Did US use Kashmir earthquake to send spies into Pakistan?. Image via Wikipedia

The U.S. Joint Special Operations Command (JSOC) has proven to be the most lethal weapon in the arsenal of the president of the United States. JSOC operations are always clouded in secrecy. The National Journal’s Marc Ambinder  coauthored with D.B. Grady– makes the sensational charge in his prodigious book in his revelations about JSOC.

In the book tilted “The Command: Deep Inside the President’s Secret Army”, Ambinder and Grady provide a concise and comprehensive recent history of the special missions units that comprise the most effective weapon against terrorism ever conceived.

The entire book can be downloaded here:

http://downloadipadebooks.com/the-command-marc-ambinder-d-b-grady/

They write:

The U.S. intelligence community took advantage of the chaos to spread resources of its own into the country. Using valid U.S. passports and posing as construction and aid workers, dozens of Central Intelligence Agency (CIA) operatives and contractors flooded in without the requisite background checks from the country’s Inter-Services Intelligence (ISI) agency. Al-Qaeda had reconstituted itself in the country’s tribal areas, largely because of the ISI’s benign neglect. In Afghanistan, the ISI was actively undermining the U.S.-backed government of Hamid Karzai, training and recuiting for the Taliban, which it viewed as the more reliable partner. The political system was in chaos. The Pakistani army was focused on the threat from India and had redeployed away from the Afghanistan border region, the Durand line, making it porous once again. To some extent, the Bush administration had been focused on Iraq for the previous two years, content with the ISI’s cooperation in capturing senior al-Qaeda leaders, while ignoring its support of other groups tha would later become recruiting grounds for al-Qaeda.

Ambers describes JSOC’s use of torture:

As the insurgency in Iraq became too much for commanders to bear, there was a scramble to figure out how to get tactical intelligence out of anyone they captured. And it seemed like the military’s first response, generally, to use a broad over generalization, for the important people, we’ll rough them up. At least they’ll say something, and that’ll give us something tactical. But obviously it didn’t work very well, it’s immoral. They hadn’t really figured out beforehand that [Iraq] would require a lot of tactical intelligence. All the intelligence planning that went on for the Iraq war was strategic.

They write:

A JSOC intelligence team slipped in alongside the CIA. The team had several goals. One was prosaic: team members were to develop rings of informants to gather targeting information about al-Qaeda terrorists. Other goals were extremely sensitive: JSOC needed better intelligence about how Pakistan tranported its nuclear weapons and wanted to pentrate the ISI. Under a secret program code-named SCREEN HUNTER, JSOC, augmented by the Defense Intelligence Agency (DIA) and contract personnel, was authorized to shadow and identify members of the ISI suspected of being sympathetic to al-Qaeda. It is not clear whether JSOC units used lethal force against these ISI officers; one official said that the goal of the program was to track terrorists through the ISI by using disinformation and psychological warfare. (The program, by then known under a different name, was curtailed by the Obama administration when Pakistan’s anxiety about a covert U.S. presence inside the country was most intense.)

Under Vice President Dick Cheney and General Stanley McChrystal, this is what happened:

Camp Nama (a law-free Nasty-Ass-Military Area”) housed the “black room” – a torture cell: The black room was 12 by 12 [feet]. It was painted black floor to ceiling. The door was black, everything was black. It had speakers in the corners, all four corners, up at the ceiling. It had a small table in one of the corners, and maybe some chairs. But usually in the black room nobody was sitting down. It was standing, stress positions, and so forth. The table would be for the boom box and the computer. We patched it into the speakers and made the noise and stuff. Most of the harsh interrogations were in that room. . . . Sleep deprivation, environmental controls, hot and cold, water.
They write:
Meanwhile, rotating teams of SEALs from DEVGRU Black squadron, aided by Rangers and other special operations forces, established a parallel terroris-hunting capability called VIGILANT HARVEST. They operated in the border areas of Pakistan deemed off limits to Americans, and they targeted courier networks, trainers, and facilitators. (Legally, these units would operate under the authority of the CIA any time they crossed the border.) Some of their missions were coordinated with Pakistan; others were not. As of 2006, teams of Green Berets were regularly crossing the border. Missions involved as few as three or four operators quietly trekking across the line, their movements monitored by U.S. satellites and drones locked onto the cell phones of these soldiers. (The cell phones were encrypted in such a way that made them undetectable to Pakistani intelligence.) Twice in 2008, Pakistani officials caught wind of these missions, and in one instance, Pakistani soldiers operating in the Federally Administered Tribal Areas fired guns into the air to prevent the approach of drones.

Torture for prisoners was institutionalized by creating a yard for freezing and beating naked prisoners:

He was stripped naked, put in the mud and sprayed with the hose, with very cold hoses, in February. At night it was very cold. They sprayed the cold hose and he was completely naked in the mud, you know, and everything. [Then] he was taken out of the mud and put next to an air conditioner. It was extremely cold, freezing, and he was put back in the mud and sprayed. This happened all night. Everybody knew about it. People walked in, the sergeant major and so forth, everybody knew what was going on, and I was just one of them, kind of walking back and forth seeing [that] this is how they do things.

They write:

Forward intelligence cells in Pakistan are staffed by JSOC-contracted security personnel from obscure firms with insider names such as Triple Canopy and various offshoots of Blackwater, but it is not clear whether, as Jeremy Scahill of the Nation has argued, the scale of these operations was operationally significant or that the contractors acted as hired guns for the U.S. government. Sources say that only U.S. soldiers performed “kinetic” operations; Scahill’s sources suggest otherwise. The security compartments were so small for these operations (one was known as QUIET STORM, a particularly specialized mission targeting the Pakistani Taliban in 2008) that the Command will probably be insulated from retrospective oversight about its activities. A senior Obama administration official said that by the middle of 2011, after tensions between the United States and the Pakistani government had reached an unhealthy degree of danger, all JSOC personnel except for its declared military trainers were ferreted out of the country. (They were easy to find using that same secret cell phone pinging technology.) Those who remained were called Omegas, a term denoting their temporary designation as members of the reserve force. They then joined any one of a dozen small contracting companies set up by the CIA, which turned these JSOC soldiers into civilians, for the purposes of deniability.”

• The book for the first time publishes the organizational chart of JSOC.
• With unprecedented access to senior US commanders and military team leaders, the authors also describe some facts which were unknown before:
• Put the bin Laden raid in the larger context of a transformed secret organization at its operational best.
• Explore other secret missions ordered by the president (and the surprising countries in which JSOC operates).
• Trace the growth of JSOC’s operational and support branches and chronicle the command’s mastery of the Washington inter-agency bureaucracy.

Related articles

• A retreating army (pakistanindependent.com)
• The rope has burned, but the twist remains (rupeenews.com)

Afghanistan (Photo credit: Ricymar Fine Art Photography)

American thinkers are still functioning under the paradigm of a unipolar world. Just like it took Russia some time to realize that it was no longer a superpower, it will take Washington thinker some time to realize the that the world does not circumnavigate around the wishes of the White House anymore. American planners have not digested the meaning of “over-reach” and totally are still lost in Alexander’s dream of conquering the world. Just like the Macedonian, they continue to try to move beyond the Oxus (though in a different direction), even though the supply lines and the forces on the ground no longer want to advance anymore.

US general want to use the drones to attack more and more folks in Pakistan. Instead of planning a planned withdrawal, they continue to find reasons to exacerbate the fighting.

Dr. Thomas F. Lynch III is Distinguished Research Fellow for South Asia. He has written a prodigious article for Foreign Policy, a magazine usually dedicated to castigating Pakistan, and eulogizing the work of the US armed forces in West Asia.

Lynch convincingly describes the mechanics of the destruction of Al-Qaeda and correctly describes the ground situation in Afghanistan where the so called “bait” of Mullah Omar to Bin Laden definitely does to extend to those who try to run that organization now. Lynch in effect thus says that the US focus should not be on targeting second and third tier so called leaders in Afghanistan. Instead, Lynch says that the US objectives should be to reduce the tension between Pakistan and India.

“American policy must wake up to the fact that the risks of devastating proxy war between India and Pakistan now dwarf the risks of al-Qaeda’s return to unfettered sanctuary and recalibrate its diplomatic energies and military priorities accordingly.”

Lynch says that Washington must calm down the neighborhood. “The United States must reduce its present focus on killing off every last al-Qaeda affiliated leader or mid-level Haqqani Network operative in Pakistan and pay far more attention to the factors necessary to inhibit proxy war in Afghanistan”

He says that Islamabad see the Afghan National Army as an extension of the Indian Army “a tense but enduring U.S. diplomatic relationship with Pakistan designed to calm its fears that growing Afghan National Security Forces (ANSF) will become an Indian-directed dagger aimed at Pakistan’s back, and diplomatic engagement with Pakistan and India on an acceptable political and security framework for Afghanistan into the next decade.”

Lynch however argues for a long term stay in Afghanistan “NATO force planners then must devise processes to draw down to the residual U.S./coalition military stabilization forces necessary to stay on for the rest of the decade, enforce this essential Indo-Pakistani framework agreement, and serve as a buttress against points of friction or violence in Afghanistan that could descend into the chaos of a proxy war conflict.”

Lynch understand the uphill task of this venture “these vital outcomes will require earnest and difficult negotiations with the Pakistanis, Indians, Afghan Taliban, and northern ethnic groups in Afghanistan. Negotiations focused on these outcomes have not even begun. It is time that they do.”

The author however ignores the new reality of Pakistan’s FOreign Minister visiting Russia, establishing a strategic partnership with Moscow In the meeting this week Moscow was sympathetic to Pakistan’s request to join the SCO, and plans to assist its South Asian “neighbor” in energy, trade and other areas. It is pedagogical to note that Moscow is also engaging Islamabad in what it calls the Dushambe Four.

Related articles

• Defeat in afghanistan spawns blame game (rupeenews.com)
• NATO’s changing Policy towards Pakistan and Afghanistan (rupeenews.com)
• ‘Silk Road’ vs ‘Dushambe 4′ vs ‘Shanghai Cooperation’ = Russia vs USA (rupeenews.com)
• US War on Afghanistan comes to an end (rupeenews.com)
• Relations to be redefined after Gen Mattis ‘eats crow’ in Islamabad (rupeenews.com)

Of course no research paper on Mohandas Gandhi would be complete without references to the Collected Works of Mahatma Gandhi, Government of India (CWMG). CWMG page numbers have been quoted in the article.

Was he a politician or a saint? if both, how did these two Gandhis combine, and in what proportion? Or was he, as criticts have alleged, someone who broke a pledge, that he would rather die than accept Partition? Was not an unfeeling husband and father? A man who did strange things in the name of chastity? Or emasculated India in the name of Nonviolence? Or patronized Dalits without empowering them? Rajmohan Gandhi on Mohandas Gandhi, Page X, “gandhi”.

This article discusses the sexual antics of Gandhi, and it sheds light on his political and personal failures. It highlights his strange habits of urine drinking, and love for enemas. He brings out the facts about his consumption of his own piss, and his drinking of Holy Cow urine. The article lists Mr. Gandhis pedophilia incest, adultery, weird fetishes, and sexual perversion. Our article presents solid proof and well research supporting documentation on these and other issues. The following site lists all material in one place. (The Truth about Mohandas Gandhi).

Mr. Gandhi himself know he was a failure. Gandhi had jotted on a scrap of paper in 1946: “I don’t want to die a failure. But I may be a failure.”

The Congress of the United States of America has condemned the bigotry and racist remarks of Mohandas Gandhi. United States Congressional Record on Mohandas Gandhi‘s racism

“it costs the nation millions to keep Gandhi living in poverty.” Sarojini Naidu

This article summarizes the writings of Gandhi’s grandsons, and other authors and contains the following sections:
“Sexual Antics of Gandhi:” An anthology or research based on the books by Gandhi’s grandsons.
“Gandhi’s Girls“:- very comprehensive Time Magazine article with blow by blow details of the exploding news about Gandhi’s indiscretions,
“Was Gandhi a Tantric:” Well researched article on the details of his liaisons.
Other articles are being included and updated. The works of Tim Watson and G.B. Singh published in 2008 are bing added/updated.

SUMMARY: Mohandas (not Mahatma) Gandhi’s Failed Leadership in Politics and Gandhi’s Domestic Violence and weird Sexual Perversion in his private life.

The Truth about Mohandas Gandhi will shock you: http://www.mohandasgandhitruth.com

Many Indians are doled out the 8th grade version of psychodrama doled out to you in the temple. They never get a chance to read any international appraisals of the man. Obviously not. Read the book by his two grandsons, and by Dr. Singh. A majority of Indians don’t feel the way you do about the man. Making him into a diet doesn’t serve any historical purpose. Not only was he infallible–he was a failure

The progeny of Einstein, the Jewish Defense League (JDL), and the ADL feel disgust for Gandhi. Certainly his cozying up to Hitler didn’t endear him to the Jews. Asking all Jews to commit mass suicide while praising Hitler doesn’t make him popular in Israel or the Jewish world. The 109th Congress of the United States of American condemned him for his racism, and the Nobel Peace prize Committee criticized him for his war mongering, and requesting the Government of Bharat (aka India) to wage war on Pakistan. That telegram according to the Nobel peace prize committee clinched his dumping.

South Africans won’t even tolerate his statue in Durban. There were huge riots in South Africa against him and his fake non-violence. His various statues in the US (mostly built by Indians) are constantly harasses with graffiti or simply ignored.

Prime Minister Atlee, the last PM of Britain before independence when asked about how important were Gandhi’s significance in forcing the British to leave South Asia–to this question Attlee said Gandhi was not a insignificant.

We wrote the article with a different headline with a focus on Gandhi’s but it lies buried in the 4000 or so articles on history. We also similar articles focusing on Mr. Gandhi’s policies, but they are part of the archives, without as large an audience as this article. “They” all want to read the salacious details. This article is a primer. Discussing his his personal failure should lead the reader to his political failure in South Africa– trying to set up a Caste System with special privileges for the “Indians”, and supporting–nay participating in wars against the Zulus, and the Kaffirs (Tribe in Africa).

He supported all British wars–Zulu, Boer, WW1, and WW2–in fact there wasn’t a war he did not support–thus enhancing the ability of England to continue colonization. His greatest achievement—was no achievement at all–the British had decided to leave South Asia. Ghana, Nigeria, Malaysia–all got their freedoms from British colonialism at about the same time.

By not giving the Dalits separate electorate, he kept them in slavery. He said that one would have to go over his dead body to abolish the caste system. That is why the 450 million Dalits and Lower Caste hate him so much. Read Ambedaker who disliked Gandhi. His followers detest him also. Dalits hate him for calling them Harijans– a name that they have rejected because it is condescending.

Surely he is disliked in Pakistan and even Bangladesh for antagonizing with the Muslim leadership and alienating the Muslims–contrary to the propaganda doled out by the Indian National Congress, which thinks that the history of the INC is the history of India. Jaswant Singh a NJP leader writes pretty much what we have said.

Gandhi and Nehru assassinated one of the most important leaders of Independence–Mr Bose (with whose wife, Mr. gandhi was caught sleeping with). Not only that 29000 members of the Indian National Army were murdered in cold blood—these were the sons who were fighting for independence and were a significant factor in the British decision to leave.

Sairojni Naidu was very critical of Gandhi and said “we have to spend millions to keep Mr. Gandhi in poverty”. Sarawarkar, and Golwalkar surely disliked Mr. Gandhi. His attitude forced the Muslims out of the Congress.

A man’s success or failure is determined by his accomplishments and his character. Mr. Gandhi it seems–didn’t have either.

Sex Life of Nehru: Menege De trios:-Tryst with Homosexuality:-Love triangle Edwina, Nehru and Lord Mountbatten changed history
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Gandhi Got Urine banner: http://www.mohandasgandhitruth.com

Of course the history of Bharat has been pretty much the history of the Indian National Congress–where all INC leaders are good and all those who opposed the INC are evil. However even withing the INC, there was serious opposition to the old man. Mr. Jaswant Singh in his new book on Jinnah describes how Nehru used to attack Mr. Gandhi.

Messrs Nehru and Patel were offensively aggressive to Gandhi ji….There was something psychopathic about it. They seemed to have set their heart on something and, whenever they scented that Gandhi ji was preparing to obstruct them, they barked violently.” It is both disheartening and insulting because ‘sons’ are not expected to bark at their Bapu. Jaswant Singh in his book India, parition and Jinnah

The official historical discourse in India has also purposely cultivated a mythical Nehru-Gandhi relationship with Gandhi as the ‘political father’ of Nehru. Jaswant’s research has blown apart this myth. Way back in the 1927 Madras session, these two stalwarts clashed with one another: Gandhi insisting on dominion status whereas Nehru demanding complete independence for India. Moreover, Nehru disagreed with several other Gandhian precepts: “…you expected the Khadi Movement to spread rapidly…our Khadi work is almost wholly divorced from politics….What then can be done?…you only criticise and no helpful lead comes from you…” After reading Gandhi’s articles in Young India, he lamented: “I have often felt how very different my ideals were from yours…

You misjudge greatly….I neither think that the so-called Ramaraj was very good in the past, nor do I want it back.” And while disagreeing with his ‘Mahatma’ that Indian poverty could be eradicated by village employment, Nehru lambasted: “You do not say a word against the semi-feudal zamindari system…or against the capitalist exploitation of both the workers and the consumers.” Gandhi could not digest such strictures lightly and shot back: “The differences between you and me appear to me to be so vast and radical that there seems no meeting ground between us.” Jaswant’s ‘shock therapy’ By Basharat Hussain Qizilbash | Published: October 12, 2009

PERSONAL FAILURE: The Dark side of the pedophile
My meaning of brahmacharya is this: “One who never has any lustful intention, who . . . has become capable of lying naked with naked women . . . without being in any manner whatsoever sexually excited.” –M. K. Gandhi
The greater the temptation, the greater the renunciation. –M. K. Gandhi
I threw you in the sacrificial fire and you emerged safe and sound.–Gandhi to his grandniece Manu Gandhi
I can hurt colleagues and the entire world for the sake of truth.–M. K. Gandhi (letter to shila Nayar)
[Gandhi] can think only in extremes-either extreme eroticism or asceticism. –Jawaharlal Nehru
The professional Don Juan destroys his spirit as fatally as does the professional ascetic, whose [mirror] image he is. –Aldous Huxley, Do What You Will
If Gandhi was alive today, he would be arrested for sexual abuse and put away for life as a sexual offender.

Gandhi slept naked with his niece (and 12 year old girls) and other women to prove that he could control his manliness.

“We know from his autobiography how shamefully he treated his wife. He was transparently honest and he had much less to hide from anyone else. Nothing can be found if other public figures are to be scrutinized because things have been carefully hidden and suppressed.” Gandhi, the family man. Gandhi’s Grandson.
The 109th Congress of the United States of America condemned Gandhi for his racism
Gandhi used to beat his wife up routinely making a mockery of Non-Violence.
Gandhi was having sex when his father lay breathing his last upstairs.
Gandhi denied sex to his wife for decades while sleeping with other peoples wives (Bose etc)
Gandhi was an adulterer and had a spiritual marriage with two British women who were in the Ashram
Gandhi slept naked with his niece (and 12 year old girls) and other women to prove that he could control his manliness.
Gandhi would do enemas twice a day and if he liked you allowed you to enter the piece up his rectum.
Gandhi used to drink his own urine and also the urine of cows. Chilled Urine drinking hot in India. From Gandhi to Prime Minister Desai to common man
Hindu India: A gift from the Hindu Gods: Cows Urine: UK Telegraph reports by Julian West
Gandhi son left him and converted to Islam.
The racist Gandhi was a total failure in South Africa where he tried to stratify the society, Whites, Indians and Africans. His racism towards the Africans was horrendous. His horrific advice to all Jews to commit suicide was abominable. His atrocious letters to his friend Hitler were the height of stupidity.
Gandhi condones Zulu massacres and defends the British. Aug 4 1906
The sex life of Mr. Gandhi, and his failures as a politician
The myth of Mohandas K. Gandhi debunked. He gets an “F” on South Africa, Salt Match, Non-Violence, and independence
Which war did Mohandas Gandhi support. All of them. There wasn’t a war that the prophet of Non-Violence did not support. He was Sergeant Major in the British Army and won a medal for his war duties
Gandhi’s racism. The truth behind the mask. Behold Sergeant Major Gandhi who supported the British during the Boer war, Zulu rebellion. Behold the prophet of peace who worked to stratify the South African society.Gandhi did not bring the British Empire down.
Gandhi’s letter to his friend Hitler.
Sex life of Mohandas Gandhi, his failures and sexual perversion
Gandhi’s wrote letters to his friend Hitler and supported him. Gandhi’s horrific advice to Jews—Commit mass suicide. “We have no doubt about your bravery or devotion to your fatherland, nor do we believe that you are the monster described by your opponents.” Gandhi to Hitler.
Professor Gier says “One defense that could be made for Gandhi’s actions is that he experienced intimate relations with men as well. Hermann Kallenbach, a South Africa associate, was very close to the Mahatma. Kallenbach promised that he would travel to the “ends of the earth in search of [Gandhian] Truth,” and he also promised Gandhi that he would never marry. Gandhi reciprocated by declaring unconditional love and a declaration that they would always be “one soul in two bodies.”
Gier says “Mirabehn agreed with Gandhi’s depiction that their passion was like a “bed of hot ashes,” a veritable ascetic-erotic rhapsody of yogic tapas.Gandhi also shared with Mirabehn agonies about his spontaneous erections, daytime ejaculations, and wet dreams, for which he castigated himself unmercifully, and they even discussed the causes and cures of constipation”.

“The Indian government contributed $10 million for the movie Gandhi (Detailed debunking on this site). It is based on a book of fiction called “Freedom at Midnight” by Collins et al. You can see glossed over failures and the perversion in the movie Gandhi but it is not overt and explicitly shown. You have to be smart and familiar with the history to see it embedded in the movie.

For all his vaunted selflessness and modesty, he made no move to object when Jinnah was attacked during a Congress session for calling him “Mr. Gandhi” instead of “Mahatma“, and booed off the stage by the Gandhi’s supporters.

He was determined to live his life as an ascetic, a symbol of a religious man. As the poet Sarojini Naidu, who was known as the “Nightingale of India joked, “it costs the nation a fortune(millions) to keep Gandhi living in poverty.” An entire village including an Ashram was built for him His philosophy privileged the village way over that of the city, yet he was always financially dependent on the support of industrial billionaires like Birla. Birlas were the ones who controlled his every move and were responsible for marketing Gandhi Inc.

Mohandas Karamchand Gandhi slept with 12 year old female virgins Hsi Laii

This is what Time Magazine says:

“Exceptions to the author’s reserve mostly center on Gandhi’s limitations as a family man. Where the world sees a saint, Rajmohan Gandhi sees a cruel husband and a mostly absent father, paying scant attention to his children’s schooling and dragging wife Kasturba across continents at will, belittling her desire for the simplest of material possessions, then expecting her to comply when he turns from amorous husband to platonic companion to apparent adulterer.”

Gandhi took on a magnetic personality in the presence of young women, and was able to persuade them to join him in peculiar experiments of sleeping and bathing naked together, without touching, all apparently to strengthen his chastity. (Whether these experiments were always successful is anyone’s guess.) It is also revealed that Gandhi began a romantic liaison with Saraladevi Chaudhurani, niece of the great poet Rabindranath Tagore—a disclosure that has created a buzz in the Indian press. The author tells us that Gandhi, perhaps disingenuously, called it a “spiritual marriage,” a “partnership between two persons of the opposite sex where the physical is wholly absent.“

This bombshell occupies only five pages, but it gives Rajmohan Gandhi enough material for his book’s redeeming feature—namely, the clear depiction of the tensions between Gandhi’s erratic emotional compass and his unswerving moral one. For despite the occasional salacious lapses, the overarching principle that infused Gandhi’s life was his intrinsic belief in the equality of all souls.

““Mahatma Gandhi was not shy of speaking about his relationship with his women associates, except in a few cases. He wanted the world to know of his tryst with Brahmacharya in which women constituted an integral part. He kept a meticulous record and tried to make the players keep the records too. Alas! Most of them seem to have either destroyed the records or refused to disclose the intensity of their feelings. A construct, however, is still possible based on Gandhiji’s writings and on basis of writings of some of them, who were involved. Gandhiji persuaded Kanchan Shah, his role model for Married Brahmacharya, and Prabhavati, wife of Jaiprakash Narayan, to practice married Brahmacharya. It was a difficult odyssey and the book tries to analyse why it was difficult.”

