced to migrate to other parts of India, the public interest litigation (PIL) reads.

Earlier, Kashmiri Pandits organisation Roots in Kashmir had moved the Supreme Court seeking a court-monitored investigation by the CBI/NIA or a court-appointed agency into the alleged mass murder and genocide of Kashmiri Pandits in Jammu and Kashmir during 1989-90, saying the Jammu and Kashmir Police had miserably failed in making any progress on the hundreds of FIRs pending with them.

In a curative petition in the top court, it questioned the courts 2017 order dismissing a petition for a probe into alleged ethnic cleansing of the Kashmiri Pandits. Curative petitions are generally not taken up in open court and are heard by circulation among the members of the Bench.

The instances referred in the petition pertain to the year 1989-90 and more than 27 years have passed by since then. No fruitful purpose would emerge as the evidence is unlikely to be available at this late juncture, the top court had said in its April 27, 2017, order.

#hindus #Sikhs

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Set up SIT to identify those responsible for 'genocide' of Hindus, Sikhs in J&K: PIL in SC - The Tribune India

After his controversial clip of condescending remarks against Hindus went viral, The Maulvi from Rajauri has issued a statement for his hate speech in a much calm demeanour. On Friday, the Maulavi was seen issuing threats to filmmakers and Hindus saying that they will have face consequences if they do not stop screening the movie The Kashmir Files, in an address over the Jumma Namaz.

After his snides on the Hindu community and threats on The Kashmir Files were called out by people on social media, the Maulavi has now issued clarification for his remarks. In a recorded video, he has now asserted that Kashmiri Pandits are the pride and prestige of the valley and without them Kashmir is incomplete. We requested the current dispensation that a recent film which has showcased atrocities on our Kashmiri Pandit brothers should be taken down. It has shown only one side of the story and would hence create rifts in society. While my full statements werent shown in the video, I was misquoted by some people. I did not mean to offend any particular caste or religion.

In an issued video message he stated, Although if my comments have hurt someone then I duly apologise. I was not referring to any particular religion. However, he stood by his stance that the films like The Kashmir Files should not be released. Being an excellently received film across the globe, the film has resonated with people with its honest and truthful portrayal of the Kashmiri Hindu Genocide in 1990. The film has collected over Rs 220 crore until Saturday.

While addressing a gathering at a mosque in Jammu, in an enraged tone, said Maulvi Farooq was heard stating, Dont you agree that the movie The Kashmir Files should be banned? There should be restrictions on this movie. We(Muslims) are peace-loving people, we intend to keep the country peaceful.

He went further targeting, We have ruled this country for 800 years, however, you (Hindus) came to power just 70 years ago. You want to target us. The reality is you will face death and consequences, but you cannot do anything to Kalma-chanting Muslims.

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Maulvi who bragged about 800-year long Islamic rule over Hindus claims was misquoted after hateful video goes viral - OpIndia

On March 21, Bhadu Sheikh, a TMCs deputy pradhan in Bogtui village of West Bengals Birbhum district, died after four men on two motorcycles allegedly lobbed crude bombs at him. This incident sparked off a chain of events that led to at least eight houses in the area being attacked and set on fire, resulting in eight deaths, including that of women and children, reported The Indian Express.

Police told The Indian Express two FIRs have been filed one over Bhadus killing and the other over the attack on the houses. Eleven people have been arrested in the second case. Bengal CM Mamata Banerjee is expected to visit the violence-affected district on March 24, and the centre has sought a report of the violence within 72 hours.

Also Read |CBI to interact with people injured in Birbhum violence

Against the backdrop of this, BJP MLA Raja Singh released a video statement saying innocent Hindus were burnt to death in Bengal. He requested Prime Minister Modi and Home Minister Amit Shah to enable a law that provides guns to every Hindu in Bengal for self-defence because they face threats from the increasing population of Bengali Muslims, Rohingya and Pakistan Muslims under Mamata Banerjee. These claims have been shared on social media with various hashtags, such as #_____, #BengalBurning, and others. Multiple Facebook accounts have shared this clip on pro-BJP Facebook groups and pages such as I Support Raja Singh [86K followers] and Sudarshan News Fans [56K followers].

Ranjit Savarkar, chairman at Swatantryaveer Savarkar Rashtriya Smarak, also made the same claim and reminded that this was a wake-up for the Hindus. He alsotweetedtwo images, of which one of them shows charred bones. This tweet has gained over 2,000 likes.

Twitter user @doctorrichabjp made the same claim on Twitter. BJP leader Uday Pratap Singh shared identical text as posted by Doctor Richa in form of a screenshot. Alt News has documented multiple instances of misinformation shared by Richa in the past.

Hindu Yuva Vahini Gujarat in charge Yogi Devnath, Sudarshan News journalist Santosh Chauhan, RSS member Sunil Mittal.

Fact checkThe Telegraph published reports on March 23 and March 24. The latter includes details narrated by Mihilal Sheikh, whose family members were killed in the above-mentioned attack. He ran over 10km through paddy fields, along with his elder brother Banirul, after their homes were set ablaze. Mihilal told The Telegraph that [sic] he had lost faith in police and would back whichever party that brought the CBI to investigate the killings.

Also Read |Birbhum violence accused: From mason to 'uncrowned king' of Rampurhat

The eight deceased include Sheli Bibi, 32 (Mihilals wife), Tuli Khatun, 7 (his daughter), Nurnehar Bibi (his mother who Mihilal claimed was a 75-year-old widow), Rupali Bibi, 44 (his elder sister), Jahanara Bibi, 38 (his sister-in-law), Lili Khatun, 18 (his niece), Kazi Sajidur Rahman, 22, (Lilis husband) and Mina Bibi, 40 (Mihilals sister-in-law).

As per March 23 report, the first seven were relatives and their bodies were found in the one-storey house of Sona Sheikh. Kazi Sajidur and Lili Khatun were the newlyweds. These names establish they were from the Muslim community. Thus, social media claim that Hindus were targeted in Birbhum violence is false.

The March 24 report added [sic] that Mihilal, Banirul and two other survivors of the massacre are currently at Gopaljal in the Sainthia police district. They were reportedly offered large amounts of money by Trinamul agents.

A day prior, the West Bengal Police tweeted, No Hindu Women or Children has been killed at Village- Bogtui, Rampurhat, Birbhum. Legal action is being initiated against the persons who are trying to communalize this tragic incident through misleading posts to create social unrest in the state of West Bengal.

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Fact Check: Claim by BJP members that Hindus were killed in Birbhum violence is false - Deccan Herald