“It was the revulsion from sex that forced Gandhiji to take the vow of Brahamacharya in 1906. Then onwards, till the laboratory experiment in Noakhali, Gandhiji kept trying to find out if it was possible to overcome desire and remain a brahmachari. There were more than a dozen women who came to closely associated with him at one time or the other. Some of them were foreigners – Millie Graham Polak, Sonja Schlesin, Esther Faering, Nilla Cram Cook, Margarete Spiegel and Mirabehn. Prabhavati, Kanchan Shah, Shushila Nayyar and Manu Gandhi formed a part of his entourage at various points in time. He called JEKI “the Only Adopted Daughter”. Gandhiji was too found of Saraldevi Chowdharani, Rabindranath Tagore’s niece, and often displayed her as his mannequin for popularizing Khadi. He called her his “spiritual wife”.

His closeness to Saraladevi or arguments on Brahmacharya with Premabehn Kantak created a storm in the ashram and exposed him to public glare. He was undaunted and made a tactical retreat to allow the storm to subside. Soon things were back to normal. While the world was unsure, the Mahatma was sure of his actions.

There was a definite attraction in Gandhiji that brought womenfolk to him. It is quite possible that they were looking for glory and he provided the opportunity. Some like Mirabehn were inspired by his ideals and wanted to devote their entire life to his cause. But once they came close, Gandhiji and not his cause became their obsession. They hardly knew this was the next step to losing him, as the Mahatma could not be chained. He had higher goals. The book is a psycho-biography and a study of man-woman relationship involving one of the greatest men in living memory.”

Gandhi’s limitations as a family man. Where the world sees a saint, Rajmohan Gandhi sees a cruel husband and a mostly absent father, paying scant attention to his children’s schooling and dragging wife Kasturba across continents at will, belittling her desire for the simplest of material possessions, then expecting her to comply when he turns from amorous husband to platonic companion to apparent adulterer. Gandhi took on a magnetic personality in the presence of young women, and was able to persuade them to join him in peculiar experiments of sleeping and bathing naked together, without touching, all apparently to strengthen his chastity. (Whether these experiments were always successful is anyone’s guess.) It is also revealed that Gandhi began a romantic liaison with Saraladevi Chaudhurani, niece of the great poet Rabindranath Tagore—a disclosure that has created a buzz in the Indian press. The author tells us that Gandhi, perhaps disingenuously, called it a “spiritual marriage,” a “partnership between two persons of the opposite sex where the physical is wholly absent.”

http://www.time.com/time/magazine/article/0,9171,1609478,00.html

Lecher Gandhi who slept with young naked young girls

Excerpts from Gandhi’ Grandson’s Book “Mohandas”:
“Saraladevi was the topic of discussion in undertones and overtones among his friends, associated and family members. How could Ba not be affected? The years 1919 and 1920 were years of mental torture and agony for her”. (page 220)
Gandhiji referred to “small-talks, whispers and innuendos” going around of which he was well aware: “He was already in the midst of so much suspicion and distrust, he told the gathering, that he did not want his most innocent acts to be misunderstood and misrepresented”. (page 339)
“The Sarla Devi episode in his life establishes his humanity. To suppress any information on Gandhi would have meant doing injustice to what he stood for all his life – truth. I have only presented the facts as a scholar not a sensationalist journalist” (Mr Gandhi the grandson of Mohandas Gandhi
The book “Mohandas” also describes Gandhi’s practice of brahmacharya in his life. He would sleep nude with his niece Manu. “It’s a matter of historical record. This has been written about many times. Even Gandhi wrote about it. In doing so, he was surrendering his sexuality and that of his partner’s, after passing a huge test,“
Dr. Sushila Nayar told Ved Mehta that she used to sleep with Gandhi as she regarded him as a Hindu god.
Responding to noted Gandhian Rajmohan Gandhi’s recent claim about Mahatma Gandhi’s fondness for Sarla Devi, his granddaughter Tara Gandhi Bhattacharjee on Friday said as a man of great aesthetic sensibility, if Gandhi felt attracted to a “woman of intellect”it could be natural. Elaborating her point, Bhattacharjee said Mahatma Gandhi also admired the way Rajkumari Amrit Kaur held her pen.

In another book “Mira and the Mahatma”, psychoanalyst Sudhir Kakkar delves deep into the desires that lay buried in the “Mahatma’s” heart. The hero pines for the company of his Mira who is away from him. “You are on the brain. I look about me, and I miss you. I open the charkha and miss you,” (Excerpt from Sudhir Kakkar’s book).

Indira Nehru and Mohandas Gandhi. How close were they?

Behold the God that supported the British wars, did not oppose “Apartheid” in South Africa, beat his wife, slept naked with his niece and had affairs with various women.”
In his book The Sexual Teachings of the White Tigress: Secrets of the Female Taoist Masters, Hsi Lai writes that Mahatma Gandhi “periodically slept between two twelve-year-old female virgins. …as an ancient practice of rejuvenating his male energy. . . . Taoists called this method ‘using the ultimate yin to replenish the yang.’” Thackeray questions Gandhi’s celibacy:
NEW DELHI, Dec. 27: Remarks by right-wing politician Bal Thackeray questioning the celibacy of Mahatma Gandhi, father of the Indian nation, have caused a furore, reports said on Friday.
“Gandhiji was always accompanied by two girls. Yet that was okay with everyone. If we do something, we are criticised. Gandhi’s celibacy was a fraud,” press reports quoted Thackeray, chief of the regional Shiv Sena party which rules the western sate of Maharashtra in coalition with the Hindu nationalist Bharatiya Janata Party (BJP), as having said”.
“Freedom at Midnight”: Interested readers may look up Chapter 4 (A Last Tattoo)
“…at the age of sixty-seven, thirty years after he had sworn his vow of brahmacharya, Gandhi awoke after an arousing dream with what would have been to most men of that age a source of some satisfaction, but was to Gandhi a calamity, an erection.” [Page 81, Freedom at Midnight, Simon& Schuster Edition,1975].
The following is a quote from Collins and La Pierre in Freedom at Midnight.Chapter 4 (A Last Tattoo For A Dieing Raj)

“Gandhi saw in Manu’s words the chance to make her the perfect female votary. “If out of India’s millions of daughters, I can train even one into an ideal woman by becoming an ideal mother to you” he told he “I shall have remembered a unique service to womankind”. But first he felt he had to be sure she was telling the truth. Only his closest collaborators were accompanying him to Noakhali, he informed her, but she would be welcome, provided she submitted to his discipline and went through the test which he meant to subject her.

They would, he decreed, share each night the crude straw pallet which passed for his bed. He regarded himself her mother; she had said that she found nothing but a mothers love for him. If they were both truthful, if he remained firm in his ancient vow of chastity and she had never know sexual arousal, then they would be able to lie together in the innocence of a mother daughter. If one of them was not being truthful, they would soon discover it.
“…at the age of sixty-seven, thirty years after he had sworn his vow of Brahmacharya, Gandhi awoke after an arousing dream with what would have been to most men of that age a source of some satisfaction, but was to Gandhi a calamity, an erection.”[Page 81, Freedom at Midnight , Simon & Schuster Edition,1975].
Collins does not mention what Manu said or did, or what the collaborators heard!! Apparently Bose did. He raised Cane, and alerted many around Gandhi.
Erik H Erikson (american psychoanalys) while doing his research in india on Ghandi wrote about Ghandis episodes with other women besides Manu the articles were also published in new yorker of 1996. He gives the reference of a book by Nirmal Bose : My days with Gandhi. It deals with this problem and other, very respectfully in two chapters
On 3.2.1947 he said, as Nirmal Bose quotes :
” What [ he was ?]doing was not for imitation. It was undoubtedly dangerous, but it ceased to be so if the conditions were rigidly observed. ”

GANDHI GETS CAUGHT WITH HIS PANTS DOWN:-LITERALLY

Gandhi condones Zulu massacres and defends the British. Aug 4 1906 The sex life of Mr. Gandhi, and his failures as a politician The myth of Mohandas K. Gandhi debunked. He gets an “F” on South Africa, Salt Match, Non-Violence, and independence Which war did Mohandas Gandhi support. All of them. There wasn’t a war that the prophet of Non-Violence did not support. He was Sergeant Major in the British Army and won a medal for his war duties Gandhi’s racism. The truth behind the mask. Behold Sergeant Major Gandhi who supported the British during the Boer war, Zulu rebellion. Behold the prophet of peace who worked to stratify the South African society.Gandhi did not bring the British Empire down. Gandhi’s letter to his friend Hitler. Sex life of Mohandas Gandhi, his failures and sexual perversion Gandhi’s wrote letters to his friend Hitler and supported him. Gandhi’s horrific advice to Jews—Commit mass suicide. “We have no doubt about your bravery or devotion to your fatherland, nor do we believe that you are the monster described by your opponents.” Gandhi to Hitler

Lecher Gandhi who slept with young naked girls

The Truth about Mohandas Gandhi will shock you: http://www.mohandasgandhi.com

Gandhi’s horrific advice to all Jews to commit suicide was abominable. His atrocious letters to his friend Hitler were the height of stupidity.

The racist Gandhi was a total failure in South Africa where he tried to stratify the society, Whites, Indians and Africans. His racism towards the Africans was horrendous.

Gandhi son left him and converted to Islam. Mohandas Gandhi was condemned for racism by the 109th Congress of the US

Gandhi used to drink his own urine and also the urine of cows. Chilled Urine drinking is hot in India. From Gandhi to Prime Minister Desai to common man. Hindu India: A gift from the Hindu Gods:Cows Urine: UK Telegraph reports by Julian West

Gandhi would do enemas twice a day and if he liked you allowed you to enter the piece up his rectum.

Gandhi slept naked with his niece (and 12 year old girls) and other women to prove that he could control his manliness.

Gandhi was an adulterer and had a spiritual marriage with two British women who were in the Ashram

Gandhi was having sex when his father lay breathing his last upstairs. Gandhi denied sex to his wife for decades while sleeping with other peoples wives (Bose etc)

Gandhi used to beat his wife up routinely making a mockery of Non-Violence. The Nobel Peace Prize committee criticized him and rejected his nomination twice

“During his Noakhali tour of 1946, Gandhi used to sleep with the nineteen-year-old Manu. When Nirmal Bose, his Bengali interpreter, saw this he protested, asserting that the experiments must be having bad psychological effects on the girl.

In his book “My Days with Gandhi”, published in 1953 with great difficulty and at his own expense, he offers a Freudian interpretation to Gandhi’s experiments. It is generally believed that Gandhi started sleeping with women toward the close of his life. According to Sushila Nayar, he started much earlier. However, at the time he called it ‘nature cure.’ She told Mehta, ‘long before Manu came into the picture I used to sleep with him just as I would with my mother. He might say my back aches. Put some pressure on it. So I might put some pressure on it or lie down on his back and he might just go to sleep. In the early days there was no question of calling this a brahamacharya experiment. It was just part of nature cure. Later on, when people started asking questions about his physical contact with women, the idea of brahamacharya experiments was developed. Don’t ask me any more questions about brahamacharya experiments. There is nothing to say, unless you have a dirty mind like Bose.’Mahatma Gandhi and His Apostles is an extremely well-written book. Mehta has made it highly readable with his subtle expression and suave sarcasm, particularly when he reproduces his conversations with Gandhians. He has shown courage in unraveling some of the myths woven around Gandhi by his blind followers. The latter will certainly be dismayed by Mehta’s forthrightness. The book has created a tumult in the Indian Parliament. It will be a great pity if it is banned”. http://www.sikhtimes.com/books_020278a.html

POLITICAL FAILURE OF GANDHI:
For his services in helping the British raise an army, he was awarded titles.Meanwhile India was still suffering under British colonial rule. Gandhi arrived in England during the first week of the World War, and again he supported the British by raising and leading an ambulance corps; but he became ill and returned to India in January 1915….In the spring of 1918 Gandhi was persuaded by the British to help raise soldiers for a final victory effort in the war. Charlie Andrews criticized Gandhi for recruiting Indians to fight for the British. Gandhi spoke to large audiences……
The myth of Mohandas K. Gandhi debunked. He gets an “F” on South Africa, Salt Match, Non-Violence, and independence
Which war did Mohandas Gandhi support. All of them. There wasn’t a war that the prophet of Non-Violence did not support. He was Sergeant Major in the British Army and won a medal for his war duties
Gandhi’s racism. The truth behind the mask. Behold Sergeant Major Gandhi who supported the British during the Boer war, Zulu rebellion. Behold the prophet of peace who worked to stratify the South African society.
Gandhi did not bring the British Empire down.
Gandhi’s letter to his friend Hitler.

THE “MAHATMA” MONIKER WAS AWARDED TO GANDHI AS REWARD FOR HIS SUPPORT FOR THE WAR: GANDHI LET HIMSELF BE USED EVANGELIST MISSIONARIES IN THE SUBCONTINENT FOR CONVERSION.
The myth of Mohandas K. Gandhi debunked. He gets an “F” on South Africa, Salt Match, Non-Violence, and independence.
Which war did Mohandas Gandhi support. All of them. There wasn’t a war that the prophet of Non-Violence did not support. He was Sergeant Major in the British Army and won a medal for his war duties
Gandhi’s racism. The truth behind the mask. Behold Sergeant Major Gandhi who supported the British during the Boer war, Zulu rebellion. Behold the prophet of peace who worked to stratify the South African society.
Mr. Mohandas Gandhi was converted into a “Mahatma”under the auspices of the British in South Africa. Its genesis was started by the white Christian clergy. Rev. Joseph J. Doke, a Baptist Minster was the first to write the biography of M. K. Gandhi.

What started as a ploy became an avalanche under a well planned scheme. Pastor John H. Holmes, a Unitarian “priest” from New York praised Gandhi in his writings and sermons with titles like:

After the Labor Atlee government took over in Britain, the only point of discussion was “when” to dismantle the colonies. Nigeria, Malaysia, Kuwait, Iraq all got their independence without any “Gandhi”.What kind of national leaders sits in a religious “Ashram” and wears a monk like religious uniform? Would this sort of enlightened soul be acceptable to a diverse population? The answer is no.
“Gandhi: The Modern Christ”
“Mahatma Gandhi: The Greatest Man since Jesus Christ”,
“Mahatma Ji: Reincarnation of Christ”and
“Gandhi before Pilate.”

Romain Rolland, the French Nobel Laureate in literature thought of Gandhi not only as a Hindu saint, but also “another Christ”. He wrote Gandhi’s new biography in French which poured praise on the the deity— “Gandhi is the One Luminous, Creator of All,” “Mahatma.”

At this juncture the Nehru-Gandhi loyalist Hindus were brought in. Muslims and others from the Subcontinent were left aghast when Krishnalal Shridharni elevated Gandhi to the status of twentieth century Hindu god – “The seventh reincarnation of Vishnu, Lord Rama.”

One of the objectives of colonialism was the “civilize” the “natives” and the “tribes”. According to Rudyard Kipling this was the “White Man’s Burden”. The British machinery and their acolytes, the Christian clergy had an ulterior motive in building the Gandhi myth. Similar schemes had worked in Africa and Latin America. Local deities were “included” in Christian concepts to make it more palatable to the people. Later these “local influences” would be purged.

The Colonial rulers thought that by elevating Gandhi to a 20th century messiah and then converting him would open the flood gate for evangelizing and converting the Hindu and masses. However Mohandas Karamchand Gandhi was not Emperor Constantine, and was unable to fulfill the wishes of the colonial masters.

Many believe that this wish of foreign funded Christian Missionaries is being fulfilled by Christian Sonia Gandhi and her Christian lobby. Many Indians are upset that Glady Stains was awarded Padmshree. Many Indians are upset at the missionary activities of the faith healer Benny Hinn’s organized in Bangalore with the support of Andhra Government to please, Sonia Gandhi, the Pope and the Vatican City’s its Indian ambassador.
The biggest Urban Myth is that Mr. Gandhi led a movement for the independence from the British. Gandhi did not bring the British empire to its knees. By supporting the British war effort in South Africa as well as in the Subcontinent, he actually prolonged Britain’s occupation of the Subcontinent and prolonged the life of the British Empire. In 1945 the tottering “empire” was its knees already. Actually it had been knocked out (KO!).
WW2 with 50 million dead had totally destroyed London and decimated the infrastructure of the country. There was no appetite for empire. British voters threw out Churchill. The exhausted British had already decided to leave all her colonies after the 2nd world war.
It is nonsensical to say that Gandhi won freedom for the Subcontinent “without spilling a drop of blood.” Non-violence was just a slogan. One million died in 1947. In the 40?s when the British colonial rule was taking its last breadth there was a strong wave of nationalism across the globe, in China, in Malaysia, in Nigeria, in South Africa, and in the Subcontinent. Many of the leaders were Tipu Sultan, Bahadar Shah Zafar, Alam Iqbal, Mohhammad Ali Jinnah, Maula Mohammad Azad, The Ali Brothers, Maulana Abdul Bari Farangi Mahali, Lokmanya Tilak, Chaudhry Rehmat Ali, Gokhale, Lal Lajpat Rai, Veer Savarkar and many other unnamed heroes.
Their sacrifices were not less than Mahatma Gandhi. Gandhi came to the political scene in India after Jinnah, Iqbal, and Sir Syed. He came after Tilak Yug, Subhash Chandra Bose launched the “Azad Hind Fauj.” The devastating affects of the 2nd Tribal War (World War II) forced the British government to abandon her Colonial Empire.

GANDHI WAS “CREATED” TO USE THE SOUTH AFRICANS IN THE BRITISH WARS: Gandhi was a creation of the British and they used him to get the South Africans to fight in the British wars. He also stratified the South African society. From Oct. 1899 to May 31st, 1902 Mahatma Gandhi did not mention in “Non-Violence.”At the beginning of the South African War, Gandhi argued that “Indians must support the War effort in order to legitimize their claims to full citizenship. ”

The “Prophet of Non-Violence“, the “apostle of peace” urged the Indians to support the British by enlisting in the army during World War I.

GANDHI WAS A TOTAL FAILURE IN SOUTH AFRICA: Gandhi was a failure in South Africa and a failed attorney in Bombay. His failure hardened “Apartheid” and it took decades to dismantle it. This created a rift with the Black of South Africa who rejected this. Gandhi urged the colonial authorities to raise a volunteer militia of Indians to fight for the Empire. Gandhi informed the “South African Natal Authorities” that it would be a “criminal folly” if they did not enlist Indians for the war. Mr. Gandhi urged the Indian community to show their loyalty to the British Empire by raising funds for the War. He reminded them that they were in South Africa due to the courtesy of the Empire.
“A general belief seems to prevail in the colony that the Indians are little better, if at all, than the savages or natives of Africa. Even the children are taught to believe in that manner, with the result that the Indian is being dragged down to the position of a raw Kaffir.” (Reference: The Collected Works of Mahatma Gandhi, Government of India (CWMG), Vol I, p. 150)
Regarding forcible registration with the state of blacks: “One can understand the necessity for registration of Kaffirs who will not work.” (Reference: CWMG, Vol I, p. 105)
“Why, of all places in Johannesburg, the Indian Location should be chosen for dumping down all the Kaffirs of the town passes my comprehension…the Town Council must withdraw the Kaffirs from the Location.” (Reference: CWMG, Vol I, pp. 244-245)
His description of black inmates: “Only a degree removed from the animal.” Also, “Kaffirs are as a rule uncivilized – the convicts even more so. They are troublesome, very dirty and live almost like animals.” – Mar. 7, 1908 (Reference: CWMG, Vol VIII, pp. 135-136)
The Durban Post Office: One of Gandhi’s major “achievements” in South Africa was to promote racial segregation by refusing to share a post office door with the black natives.

GANDHI WAS IMPORTED TO THE SUBCONTINENT BY THE BRITISH:The British Empire included many countries in Africa and Asia. In the Subcontinent it included more than 500 states. At the end of the 2nd Tribal War in Europe (WW2), the pillars of the once mighty British Empire were collapsing. In the Subcontinent the War of Independence of 1857 (also known as “Indian Mutiny“) had failed.Gandhi’s arrival in India was a carefully planned and crafted scheme to get rid of the Muslim leadership in the Indian National Congress. Some of the biggest millionaires in India devised a marketing plan to construct a leader for a superstitious, illiterate and colonized people. Gandhi was the perfect candidate.

He was imported from South Africa. Special trains were constructed to transport Gandhi in “3rd class” bogeys. the brilliance of his image: the huge ears, toothless smile, round glasses, the loincloth, the staff. I remember a factoid from somewhere that the most recognized characters on earth were Gandhiji and, no offence, Mickey Mouse. And no, it wasn’t the big ears. It was the deliberate cultivation of an iconic figure with his sartorial abnegation, something that would appeal instantly and instinctively to his target audience, the average Indian. Something that would resonate strongly with the ascetic tradition of the land; the intentional invocation of the poorest of the poor, the salt of the earth…..As Sarojini Naidu is said to have complained, it cost India millions to keep Gandhiji in poverty. But the packaging and positioning” The Man who knew marketing byRajeev Srinivasan The man who knew marketing

The Salt March and his fast in Calcutta were managed events for publicity and fund raising. Huge crowds were attracted to this circus. Funds were generated to support the Indian National Congress and other organizations which unleashed a campaign of terror against the Muslims of Bengal and Kashmir.
Initially the INC was not a communal organization but it used the RSS and the Jan Sangh to do its dirty work. The machinery worked overtime to put the Subcontinent on the track of Ram Rajhya.
Gandhi first introduced Hindu religious symbols to Motilal Nehru’s Secular Indian National Congress and then tried to make all of India succumb to a racist Hindu Ram Rajha rule.

G D Birla’s personal memoirs “‘In the Shadow of the Mahatma: A Personal Memoir’” reveals that he undertook many visits to England on his own and utilised the opportunity of to sell Gandhi. He acted as the appointed agent of Gandhi to meet Winston Churchill, Lord Halifax, Sir Samuel Hoare, Lord Lothian, Stanley Baldwin, Ramsay McDonald and several other great English statesmen were G D Birla’s close friends. G D Birla’s was in close touch Lala Lajpath Rai, Pundit Madanmohan Malaviya, Pundit Motilal Nehru, Srinivasa Sastri, Sardar Vallabhai Patel, Rajaji and several others. The racists bigots like Patel, Rai and others were the ones who were advising Birla on how to sell Ram Rajha to the British under the guise of Non-violence.

Sunil Khilnani has says that Gandhi’s vision was essentially religious His solution was to forge an Indian identity out of the shared knowledge of ancient scriptures. “He turned to the legends and stories from the India’s popular religious traditions, preferring their lessons to the supposed ones of the history“.

Today’s India tells us that it didn’t work then and it doesn’t work now. In today’s India, Hindu nationalism is rampant in the form of the Bhartiya Janta Party. During the recent elections, Gandhi and his ideas have scarcely been mentioned. India has had wars with all her neighbors, Nepal, Burma, Bangaldesh, Sikkim, Bhutan, Sril Lanka and of course Pakistan.

The British brought Gandhi back to India from South Africa to sabotage Indian national movement against British rule. The Congress Party at the time was a secular party. At the expense of other important people Nehru-Gandhi were imposed on the party which had been set up under the patronage of the British authorities.
“One of his reason for launching the Civil Disobedient Movement is to contain the violence of revolutionaries.”

The 2nd World War broke out in 1939 after Nazi Germany invaded Poland. Initially, Mr. Gandhi favored offering “non-violent moral support” to the British effort, but other Congress leaders were offended by the unilateral inclusion of the people of the Subcontinent into the war, without the consultation of the people’s representatives (INC,ML, AD, RSS, Jan Sangh etc.).

MR GANDHI INTRODUCED RELIGIOUS SYMBOLISM INTO THE SUBCONTINENTAL POLITICS: THIS LED TO THE ALIENATION OF MUSLIMS ETC.

Mr. Gandhi introduced religious symbols into politics which led to the Indian National attracting the communalists like Patel.
As a result of the Ashrams and the satyargarhs and the Banda Mahtaram INC became a Hindu Party with the Muslims in the Muslim League and the Sikhs in the Akali Dal. Unable to agree on the Cabinet Mission Plan all agreed to gain independence in a different manner from the British. Gandhi’s religious symbols eventually led to the BJP ruling India, Ayodhia and the massacres in Gujrat. Secularism in India means “Hinduism Light”. Dynastic “Democracy” in India was imposed to wrest the control of India from Muslim lands. Land reforms were forced on a vulnerable Muslim population and their lands were confiscated.

SCHEME TO DETHRONE THE MUSLIMS FROM THE CORRIDORS OF POWER: A scheme was created to disable the Muslim infrastructure of India and get rid of the rulers who had ruled India for more than a thousand years. A word that had not been in vogue was issued into the lexicon of the English language. This word “Democracy” did not appear in the American Constitution and Socrates, Jeffersen, Hamilton and others had written much against it. However the word galvanized the people of Britain and America to fight Fascism. It worked to draw in the Americans to the war. The British used this word to seduce the Hindus of the Subcontinent to lure them into supporting them so that after they left, they would rule the Subcontinent–something they had not dreamed about in more than a thousand years.The politics of sex locked the British Empire into irrational decision making. There is an overwhelming body of evidence to show that Lord Mountbatten was gay. Lord Mountbatten was seduced by Mr. Nehru whose homosexual tendencies have been mentioned by Stanley Wolpert and others. Lord Mountbatten’s wife Edwina’s affair with Mr. Nehru is well known also.

GANDHI WAS A FAILURE IN THE SUBCONTINENT:

Gandhi had pledged to keep a several fasts to death to prevent. Invariably he got sick enough and stopped.

The anti-Muslim thrust of some of Gandhi’s Hindu opponents combined with Muslim separatism to produce Pakistan.” Gandhi’s grandson

The Gandhi opponents in India were unhappy with him for “allowing Pakistan”. They also think that the “protest fast unto death and the non-violent arm of Gandhism was a fraud. Both Mahatma Gandhi and British Empire knew this. This was a friendly fight as Congress, its allies and left fronts are doing. After all they are true loyalist of Nehru Gandhi dynasty. “

THE NON-VIOLENCE SLOGAN WAS FOR THE SAKE OF THE BRITISH RULERS

The “Non Violence” theme in the Subcontinent was a great marketing ploy of Mr. Nehru and Mr. Gandhi.
Gandhis sole contribution to history was to make 150 million Muslims of India subservient to the Hindus. Attempts to make another 300 million subservient continue.Other than lip service he was unable to eliminate the caste system in India. Sati and “White Widows” remain instilled in the fabric of India.

Source: Mohandas by Gandhi’s grandson, In Search of Truth by Mohandas Gandhi, Freedom at Midnight by Le Pierre (screen play for the movie Gandhi).

Mohandas– a true story of a man, his people and an empire, on Mahatma Gandhi” by former Parliamentarian and writer Mr. Rajmohan Gandhi

Sources: Time Magazine http://www.time.com/time/magazine/article/0,9171,1609478,00.html

Gandhi’s racism: The truth behind the mask. Behold Sergeant-Major Gandhi who supported the British during the Boer War and Zulu Rebellion. Behold the prophet of peace who worked to stratify the society in South Africa, Whites, Indians and Blacks based on the Hindu Caste system. Behold the “Enlightened One” that supported the British effort in World War one, and packed off thousands to the war effort to be used as cannon-fodder. Behold the pacifist that sent thousands to kill millions. Behold the “mahatma” that supported the British in World War 2 and encouraged the Indians to support the British war, thus perpetuating the colonial rule in the Subcontinent and supporting the Empire.

END OF ARTICLE

APPENDIX 1

Gandhi would do enemas twice a day and if he liked you allowed you to enter the piece up his rectum.

In a fascinating article title “Gandhi’s girls – sex scandal” Art Levine sheds light on Mr. Gandhi’s women. The artilce was published in Washington Monthly, July-August, 1987

The article was unique for 1987 when someone dared to challenge the Bharati machinery and discussed “Gandhi’s Girls” in a very open manner. Today of course there is copious information available, thanks to the research of Dr. Singh, Dr. Watson and Gandhi’s own grandsons.
India, 1942: In the end, the political demise of Mohandas Gandhi came with stunning speed. Until last week, he was the reversed Mahatma–the Great Soul– leader of 400 million IndArt ians in the drive for independence from British colonial rule. With the election of the Labour Government in Britain increasingly likely, chances never seemed brighter for the free India that Gandhi had sought for so long.
But by week’s end, in the wake of newspaper accounts of Gandhi’s sexual peccadilloes, bizarre personal habits and mind-bending cult practices, his career–and perhaps Indian nationalism –lay in ruins. Those closest to Gandhi likened it to a Greek tragedy, a giant cut down by his own hands. “Gandhi’s personal life was a political time bomb waiting to explode,’ said one distraught associate. “Now it’s finally blown up in our faces.’
Ironically, Gandhi set the stage for his demise through his own pronouncements on sex. His obsession began in 1885 when he learned of his father’s death while in bed with his wife. By 1906, he had taken a much celebrated vow of celibacy. An extraordinary commitment, but even then Gandhi was angling for moral loopholes. “If for want of physical enjoyment,’ he wrote, “the mind wallows in thoughts of enjoyment, then it is legitimate to satisfy the hungers of the body.’ For years, supporters now admit, Gandhi had pushed the outer limits of propriety. “The man in the loin cloth, it seems, has thought a good deal about loins,’ said one observer.
After years of such rumors, it was the specific nature of the latest charges, followed by other damaging revelations, that undermined his political base. The shock waves were felt throughout the British empire–and new questions were raised about how relevant a politician’s character was to his work, and whether in the case of Gandhi, the Fourth Estate went too far.
A Spiritual Experience? The trouble began a week ago when the New Delhi Herald published a front page story reporting that Gandhi had spent the weekend with five attractive young women–aides in his nonviolent campaign–at his ashram in Sevegram. Meanwhile, his wife Kasturbai was 2,000 miles away at their mountain retreat in Kashmir recuperating from an illness.
Escorting them was Gandhi’s aide, the movie star-handsome Jawaharlal Nehru. With his urbane charm and stylish taste in jackets, Nehru never had any pretense to celibacy. (His intimacies with Lady Mountbatten are infamous.) Campaign insiders said that they had long been alarmed by Gandhi’s ties to Nehru, and several suggested their time together be cut back. “We told him to dump Nehru,’ said one aide. “But the old man would just sit there and smile. He didn’t see the storm coming.’
It was advice Gandhi must now wish he had heeded. New Delhi Herald reporters and photographers were hiding in nearby bushes, guarding both the front and rear entrances. Except for a breath of fresh air at 3 A.M., the women had spent the entire night with the erstwhile spiritual leader. If the chronology was indicting, the photographs were positively damning. Wielding telephoto lenses, the Herald photographers snapped shots that seem sure to snuff out a political career. The scene: Gandhi and his cabal sprawled on his rope bed– naked.
Late Sunday morning, a weary Gandhi finally spotted the Herald reporters and confronted them. The women were only there as an experiment in self-restraint, he insisted, and nothing sexual transpired between them. “True brachmacharya (celibacy) is this: one who, by constant-attendance upon God, has become capable of lying naked with naked women, however beautiful they may be, without being in any manner whatsoever sexually excited. I have done nothing wrong,’ Gandhi insisted.

Art Levine’s running commentary and eye witness account is fascinating:

“The Indian public wasn’t buying it. His explanations had become the issue of the campaign, according to a poll taken two days after the Herald story broke. Only 34 percent of those questioned believed Gandhi’s claim that he hadn’t had sexual relations with the women–and a scant 16 percent believed he hadn’t been sexually excited. A mere 26 percent claimed to be disturbed by the incident itself; what bothered them, said 75 percent of India’s citizens, was the appearance of hypocrisy.

But the questions kept coming. Every stop on his campaign swing turned into a media circus. A protest march in Dandi was cut short by a throng of reporters, barraging Gandhi with questions about his sexual self-control. A new low in political discourse may have been reached when a reporter for the Bombay Post asked during a sit-in, “Did you get an erection last weekend?’ Although Gandhi was well within his rights when he responded, “I don’t have to answer that,‘ some observers felt that the appearance of evasiveness further eroded his credibility.

The racist Gandhi was a total failure in South Africa where he tried to stratify the society, Whites, Indians and Africans. His racism towards the Africans was horrendous.

Matters were only made worse when the Herald was widely rumored to be on the verge of publishing more damaging photos–of nothing less than unmistakable signs of Gandhi’s physical excitement. When a pack of enterprising reporters caught up with her at her sickbed, Mrs. Gandhi stuck by her man. She told them: “Honestly, if Mahatma told me that nothing happened, then nothing happened.’
More Revelations: Still, by week’s end, the prospects for Gandhi’s political recovery looked grim, despite his denials and counter-attacks. In the next few days, there were other newspaper accounts of Gandhi’s celibacy experiments. The Bombay Post ran an insiders’ account of life in Gandhi’s ashram. Contrary to the image he had cultivated of a gentle, loving soul, the two-part series, “The Dark Side of Gandhi,’ detailed the brutal regimen imposed on his followers. His 100-plus disciples, forced to live in primitive mud and bamboo huts, were awakened daily at a A.M. to eat nothing but a few crumbs of unseasoned vegetarian gruel and dry wheat. Weakened, they were subjected to long harangues on arcane religious topics. Eyewitness accounts were gruesome. “We had to spend hours on our knees chanting prayers and spinning cotton,’ said one American follower who defected. “We were like zombies.’ Cult experts say Gandhi had dozens of ingenious schemes to weaken his followers’ ties to their families and strengthen his control over them. Their secret name for their leader: “Bapu,’ or father.
The Post story was the final straw. In his political death throes, Gandhi made a dramatic appearance before his supporters–and stopped just short of abandoning his campaign for a free India. “I intended, in all honesty, to come to you this sunrise and tell you that I was leaving the cause. But, then, after tossing and turning all night, as I have through this ordeal, I woke up and said, “Heck, my goodness, no.”
Instead, Gandhi with his back against the proverbial wall reached deep into his bag of tricks and, like a cat with nine lives, pulled yet another rabbit from his hat: a hunger strike. Over the course of a fifty-year career, Gandhi had turned this familiar strategy into a crowd pleaser that could move the masses or pummel an Empire. “Under certain circumstances, fasting is the one weapon God has given us for use in times of utter helplessness,’ said Gandhi defiantly.

No one doubts that Gandhi can go weeks on end without even a drop of chutney. But political analysts are doubtful that the man, once dubbed “Mr. Hunger Strike,’ could make this latest gambit work. “Gandhi represents the politics of the past,’ said Patreek Chardeli. “A new generation of Indians wants vital, robust leadership. I don’t think a starving old man is well positioned to do it.’ More ominously, other pundits said the political damage was too much to contain– even with a high-profile play for sympathy. Davidahr Garthati, the media consultant credited with Gandhi’s decision to abandon the suit and tie of his early barrister days and “go native’ instead, was equally pessimistic. Garthati noted, “His celibacy shtick was crucial to the saint image he’d cultivated for all these years. The non-violence thing, the spinning wheels, the fasting–that was brilliant. But his celibacy really set him apart, made him genuinely holy. Without it, he’s just another pacifist do-gooder.’

Political opponents moved quickly to capitalize on the gaffe. Columnist Robert Novakilli, a longtime Gandhi critic, lambasted Gandhi’s hijinks from his nationally broadcast McRajan Group. “The real perversion is Gandhi’s political agenda. For years, he and his pacifist pals have had two things in mind: tinkering with the salt tax and cozying up to Stalin.’ And his most formidable rival, Moslem leader Muhammed Ali Jinnah, sought to subtly position himself to pick up Gandhi’s fleeing supporters. “Family life has always been sacred to me,’ he told reporters, standing outside his family’s mosque with his wife and daughter. “I don’t think it’s my place to comment on the controversy surrounding some of those in the public eye. It’s up to the Indian people to judge for themselves.’

And their judgment seemed harsh. Within a matter of days, the squalid controversy over Gandhi’s private parts turned him from a national hero into a laughingstock. On his nightly radio program, comedian Charu Carson quipped, “Well, at least we know the Mahatma is big enough for the job of running India.’ He added, to more laughter, “I guess he was really meditating his brains out this weekend.’ Editorial cartoonists had a field day, as a bulging loin cloth quickly became the Mahatma’s new trademark.

In the next few days more revelations came trickling out about other celibacy “experiments’ he had been conducting since his forties, including one report of a pleasure trip down the Ganges with Nehru and two female assistants on the awkwardly named Holy Cow. The Post also revealed that at the end of each day, he had one of his attractive, young female disciples administer an enema, which he insisted was for “health’ and “cleansing’ purposes. “Gandhi gives as much as he takes– even to total strangers,’ said one Gandhi aide.
New Ground rules: Gandhi’s sudden demise triggered an orgy of self-examination in the media. Did the press go too far? “At first, I agonized over whether we should risk tarnishing a great man’s reputation with close-up photos of naked women and speculation about his sex life,’ said Ved
Fiedleraba, who led the Herald stakeout. “But then I realized that the public had a right to know.’ Fiedleraba reasoned that if there was the slightest possibility that Gandhi was lying about his celibacy, then that raised serious questions about his candor and his ability to negotiate with foreign leaders were India ever to become independent. “So, naturally, it was my moral obligation to set up camp outside his bedroom.’
Clearly, the ground rules have changed. Historically, the press has had a gentlemen’s agreement with India’s rulers. When Viceroy Lord Lillybottom himself brought a bevy of beauties to the Taj Mahal, the muckrakers of Madras looked the other way. But with the rise of Indian Nationalism and the decline of British sea power, the mores of Indian society have been loosened–and so have those of the press. Today, nothing is off limits, even enemas. Many wondered what’s next: asking Jinnah whether he had violated the Koran’s strictures against amorous relations with pigs or other unholy animals? But for now it was Gandhi who was caught in this whirlwind. This smiling man, from a more polite age, seemed oblivious to the new rules of his beloved India.

Whatever the press’s ultimate responsibility, the longstanding doubts over Gandhi’s character left India’s nationalist movement in disarray. Behind the scenes, some Congress party operatives were privately relieved. “We feel betrayed,’ said one. “Gandhi promised he would remain celibate, at least until India achieved independence. Now that he’s gone, at least we can move on.’
Ultimately, Gandhi’s fate hinged on those questions of character, rather than any moral revulsion. In her essay “Gandhi’s Women Problem, Women’s Gandhi Problem,’ Sukai Lessardai voiced the concerns of many women wary of Gandhi’s apparent philandering. “Whether or not he was celibate, his need to prove his spiritual manhood by lying with five naked women is an affront to the dignity and equality of women everywhere.’ And as Willmed Schneidermanai of the Indian Enterprise Institute points out, “It’s not so much the fact that he slept with these women or regularly indulged in enemas; it’s that he showed such bad judgment in doing so. I think this raises serious questions about Gandhi’s self-discipline and insensitivity to the appearances of impropriety –and finally about Gandhi’s ability to lead a successful non-violent movement.’
Now the question is: Whither India? In his stead, there are other leaders who could possibly win independence for India–the Moslem Jinnah, or even Vallabhaai Patel–but neither has the stature and name recognition of a Gandhi. Non-violent disobedience seems a memory now. And nationalism itself is on the backburner. As the likely next Viceroy of the Raj, Lord Louis Mountbatten, points out, “If an entire nation could be led down the primrose path by this charlatan and hypocrite, the Indian people are not yet ready for independence.’ Wise heads in India and Britain agreed, and with Gandhi’s political demise, a tumultuous chapter in India’s history closes, and calmer times lie ahead.
More than disciples?: Gandhi and two “aides’: Character flaw?: Gandhi stalked by questions about his judgment– and candor

COPYRIGHT 1987 Washington Monthly Company , COPYRIGHT 2004 Gale Group, http://findarticles.com/p/articles/mi_m1316/is_v19/ai_5167040/pg_4

APPENDIX 2: With additional ref. information

WAS GANDHI A TANTRIC?

Gandhi was having sex when his father lay breathing his last upstairs. Gandhi denied sex to his wife for decades while sleeping with other peoples wives (Bose etc)

A seminal article titled “Was Gandhi a Tantric” was written by Nicholas Gier, Professor Emeritus of Philosophy, University of Idaho (ngier@uidaho.edu). For a complete version, which will appear in Gandhi Marg (2007). GIer describes the unusual and strange behavour of the man called Gandhi.
My meaning of brahmacharya is this: “One who never has any lustful intention, who . . . has become capable of lying naked with naked women . . . without being in any manner whatsoever sexually excited.” –M. K. Gandhi
The greater the temptation, the greater the renunciation. –M. K. Gandhi
I threw you in the sacrificial fire and you emerged safe and sound.–Gandhi to his grandniece Manu Gandhi
I can hurt colleagues and the entire world for the sake of truth.–M. K. Gandhi (letter to Sushila Nayar)
[Gandhi] can think only in extremes-either extreme eroticism or asceticism. –Jawaharlal Nehru
The professional Don Juan destroys his spirit as fatally as does the professional ascetic, whose [mirror] image he is. –Aldous Huxley, Do What You Will
Some scholars believe that it is unseemly to write about the sex lives of great thinkers. William Bartley, for example, has been criticized for documenting, quite successfully in my opinion, Ludwig Wittgenstein’s homosexual encounters, information that helps us better understand his life and work. If we use this information in an ad hominem attack against these thinkers’ worldviews, then we have indeed erred and done them an injustice.
Full and accurate biographies, however, are essential for those of us who wish to capture the full measure of a person’s life and character. It is therefore unfortunate that D. K. Bose, Gandhi’s faithful secretary and interpreter in Bengal, was forced to self publish his book My Days with Gandhi. He only thought that he was being truthful, but many considered him an apostate, and Sushila Nayar, one of Gandhi’s female intimates, thought he had “a dirty mind.”

Most people would rather not hear about Martin Luther King’s extramarital liaisons, but they remain embarrassing facts, along with the plagiarized passages in his doctoral dissertation, that must be integrated into our understanding of this great saint of nonviolence. King confessed that what he did was wrong and he sought forgiveness from his wife and sought repentance. Sadly, I do not think that we can say that same thing about Gandhi’s response to those who criticized his intimate relations with young women. Furthermore, King did not defend his actions by saying that they were part of his spiritual development, something that Gandhi of course did.

It is now widely known that Gandhi shared his bed with young women as part of his experiments in brahmacharya, a Sanskrit word usually translated as “celibacy,” but generally understood as the ultimate state of yogic self-control. Gandhi believed that Indian ascetics who sought refuge in forests and mountains were cowards, and he was convinced that the only way to conquer desire was to face the temptation head-on with a naked female in his bed.
I take Gandhi at his word that he did not have carnal relations with these women-his sleeping quarters were open to all to observe-so he was not among the left-handed Tantrics who engaged in ritual sex with their yoginis. At the same time, Gandhi’s Tantricism cannot be right-handed kind because this school proscribes intimate contact with women.
As would be expected, we will find that Gandhi was a very distinctive Tantric. Perhaps it can be said that Gandhi was somehow simultaneously a left-handed and right-handed Tantric. Raihana Tyabji, a close associate with a Tantric past, thought that Gandhi’s position straddling right-handed and left-hand Tantra was untenable, and that the only way to free himself and his women from sexual desire was “to give free rein to it-to indulge it and satiate it. But he wouldn’t listen.”
It is not widely known that Gandhi subscribed to Shakta theology, one that puts skakti, the power of the Hindu Goddess, at the center of existence. Shakta theology is the foundation of Hindu Tantricism. Scholars have warned us that not all Shaktas are Tantrics, but Gandhi’s sexual experiments with young women definitely suggest some association with Tantra. It is also possible that that Gandhi’s sexual experiments may have been an abuse of personal power rather than a practice of Hindu spirituality.
One defense that could be made for Gandhi’s actions is that he experienced intimate relations with men as well. Hermann Kallenbach, a South Africa associate, was very close to the Mahatma. Kallenbach promised that he would travel to the “ends of the earth in search of [Gandhian] Truth,” and he also promised Gandhi that he would never marry. Gandhi reciprocated by declaring unconditional love and a declaration that they would always be “one soul in two bodies.”

Gandhi was also very close to Pyarelal Nayar, Sushila Nayar’s brother, and boasted that Pyarelal slept closer to him than his sister did. For Gandhi, however, sleeping with men was different from sharing a bed with women. Abha Gandhi’s husband Kanu once objected to his wife sleeping with the Mahatma and offered himself as a “bed warmer.” Gandhi rejected his proposal by making it clear that brahmacharya tests required young women as bedmates. Finally, if someone makes an appeal to the Indian custom and necessity of intimate Indian family sleeping arrangements, Girja Kumar is not convinced: “Not even in India do grown-up daughters sleep with their fathers.”

I

Gandhi was an adulterer and had a spiritual marriage with two British women who were in the Ashram

In his book My Days with Gandhi Bose does mention in passing that Gandhi’s techniques are “reminiscent of the Tantras,” and Gandhi himself said that he read the books on Tantra written by Sir John Woodroofe, but, as far as I know, only Gopi Krishna has argued at any length about Gandhi’s Tantricism.
In his on-line essay “Mahatma Gandhi and the Kundalini Process,” Krishna argues that the only way that we can explain Gandhi’s actions with these young women is to assume he was a kundalini yogi. Krishna speculates that “upward flow of reproductive energy [shakti]” started as soon as he committed himself to brahmacharya in 1906. Gandhi was 37, “the usual time,” from Krishna’s own experience, “for the spontaneous arousal of the Serpent Power.”
As evidence that Gandhi had perfected this state, Krishna cites this passage from Gandhi’s Key to Health: “[the brahmachari's] sexual organs will begin to look different. . . . He does not become impotent for lack of the necessary secretions of sexual glands. But these secretions in his case are sublimated into a vital force pervading his whole being.” Krishna claims that this passage makes it “patently clear” that Gandhi had attained the state of brahmacharya, but it is not clear that Gandhi is writing about himself, and that, except during the crisis with Manu, he rarely ever claimed spiritual perfection.
As the kundalini yogi matures, Krishna states that he “needs constant stimulation to increase the supply of reproductive juices. . . . The Tantras and other works on kundalini clearly acknowledge the need of an attractive female partner in the practices undertaken to awaken shakti.” Gandhi does in fact say that “my brahmacharya . . . irresistibly drew me to woman as the mother of man. She became too sacred for sexual love.”

Krishna admits that Gandhi himself most likely “had no inkling of the transformative process at work in him,” even though he claims that Gandhi noticed that his male organ had shrunk. Krishna brushes aside criticism of Gandhi’s actions and also concern for the young women’s mental health, because “nature accomplishes her great tasks in her own way and leaves short-sighted mortals wondering how it could happen.” Apart from the speculative nature of Krishna’s theory, we should be most concerned about his disregard for the women’s well being, as well has the implication that Gandhi was driven by forces over which he had no control.

II

Gandhi used to beat his wife up routinely making a mockery of Non-Violence. The Nobel Peace Prize committee criticized him and rejected his nomination twice

For Gandhi the virtues of patience, self-control, and courage were absolutely essential to defeat the temptation to retaliate and respond with violence. Gandhi made it clear that each of these virtues were found most often in women. Gandhi once said that he wanted to convert the woman=s capacity for “self-sacrifice and suffering into shakti-power.” Gandhi describes womankind as follows: “Has she not great intuition, is she not more self-sacrificing, has she not greater powers of endurance, has she not greater courage?” He also claimed that nonviolence is embodied in the woman: she is “weak in striking. . . strong in suffering.”
The women around Gandhi were amazed how comfortable they felt in his presence and how much of a woman he had become to them. Millie Polak observed that “most women love men for [masculine] attributes. Yet, Mohandas Gandhi has been given the love of many women for his womanliness.” His orphaned grandniece Manu considered Gandhi as her new mother, and she simply could not understand all the controversy surrounding their sleeping together.
The fact that women felt no unease in his presence was proof to Gandhi that he was approaching perfection as a brahmachari. Indeed, Bose contends that Gandhi attempted to “conquer sex” was “by becoming a woman.” Gandhi told Pyarelal Nayar that he once tore the burning sari off a woman in his ashram, but “she felt no embarrassment, because she knew I was a brahmachariand so almost like a sister to her.” Alternatively, Gandhi says that his goal was the state of “complete sexlessness” recommended by Jesus and that this condition could be achieved by becoming a eunuch by prayer not by an operation.
Gandhi is no doubt referring to shaktiwhen he states that “all power comes from the preservation and sublimation of the vitality that is responsible for the creation of life.” Gandhi may very well be indicating a Tantric process of empowerment that involves the preservation and sublimation of a male vitality that has its source in shakti. When Gandhi did his first radio broadcast on November 12, 1947, he declared that the phenomenon of broadcasting demonstrated “shakti, the miraculous power of God.”
When Gandhi once described himself as “half a woman,” an alternative view of masculine and feminine power suggests itself. The Chinese/Jungian view of complementary yin (anima) and yang (animus) energies is found in this passage: “A man should remain man and yet should learn to become woman; similarly, a woman should remain woman and yet learn to become man.” Hsi Lai uses the yin/yang model to explain Gandhi’s sexual experiments: “He didn’t do this for the purpose of actual sexual contact, but as an ancient practice of rejuvenating his male energy. . . . Taoists called this method ‘using the yin to replenish the yang.”

The source of Gandhi’s dipolar views of male and female may have been Christian rather than Asian. While a young man in England, Gandhi came into contact with the Esoteric Christian Union, whose interpretation of the image of God meant that the individual “must comprise within himself the qualities Bmasculine and feminineB of existence and be spiritually both man and woman.” When he confessed to Kedar Nathji and Swami Anand that his sexual experiments were “unorthodox,” Gandhi says that his views on this subject had been influenced by “Western writers on this subject.”

III

Gandhi’s horrific advice to all Jews to commit suicide was abominable. His atrocious letters to his friend Hitler were the height of stupidity.

It is the male who is active in Tantric rites. Only males undergo initiation, and the only instruction females receive, if they get any, is that they “should not even mentally touch another male.”Gandhi’s Tantricism definitely follows this androcentric approach. Gandhi also takes the defiant stance of the Tantric who says that he cares nothing for what others thinks of his practice: “The whole world may forsake me but I dare not leave what I hold is the truth for me.” Gandhi once admonished a critic that he would sleep with a thousand women if that is what it took to reach spiritual purity. Gandhi’s experiments in truth took on the value free aspects of the scientific method, and left-handed Tantrics believe that their actions are above conventional law and morality.
Normally Tantric practices are tightly structured, highly ritualized, and the initiation procedures, guided by a guru, are esoteric. The only bona fide guru in Gandhi’s spiritual development was Raichandcharya, a Jain saint, not a Tantric, with whom Gandhi corresponded during his formative South Africa period. Gandhi officiated at daily worship and hymn singing, encouraged the chanting of the Ramanama (the god Rama’s name), and followed an unconventional diet, but these practices are not Tantric in any way. The chanting of the Ramanama is said to have magical properties, but its use is so widespread in India it may not indicate any special Tantric associations. Nevertheless, Gandhi does connect the chanting of Rama’s name with “an alchemy [that] can transform the body” that leads to “the conservation of vital energy.”
Gandhi’s experiments with truth were highly personalized but not spiritually esoteric as are Tantric practices. Only after the sexual experiments came under public scrutiny did Gandhi started telling his female associates to keep their activities secret. Not until his last days, when his sleeping with Manu became public, did Gandhi confess that this secrecy was actually a sign of untruthfulness. Gandhi’s secrecy was simply expedient and not spiritually required.

IV

Before Gandhi started his brahmacharyaexperiments in 1938, he had a string of intimate relationships with European and Indian women. While he was in South Africa, Gandhi fell in love with Millie Polak, the wife of Henry Polak, both of whom lived with Gandhi at Phoenix Farm. Kumar describes their first contact as follows: “Gandhiji and Millie started conversing through their eyes. They made a pact between them immediately. Poor Henry was left stranded.” As with all of his female friends, Gandhi insisted that he and Millie be sisters or alternatively that he be her father, but after they were together in London in 1909 without Henry, Gandhi dared to suggest that he was a substitute husband.
Even though Millie was smitten by him, she stood up to Gandi’s controlling nature and argued against his absurd dietary ideas and his goal to force chastity on all his coworkers. This independent spirit that defines most of his female intimates of this early period stands in instructive contrast to the passive participants in the later brahmacharyaexperiments. For example, Kumar describes Manu as a devotee who “was prepared to sacrifice her life at the altar of her personal God.” Gandhi controlled every aspect of Manu’s life, and when she once forgot his favorite soap at their last stay, he made her walk back through a dark jungle to retrieve it.
When Millie finally broke off their 3-year affair, Gandhi’s attentions turned to Maud Polak, Henry’s sister. Maud worked with Gandhi at Phoenix Farm as his personal secretary until 1913. In a letter to Henry, Gandhi described Maud seeing him off at a railway station: “She cannot tear herself from me. . . . She would not shake hands with me. She wanted a kiss. [This incident] has transformed her and with her me.”
Esther Faering, a young Danish missionary, was the next major love in Gandhi’s life. From her very first visit at the Satyagraha Ashram in 1917, Kumar describes Faering as “completely hooked on” Gandhi, and as with Millie Polak, “an instant chemistry developed” between them. Gandhi “experienced an intensely personal passion for Esther,” and she praised him as the “Incarnation of God in man.”
The other ashramites were alarmed at Gandhi’s obsession with Faering, and Kasturba Gandhi was particularly cool to her husband’s new love interest. Gandhi made matters worse by siding with Faering against his wife. While he was away from the ashram, he wrote daily letters to Faering, which Kumar describes as having the passionate intensity of the poets of Hinduism and Sufi Islam. He hazards a guess that “Esther must have stirred,” as young beautiful women are supposed to do in the Tantric yogi, “the serpent resting uncoiled in [Gandhi's] kundalini.“
One would expect Gandhi to have at least been serially monogamous in his relationships, but that was not the case. While Faering was struggling against Kasturba and other ashramites, and receiving Gandhi’s constant support from afar, he was conducting what Kumar calls a “whirlwind romance” with Saraladevi Chowdharani, a Bengali revolutionary married to a Punjabi musician. Her father was a secretary of Indian National Congress in Calcutta, and by virtue of her singing and activism, Saraladevi was celebrated as Bengal’s Joan of Arc and as an incarnation of the Goddess Durga. She rose to the challenge and wrote that “my pen reverberated with the power of Shiva’s trumpet and invited Bengalis to cultivate death.”
After the Jallianwala Bagh massacre in 1919, Gandhi stayed at Saraladevi’s home in Lahore and then toured India together during 1920. Her husband, R. D. Chowdhary, was in jail for the first eight months this period, but he was content, as was Henry Polak, to share his wife with the Mahatma. Gandhi agreed with Chowdhary that Saraladevi was the “greatest shakti of India.”

Gandhi called Saraladevi his “spiritual wife” after “an intellectual wedding,” and he reported that he bathed “in her deep affection” as she showered “her love on [him] in every possible way.” Kasturba Gandhi had refused to wear khadi-the homespun and hand woven garments that Gandhi made famous-but Saraladevi became the Mahatma’s most elegant khadimodel. Kumar describes them as “lovelorn teenagers with stars in their eyes,” and depicts Saraladevi as “aristocratic, gorgeously dressed, sensuously beautiful, and imperious. In short, she had everything that [Kasturba] lacked.”
In contrast to his later brahmacharyamistresses, Saraladevi, just as Millie Polak before her, did not bow to Gandhi’s authority in any way. For example, as the quotation above implies, she agreed with fellow Bengalis, such as the young Aurobindo, that independence required violent revolution. Following her Goddess, Durga’s shaktiwas always accompanied by violence, and Saraladevi eventually broke with Gandhi over this very issue.
Kumar concludes that just as his relation to Faering, while “full of sensuality,” was asexual, Gandhi’s romance with Saraladevi was “probably . . . entirely platonic.” There was, however, a “large component of eroticism” and the “line of demarcation between sexual, sensuous, erotic and platonic was only of degree and not of kind.”
Kumar’s phrasing is unfortunate and logically incoherent, because “degree” means a slippery slope and not a strict line between the intellectual/spiritual and the physical. In letters to Saraladevi in July, 1920, Gandhi insists that being “spiritually” married means that the “physical must be wholly absent,” but he then admits that he is “too physically attached to” her for there to be a true “sacred association.”
In his conversations with Margaret Sanger, Gandhi refers to a “woman with whom I almost fell,” and “the thought of my wife kept me from going to perdition.”Writing to Rajkumari Amrit Kaur, a later bedmate, he admitted the he, “with one solitary exception,” had never “looked upon a woman with lustful eyes.” These two references must have been to Saraladevi Chowdharani.
Madeleine Slade, who became Gandhi’s beloved Mirabehn, was the daughter of a British naval officer who was once stationed in Bombay. Mirabehn first learned of Gandhi through Romain Rolland, who was then writing a Gandhi biography. She wrote to Gandhi requesting that she become a member of the Sabarmati Ashram, but he required that she live as an ascetic for one year before coming to India. More than any of his disciples, Mirabehn eagerly took to the austerities that Gandhi demanded. As opposed to Kasturba, who disliked latrine duties, Mirabehn eagerly took charge of the toilets, even those for all the delegates to a meeting of the Indian National Congress.
At their first meeting in November, 1925, Mirabehn found Gandhi “divine,” and she was able to confirm Rolland’s claim that he was indeed the second Christ. They fell in love with one another and Kumar says that “Mira was Saraladevi . . . all over again.” Once again, because of Gandhi’s fascination for her, Mirabehn was shunned by the ashramites. Gandhi soon discovered that Mirabehn’s emotional instability caused his blood pressure to rise, so he frequently sent her away on other tasks. They did, however, keep in contact with weekly self-described “love letters,” and Gandhi wrote that she haunted his dreams.

Mirabehn agreed with Gandhi’s depiction that their passion was like a “bed of hot ashes,” a veritable ascetic-erotic rhapsody of yogic tapas.Gandhi also shared with Mirabehn agonies about his spontaneous erections, daytime ejaculations, and wet dreams, for which he castigated himself unmercifully, and they even discussed the causes and cures of constipation.

V

Gandhi used to drink his own urine and also the urine of cows. Chilled Urine drinking is hot in India. From Gandhi to Prime Minister Desai to common man. Hindu India: A gift from the Hindu Gods:Cows Urine: UK Telegraph reports by Julian West

Of the women closely associated with Gandhi, at least ten were said to have slept in his bed. They can be identified as follows:
[1]Letter to R. A. Kaur, March 18, 1947.
[2]Quoted in Ved Mehta, Mahatma Gandhi and His Apostles(Harmondsworth, Middlesex: Penquin Books, 1976), p. 213. I rely heavily on Mehta for two reasons: (1) his book was well received and republished by Yale University Press; and (2) he sought out all the living Gandhian associates and interviewed them extensively.
[3]Quoted in Girja Kumar, Brahmacharya: Gandhi and His Women Associates(New Delhi: Vitasta Publishing, 2006), p. 90.
[4]The Collected Works of Mahatma Gandhi (New Delhi: Government of India Publications, 1958), vol. 93, p. 340.
[5]Jawaharlal Nehru, Selected Works (New Delhi: Orient Longman, 1974), p. 349.
[6]Aldous Huxley, Do What You Will (New York: Doubleday, 1928), p. 45.
[7]William Bartley, Wittgenstein (Chicago: Open Court, 2nd ed., 1985).
[8]Quoted in Mehta, p. 203.
[9]Jeffrey Kripal, Kali’s Child (Chicago: University of Chicago Press, 1993).
[10]Gandhi, Young India 8 (January 21, 1926), p. 30.
[11]Quoted in Mehta, p. 211.
[12]Collected Works, vol. 79, p. 301.
[13]Ibid., vol. 96, p. 183.
[14]See Mehta, p. 201.
[15]Kumar, p. 294.
[16]Nirmal Kumar Bose, My Days with Gandhi(New Delhi: Orient Longman, 1974), p. 2.
[17]Pyarelal Nayar, Mahatma Gandhi: The Last Phase(Ahmedabad: Navajivan, 2nd ed., 1966), vol. 1, bk. 2, p. 229.
[18]Gopi Krishna, “Mahatama Gandhi and the Kundalini Proces” (Institute of Consciousness Research, 1995) at http://www.icrcanada.org/gandhi.html (accessed n June 11, 2006). All the citations are from the second section of the essay.
[19]Gandhi, Key to Health, trans. Sushila Nayar (Ahmedabad: Navajivan Trust, 1948), p. 24. Krishna’s English translation differs significantly from this one, so I wonder if he is citing the same text. He himself gives no reference.
[20]Cited in Bose, p. 171.
[21]Pyarelal, p. 214.
[22]Gandhi, Womans’s Role in Society(Ahmedabad: Navajivan Publishing, 1959), p. 8.
[23]Gandhi, Harijan (November 14, 1936), p. 316). “Woman is the incarnation of ahimsa. Ahimsa means infinite love, which again means infinite capacity for suffering” (Harijan [February 24, 1940], p. 13.
[24]Cited in Martin Green, Gandhi: Voice of a New Revolution (New York: Continuum, 1993), p. 261.
[25]Quoted in Mehta, p. 213.
[26]Bose, p. 177. Mrs. Polak noted a Atrait of sexlessness@ even in his South Africa days (Gandhiji as We Know Him, ed. Ch. Shukla [Bombay, 1945], p. 47). A Mrs. Shukla said that Athere are some things relating to our lives that we women can speak of . . . with no man . . . . But while speaking to Gandhiji we somehow forgot the fact that he was a man@ (C. Shukla, Gandhiji=s View of Life [Bombay, 1951], p. 199). See also The Last Phase, vol. 1, p. 595; 2nd ed., vol. 1, bk. 2, p. 234.
[27]Cited in Metha, p. 44.
[28]Pyarelal, p. 585. This story may have variations, but the one that I read clearly indicated that the Gopis were embarrassed to come out of the Yamuna River and redeem their saris for a kiss from Krishna. Radha of course was the single exception.
[29]Ibid., pp. 219, 220.
[30]Brian K. Smith, “Eaters, Food, and Social Hierarchy in Ancient India,” Journal of the American Academy of Religion 58:2 (Summer, 1990), pp. 177, 178.
[31]Gandhi, Harijan (July 23, 1938), p. 192.
[32]V. S. Gupta, “Gandhi and the Mass Media” at http://mkgandhi-sarvodaya.org/mass_media.htm, visited on May 30, 2006.
[33]Quoted in Pyarelal, p. 217.
[34]Gandhi’s Letters to Ashram Sisters, ed. K. Kalelkar and trans. A. L. Mazmudar (Ahmedadbad: Navajivan, 2nd rev. ed., 1960), p. 94.
[35]Hsi Lai, The Sexual Teachings of the White Tigress: Secrets of Female Taoist Masters(Rochester, VT: Destiny Books, 200), p. 16. Lai states that he became interested in “the matter of transformational sex” by reading about Gandhi’s experiments.
[36]Pyarelal, p. 223.
[37]As told to Bose, pp. 149-50.
[38]Devi-Mahatyma, 1.59 (Coburn translation).
[39]Agehananda Bharati, The Tantric Tradition (Westport, CT: Greenwood Press, 1965), p. 202.
[40]Brahmavaivarta Purana, Rakriti-Khanda55.87, trans. Tracy Pintchman, The Rise of the Goddess in the Hindu Tradition(Albany, NY: SUNY Press, 1994), p. 164.
[41]Bharati, p. 236.
[42]Collected Works, vol. 87, p. 13. Compare this with the Tantric yogi who said “Let my kinsmen revile me. . . let people ridicule me on sight . . . .” (cited in Bharati, p. 238).
[43]“Thousands of Hindu and Moslem women come to me. They are to me like my own mother, sisters, and daughters. But if an occasion should arise requiring me to share the bed with any of them I must not hesitate, if I am the bramacharya that I claim to be. If I shrink from the test, I write myself down as a coward and a fraud” (Collected Works, vol. 87, p. 15).
[44]See Bharati, pp. 200, 202, 203. Other exceptions were an active Shiva in Tamil Shaivism and a static female in the Markandeya Purana (p. 213).
[45]Hevajra Tantra, trans. D. L. Snellgrove, excerpted in The World of the Buddha, ed. Lucian Stryk (New York: Grove Press, 1968), p. 311.
[46]See Buddha’s Lions: The Lives of the Eighty-Four Siddhas, trans. and ed. James B. Robinson (Berkeley: Dharma Publishing Co., 1979).
[47]Bharati, p. 21.
[48]See N. F. Gier and Paul K. Kjellberg, “Buddhism and the Freedom of the Will” in Freedom and Determinism: Topics in Contemporary Philosophy, eds., J. K. Campbell, D. Shier, M. O’Rourke (Cambridge, MA: MIT Press, 2004), pp. 277-304. See sections on Nagarjuna.
[49]Bharati, pp. 19, 200.
[50]Ibid., p. 20.
[51]Cited in Bose, p. 172.
[52]Collected Works, vol. 87, p. 14.
[53]Cited in Bose, p. 153.
[54]Gandhi,Harijan (June 29, 1947), p. 212.
[55]Quoted in Metha, p. 48.
[56]Douglas R. Brooks, The Secret of the Three Cities: An Introduction to Hindu Shakta Tantrism (Chicago: University of Chicago Press, 1990), p. 58.
[57]Ibid., p. 69.
[58]Kumar, p. 90.
[59]See ibid., p. 97.
[60]Ibid., p. 317.
[61]Collected Works, vol. 96, p. 34.
[62]Kumar, pp. 145-46.
[63]Ibid., p. 152.
[64]Cited in ibid., p. 216.
[65]Collected Works, vol. 17, p. 375; vol. 16, p. 516.
[66]Ibid., vol. 16, p. 316. “Spiritual wife” found in ibid., vol. 18, p. 130.
[67]Kumar, pp. 223, 218.
[68]Ibid., p. 225.
[69]Collected Works, vol. 18, pp. 20, 71.
[70]Ibid., vol. 35, p. 70.
[71]Ibid., vol. 47, p. 49.
[72]Ibid., vol. 67, p. 117.
[73]Ibid., vol. 93, p. 204.
[74]Ibid., pp. 335-36.
[75]See Kumar, p. 7.
[76]Collected Works, vol. 70, p. 220.
[77]Kumar, p. 288.
[78]Collected Works, vol. 87, pp. 13-14, 15. “Non-violence of the brave” cited in Bose, p. 159.
[79]Quoted in Kumar, p. 321.
[80]Ibid., vol. 79, p. 238.
[81]Quoted in Metha, p. 203.
[82]Cited in Bose, p. 103.
[83]Cited in ibid., p. 134.
[84]Kumar, p. 331.
[85]Pyarelal, pp. 226, 238. In letters to Mannalal G. Shah on March 6 and 7, 1945, Gandhi wrote equivocally: “As far as possible I have postponed the practice of sleeping together. But it cannot be given up altogether” (cited in Kumar, p. 8).
[86]Collected Works, vol. 93, p. 333.
[87]Quoted in Mehta, p. 203. The question of whether Gandhi’s touching of women was appropriate had been raised as early as 1935. His response entitled “A Renunciation” can be read in Harijan, September 21, 1935.
[88]Collected Works, vol. 67, pp. 104-5.
[89]Mark Thomson, Gandhi and His Ashrams (Columbia, MO: South Asia Books, 1993), p. 202.
[90]Collected Works, vol. 67, p. 117.
[91]Ibid., vol. 93, pp. 237-38.
[92]Pyarelal, Mahatma Gandhi: The Last Phase(Ahmedabad: Navajivan Publishing, 1st ed., 1958), vol. 1, p. 588. “Now mere abstention from sexual intercourse cannot be termed brahmacharya. So long as the desire for intercourse is there, one cannot be said to have attained brahmacharya” (Key to Health, p. 23).
[93]Cited in Bose, p. 171.
[94]Collected Works, vol. 93, p. 161.
[95]Ibid., p. 33.
[96]Ibid., p. 349. In a letter to Sushila Nayar on August 5, 1940, Gandhi states that one condition of her return was “taking care of [his] body,” and he acknowledged that this was not acceptable to her (Collected Works, vol. 93, p. 343).
[97]Ibid., pp. 364-66.
[98]Ibid., p. 333.
[99]Ibid., p. 338.
[100]Pyarelal, 2nd ed., vol. 1, bk. 2, p. 228.
[101]Quoted in Mehta, p. 211.
[102]Bose, p. 150.
[103]Ibid., p. 151.
[104]Ibid., p. 95.
[105]Ibid., p. 159.
[106]See Hugh Urban, Tantra: Sex. Secrecy, Politics, and Power in the Study of Religion (Berkeley, CA: University of California Press, 2003), p. 67.
[107]Mahanirvana Tantra 7.13, 22, cited in Urban, p. 65.
[108]Wendy Doniger, Foreward in Edward C. Dimock, Jr., The Place of the Hidden Moon(Chicago: University of Chicago Press, 1989), p. xiii; cited in Kripal, p. 117.
[109]Kripal, p. 118.
[110]Kathamrita2.62; 5.140-41 (trans., Kripal); see The Gospel of Ramakrishna, p. 701.
[111]From the Ramakrishna Mission website at http://www.sriramakrishna.org/sdlife.htm, accessed on June 9, 2006.
[112]Cited in Urban, p. 93.
[113]P. B. Saint-Hilaire, The Future Evolution of Man(Pondicherry: All India Press, 1963), p. 148.
[114]P. Nallaswami,Shivajñana Siddiyar3.2.77; cited in R. C. Zaehner, Evolution in Religion: A Study in Sri Aurobindo and Pierre Teihard de Chardin (Oxford: Clarendon Press, 1971), p. 104.
[115]Cited in Urban, p. 101. It seems that Aurobindo has not left Tantra behind, as Urban claims, but has simply embraced a right-handed form of it.
[116]Huxley, p. 45.

Long before the Crescent and Star flew atop Islamabad, long before Mohammed Bin Qasim invaded Sind, and long before the Mughals spread prosperity in all the nooks and corners of the subcontinent, long before the Sikh dynasty briefly controlled Kashmir, and long before the Chundra Gupta Vikramadatya ruled India, the people of Punjab, Sindh, Sarhad, andKashmir were tied together as the people of Pakistan.

IVC existed only in the Western part of the subcontinent, almost exclusively on the banks of the Indus (current day Pakistan). Therefore current day Pakistanis are inheritors of the IVC. There was a civilization in present day Pakistan. “India” did not exist 5000 years ago. The Sumerians called it Meluhha and Mekan. We don’t know what they called it. No one can be sure. “Pakistan” existed 5000 years ago in the IVC, even though the IVC probably did not call it Pakistan.

One cannot accept the Lebanese, and the Syrian, and Cypriotic claim to the Egyptian civilization, and one cannot accept the Japanese claim to the original Chinese civilization. Similarly once cannot accept the “Delhi’s” claim to the IVC. The “Bharati” claim to the IVC is by association. The Egyptian claim to the “Egyptian” civilization is by geography.

There is a section of the Revanchist Bharati population that wants to describe the IVC as a Hindu civilization and then try to extend the boundaries of present day Bharat by claiming that the land from the Oxus to the mythical marker East of Bali called Raj Kilhani all belongs to Bharat. Of course a lot the revisionist history is “hocus pocus mambo jumbo” made inside temples.

The left-leaning Indian news magazine Frontline carried Farmer’s and Witzel’s article in a cover story titled “Horseplay in Harappa – In the ‘Piltdown Horse’ hoax, Hindutva propagandists make a little Sanskrit go a long way”. The article debunked sensational claims in 1999 that the Indus script had been “deciphered” by N S Rajaram and Natwar Jha.

The motive of this fraud was to prove that the Indus civilization was an early Hindu civilization. As proof, Rajaram and Jha produced an Indus Valley “horse” seal as evidence that the Indus people used horses, an animal commonly mentioned in the Vedas, the ancient Indian texts dating to the 2ndmillennium BC – over 2,000 years later than the earliest dated Indus Valley seals. But no images of horses were found in the Indus Valley excavations, until Rajaram and Jha produced their horse seal.

Farmer and Witzel proved that the horse seal was a fraudulent computerized distortion of a broken “unicorn bull” seal. The fake horse seal was derided as the “Piltdown Horse”, an imaginary creation to fill the gap between the Harappan and Vedic cultures, just as the famous “Piltdown Man” did in 1912. That year, skeletal remains of the “missing link” between ape and man were “discovered” in Piltdown, a village in England. They were later found to be fake. Indus Valley code is cracked – maybe By Raja

Romila Thapar says:

“The Rgveda then is a pre-urban Chalcolethic culture it does not speak of any urban centres. It certainly does not speak of any settlements which have the characteristics of Harappan cities. For example there is no reference to citadel areas and residential areas, there is no reference to massive brick platforms on the top of which monuments are built. There is no reference to drainage systems or to streets or to granaries or warehouses or to a public bath or to a sophisticated exchange system or weights and measures on a graduated scale which was known as and described. To me these are the essential characteristics or Harappan urbanization and all these characteristics are absent in the Rgveda. You may have people saying ‘Oh’ but there were coins in the Rgveda and they mention the word ‘niska’. Now niska can be a coin as was in the later period but during this period judging by the descriptions it was simply a little decorative piece in precious metal. These essential characteristics that I have mentioned non of these are referred to or described in the Rgveda. The people of the Rgveda are then agro-pastoralists with small scale village societies essentially indulging in cattle raids and predatory raids.”
“…Then there is the centrality of the horse and the chariot. The horse which is totally absent on the seals of the Harappa culture – there are many other animals but the horse doesn’t occur. The horse is central to the Vedic texts. The horse is central both as a functional animal – the horse draws the chariot, the chariot means speed, so if you’re carrying out a raid, the more chariots you have the quicker you get there, you raid the particular place and you bring back the loot much faster than if you were going by bullock cart and bringing it back by bullock cart. That wouldn’t work – the horse is necessary.

Secondly, the horse is ritually very important. And I don’t have to remind you here that whereas for example in the Rig Veda the sacrifice of the horse is a fairly simple, straightforward ritual of sacrificing a horse, what it becomes in the later vedic texts as the Ashwamedha is another story. It is ritually extremely important. And you don’t get any reflection of this in the Harappan culture.

The beliefs of the IVC are totally irrelevant to the inheritors of the IVC. There is no conclusive proof of the beliefs of the IVC. Bainerjee andSir Edmund Hill, the two founding archeologists on the IVCclearly state in their writings, that the IVC people did not have any organized religion. No “Temples” have been discovered either in Moenjadaro or in Harappa or in Taxila. The ancient IVCculture, whether they worshipped anything or nothing is besides the point. The current day Egyptians are the inheritors of the ancient Egyptian civilization. The current day Egyptians are also Muslim. Are they going to be denied the right to claim the Egyptian civilization, just because they are Muslim? If one denies the Pakistanis the inheritance to the IVC, then you should go and challenge the Egyptians also. The ancient Egyptians ALSO participated in rituals that were Un-Islamic.

[youtube=http://www.youtube.com/watch?v=krJ4J5RWPCE&NR=1]

THE GEOGRAPHIC TWO NATION THEORY:

“Pakistan” existed 5000 years ago: What was it called 5000 years ago?

These maps clearly show the existance of Pakistan 5000 years ago as the Indus Valley Civilization (IVC).

The IVCtraded with areas contiguous to it and to places as far as Hawaii.

This map shows more than 570 states in the Subcontinent. At this particular stage of the British Raj over the hundreds of states, most of Pakistan is not part of the Raj.

These maps tell us about the Pakistan the people of the Subcontinent struggled for, and asked for. It shows the Muslim majority areas of the Subcontinent.

This is the Indus Valley Civilization (Pakistan) which we have right now. Compared to the map of the IVC 5000 years ago, it is very similar. The Indus Valley Civilization is a living and thriving civilization andit exists today as Pakistan, just like Pakistan existed as the IVC thousands of years ago.

The first Pakistani implements have been discovered in Soan River valley dating back 150,000 years. Mehergarh in Baluchistan is the oldest arable landdating back 7000 years ago. This frame by frame evolution of Pakistan begining 4000BC. From the Indus Valley the Pakistani civilization helped evolve the Gangetic civilizaiton in India which came hundreds of years later. During the British reign the Subcontinent was broken up into more than 570 states. When the British left the states on the Indus banded together to form Paksitan, and those on the Gangetic vally got together to from “Bharat” (official name in the constitution).

PAKISTAN AS INHERITOR OF THE IVC
Let us see what the encyclopedias says about the Indus Valley and Pakistan:

Present-day Pakistan shares the 5,000-year historyof the India-Pakistan Subntinent. At present day Harappa and Mohenjo Daro, the Indus Valley Civilization, with large cities and elaborateirrigation systems, flourished c. 4,000-2,500 BC. Beginning with the Persians in the 6th century BC, andcontinuing with Alexander the Great and with the Sassanians, successive nations to the west ruled or influenced Pakistan, eventually separating the area from the Indian cultural sphere.The World Almanac® and Book of Facts 1994

History. The area that is now Pakistan was the site of the INDUS VALLEY CIVILIZATION, the earliest known culture on the Indian subcontinent. Press. Copyright © 1991 by Columbia University Press.

Pakistan (pàk´î-stàn´, pä´kî-stän´) Abbr. Pak.
A country of southern Asia. Occupying landcrisscrossed by ancient invasion paths, Pakistan was the home of the prehistoric Indus Valley civilization, which flourished until overrun by Aryans c. 1500 B.C. After being conquered by numerous rulers and powers, it passed to the British as part of India andbecame a separate Moslem state in 1947. The country originally included what is now Bangladesh, which declared its independence in 1971. Islamabad is the capital and Karachi the largest city. Population, 83,782,000. – Pak´istan´i (-stàn´ê, -stä´nê) adjective & noun

The American Heritage Dictionary of the English Language

Indus valley civilization, c.2500-c.1500 B.C., ancient civilization that flourished along the Indus R. in present-day Pakistan. Its chief cities were Mohenjo-Daro and Harappa, where archaeologists have unearthed impressive public and private buildings that are evidence of a complex society based on a highly organized agriculture supplemented by active commerce. The arts flourished, and examples in copper, bronze, andpottery have been uncovered. Also found were examples of a pictograph script that long baffled archaeologists but was finally deciphered in 1969. The fate of the Indus valley civilization remains a mystery, but it is believed that it fell victim to invading Aryans.

The Concise Columbia Encyclopedia

An urban civilization with a so-far-undeciphered writing system stretched across the Indus Valley and along the Arabian Sea c3000-1500 BC. Major sites are Harappa and Mohenjo-Daroin Pakistan, well-planned geometric cities with underground sewers andvast granaries. The entire region (600,000 sq. mi.) may have been ruled as a single state. Bronze was used, and arts and crafts were highly developed. Religious life apparently took the form of fertility cults.

Indus civilization was probably in decline when it was destroyed by Aryan invaders from the northwest, speaking an Indo-European language from which all the languages of Pakistan, north India andBangladesh descend. Led by a warrior aristocracy whose legendary deeds are recorded in the Rig Veda, the Aryans spread east and south, bringing their pantheon of sky gods, elaborate priestly (Brahmin) ritual, andthe beginnings of the caste system; local customs and beliefs were assimilated by the conquerors.

The World Almanac® and Book of Facts 1994

Indus (în´des),chief river of Pakistan, c.1,900 mi (3,060 km) long, site of the prehistoric INDUS VALLEY CIVILIZATION. It rises in the TIBET region of China, flows west across Jammu andKASHMIR, India, then southwest through Pakistan, where it receives the “five waters” of the PUNJAB (the Chenab, Jhelum, Ravi, Beas, and Sutlej rivers), to an infertile clay delta on the Arabian Sea SE of Karachi. The unnavigable Indus is harnessed for irrigation and hydroelectricity by the Jinnah, Sukker, and Kotri dams. A treaty (1960) between India and Pakistan regulates withdrawals of water from the river and its tributaries.

The Concise Columbia Encyclopedia Anthropologists have observed that the present population of …Punjab is said to be ethnically the same as the population of Harappa and Rupar 4000 years ago. Linguistically the present day population of Gujrat and Punjab belongs to the Indo-Aryan language speaking group. The only inference that can be drawn from the anthropological and linguistic evidences adduced above is that the Harappan population in the Indus Valley and Gujrat in 2000 BC was composed of two or more groups, the more dominentamong them having very close ethnic affinities with the present day Indo-Aryan speaking population of India.

I call this the GEOGPRAHIC TWO NATION THEORY…and when I originally proposed it andposted it on the SCI it was met with a lot of hostility….Mr. Aitzaz Ahsan has now written a book on this subject Aitzaz Ahsan’s Indus run.

Some more water has gone down the Indus since Aitzaz Ahsan published his book. As the Indus does not flow – at least not so far – in the Washington area, it is only natural that the book which was placed in a bottle and consigned to the waters by the author somewhere near Wazirabadhas only found its way to these shores in the last few days.

The Indus reminds me of many good things. There used to be a watering hole at the hotel on The Mall in Lahore, which bears the name of the river, from whose cool recesses one summer afternoon, I had been summoned by the incomparable Prof G.M. Asar who by the time I arrived was in a most delightfully loquacious frame of mind, declaiming poetry in his rich and measured voice. His diction was so perfect that you could just learn English by listening to him, or Urdu for that matter.

But that is not the Indus Aitzaz Ahsan frequents – and who can blame him considering what has become of it. Or has written about. His book is about the river andthe region that now makes up Pakistan, what he calls the Gurdaspur-Kathiawar salient. His thesis, spun out over 350 pages, is simple but is it also true? One has to think because it is so perfectly formed, with no rough edges.

Truth, on the other hand, is often less meticulously packaged and is far more awkward to handle. Being the consummate lawyer the author is, the case is brilliantly argued.

Whether that makes him right as well is an open question. The basic idea of the book is that India and Indus have always been two distinct entities or regions in terms of civilisation and culture, their differences being “primordial and many”. Religion has not been the dividing line, only one of the factors. And since there was and is an Indus, there is also an “Indus person” who, poor creature, is the mess he is today because he has been “deprived of his heroes, nay, of himself and he has not gained much in the bargain.” So what is he then? The answer, if it please their lordships, is that “……he remains a family man, an enlightened non-fundamentalist Muslim, and a brave soldier (I knew there were khakis lurking somewhere in there)…. he is an ostentatious consumerist, a bad administrator and devoid of civic sense and responsibility.” That does it for me. Consumerist is best rendered by the national. Punjabi philosophy: Khao, piyo te jan banao. Or eat, drink and develop your biceps. Or one better:

Khao, piyo te paghrai na dyo. Eat, drink and don’t get caught.

The author tells us that apart from poets, mystics and warriors, it is the River Indus and its tributaries that have shaped the Indus person. Since no one is perfect, this being has developed certain defects, though none that cannot be cured. The book has been an attempt to highlight his strengths and develop his original potential. Once that happens, there is no reason why the Indus person and the India person cannot live in peace, amity and eternal goodwill. I will drink any amount of spiked Indus water to that.

The Indus person, Aitzaz Ahsan asserts, is a good soldier but a lousy administrator, an observation, let’s hope Mr Shahbaz Sharif remains unaware of, otherwise I can hear his
big bulldoze brigade beating bongo drums and moving towards Bank Square, Lahore, where the author keeps an office.

The Indus person, we are told, is a good soldier because he has “lived in the path of marauders who have come to burn his crops and villages.” Ahsan maintains that the “untiring Aryans”, the “savage Huns”, Alexander himself, the “unrelenting invaders” from Ghazni and Afghanistan, not to forget “the scourge of the earth” Taimuror the “ferocious” Nadir Shah, were given a tasteof their own medicine, or their own steel, by the Indus people. This is somewhat amazing because the received wisdom on the valour of this region, especially Punjab, is that in the event of an invasion, the inhabitants were lined up ten deep on their side waving garlands, pointing towards Delhi and shouting as they bowed from the waist: “Light of the Universe, Most Exalted Majesty, the good stuff lies in that direction.”

Aitzazalso comes up with the theory that the people of the Indus believe that it is righteousness and not technical superiority which wins battles. Interesting. Andwhere is righteousness to be found?

“Righteousness is with the faithful, even though they may lack discipline,
technology andscientifically more effective strategies” which is why despitea hundred years of the British, the Indus person “has not acquired a scientific attitude towards life.”

Does he have a role model? Yes. It is the “man on horseback, brandishing a sword and charging the enemy, single-handedly killing a hundred armed opponents.” Splendid, isn’t it! The mercenary and professional armies raised from this area by the British andthose before them, are a matter of pride for the author. “The Indus person, when drilled, trained and subjected to discipline, can make the best military officer anywhere in the world … He has learnt the advantage, in peace and war, of obedience to superior officers. These were the men that Indus produced to help Britain rule over a global empire.” Umph!!!

Rule Britannia, we are on your side.

But if the Indus men are such good soldiers, why are they such lousy administrators? Aitzaz Ahsan’sanswer: “Having been subjected to abject anarchy for centuries, the Indus person sees no need to abide by the rules himself.” Ha! but we had just been old that the Indus person is the best soldier in the world. How come he is such a disaster as an administrator? Or does the Indus person come in two varieties? The good soldier and the lousy administrator. Ahsan’s argument is that as long as the Indus person is in uniform, he is just fine, but once he is out of it, he instantly forgets what he has learnt. You only have to take one look at Gen Hamid Gul and Gen. Aslam Beg and exclaim that truer words were never spoken. Yes, that is also why soldiers have made such bad civilian administrators, adds the author. Andsince they are bad administrators, the “Indus elite” cannot abide by or have any respect for civic norms. One will need a cup of strong black coffee to digest this one.

Be that as it may, the fact is that it takes some doing to write a heavy book like The Indus Saga andthe making of Pakistan. Aitzaz is a man of many gifts. His retentive memory, for example, is so phenomenal that had Zulfikar Ali Bhutto known that it was better than his, he would have sent him, instead of Iftikhar Tari, to DalaiCamp. He can recite from Faiz, Faraz and Jalib for hours without faltering. Even Ms BenazirBhutto, who is quite without emotion in most matters, would sometimes not fail to be moved by Aitzaz Ahsan’s stirring recitation of verse she only half understood, being strictly “English medium” where it was perfectly in order to say. “Azan baj raha hai.”

Please also see:

There was no “partition”

Why we Created Pakistan?

Also see The Indus Valley Civilzationarticles on this site. By Ishtiaq Ahmed 2/2/2008

The official position on the origin of Pakistanis something like this: Muslims are expected to lead their lives in accordance withcomprehensive Islamic injunctions. For doing that, an Islamic polity is imperative. Hence Indian Muslims were boundto demanda separate state for themselves whenever an opportunity arose. The end of British colonialism provided such an opportunity and the Muslims whole-heartedlyresponded to the call for a separateMuslim stateon the Indian subcontinent. Some versions of such theorising locatethe origins of Pakistan in the arrival of the Arabs in the subcontinent in 711. Islam andHinduism, it is argued, represent two diametrically opposite worldviews. Therefore partition was inevitable.

Another set of theories can be called ‘cultural-geographical theories’. We are told that six thousandyears a distinct civilisation evolved around the Indus River and its various tributaries (roughly corresponding to the present territories of Pakistan) andremained separatefor most of those six thousand years from the one centred on the Indo-Gangetic plains of Northern India. The sharp contrast between them being that the Indus Valley Civilisation evolved a liberal and egalitarian ethos deriving from the influence of various unorthodox creeds and movements which during the Muslim period were blended into the mystical forms of Sufi Islam, while the rest of India was organized into an hierarchical andrigid social system which foundits ultimateperfection in the Hindu caste system. Hence, when the British withdrew from SouthAsia the Muslims of the Indus Valley Civilisation chose to separatefrom the rest of India. Such a theory it may be noted has no room for East Pakistan being part of Pakistan. (Editors note: ..but part of Bangistan as proposed by Chaudhry RehmatAli in his brochure “Now or Never”. There was Pakistan, Bangastina, Usmanistan and other Muslim areas in “Dinya”)

Another cluster of theories deriving from Marxism, look upon the movement for Pakistan as a democratic mass movement of the oppressed Muslim community against the dominant Hindu majority. Here, emphasis is given to the head start that Hindus and Sikhs enjoyed in taking to modern education in the schools established by the British. The Muslims lagged behind and consequently the non-Muslims captured the main sectors of the emerging capitalist economy. In particular the overwhelmingly Muslim agrarian classes including various categories of peasants were deeply indebted to the Hindu and Sikh money-lenders. An ideology of popular, egalitarian Islam attracted Muslims from all segments of society and therefore the establishment of Pakistan was the culmination of a protracted struggle to liberate Muslims from the yoke of Hindu-Sikh domination.

The most famous of these Marxist theories is the one put forth by the late Hamza Alavi. He asserted that the most ardent supporters of the idea of Pakistan were not the ulema but the Muslim salariat. The salariat comprised the sizable body of modern-educated Muslims who perceived that the creation of Pakistan would drastically improve their chances of finding employment withthe state than if they were not to remain a part of a united India dominated by the more economically and educationally advanced Hindu majority. Thus, it is argued, Pakistan was not established out of confessional zeal but secular concerns of the salariat.

Alavi, however, never at any stage studied the actual dynamics of the Pakistan movement after the Lahore resolution of 1940. Therefore he was completely oblivious of the fact that the Muslim League made its breakthrough in the Punjab and NWFP only when it won over the Barelvi ulema and pirs. There is solid evidence to prove that Jinnah assured the ulema that the Shariah will apply to Muslims in Pakistan.

Theories based on high politics deriving from the role of individuals in the making of history, identify the role of Mohamed Ali Jinnah as pivotal anddecisive to the creation of Pakistan. Without his towering leadership, it is asserted, the movement of Pakistan would not have succeeded. No only his lieutenants andfollowers are portrayed as political pygmies but even his adversaries with the exception of Gandhi, perhaps, are considered light-weights. Some theories suggest that Jinnah never actually wanted the division of India and sought at most a fair share of power for Muslims in a united India and it was the Congress leaders who spurned his overtures for an accommodation within a loose federation and instead precipitated the partition because they wanted to rule India through a powerful centre. Ayesha Jalal is the main proponent of this variant of the role of individuals in history.

Other theories identify the fear of the Muslim upper classes of domination by Hindus. It is asserted that upper class Muslim leaders were not willing to accept a junior role for themselves in united India. Muslims had ruled India for more than 600 years andthey could not understand why under a democratic system they should be deprived of power and influence. The veteran Khalid bin Sayeed champions such a theory.

Some theories identify a British handin the creation of Pakistan. It has been suggested that the British were keen to use Pakistan as a base for their geopolitical and geo-economic designs in South Asia. In this regard, in a meeting held on May 12 1947 in London the chiefs of staff of various branches of the British armed forces and in the presence of Field Marshal Montgomery and Lord Ismay, it was observed:

‘From the strategic point of view there were overwhelming arguments in favour of Western Pakistan remaining within the Commonwealth, namely, that we should obtain important strategic facilities, the port of Karachi, air bases and the support of the Moslem manpower in the future… A refusal of an application to this end would amount to ejecting loyal people from the British Commonwealth, and would probably lose us all chances of ever getting strategic facilities anywhere in India…. From a military point of view, such a result would be catastrophic’ (Mansergh, N and Moon, P (eds), The Transfer of Power 1942-47, vol. 10. pp. 791-2).

Whatever the explanation for the origins of Pakistan, it is imperative that it becomes a state in which the rule of law and social justice prevail. For the Pakistani nation, the challenge is to look forward and not backwards.

The writer is a professor of political science anda visiting senior research fellow at the Institute of South Asian Studies (ISAS), National University of Singapore. Email: isasia@nus.edu.sg

ORIGINS OF THE TNT IN THE SUBCONTINENT

Contrary to the common belief that Jinnah originated the two-nation theory, actually it was Savarkar who propounded the theory years before the Muslim League embraced the idea. Savarkar had commanded all the Muslims to leave ‘Bharat’ to pave the way for the establishment of Hindu Rashtra. When Jinnah introduced his two-nation theory, Savarkarannounced, “I have no quarrel with Mr. Jinnah’s two-nation theory… It is a historical fact that Hindus and Muslims are two nations.”

“His (Savarkar’s) doctrine was Hindutva, the doctrine of Hindu racial supremacy, and his dream was of rebuilding a great Hindu empire from the sources of the Indus to those of the Brahmaputra. He hated Muslims. There was no place for them in the Hindu society he envisioned.” (Freedom at Midnight, by Dominique Lapierre and Larry Collins).

So the hate campaign against Muslims was well in place even before the partition of erstwhile British India. This and many other significant factors forced Jinnah to demand a separate nation for Muslims as he believed that Muslims would not be safe in India — a prophetic declaration indeed! There is no denying the fact that Jinnah was secular to the marrow and would never have wished to cut ties with India, but circumstances compelled him to do so. However, he had not harbored grudges against India or its leaders. He had kept his house on Malabar Hill, thinking he could weekend there, while running his country from Karachi on weekdays, but destiny had something else in store for the estranged neighbors of the Asia Partition.

When Nathuram Godsepumped three bullets into Gandhi, a section of the Hindu community compared him withJudas. The writing was on the wall. The dividewas evident. In some areas people mourned the death of Gandhi, and in other areas they distributed sweets, held celebrations, and demanded the release of Godse. Gandhi’s crime was that he had demanded security for Muslims.

The seeds of partition were actually sown by the stalwarts of Hindu Mahasabha, primarily the quartet of Savarkar, Gawarikar, Apte, and Nathuram Godse. Independent India’s history is testimony to the fact that in a conflict between the forces of secular nationalism and religious communalism, the latter has always ruled the roost. Secular forces have more often than not ended up playing into the hands of communal forces. Such has been the history of independent India, and it is again on display in Jammu. Syed Alvi Tehran Times

The 7000 year old Pakistani Civilization: Pakistan existed 5000 years ago as the IVC and 7000 years ago as the Mehergarh Civlization. During the time of Hazrat Musa (moses) the Pakistanis were called Melhullans, from Mallah (sailor). The map of the IVC llooks like the map of Pakistan. It is. It is the map of Indus Valley 3500 years ago. This is the map of the Indus Valley Civilization which existed 5000 years ago on the banks of the Indus. This represent the Indus Pakistanis (see Indus Saga by Ahtizaz Ahsan, and Professor Dani’s prolific writings). The IVC was not Hindu. They buried their dead, wrote a non-Sanskirt pictographic language, ate beef, did not know the horse, were not vegetarian, wrote right to left, did not know the horse (No Arjun), and did not worship any of the Hindu pantheon (Arjun, Agni, Mithra, Nag).

The IVC map shows the Indus Valley Civilization which traded with the Muslim Moses in Mesopotamia. Pakistan is the latest Muslim incarnation of the IVC. The Indus people banded together to live together as they had lived together for thousands of years. This was the contract once the Britain left. Bharat never existed as a united country–What Partition? Bharat never existed as a united country–Pakistan did for thousands of years. The original IVC thrived only on the banks of the Indus when Bharat was jungle.

No, Pakistan was never ruled by any Bharti emperor. During ‘Harsh Vardhan reign Pakistan was split it into 6 kingdoms. Sindh was ruled by Rai Dynasty, Punjab was split into two kingdoms (Kingdom of Taank and and kingdom of Kaikanan). Pakhtunkhwa was ruled by Kingdom of Kapisa and Kingdom of Jaguda, and Balochistan was ruled by Sassanid dynasty. Kashmir was independent.The only way Bharatis will stop calling us long lost brothers or as a break away province of Bharat when we destroy Bharat into smaller states like it was during British raj, 13 provinces and 565 states. This is the only way Pakistanis can reaffirm their identity back, stealing the name of ancient Pakistan (India) and all of a sudden we have become blood brothers. Just look at the Bharati propaganda, in almost every article about Pakistan they use the word partition to keep reminding the world how injustice was done to split their mother Bharat and the world should help to unite these brotherly countries.

I hear from every Bharati that we share common ancestors, Pakistani people are 80% Caucasoid while about 50% Bharati are Australoid and 20% Caucasoid, The only closest ethnic group to Pakistani would be Punjabi but they make up 2% population of entire Bharat and they are working to liberate themselves from Brahman tyranny.Even DNA has rejected any relation btw us and Bharati, Pakistani people mostly have Haplogroup R1a while in Bharat it is only present in high caste Brahmin who are the minority of 2%.

Many bigoted Bhartis claim Pakistan was a Hindu country and it was converted by Muslim invaders to Islam. Pakistan became a Buddhist country before Alexander’s invasion and remained monotheistic Buddhist until Muslims arrived. When Muslims invaded Pakistan region the majority of its people were Buddhists (as testified in Chachnama), so much so that the word for idol became “budh”. The fact is there is barely any trace of Hindu past in Pakistan region yet there? are plentiful of Buddhist and other non-Hindu archeological remains in Pakistan region. The very few Hindu temples found in Pakistan region cannot be dated past the 9th century AD. A bigoted terrorist state(Bharatya) which has exterminated hundreds of thousands of Muslims in the past 60 years calls us Pakistani brothers.

Various theories have been put forward which seek to explain the tragic eclipse of Buddhism from India. According to one view, corruption in the Buddhist sangha or priesthood precipitated Buddhism’s ultimate decline. While it is true that with time the Buddhist priests became increasingly lax in the observance of religious rules, corruption alone cannot explain the death of Buddhism. After all, Buddhism was replaced by an even more corrupt Brahminism. Another theory is that Buddhism disappeared from India in the wake of the Arab and Turkish invasions in which many Buddhists were said to have been killed. However, this theory, too, seems not to be convincing as a complete explanation of the extinction of Buddhism in India .

After all, in places such as Bengal and Sind, which were ruled by Brahminical dynasties but had Buddhist majorities, Buddhists are said to have welcomed the Muslims as saviours who had freed them from the tyranny of ‘upper’ caste rule. This explains why most of the ‘lower-caste’ people in Eastern Bengal and Sind embraced Islam. Few, if any, among the ‘upper’ castes of these regions did the same.

Since Buddhism was replaced by triumphant Brahminism, the eclipse of Buddhism in India was obviously primarily a result of the Brahminical revival. The Buddha was a true revolutionary—and his crusade against Brahminical supremacy won him his most ardent followers from among the oppressed castes. The Buddha challenged the divinity of the Vedas, the bedrock of Brahminism. He held that all men are equal and that the caste system or varnashramadharma, to which the Vedas and Other Brah’minical’ books had given religious sanction, was completely false. Thus, in the Anguttara Nikaya, the Buddha is said to have exhorted the Bhikkus, saying, Just, O brethren, as the great rivers, when they have emptied themselves into the Great Ocean, lose their different names and are known as the Great Ocean Just so, O brethren, do the four varnasâ “Kshatriya, Brahmin, Vaishya and Sudraâ”when they begin to follow the doctrine and discipline propounded by the Tathagata [i.e. the Buddha], renounce the different names of caste and rank and become the members of one and the same society.

Note: This article is only a historical artifact and has no bearing on the current Brahmans or Hindus who should be judged as individuals on their own merit. A religion does not make a human being good or bad. Hindus like any other religion may be good peace-loving people. However it is a fact that religious extremists among the Brahmans and the ruling class brought about problems for the Buddhists and eliminated them in South Asia. This article is not a religious article or written to defame any religion, and should not be used to refute any religion.

Why did Buddhism disappear from South Asia? Brahmin atrocities conducted mass genocide Persecution of Buddhists in India The Manuwadi Hindus destroyed Buddhism in its own land of birth

HINDU SOURCES DESCRIBING BUTCHERY: According to the Mahabharta 330 millions were killed. Prince Saddharta could not tolerate the death of millions, rejected paganism and became Gautum Buddh. Ashoka dumped his pagan roots and converted to Buddhism after the millions were massacred in the Hindu Kush. Of course these are not Western or non-Hindu sources that list the Kaura-Panda and the Mahabharta wars which were responsible for the death decimation and destruction of millions. According to Kalhani millions of Buddhists were killed and murdered in Buddhist Kashmir prior to the advent of anyone else. Buddhists were chased out of the Subcontinent.

Subraminium adds. We have to accept our shortcomings. The worst enemy of Hinduism is castism. Inequality of human beings determining by birth is unacceptable. The superiority complex of (the so called higher castes) even now does exist.

Coming to the death of Buddhism in India, yes it is still shrouded in mystery. Ramayana and Mahabharata, in all probability, were created much after Bhuddha’s advent. Though, Bhagwat Geeta has lot of great teachings that one can imbibe in oneself for liberation, it is difficult to digest that God created the four varnas. These things were deliberately written to brainwash people to the Hindu fold as Brahmins were losing hold.

… I have recently come across a book “Volga se Ganga” by Rahul Sankrityayan ane emininent scholer which describes the animosity of Brahmins towards Bhuddhists and the cunningness of Brahmins. There is a mention that either Pushyamitra or Agnimitra of Sunga dynasty only is described as Rama in Ramayana by Valmiki and similarly, Mahakavi Kalidasa had created Kumara Sambava in praise of Kumara Gupta (son of Chandra Gupta Vikramaditya) wherin the hero is described as Shankar’s kumar, the karthikeya. From this we find that these epcis and fables were written in praise of some kings who were given divine status, the later generations might have blindly followed the rituals thus rendering the origin in oblivion

The sword of Brahamanism was not used exclusively for the Buddhists, Jains and darker skinned Untouchables suffered too. Not satisfied by eliminating Buddhism on the continental Subcontinent today the same sword of Hinduvata Brahmanism continues to spread carnage to the Sinhalese Buddhists in Sri Lanka, the Sikkimese Buddhist, and the Bhutanese Buddhists. Brahman’s also chased the Buddhists in Southeast Asia. Campuchia, Laos and Vietnam are full of carcasses the carnage that was exported to Souteast Asia. Millions of Buddhists ran from the Subcontinent to Burma, and even to China, Laos, Cambodia and Vietnam.

A dwarf Brahmin from Kerala, Adi Shankara, undertook the task of reviving Brahmanism by destroying Buddhism, physically annihilating Buddhists and their monks, and converting Buddhist viharas into Hindu temples. After a prolonged bloody war and violence, the Brahmanical religion was revived by manufacturing two tales – Epics of Ramayana and Mahabharata – and then scripture called the Bhagawad Gita. The caste system was evolved, codified and strictly enforced through the Manu Dharma Shastra; non-violence (ahimsa) was borrowed from Jainism and incorporated into Hinduism. Brahmins were directed to abstain from meat-eating and become vegetarians. And others were directed to refrain from eating beef and cow was declared a sacred animal (gomata) and next only to mother. These were the tricks adopted by Brahmins to destroy Buddhism and re-establish the world’s most violent religion of inequality, injustice and inhumanity. All these form part of the history written by Brahmin historians themselves. Conversion: the best, simplest, surest & the most non-violent way to liberate Dalits V.T. Rajshekar

The use of appropriate amount of ruthlessness eliminated Buddhism from South Asia.

In order to overpower their opponents, the Brahmin strategy was: saam, daan, bhed, dand…

BRAHMINS GAVE DAUGHTERS: In my over three-decade study of Brahmin scriptures and their history, I found that though Brahmins used all sorts of ways to finish their enemy, they used dand to crush the defenseless people like shudras/Dalits. The Indus people too were virtually defenseless. So the Brahmins used dand against them. They used daan against the mightier enemy to win over the English and Mughals, they offered them every price i.e. daan including their daughters.

Saam, the deadliest and the surest strategy, was used to destroy our history and culture.

Saam is the deadliest of the four. It has been the most effective and a never fail way to finish the strongest enemy whom they cannot crush by dand nor buy through daan.

HOW BUDHISM WAS DESTROYED: During the Maurya era, Budha Dhamma was the mightiest enemy of Brahmins. It had almost wiped out Brahminism. At that time our Indus kingdom was in full bloom. The excavation of the Indus cities prove that every city contained a stupa. Seals of dhamma-chakra are found in plenty. In one of the cities even a headless statue of Budha was also found. Seals depicting worship of Bodhi Pipal tree have also been found. The whole Indus kingdom had turned into Budhist state.

At that time Brahmins under Pushyamitra committed regicide of Emperor Varihdarth and genocide of Budhists. But the Brahmins did not succeed in fishing the Budha Dhamma by dand. Therefore, they adopted the sure strategy of sam. Under this strategy, the Brahmins took their first step by declaring the Budha as one of our gods. As a next step the cunning Brahmins joined Budhism as bhikkhus.

A Brahmin like Kumarila Bhat, Nagarjun in the garb of bhikhus injected Brahminic venom into the veins of Dhamma. Tales of Jatak were distorted, simple Dhamma was infected with complex rituals. Brahmins led the Dhamma to Tantarikism. In the garb of bhikhu, they committed heinous sins. The end result: Dhamma vanished from its birth place.

The saam is persisting even today.

RADHAKRISHNAN’S MISCHIEF: The Brahmins took centuries to complete their job. The most dangerous part is that even today they are using this strategy.

Mischievous “scholars” like Dr. S. Radhakrishnan feel no shame in declaring that the Budha was born a Hindu and died a Hindu.

The Brahminist (Kayasth) Vivekananda feels no shame in depicting Budha’s moral values as that of Brahminism.

RSS fellows shout that Babasaheb is their leader, Budha is their god. Brahmins have no hesitation to join an exclusive Dalit party like BSP under this saam niti. They even go to the extent of claiming that the constitution too describes Budhism under Hinduism. http://palashscape.wordpress.com/2009/05/10/but-how-does-media-treat-dalits-and-the-issues-which-concern-them/

SUMMARY OF BRAHMAN ATROCITIES THAT DESTROYED BUDDHISM IN INDIA

1) The Divyavadana (ed. Vaidya, 282). The most important of the murderous Hindu bigots who carried out their systematic campaign of violence against the peaceful followers of Lord Buddha was Pushyamitra (184-48 B.C.), the founder of the Shunga dynasty. For details and refrences do see BELOW

2) Goyal [430] “The culprit in this case was Toramana, a member of the same dynasty as the Shaivite Mihirakula who did “immense damage to the Buddhist shrines in Gandhara, Punjab and Kashmir.” For details and refrences do see BELOW

3) Mihirakula is said to have razed 1600 viharas, stupas and monasteries, and “put to death 900 Kotis, or lay adherents of Buddhism” [Joshi, 404].

4) The Aryamanjushrimulakalpa tells us that Pushyamitra “destroyed monasteries with relics and killed monks of good conduct.” [Jayaswal, 18-19]

5) As Goyal [394] notes, “According to many scholars hostility of the Brahmanas was one of the major causes of the decline of Buddhism in India.”

6) The celebrated Tibetan historian Lama Taranatha mentions the march of Pushyamitra from Madhyadesha to Jalandhara. In the course of his campaigns, the book states, Pushyamitra burned down numerous Buddhist monasteries and killed a number of learned monks The archaeological evidence for the ravages wrought by Pushyamitra and other Hindu fanatic rulers on famous Buddhist shrines is abundant.

7) The Brhannaradiya-purana lays it down as a principal sin for a Brahmana to enter the house of a Buddhist even in times of great peril.

8) The drama Mrchchhakatika shows that in Ujjain the Buddhist monks were despised and their sight was considered inauspicious.

9) The Vishnupurana (XVIII 13-18) also regards the Buddha as Mayamoha who appeared in the world to delude the demons. Kumarila is said to have instigated King Sudhanvan of Ujjain to exterminate the Buddhists.

10) The Kerala-utpatti describes how he exterminated the Buddhists from Kerala.”

11) The Chinese traveller Yuan Chwang (Huen Tsang), who visited India in the seventh century records the oppressions of Shashanka, the king of Gauda, who was a devotee of Shiva.

12) Yuan Chwang’s account reads, “In recent times Shashanka, the enemy and oppressor of Buddhism, cut down the Bodhi tree, destroyed its roots down to the water and burned what remained.” [Watters II p.115] He also says that Shashanka tried “to have the image (of Lord Buddha at Bodhgaya) removed and replaced by one of Shiva”.

13) Another independent account of Shashanka’s oppressions is found in the Aryamanjushrimulakalpa, which refers to Shashanka destroying “the beautiful image of Buddha” [Jayaswal, 49-50].

14) Another prominent seventh century murderer of Buddhists was Sudhanvan of Ujjain, already mentioned in the quotation from Goyal above as having been supposedly instigated by Kumarila Bhatt.

15) Madhava Acharya, in his “Sankara-digvijayam” of the fourteenth century A.D., records that Suddhanvan “issued orders to put to death all the Buddhists from Ramesvaram to the Himalayas”.

16) Even after the Islamic invasions of India, Hindu bigotry and hatred for Buddhists was not subdued. According to Sharmasvamin, a Tibetan pilgrim who visited Bihar three decades after the invasion of Bakhtiaruddin Khilji in the 12th century, the biggest library at Nalanda was destroyed by Hindu mendicants who took advantage of the chaos produced by the invasion.

He says that “they (Hindus) performed a Yajna, a fire sacrifice, and threw living embers and ashes from the sacrifice into the Buddhist temples. This produced a great conflagration which consumed Ratnabodhi, thenine-storeyed library of the Nalanda University”. [Prakash, 213]. Numerous destroyed Buddhist shrines were converted into Hindu temples after their destruction.

17) Ahir [58] notes that “The Seat of Buddha’s Enlightenment was in the possession of a Hindu Mahant till 1952.

18) Similarly, at Kushinara, where the Buddha had entered into Mahaparinirvana, the cremation stupa had been converted into a Hindu temple, and on top of it stood the temple of Rambhar Bhavani when

Cunningham discovered the site in 1860-61.

19) Among the shrines which still continue to be dedicated to Hindu gods mention may be made of the Caityas of Chezrala and Ter in Andhra Pradesh which are now Shiva and Vishnu temples respectively.

20) The temple of Madhava at Sal Kusa, opposite Gauhati in Asam, was once a sacred shrine of the Buddhists. …

21) And the famous Jagannatha temple at Puri in Orissa was also originally a Buddhist shrine.

22) Similarly, the Vishnupada temple at Gaya was also once a Buddhist shrine.” As Rajendralal Mitra notes in his famous work of 1878 [quoted in Ahir, 59] the feet of Buddha at Gaya were rechristened the feet of Vishnu and held as the most sacred object of worship in the new Vishnupada temple.

23) According to the records of Hieun Tsang and Kalhana’s Rajaatarangini, Asoka the great repented, converted to Buddhism (273-232 BC) and did a lot for Buddhism. Asoka renounced violence, and renounced his religion after the Kalinga war, and he became a Buddhist. During Asoka, Buddhism had become the state religion. The Brahmans did not like him, and many historians think the Brahaman opposition to Asoka led to the destruction of the Muyarian dynasty.

24) In Glimpses of World History Jawahrlal Nehru says the following about the Kushans (emphasis is mine and not Nehru’s): ” This Kushan Empire is interesting in many ways. IT WAS A BUDDHIST EMPIRE, and one of its famous rulers-the Emperor Kanishka-was ardently devoted to the dharma…the Kushans were Mongolians or closely allied to them. From the Kushan capital there must have been a continuous coming and going to the Mongolian homelands, and Buddhist learning and Buddhist culture must have gone to China and Mongolia…the Kushan Empire sat like a colossus astride the back of Asia, in between the Greaco-Roman world in the south. It was a halfway house both between India, and Rome, and India and China. The Kushan period corresponded with the last days of the Roman Republic when Julius Ceaser was alive, and first 200 years of the Roman Empire

25) THE HINDU KASHATRIYA HINDU AND BUDDHIST WARS

Jawarhalal Nehru in his book Glimpses of World History says (Page 103 and 104) “Chandragupta proclaimed his holy war “against all foreign rulers in India. The Kashatriyas and the Aryan aristocracy, deprived of their power and positions by the aliens (Kushans), were at the back of this war. After a dozen or so years of fighting, Chandragupta managed to gain control over Northern India including what is now called UP. He then crowned himself king of kings. Thus began the Gupta dynasty. It was a period of somewhat aggressive Hinduism and nationalism. The foreign rulers-the Turkis and Parathions and other Non-Aryans were rooted our and forcibly removed. We thus find racial antagonism at work. The Indo-Aryan aristocrat was proud of his race and looked down upon these barbarians and malachas. Indo-Aryan States and rulers were conquered by the Guptas were dealt with leniently, But there was not leniency for non-Aryans.

26) Jawarhalal Nehru in his book Glimpses of World History says “Chandragupta’s son Samadugupta was an even more aggressive fighter than his father….the Kushans were pushed back across the Indus…Samadugupta’s son, Chandragupta II was also a warrior king, and he conquered Kathiwad and Gujrat, which had been under the rule of a Saka or Turki dynasty for a long time. He took the nameVikramaditya…..The Gupta period was a period of Hindu imperialism in India. There was a great revival of old Aryan culture and Sanskrit learning. The Hellenistic, or Greek and Mongolian elements in Indian life

and culture which had been brought by the Greeks, Kushans and others were not encouraged, and were in fact deliberately superseded by laying stress on the Indo-Aryan traditions. Sanskrit was the official court language. But EVEN IN THOSE DAYS SANSKRIT WAS NOT THE COMMON LANGUAGE OF THE PEOPLE.

The spoken language was a form of Prakrit….Kalidasa belonged to this period ……………. Samadragupta changed the capital of his empire from Pataliputra (Peshawar) to Ayodhia. Perhaps he felt that Ayodhiyaoffered a more suitable outlook–with its story of Ramachandra immortalized in Valmikis epic.

27) HINDU BUDDHIST CONFLICT

Jawarhalal Nehru in his book Glimpses of World History says “The Gupta revival of Aryanism and Hinduism was naturally not very favorably inclined towards Buddhism. This was partly because this movement was aristocratic, with the Kashatriya chiefs backing it, and Buddhism had more democracy in it; partly because the Mahayana form of Buddhism was closely associated with the Kushans and other alien rulers of northern India….but Buddhism declined in India…Chandragupta the first was a contemporary of Constantine the great, the Roman Emperor who founded Constantinople. “

28) HINDU IMPERIALISM SAILS TO THE FAR EAST AND DESTROYS THE MALAY CIVILIZATION

The years of ANO DOMINI saw the beginning of Hindu imperialism outside India. Just like the Ferocious Aryans destroyed the IVC, these Hindu invaders destroyed the 2500 year old civilization of the Malay peninsula and imposed a foreign culture upon the peace loving people of the far east. Local temples were destroyed, people were enslaved, and the local language was abolished. Being polite, Jawahalal Nehru in the

understatement of the century writes in his book Glimpses of World History says:

Jawarhalal Nehru in his book Glimpses of World History says “These colonizing excursions started in the first century after Christ and they continued for a hundred years. All over Malay and Java and Sumatra andCambodia and Borneo they went, and established and took Indian culture with them…..In Burma and Siam and Indo-China there were large Indian colonies. Many times even of the names they gave to their new towns and settlements were borrowed from India-Ayodhia, Hastinapur, Taxila, Gandhara…No doubt Indian colonialists misbehaved wherever they went, as all such colonialists do. They must have exploited the people islands and lorded it over them….Hindu States and empires were established in these eastern islands, and then Buddhist rulers came, and between the Hindu and the Buddhist there was a tussle for mastery. It is a long and ..story………mighty ruins still tell us of the great buildings and temples …..there were great cities…Kamboja, Sri Vijay, Angkor …”

29) During this time Fa-hien visited India to study Buddhism (399 AD) and found “gaya wa waste and desolate“. He gives a detailed account of Buddhist persecution by the Brahman Aryans.

THE ARYAN HUNS INVADE THE IVC. SUN WORSHIPPING and MAHAYANA BUDDHISM PROSECUTEDWith the decline of the Guptas, the nomadic tribes of Central Asia called the Huns invaded India. Their leader was Tormana (500 AD). Jawaharlal Nehru in his book Glimpses of World History says:

“Skandagupta, the fith of the Gupta line had to face this Hun invasion…gradually they spread all over Gandhara and the greater part of Northern India. THEY TORTURED THE BUDDHISTS AND COMMITTED ALL MANNER OF FRIGHTFULNESS”….There must have been continuous warfare against them, but the Guptas could not drive them away. Fresh waves of Huns came …”

‘30) Jawaharlal Nehru in his book Glimpses of World History says:

…Torman installed himself king . He was bad enough, but after him came his son Miharagula, who was an unmitagated savage and fiendishly cruel. Lalhana in his history of Kashmir–the Rajatrangini–tells us that one of is Miharagula’s amusements was to have elephants thrown over the great precipices into the valley below”.

31) Jawaharlal Nehru in his book Glimpses of World History says:

The treatment of men was sometimes worse then that of animals (some of the animals like cows were actually revered because they were Gods). Lower caste Hindus had a misrable life. Other historians have commented that the treatment of women was even worse, specially women of lower castes, they were considered the “property” of the upper caste Hindus, to be molested and/or raped at will. In many cases the new bride had to stay a night with the village Brahman before she was married off. Kashmir converted to Islam during this time period. It was cruelty like this that led to the whole sale conversion to Islam. The new religion offered them equality and saved them from the Brahmans.

32) Jawaharlal Nehru says, “Soon however the Hun power weakened in India… the Huns have been defeated and driven back, but many remain in odd corners. The Great Gupta dynasty fades away after Balditya.

33) HUNS DEFEATED. HARSHA VARDHANA TRIES TO REVIVE BUDDHISM

Jawaharlal Nehru in his book Glimpses of World History says:

“The Huns killed the Raja of Kanauj and made his wife Rajashiri a prisoner. Thereupon Rajashiri’s brother Raja came to fight the Huns and bacme an emperor (606-647 AD). The Chinese traveler Hiuen Tsang visited India at this time, he gives a very harsh account of the conditions of India, and writes extensively of the persucution of Buddhists. Harshas ancestors were sun worshippers, however he was also attracted towards the Mahayana form of Buddhism. The Brahmans were very displeased with him and even conspired to kill him. Harsha spent time and money on arts and literature, and drama, and was probably the last great Buddhist emperor of India. He extensivle wrote of the atrocities com itted by the Hindusagainst the Buddhists in India.

34) Jawahalal Nehru in his book Glimpses of World History says ” Harsha was a keen Buddhist. Buddhism as a separate faith, had weakened greatly in India, …he was a pious Buddhist, and he came to visit the sacred places of Buddhism and to take with him the scriptures of the faith .”

35) THE ARYAN RAJPUT INVASION

The death of Harsha ushered in an era of anarchy again. The Rajputs were the invaders this time. This era is called the Rajput era. According to Tod, the Rajputs were the descendants of Sakas, Huns, Ushans, Gujaaras

etc.

36) According to Rajatarangini of Kalhana which forms a major source of our history, Duralabhavardhana founded a new royal dynasty about the middle of the 7th century. Lalitaditya ascended the thorne in 724 AD and he conquered large areas of India and brought it under Kashmiri rule. After him (750 AD) the power of Kashmir receded.

37) Jiyapida, the grandson of Lalitaditya tried to revive the reputation of the Karkota dynasty. The Karkota dynasty was replaced by the Utpala dynasty about the middle of the 9th century. The Rajputs were true Hindus and patronized Hindu religion and culture in all of India.

The following is for the negationists who have been trying to conceal the

record of the Bloody Sword of Hinduism in India. The massacres and oppression perpetrated by Hindus out of religious hatred for Buddhists in ancient times are a matter of the historical record. Yet, for reasons best known to themselves, negationists like Mr. Rajiv Varma have been trying to conceal the hideous, blood-stained record of Hinduism.

The truth must be told. After the enlightenment of Gautama, the Buddha, in 483 B.C. his message and his teachings spread across the face of India and Asia. Everywhere, they encountered hostility and religious persecution from Hindu rulers and priests. The conversion of Ashoka, who ruled over much of India in the third century B.C., did much to counter this. After Ashoka’s death, however, the campaign of violence against Buddhists by Hindus began in earnest.

The most important of the murderous Hindu bigots who carried out their systematic campaign of violence against the peaceful followers of Lord Buddha was Pushyamitra (184-48 B.C.), the founder of the Shunga dynasty.

The Divyavadana (ed. Vaidya, 282) tells us that this king resolved to nnihilate the teachings of the Buddha. He destroyed stupas, burned monasteries, and killed monks as far as Shakala, where he made the

infamous declaration: “Whosoever gives me the head of a Shramana, him I shall give a hundred gold coins.”

The Aryamanjushrimulakalpa tells us that Pushyamitra “destroyed monasteries with relics and killed monks of good conduct.” [Jayaswal, 18-19]. In his famous “History of Buddhism In India“, written in 1608 A.D. the celebrated Tibetan historian Lama Taranatha mentions the march of Pushyamitra from Madhyadesha to Jalandhara. In the course of his campaigns, the book states, Pushyamitra burned down numerous Buddhist

monasteries and killed a number of learned monks The archaeological evidence for the ravages wrought by Pushyamitra and other Hindu fanatic rulers on famous Buddhist shrines is abundant.

Marshall [I.] records evidence of damage done to Buddhist establishments at Takshashila. Goyal [430] notes that at Sanchi, “there is all too clear evidence of damage wrought during the age of Pushyamitra“. At Kaushambi, he continues, there is also evidence of the destruction and burning of the great monastery of Ghoshitarama in the second century B.C. The culprit in this case was Toramana, a member of the same dynasty as the Shaivite Mihirakula who did “immense damage to the Buddhist shrines in Gandhara,Punjab and Kashmir.”

Mihirakula is said to have razed 1600 viharas, stupas and monasteries, and “put to death 900 Kotis, or lay adherents of Buddhism” [Joshi, 404]. As the revival of Brahmanical Hinduism progressed, atrocities against

Buddhists increased both in strength and in number. As Goyal [394] notes, “According to many scholars hostility of the Brahmanas was one of the major causes of the decline of Buddhism in India.” The hatred poured out against Buddhists in Hindu scriptures offers ample evidence of this. To quote Goyal again [394-5]:

“Yajnavalkya (I. 271-72) declares that the very sight of a Buddhist monk, even in dreams, is inauspicious“. The Brhannaradiya-purana lays it down as a principal sin for a Brahmana to enter the house of a Buddhist even in times of great peril. The drama Mrchchhakatika shows that in Ujjain the Buddhist monks were despised and their sight was considered inauspicious.

The Vishnupurana (XVIII 13-18) also regards the Buddha as Mayamoha who appeared in the world to delude the demons. Kumarila is said to have instigated King Sudhanvan of Ujjain to exterminate the Buddhists. … The Kerala-utpatti describes how he exterminated the Buddhists from Kerala.”

The Chinese traveller Yuan Chwang (Huen Tsang), who visited India in the seventh century records the oppressions of Shashanka, the king of Gauda, who was a devotee of Shiva. Yuan Chwang’s account reads,

“In recent times Shashanka, the enemy and oppressor of Buddhism, cut down the Bodhi tree, destroyed its roots down to the water and burned what remained.” [Watters II p.115] He also says that Shashanka tried “to have the image (of Lord Buddha at Bodhgaya) removed and replaced by one of Shiva”. Another independent account of Shashanka’s oppressions is found in the Aryamanjushrimulakalpa, which refers to Shashanka destroying “the beautiful image of Buddha” [Jayaswal, 49-50].

Another prominent seventh century murderer of Buddhists was Sudhanvan of Ujjain, already mentioned in the quotation from Goyal above as having been supposedly instigated by Kumarila Bhatt. Madhava Acharya, in his “Sankara-digvijayam” of the fourteenth century A.D., records that Suddhanvan “issued orders to put to death all the Buddhists from Ramesvaram to the Himalayas“.

Even after the Islamic invasions of India, Hindu bigotry and hatred for Buddhists was not subdued. According to Sharmasvamin, a Tibetan pilgrim who visited Bihar three decaes after the invasion of Bakhtiaruddin Khilji in the 12th century, the biggest library at Nalanda was destroyed by Hindu mendicants who took advantage of the chaos produced by the invasion. He says that “they (Hindus) performed a Yajna, a fire sacrifice, and threw living embers and ashes from the sacrifice into the Buddhist temples. Thisproduced a great conflagration which consumed Ratnabodhi, the nine-storeyed library of the Nalanda University”. [Prakash, 213].

Numerous destroyed Buddhist shrines were converted into Hindu temples after their destruction. Ahir [58] notes that “The Seat of Buddha’s Enlightenment was in the possession of a Hindu Mahant till 1952.Similarly, at Kushinara, where the Buddha had entered into Mahaparinirvana, the cremation stupa had been converted into a Hindu temple, and on top of it stood the temple of Rambhar Bhavani when Cunningham discovered the site in 1860-61. Among the shrines which still continue to be dedicated to Hindu gods mention may be made of the Caityas of Chezrala and Ter in Andhra Pradesh which are now Shiva and Vishnu temples respectively. The temple of Madhava at Sal Kusa, opposite Gauhati in Asam, was once a sacred shrine of the Buddhists. … And the famous Jagannatha temple at Puri in Orissa was also originally a Buddhist shrine. Similarly, the Vishnupada temple at Gaya was also once a Buddhist shrine.”As Rajendralal Mitra notes in his famous work of 1878 [quoted in Ahir, 59] the feet of Buddha at Gaya were rechristened the feet of Vishnu and held as the most sacred object of worship in the new Vishnupada temple.

Hinduism’s record of violence and bigotry against the peaceful followers of Lord Buddha is unparalleled. I trust this marshalling of the available evidence for the benefit of readers who may not have had access to it will impel negationists like Varma to accept and apologise for the crimes committed in the name of Hinduism.

After hundreds of years of conflict the Brahmans took complete control of the system. They owned the people and the lands. This era of absolute Brahaman control is the darkest era of Hinduism. Many Hindus and other rebelled against the Brahamin injustices meeted out to the people.

HINDU AUTHORS LISTING CARNAGE: Kora-Panda, Mahabharta, Prakrit and other wars: THE DUPLICTIOUS GUILEFUL LUBRICIOUS SHIFTY SNEAKY POLICIES OF THE WORST OF THE BRAHMANS WHO WERE BENT ON TOTAL DOMINATION OF THE DOWNTRODDEN MASSES LED TO THE GENOCIDE OF THE BUDDHISTS.

THE EXTREMIST BRAHMANS MASSACRED MILLIONS OF OTHER HINDUS IN THE INTERNECINE INTER-ARYAN and ARYAN-DRAVIDIAN WARS, ENSLAVED HUNDREDS OF MILLIONS AS DALITS, AND DECIMATED MILLIONS OF BUDDHISTS—THEN THE BRIGHT BIGOTS AMONG THE BRAHMANS ATTEMPTED TO DISGUISE THEIR BRUTAL PAST BY WHITE WASHING THEIR BLOODY PAST HIDING IT UNDER PANAGLOSSIAN GLOSS THEN PASTING A VENEER OF NON-VIOLENCE AND PUTTING UP SARGENT MAJOR MOHANDAS GANDHI –THE ADULTERER RACIST AS THEIR ICON.

Buddhism challenges Hinduism in the Valley of the Indus and the Valley of the Ganges:

Around the 5th century B.C Buddhism took root in the subcontinent. Suddharta (Gautam Buddh) rejected the caste system, the Hindu writings and the absolute power of the Brahmans. Around 468 B.C. Jainism and Buddhism appeared on the scene. Both Buddhism and Jainism competed with the tenants of Hinduism.

Buddhist-Hindu wars claimed many lives. The Muyara and the Gupta dynasties are chronologies of this time period. Many Zorastrian, Hindu and other kings converted to Buddhism and spread it to the four corners of the subcontinent and beyond.

“If you can’t win ‘em join ‘em”. Gautam Buddha was such a dynamic sage, that after his death, many enlightened Hindus have adopted him as a God.

Even some Muslims consider him a prophet. Buddhism is different from Hinduism. Though many Hindus later regard Buddha as God, the Brahmans were always leery of Buddhists because Buddhist teachings reduced the power of the Brahmins. Buddhism is fundamentally different than Hinduism because it does not believe in the caste system. Because of the lack of the caste system, the Brahmans did

not like Buddhists.

This is what Suresh says:

‘Except for brief period after Ashoka’s time, it(Buddhism) had always been associated with violence(wars) and nationalism. Always in rebellion against Hinduism.“

Horrific examples from Southeast Asia in general (where the majority of Buddhists practice the same form of Buddhism as in Sri Lanka), attest to this belief: Cambodia, Vietnam, Burma, Thailand and Japan(Buddhist-Zen beliefs). Especially in Thailand which had its share of Buddhist influence from the Sinhala-Buddhist clergy, Thai clergy gets involved in politics and its public positions have nationalistic overtones.

THE MACEDONIAN “GREEK” INFLUENCE ON BUDDHISM AND BACTERIAN COLONIES

One of the few direct results of the Macedonian “Greek” invasions of India was the establishment of Macedonian “Greek” colonies in “India”. One of Asokas edicts refers to the existence of Yavana (“Greek”) settlers on the fringes of his empire. We now know that he was referring to the area of Hunza. Actually after the fall of the Muyeria (“Greek”) kingdoms in India, the Bacterians formed a number of Greek kingdoms in the area in and around Kashmir. In fact Chandragupta actually faced Alexander for military help (324-300 BC) but did not secure it. On the eve of Alexander’s invasion, Kashmir was called Abhisara. Abhisara consisted of the districts of Punch and Naushara.

THE MUYARAS, JAINISM AND THE SPREAD OF BUDDIHISM in the IV and GV

The foundation of the Maurya empire in the brought a new dimension to “India”. Chandragupta Muyara was a Jain. One of the most brutal massacres of Hindus occurred at the hands of the Muyara kings, Asoka, during the battle of Kalinga. Some historians put the number at 300,000 (akin to 3 million in present day numbers). Contrary to BJP belief, all massacres in India were not committed by Muslims, Persians and Arabs. According to the records of Hieun Tsang and Kalhana’s Rajaatarangini, Asoka the great repented, converted to Buddhism (273-232 BC) and did a lot for Buddhism. Asoka renounced violence, and renounced his religion after the Kalinga war, and he became a Buddhist. During Asoka, Buddhism had become the state religion. The Brahmans did not like him, and many historians think the Brahaman opposition to Asoka led to the destruction of the Muyarian dynasty.

THE BACTERIANS INVADE THE INDUS VALLEY & BUDDHISM REPLACES ZORASTRIANISMWith political disunity in the subcontinent, many foreigners invaded India. Alexander’s kingdom was divided. The Bacterians invaded India (250 BC).

One of the Greek influences was the enshrinement of the father of Buddhism in a statue and his elevation to the status of God. Later, Buddhism split up into Mahayana and Hanayana sects. Mahayana was exported to the orient, while Hanayana pretty much shrunk to an unceremonial non-existance in India (though it still sruvives in, Sri Lanka, and Tibet, and also in Laos and Kampuchia)

While Buddhism was flourishing in “India”, Cunfuciansim was being preached in China, and Zorastrianism was being preached in Persia. The Sassandis were in power in Persia and were in a constant state of war . The Sassanids were under Ardeshir who was an ardent supporter of Zorastrianism. He enforced Zorastrianism on all of Persia. Much much later in the sevent century the defeat of the Sassanides in Persia led to the expulsion of Parsis to India in the seventh century.

THE KUSHANS THE BUDDHIST EMPIRE OF IV AND AFGHANISTANMany different races invaded the IV and made it their home. From the ashes of the Muyara empire, rose the Kushan dynasty. Kanishka the conqueror rose to power (78 AD) and began a new Buddhist era in India. He annexed the Indus Valley and conquered Kashmir. He set up his head quarters in Purushapura (Peshawar in present day Pakistan). Throughout a long duration in Indian history, the largest repositories of books were the Buddhist universities. In fact many non-Buddhist scholars had studied under Buddhist teachers.

In Glimpses of World History Jawahrlal Nehru says the following about the Kushans (emphasis is mine and not Nehru’s):

“This Kushan Empire is interesting in many ways. IT WAS A BUDDHIST EMPIRE, and one of its famous rulers-the Emperor Kanishka-was ardently devoted to the dharma…the Kushans were Mongolians or closely allied to them. From the Kushan capital there must have been a continuous coming and going to the Mongolian homelands, and Buddhist learning and Buddhist culture must have gone to China and Mongolia…the Kushan Empire sat like a colossus astride the back of Asia, in between the Greaco-Roman world in the south. It was a halfway house both between India, and Rome, and India and China. The Kushan period corresponded with the last days of the Roman Republic when Julius Ceaser was alive, and first 200 years of the Roman Empire

Kanishka was originally a Zorastrian. His coins display the sun god. Later in life he supported Buddhism (to the ire of the Hindu Brahmans). Kanishka had convened the Buddhist Council to spread Buddhism instead of Hinduism in the subcontinent (much to the disgust of the Brahmans ). During Asoka, Buddhism had become the state religion. Hinduism survived only due to Indian princes like Gautamiputra Satkarni.

Jawahalal Nehru in his book Glimpses of World History says:

“the Kushans themselves had followed Indo-Aryan traditions to a large extent. This was indeed the reason why they manged to stay in India and rule over large parts of it for a long time. They wanted to behave as Indo Aryans, and wanted the people of the country to forget that they were aleins. They succeeded in some measure, but not quite, for among the Kashatrayas especially the feeling rankled that aliens wer ruling over them. They chafed under this foreign rule, and so the ferment grew and peoples minds were troubled. Ultimately these disaffected people found a capable leader, and under his banner they started a “holy war” as it is called to free Aryavarta. This leader was called Chandragupta. (Not be confused wiith the other Chandragupta, the grandfather of the Mauryan dynesty…this happened 534 years after Asokas death)”

THE GUPTAS AND THE REVIVAL OF HINDUISM, END OF BUDDHISM IN THE IVC and GVC

With the fall of the Muyara and the Kushan dynasty, the Guptas came to power (beginning of the fourth century AD) with their independent kingdoms. Dr. R.C. Majumdar writes that The empire of Samudragupta

included the whole of Northern India. The Gupta period saw the distinct revival of Hinduism in the subcontinent. Buddhism declined, and never did rise in India.

THE HINDU KASHATRIYA HINDU AND BUDDHIST WARSJawarhalal Nehru in his book Glimpses of World History says (Page 103 and 104) “Chandragupta proclaimed his holy war “against all foreign rulers in India. The Kashatriyas and the Aryan aristocracy, deprived of their power and positions by the aliens (Kushans), were at the back of this war. After a dozen or so years of fighting, Chandragupta managed to gain control over Northern India including what is now called UP. He then crowned himself king of kings. Thus began the Gupta dynasty. It was a period of somewhatagressive Hinduism and nationalism. The foreign rulers-the Turkis and Parathions and other Non-Aryans were rooted our and forcibly removed. We thus find racial antagonism at work. The Indo-Aryan aritrocrat was proud of his race and looked down upon these barbarians and malachas. Indo-Aryan States and rulers were conquered by the Guptas were dealt with leniently, But there was not leniency for non-Aryans.

Chandragupta’s son Samadugupta was an even more agressive fighter than his father….the Kushans were pushed back across the Indus……..Samadugupta’s son, Chandragupta II was also a warrior king,and he conquered Kathiwad and Gujrat, which had been under the rule of a Saka or Turki dynasty for a long time. He took the name Vikramaditya…..The Gupta period was a period of Hindu imperialism in

India. There was a great revival of old Aryan culture and Sanskrit learning. The Hellenistic, or Greek and Mongolian elements in Indian life and culture which had been brought by the Greeks, Kushans and others were not encouraged, and were in fact deliberately superseded by laying stress on the Indo-Aryan traditions. Sanskrit was the official court language. But EVEN IN THOSE DAYS SANSKRIT WAS NOT THE COMMON LANGUAGE OF THE PEOPLE.

The spoken language was a form of Prakrit….Kalidasa belonged to this period ……………. Samadragupta changed the capital of his empire from Pataliputra (Peshawar) to Ayodhia. Perhaps he felt that Ayodhiyaoffered a more suitable outlook–with its story of Ramachandra immortalized in Valmikis epic.

HINDU BUDDHIST CONFLICT

The Gupta revival of Aryanism and Hinduism was naturally not very favorably inclined towards Buddhism. This was partly because this movement was aristocratic, with the Kashatriya chiefs backing it, and Buddhism had more democracy in it; partly because the Mahayana form of Buddhism was closely associated with the Kushans and other alien rulers of northern India….but Buddhism declined in India…Chandragupta the first was a contemporary of Constantine the great, the Roman Emperor who founded Constantinople. ”

BRAHMIN IMPERIALISM SAILS TO THE FAR EAST AND DESTROYS THE MALAY CIVILIZATION

The years of ANO DOMINI saw the beginning of Hindu imperialism outside India. Just like the Ferocious Aryans destroyed the IVC, these Hindu invaders destroyed the 2500 year old civilization of the Malay peninsula and imposed a foreign culture upon the peace loving people of the far east. Local temples were destroyed, people were enslaved, and the local language was abolished. Being polite, Jawahalal Nehru in the

understatement of the century writes in his book Glimpses of World History says:

“These colonizing excursions started in the first century after Christ and they continued for a hundred years. All over Malay and Java and Sumatra and Cambodia and Borneo they went, and established and took Indian culture with them…..In Burma and Siam and Indo-China there were large Indian colonies. Many times even of the names they gave to their new towns and settlements were borrowed from India-Ayodhia, Hastinapur, Taxila, Gandhara…No doubt Indian colonialists misbehaved wherever they went, asall such colonialists do. They must have exploited the people islands and lorded it over them….Hindu States and empires were established in these eastern islands, and then Buddhist rulers came, and between the Hindu and the Buddhist there was a tussle for mastery. It is a long and ..story………mighty ruins still tell us of the great buildings and temples …..there were great cities…Kamboja, Sri Vijay, Angkor …”

During this time Fa-hien visited India to study Buddhism (399 AD) and found “gaya wa waste and desolate”. He gives a detailed account of Buddhist persecution by the Brahman Aryans.

THE ARYAN HUNS INVADE THE IVC. SUN WORSHIPPING and MAHAYANA BUDDHISM PROSECUTEDWith the decline of the Guptas, the nomadic tribes of Central Asia called the Huns invaded India. Their leader was Tormana (500 AD). Jawaharlal Nehru in his book Glimpses of World History says:

“Skandagupta, the fith of the Gupta line had to face this Hun invasion…gradually they spread all over Gandhara and the greater part of Northern India. THEY TORTURED THE BUDDHISTS AND COMMITTED ALL MANNER OF FRIGHTFULNESS”….There must have been continuous warfare against them, but the Guptas could not drive them away. Fresh waves of Huns came …”‘…Torman installed himself king . He was bad enough, but after him came his son Miharagula, who was an unmitagated savage and fiendishly cruel.

Lalhana in his history of Kashmir–the Rajatrangini–tells us that one of his Miharagula’s amusements was to have elephants thrown over the great precipices into the valley below”.

The treatment of men was sometimes worse then that of animals (some of the animals like cows were actually revered because they were Gods). Lower caste Hindus had a misrable life. Other historians have commented that the treatment of women was even worse, specially women of lower castes, they were considered the “property” of the upper caste Hindus, to be molested and/or raped at will. In many cases the new bride had to stay a night with the village Brahman before she was married off. Kashmir converted to Islam during this time period. It was cruelty like this that led to the whole sale conversion to Islam. The new religion offered them equality and saved them from the Brahmans.

Jawaharlal Nehru says, “Soon however the Hun power weakened in India… the Huns have been defeated and driven back, but many remain in odd corners. The Great Gupta dynasty fades away after Balditya.

HUNS DEFEATED. HARSHA VARDHANA TRIES TO REVIVE BUDDHISM in the IVCThe Huns killed the Raja of Kanauj and made his wife Rajashiri a prisoner. Thereupon Rajashiri’s brother Raja came to fight the Huns and bacme an emperor (606-647 AD). The Chinese traveler Hiuen Tsang visited India at this time, he gives a very harsh account of the conditions of India, and writes extensively of the persucution of Buddhists. Harshas ancestors were sun worshippers, however he was also attracted towards the Mahayana form of Buddhism. The Brahmans were very displeased with him and even conspired to kill him. Harsha spent time and money on arts and literature, and drama, and was probably the last great Buddhist emperor of India. He extensivle wrote of the atrocities committed by the Hindus against the Buddhists in India.

Jawahalal Nehru in his book Glimpses of World History says ” Harsha was a keen Buddhist. Buddhism as a separate faith, had weakened greatly in India, …he was a pious Buddhist, and he came to visit the sacred places of Buddhism and to take with him the scriptures of the faith .”

THE ARYAN RAJPUT INVASION into the IVCThe death of Harsha ushered in an era of anarchy again. The Rajputs were the invaders this time. This era is called the Rajput era. According to Tod, the Rajputs were the descendants of Sakas, Huns, Ushans, Gujaaras

etc.

According to Rajatarangini of Kalhana which forms a major source of our history, Duralabhavardhana founded a new royal dynasty about the middle of the 7th century. Lalitaditya ascended the thorne in 724 AD and he conquered large areas of India and brought it under Kashmiri rule. After him (750 AD) the power of Kashmir receded.

Jiyapida, the grandson of Lalitaditya tried to revive the reputation of the Karkota dynasty. The Karkota dynasty was replaced by the Utpala dynasty about the middle of the 9th century. The Rajputs were true Hindus and patronized Hindu religion and culture in all of India.

Disappearance of Buddhism From India: An Untold Story Disappearance of Buddhism From India: An Untold Story by Naresh Kumar

The complete disappearance of the religion of the Buddha from the land of its birth is one of the greatest puzzles of history. Once holding sway throughout the length and breadth of the subcontinent, Buddhism today survives only in the Himalayan fringes along the Tibetan frontier and in small pockets in northern and western India among recent Ambedkarite Dalit converts.

Various theories have been put forward which seek to explain the tragic eclipse of Buddhism from India. According to one view, corruption in the Buddhist sangha or priesthood precipitated Buddhism’s ultimate decline. While it is true that with time the Buddhist priests became increasingly lax in the observance of religious rules, corruption alone cannot explain the death of Buddhism. After all, Buddhism was replaced by an even more corrupt Brahminism. Another theory is that Buddhism disappeared from India in the wake of the Arab and Turkish invasions in which many Buddhists were said to have been killed. However, this theory,too, seems not to be convincing as a complete explanation of the extinction of Buddhism in India .

After all, in places such as Bengal and Sind, which were ruled by Brahminical dynasties but had Buddhist majorities, Buddhists are said to have welcomed the Muslims as saviours who had freed them from the tyranny of ‘upper’ caste rule. This explains why most of the ‘lower-caste’ people in Eastern Bengal and Sind embraced Islam. Few, if any, among the ‘upper’ castes of these regions did the same.

Since Buddhism was replaced by triumphant Brahminism, the eclipse of Buddhism in India was obviously primarily a result of the Brahminical revival. The Buddha was a true revolutionary—and his crusade against Brahminical supremacy won him his most ardent followers from among the oppressed castes. The Buddha challenged the divinity of the Vedas, the bedrock of Brahminism. He held that all men are equal and that the caste system or varnashramadharma, to which the Vedas and Other Brah’minical’ books had given religious sanction, was completely false. Thus, in the Anguttara Nikaya, the Buddha is said to have exhorted the Bhikkus, saying, “Just, O brethren, as the great rivers, when they have emptied themselves into the Great Ocean, lose their different names and are known as the Great Ocean Just so, O brethren, do the four varnas—Kshatriya, Brahmin, Vaishya and Sudra—when they begin to follow the doctrine and discipline propounded by the Tathagata [i.e. theBuddha], renounce the different names of caste and rank and become the members of one and the same society.”

The Buddhaâ€TMs fight against Brahminism won him many enemies from among the Brahmins. They were not as greatly opposed to his philosophical teachings as they were to his message of universal brotherhood and equality for it directly challenged their hegemony and the scriptures that they had invented to legitimize this. To combat Buddhism and revive the tottering Brahminical hegemony, Brahminical revivalists resorted to a three-pronged strategy. Firstly, they launched a campaign of hatred and persecution against the Buddhists. Then, they appropriated many of the finer aspects of Buddhism into their own system so as to win over the “lower” caste Buddhist masses, but made sure that this selective appropriation did not in any way undermine Brahminical hegemony. The final stage in this project to wipeout Buddhism was to propound and propagate the myth that the Buddha was merely another ‘incarnationâ€TM (avatar) of the Hindu god Vishnu. Buddha was turned into just another of the countless deities of the Brahminical pantheon.

The Buddhists were finally absorbed into the caste system, mainly as Shudras and ‘Untouchablesâ€TM, and with that the Buddhist presence was completely obliterated from the land of its birth. Dr. Bhimrao Ambedkar writes in his book, The Untouchables, that the ancestors of today’s Dalits were Buddhists who were reduced to the lowly status of ‘untouchablesâ€TM for not having accepted the supremacy of the Brahmins.

They were kept apart from other people and were forced to live in ghettos of their own. Being treated worse that beasts of burden and forbidden to receive any education, these people gradually lost touch with Buddhism, but yet never fully reconciled themselves to the Brahminical order. Many of them later converted to Islam, Sikhism and Christianity in a quest for liberation from the Brahminical religion.

To lend legitimacy to their campaign against Buddhism, Brahminical texts included fierce strictures against Buddhists. Manu, in his Manusmriti, laid down that, “If a person touches a Buddhist […] he shall purify himself by having a bath.” Aparaka ordained the same in his Smriti. Vradha Harit declared entry into a Buddhist temple a sin, which could only be expiated for by taking a ritual bath. Even dramas and other books for lay people written by Brahmins contained venomous propaganda against the Buddhists.

In the classic work, Mricchakatika, (Act VII), the hero Charudatta, on seeing a Buddhist monk pass by, exclaims to his friend Maitriya— “Ah! Here is an inauspicious sight, a Buddhist monk coming towards us.” The Brahmin Chanakya, author of Arthashastra, declared that, “When a person entertains in a dinner dedicated to gods and ancestors those who are Sakyas (Buddhists), Ajivikas, Shudras and exiled persons, a fine of one hundred panas shall be imposed on him.” Shankaracharaya, the leader of the Brahminical revival, struck terror into the hearts of the Buddhists with his diatribes against their religion.

The simplicity of the Buddhaâ€TMs message, its stress on equality and its crusade against the bloody and costly sacrifices and ritualism of Brahminism had attracted the oppressed casts in large numbers. The Brahminical revivalists understood the need to appropriate some of these finer aspects of Buddhism and discarded some of the worst of their own practices so as to be able to win over the masses back to the Brahminical fold. Hence began the process of theassimilation of Buddhism by Brahminism. The Brahimns, who were once voracious beef-eaters, turned vegetarian, imitating the Buddhists in this regard. Popular devotion to the Buddha was sought to be replaced by devotion to Hindu gods such as Rama and Krishna. The existing version of the Mahabharata was written in the period in which the decline of Buddhism had already begun, and it was specially meant for the Shudras, most of whom were Buddhists, to attract them away from Buddhism. Brahminism, however, still prevented the Shudras from having access to the Vedas, and the Mahabharata was possibly written to placate

the Buddhist Shudras and to compensate them for this discrimination. The Mahabharata incorporated some of the humanistic elements of Buddhism to win over the

Shudras, but, overall, played its role of bolstering the Brahminical hegemony rather well. Thus, Krishna, in the Gita, is made to say that a person ought not to violate the “divinely ordained” law of caste. Eklavya is made to slice off his thumb by Drona, who is finds it a gross violation of dharma that a mere tribal boy should excel the Kshatriya Arjun in archery.

The various writer of the puranas, too, carried on this systematic campaign of hatred, slander and calumny against the Buddhists. The Brahannardiya Purana made it a principal sin for Brahmins to enter the house of a Buddhist even in times of great peril.

The Vishnu Purana dubs the Buddha as Maha Moha or ‘the great seducerâ€TM. It further cautions against the “sin of conversing with Buddhists” and lays down that “those who merely talk to Buddhist ascetics shall be sent to hell.” In the Gaya Mahatmaya, the concluding section of the Vayu Purana, the town of Gaya is identified as Gaya Asura, a demon who had attained such holiness that all those who saw him or touched him went straight to heaven.

Clearly, this ‘demonâ€TM was none other the Buddha who preached a simple way for all, including the oppressed castes, to attain salvation. The Vayu Purana story goes on to add that Yama, the king of hell, grew jealous at this, possibly because less people were now entering his domains. He appealed to the gods to limit the powers of Asura Gaya. This the gods, led by Vishnu, were able to do by placing a massive stone on the “demonâ€TMs” head. This monstrous legend signified the ultimate capture of Budhdhismâ€TMs most holy centre by its most inveterate foes.

Kushinagar, also known as Harramba, was one of the most important Buddhist centres as the Buddha breathed his last there. The Brahmins, envious of the prosperity of this pilgrim town and in order to discourage people from going there, invented the absurd theory that one who dies in Harramba goes to hell, or is reborn as an ass, while he who dies in Kashi, the citadel of Brahminism, goes straight to heaven. So pervasive was the belief in this bizarre theory that when the Sufi saint Kabir died in 1518 AD at Maghar, not far from Kushinagar, some of his Hindu followers refused to erect any memorial in his honour there and instead set up one at Kashi. Kabir’s Muslim followers were less superstitious. They set up a tomb for him at Maghar itself.

In addition to vilifying the fair name of the Buddha, the Brahminical revivalists goaded Hindu kings to persecute and even slaughter innocent Buddhists.

Sasanka, the Shaivite Brahmin king of Bengal, murdered the last Buddhist emperor Rajyavardhana, elder brother of Harshavardhana, in 605 AD and then marched on to

Bodh Gaya where he destroyed the Bodhi tree under which the Buddha had attained enlightenment. He forcibly removed the Buddha’s image from the Bodh Vihara near the tree and installed one of Shiva in its place. Finally, Sasanka is said to have slaughtered all the Buddhist monks in the area around Kushinagar.

The extermination of Buddhism in India was hastened by the large-scale destruction and appropriation of Buddhist shrines by the Brahmins. The Mahabodhi Vihara at Bodh Gaya was forcibly converted into a Shaivite temple, and the controversy lingers on till this day. The cremation stupa of the Buddha at Kushinagar was changed into a Hindu temple dedicated to the obscure deity with the name of Ramhar Bhavani.

Another such Hindu king was, Mihirakula, a Shaivite, who is said to have completely destroyed over 1500 Buddhist shrines. The Shaivite Toramana is said to have destroyed the Ghositarama Buddhist monastery at Kausambi.

Adi Shankara is said to have established his Sringeri Mutth on the site of a Buddhist monastery which he took over. Many Hindu shrines in Ayodhya are said to have once been Buddhist temples, as is the case with other famous Brahminical temples such as those at Sabarimala, Tirupati, Badrinath and Puri.

India: Unable to bear the Brutal Brahamanic persecution– Buddhism survives in South East Asia

The land of Pakistan has been a cradle of ancient civilizations. With well-developed cities, Indus Valley Civilization was contemporary to the Nile, Mesopotamia and Yellow River Civilizations. Over 2,000 years ago, Gandhara Buddhist Civilization flourished in northern Pakistan, with Taxila as a seat of Buddhist learning. Rev. Maranantha, a famous Buddhist monk, came from what is now Pakistan in the fourth century and introduced Buddhism to the Korean Kingdom of Baekje.

Bibliography.
Ahir, D.C. “Buddha Gaya Through the Ages”, Bibliotheca Indo-Buddhica Series No. 134, Delhi 1994.
Goyal, S.R., “A History of Indian Buddhism”, Meerut 1987.
Jayaswal, “An imperial history of India”, Lahore 1934.
Joshi, L.M. “Studies in the Buddhistic Culture of India”, New Delhi 1967.
Marshall, John, “Taxila” Cambridge University Press 1951.
Prakash, Buddh, “Aspects of Indian History and Civilisation”, Agra 1965.
Taranatha, “History of Buddhism in India”, Indian Institute of Advanced Studies, Simla, 1977.
Vaidya, P.L. ed. “Divyavadana”, Darbhanga 1959.
Watters, T. “On Yuan Chwang’s Travels in India,” ed. by T. W. Rhys Davids and S.W. Bushel, London 1904, 1905.
Rajwinder Singh.From: r…@crux4.cit.cornell.edu (Rohan Oberoi)

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Prehistoric: Original Indus Valley Civilisation: meditation, asceticism.1800 – 1500 BCE.: Invasion of Aryans in India: Introduction of Vedas, Brahma, priesthood, caste system, ritual offering.1500 BCE onwards: development of (pre-) Hindu schools like Mimamsa, Samkhya, Vedanta.

590-470 BCE: Mahavir – Founder of Jainism, contemporary of the Buddha.

624-560 BCE: Birth of Siddhartha Gautama

589-525 BCE: Enlightenment of the Buddha in Bodhgaya (at age 36). During the full-moon night of July, the Buddha delivers his first discourse near Varanasi, introducing the world to the Four Noble Truths and commencing a 45-year career of teaching the religion he called “Dhamma-vinaya”.

544-480 BCE: Passing away of Gautama Buddha.

543 -479 BCE: 1st Buddhist Council in Rajaghgraha during the rains retreat following the Buddha’s Parinibbana. 500 Arahant Bhikkhus, led by Ven. Mahakassapa, gather to recite the entire body of the Buddha’s teachings. The recitation of the Vinaya by Ven. Upali becomes accepted as the Vinaya Pitaka; the recitation of the Dhamma by Ven. Ananda becomes established as the Sutta Pitaka. {1,4}

443-379 BCE: 2nd Buddhist Council in Vesali, 100 years after the Buddha’s parinirvana, to discuss controversial points of Vinaya. The first schism of the Sangha occurs, in which the Mahasanghika school parts ways with the traditionalist Sthaviravadins. At issue is the Mahasanghika’s reluctance to accept the Suttas and the Vinaya as the final authority on the Buddha’s teachings. This schism marks the first beginnings of what would later evolve into Mahayana Buddhism.

297 BCE: King Asoka (274-236 BCE) converted to Buddhism; Buddhism developed from small local group to state religion.

247 (308?) BCE : 3rd Buddhist Council, convened by King Asoka at Pataliputra (Patan?) India. Disputes on points of doctrine lead to further schisms, spawning the Sarvastivadin and Vibhajjavadin sects. The two Pitakas are enlarged to include the Abidhamma, forming the Tripitaka (three baskets.)The Abhidhamma Pitaka is recited at the Council. The modern Pali Tipitaka is now essentially complete, although some scholars have suggested that at least two parts of the extant Canon — the Parivara in the Vinaya, and the Apadana in the Sutta — may date from a later period. Asoka sends missionaries to Sri Lanka ( his son Mahindra), Kanara, Karnataka, Kashmir, Himalaya region, Burma, Afghanistan and even Egypt, Macedonia and Cyrene.

240 BCE Sri Lanka: Ven. Mahinda establishes the Mahavihara (Great Monastery) of Anuradhapura, Sri Lanka. The Vibhajjavadin community living there becomes known as the Theravadins. Mahinda’s sister, Ven. Sanghamitta, arrives in Sri Lanka with a cutting from the original Bo tree, and establishes the bhikkhuni-sangha (nuns) in Sri Lanka.

236 BCE India: After death of Asoka, period of persecution of Buddhism under Pusyamitra Sunga

1st Cent BCE India: Erection of the great Stupa at Sanchi. The Ratnaguna Samcayagatha–a summary of the Prajna Paramita is written down. This includes the oldest literal reference to Bodhisattva, Mahasattva, and Bodhiyana.

94 BC Shri Lanka: 4th Buddhist Council (acc. to Theravadins) at Cave Aloka in Malaya district – see also 2nd Century India for another ’4th Council’.

35 BCE Sri Lanka (or 100BCE?): King Vattagamani orders the Buddhist teachings (Theravada canon) to be committed to writing. Division between Mahavira and Abhayagiri vihara in Sri Lanka.

65 CE China: First historic proof of Buddhist community.

1st Cent CE Thailand and Burma: monks from Sri Lanka establish Theravada.

2nd Century India: 4th Buddhist Council in Jalandhar, India under royal patron Kaniska.

2nd Century India: Appearance of Mahayana Buddhism as separate school.

2nd Century China: translators like An Shih-kao began translating Indian Buddhist texts using mostly Taoist terminology, initially causing many Chinese to believe that Buddhism was another version of Taoism.

2nd Century Vietnam: First introduction from China, followed by more missions, both Mahayana and non-Mahayana in 3rd century.

c. 200 India: Buddhist monastic university at Nalanda flourishes; remains a world center of Buddhist study for over 1,000 years.

2nd-3rd Century India: Master Nagarjuna; known for his profound teachings on emptiness.

320 to 1000 India: Development of Vajrayana Buddhism, based on Mahayana.

4th Century India: Master Vasubandhu; known for his teachings on mind-only (Cittamatrin) and worship of Amitabha, desire for rebirth in the Pure Land, leading to the development of the later Pure Land schools.

4th Century Sri lanka: King Mahasena introduces Mahayana monks.

320 China: Invasion of Huns in China, after which many Buddhist monasteries were established until 6th Century.

334-416 China: Master Hui: Founder of the White Lotus Movement and of Pure Land Buddhism in China.

372 Korea: First arrival of Buddhism on the peninsula from China.

4th Century Nepal: from this time onwards, coexistence of Buddhism and Hinduism, followed Indian traditions.

425 Sri Lanka: Buddhaghosa composes the Visuddhimagga (The Path of Purity) which eventually becomes the classic Sri Lankan textbook on the Buddha’s teachings.

5th Century China: Founding of Ching-t’u school of Pure Land Buddhism by T’an Luan (476-542)

5th Century Java, Sumatra, Borneo and Burma; Mahayana Buddhism was introduced, mainly by Indian immigrants.

480 China: Indian Master Bodhidharma travels as a Buddhist missionary to China, as follower of the Lanka School he is considered the forefather of Ch’an and Zen.

499 India: Monks of the Sarvastivadin school decide on new canon.

5th Century Cambodia: mixture of Hindu Shivaism and Mahayana, lasting until the 11th century. Non-Mahayana schools were also present, but less prominent.

552 Japan: Buddhism enters from China (possibly via Korea?).

550-664 Korea: Buddhism is state religion.

6th Century China: Founding of T’ien T’ai by Chih-I (538-597), also known as Fa-hua, or lotus school; syncretism of all Mahayana shools.

6th Century Kashmir: invasion of Huns with persecution of monks. After their departure, slow restoration.

6th and 7th Century Korea: introduction of many Chinese schools.

641Tibet: Buddhism introduced from India, helped by King Song Tsen Gampo

650 Tibet: first Budhist temple in Tibet

7th century China: Founding of Hua-yen school by Fa-tsang (643-712) – tantric Buddhism lasted only until about 1000 CE. Founding of Ch’an school by 6th Patriarch Hui-neng (638-713)

7th Century Cambodia: repression of Buddhism, followed by later strong support.

7th and 8th Century Kashmir: revival of Buddhism, strong influence of tantric schools.

710 Japan: capital moved to Nara; development of the 6 Nara-schools which were highly politisized, leaving them open to corruption.

730 Japan: introduction of Chinese Hua-yen school, known as Kegon in Japanese.

713-741 China: The T’ang Dynasty Esoteric School was introduced by the three Mahasattvas Subhakarasimha, Vajrabodhi and Amoghavajra.

713 onwards China: sub-division in Ch’an schools; most important Lin-Ch’i with sudden awakening and use of koans, and Tsao-t’ung school of “just sitting” and gradual enlightenment. Notably, Ch’an only became an independent school with own monastic rules at the time of Pochang Huai-hai (720-814).

719 Thailand: introduction of Buddhism

787 Tibet: Foundation of Samye, first Buddhist monastery by Padmasambhava.

8th Century Tibet, Sikkhim, Bhutan: Master Padmasambhava establishes tantric Buddhism.

805 Japan: The Tendai School (from the Chinese T’ien T’ai) officially founded by Master Saicho (Dengyo Daishi).

810 India: King Devapala (ca. 810-845) donates the “income of five villages” for the founding and preservation of a Buddhist Library and Sutra copying facility at the Nalanda Universities.

845 China: Persecution of Buddhism started by Taoist emperor Wu-Tsung. T’ien T’ai and Huy Neng do not survive. Ch’an and Ching t’u survived and slowly recuperated. In many places Islam replaces Buddhism

9th Century Cambodia: building of Angkor Wat

9th Century Japan: Shingon (“True Word”) Buddhism (tantric) established by Master Kukai (Kobo Daishi) derived from Chinese Chen-yen. A fusion of tantric Buddhism and indigenous Shinto became known as Ryobu-Shinto, which was remarkably separated again some 1000 years later into Buddhism and Shinto.

9th Century Tibet: Decline of Buddhism, persecution by King Langdharma

10th Century Tibet: Strong Buddhist revival.

1050 Sri Lanka: disruption of sangha by Tamil Nadu invaders. Lineage of nuns ordination dies out.

1070 Shri Lanka: reinstatement of monks ordination

11th and 12th Century Thailand: introduction of Mahayana due to Cambodian rule.

11-13th Centuries India: Encounter with Islam, iconoclasm, decline of (mainly Mahayana) Buddhism in Northern India. Sacking of Nalanda university in 1197, and Vikramasila University in 1203 by Muslims.

1164 Sri Lanka: Polonnaruwa destroyed by foreign invasion. With the guidance of two monks from a forest branch of the Mahavihara sect — Vens. Mahakassapa and Sariputta — King Parakramabahu reunites all bhikkhus in Sri Lanka into the Mahavihara sect.

12th Century Sri Lanka: King Parrakama Bahu abolishes schools other than Mahavira.

12th Century Cambodia: revival of Mahayana, but later mainly Theravada influence.

1236 Shri Lanka: monks from India revive monk ordination lineage.

c.1279 Burma: last nunnery mentioned in historic records.

13th Century Japan: Founding of Jodo (Pure Land) school in Japan by Honen (1133-1212).

Founding of Zen sub-schools: Master Dogen (1200-1235) founds the Soto-shu (Chinese Ts’ao-tung) school. Master Eisai (1141-1251) founds the Rinzai-shu (Chinese Lin-Ch’I) school.

Master Nichiren Daishi (1222-1282) founds Nichiren Buddhism.

13th Century Laos: introduction of Theravada.

13th Century Mongolia: Introduction of Tibetan Buddhism under rulers like Kublai Khan (1260-94)

14th Century Korea: Decline of Buddhism with the assumption to the throne of the Chosun or Yi Dynasty and their adoption of Neo-Confucianism.

15th Century India: Final decline of Buddhism in Southern India, due to influence of various Hindu schools.

15th Century Indonesia: Eradication of Budhism by Islamic rebellion.

15th Century Thailand: monks were sent to Sri Lanka to establish a new ordination lineage.

16th Century Mongolia: after some decline, second introduction of Tibetan Buddhism under Altan Khan (1507-83)

16th Century: Sri Lanka; persecution and virtual eradication of Buddhism.

16th Century Japan: Master Ingen (1592-1673) founds the Obaku-shu zen school.

17th Century Sri Lanka: reintroduction of Dharma twice from Burma (same as original tradition).

1753 Sri Lanka: reinstatement of monks ordination from Thailand – the Siyam Nikaya lineage

1777 Thailand: standardisation of Thai translation of the Theravada Tripitaka

17th -19th Century inner Mongolia: The Ch’ing emperors of China (1662- 1911) encouraged Buddhism to keep control over the area. Buddhism first spread to outer Mongolia end 18th cent, which had remained fully shamanistic.

1851-64 China: Great peace rebellion; strong persecution in South.

1862: First Western translation of the Dhammapada into German

1868 or 1871? Burma: 5th Buddhist Council in Mandalay. The Pali scriptures were inscribed in marble.

Late 19th Century China: gradual revival of Buddhism

1905 North America: First Zen teachers arrive in North America.

1920 Soviet Union: Communist attack on Buddhism in Mongolia

1950 China: Beginning of communist attack on Buddhism

1954-56 Burma: 6th Buddhist Council in Mahapasana Great Cave, Kaba-Aye, Rangoon, Burma (Myanmar).

1959 Tibet: Exodus of many Tibetans (including His Holiness the Dalai Lama) from Tibet following the invasion by the Chinese. Virtually all monasteries are destroyed by the Chinese invaders and Buddhist practitioners are persecuted. http://buddhism.kalachakranet.org/time-line.html

Bharat is one of the biggest debtor nations on the planet with public and private debt estimated between $250 billion to $3 Trillion.

India fails to distribute wealth to poor: UN Report (pakistanledger.com)
India falls to 88th spot on World Prosperity Index (rupeenews.com)
India behind Pakistan and Bangladesh, on human development indices: UN Report (rupeenews.com)

2010 numbers: Finance minister Pranab Mukherjee today presented a budget with a fiscal deficit of 5.5% of the gross domestic product (GDP).
He pegged the total expenditure at Rs11.09 lakh crore while the total tax and non-tax revenue was estimated at Rs6.82 lakh crore for the year 2010-11. The deficit is much lower than the budgeted estimate for the current fiscal (6.8%), which, however, has been revised to 6.9%.

Bharat has never been a net exporter like China which has colossal surpluses with almost every country of the world.

Its factory output account for 27.6% of the GDP and employs 17% of the total workforce. Rest of the workforce is largely dedicated to the agriculture sector. According to a 2008 World Bank report, 75.6% Indians live on less than $2 per day. It suffers from higher rates of malnutrition than Sub-Saharan Africa. Over 70% of its population is either illiterate or educated below the primary level. Indian tourist industry is 1/6 of Las Vegas. Recently, Standard & Poor’s announced, India risks a downgrade from BBB-minus rating to the lowest investment-grade rating. Clearly, Indians are hardly in a financial shape to even contemplate on waging a war.

Indian service industry accounts for over 55% of its GDP. Bangalore is called the Silicon Valley of India. A large number of Information Technology companies are located in the city. It is the largest contributor of India’s $33 billion IT exports (2007), . The Statesman. A Gill. Dec. 30th, 2008. It is at $50 billion (2010) in 2010 but an exponential growth faces Anti-Outsourcing laws in the US and Europe.
Hunger in India alarming! India at bottom on Hunger Index in South Asia
How long to extripate penury from india? 300 years!
India’s budget– fit for a superpower

Around six out of 10 Indians live in the countryside, where abject poverty is widespread. 34.7 % of the Indian population lives with an income below $ 1 a day and 79.9 % below $ 2 a day. According to the India’s planning commission report 26.1 % of the population live below the poverty line. [World Bank's poverty line of $1 a day, but the Indian poverty line of Rs 360 a month, or 30 cents a day]
India as a world power? Part 1
World power India? Part 2
India as a World Power: Part 3

The Current Account Balance of India

“A major area of vulnerability for us is the high consolidated public-debt to GDP ratio of over 70 percent … (and) consolidated fiscal deficit,” says the Governor of Reserve Bank of India (RBI), Mr. Yaga Venugopal Reddy.

According to CIA world fact book, the Current account balance of India is -10,360,000,000 (minus) while China is the wealthiest country in the world with $ 249,900,000,000 (Plus). India is listed as 152 and China as no.1 [CIA: The world fact book].Amnesty International (AI) 2008 report on issues within India (http://rupeenews.com/2008/05/29/amnesty-int-2008-report-excoriates-horrid-india)

Human Development vs GDP growth

The Human Development Report for 2007-08 released by the UNDP ranked India 128 out of 177 countries, working it out through measures of life expectancy, education and income. Malaysia ranked 63 and listed at under High Human Development category. The report found that India’s GDP per capita (purchasing power parity) is $3,452, far below Malaysia’s $10,882. China listed as 81. Read the statistics from UNDP website.
Dalits: Caste discrimination. Poverty stricken and destitute

Sudra Holocaust: Genocide of 1 million Dalits in India since 1947: About three million Dalit women have been raped and around one million Dalits killed from the time of Independence. This is 25 times more than number of soldiers killed during the wars fought after independence. That is why Dalits do not need Aryan culture or Hindu Dharma based on caste any more. …” [Dr. Tulsiram]
India: More than 75% live below Sub Saharan poverty line
India: 3500-yrs of massacres of Dalit-Sudra Blacks by Arya-Brahmins
Eat Rats:Indian officials ask starving Indians to eat rodents (BBC)
Indian girl Infanticide-Female Foeticide: 1 million girls killed before or after birth per year
Khumb Mela India: 60 million Filthy Naked Indian sadus

Population:

According to the Indian census of 2001, the total population was 1.028 billion. Hindus numbered 827 million or 80.5 %. About 25 per cent (24 million) of those Hindus are belonging to Scheduled Castes and Tribes. About 40 per cent (400 million) are “Other Backward Castes”.

15 per cent Hindu upper castes inherited majority of India’s civil service, economy and active politics from British colonial masters. And thus the caste system virtually leaves lower caste Hindus in to an oppressed majority in India’s power structure. The 2004 World Development Report mentions that more than 25% of India’s primary school teachers and 43% of primary health care workers are absent on any given day!
Chilled Urine drinking hot in India. From Gandhi to PM Desai.

Living conditions of Indians

89 percent of rural households do not own telephones; 52 percent do not have any domestic power connection. There are daily power cuts even in the nation’s capital. The average brownout in India is three hours per day during non-monsoon months, 17 hours daily during the monsoon. The average village is 2 kilometers away from an all-weather road, and 20 percent of rural habitations have partial or no access to a safe drinking-water supply. [Tarun Khanna, Yale Center for the Study of Globalization]

Around 60 per cent people are not having access to financial institutions in India. This figure is less than 15 per cent in developed countries. (NABARD) According to the National Family Health Survey data (2005-06), only 45 per cent of households in the country had access to improved sanitation.

Education

India has over 35 per cent of the world’s total illiterate population. [UNESCO Education for All Report 2008] Only 66 per cent people are literate in India (76 per cent men and 54 per cent women)

About 40 million primary school-age children in India are not in school. More than 92 % children cannot progress beyond secondary school. According to reports, 35 per cent schools don’t have infrastructure such as blackboards and furniture. And close to 90 per cent have no functional toilets. Half of India’s schools still have leaking roofs or no water supply.

Japan has 4,000 universities for its 127 million people and the US has 3,650 universities for its 301 million, India has only 348 universities for its 1.2 billion people. In the prestigious Academic Ranking of World Universities by Institute of Higher Education, Shanghai Jiao Tong, only two Indian Universities are included. Even those two IITs in India found only a lower slot (203-304) in 2007 report. Although Indian universities churn out three million graduates a year, only 15% of them are suitable employees for blue-chip companies. Only 1 million among them are IT professionals.

Why did Buddhism disappear from South Asia?

Health

India has the single highest share of neonatal deaths in the world, 2.1 million.107,000 Leprosy patients live in India. 15.3 % of the population do not survive to the age of forty. Serpent attacks kill as many as 50,000 Indians while the cobra occupies a hallowed place in the Hindu religion. Heart disease, strokes and diabetes cost India an estimated $9 billion in lost productivity in 2005. The losses could grow to a staggering $200 billion over the next 10 years if corrective action is not taken quickly, says a study by the New Delhi-based Indian Council for Research on International Economic Relations.There are only 585 rural hospitals compared to 985 urban hospitals in the country. Out of the 6,39,729 doctors registered in India, only 67,576 are in the public sector and the rest either in private sectors or abroad, pointing towards the severity of the problem.Tuberculosis (TB) is a major public health problem in India. India accounts for one-fifth of the global TB incident cases. Each year about 1.8 million people in India develop TB, of which 0.8 million are infectious cases. It is estimated that annually around 330,000 Indians die due to TB. [WHO India]Economy under the siege of Elite HindusMap of India showing the highest concentration of Brahmins and Hindu extremists known as Hinduvta”]

India Infanticide map: Killing 10 million baby girls before and right after brith
Amnesty International (AI) 2008 report on issues within India (http://rupeenews.com/2008/05/29/amnesty-int-2008-report-excoriates-horrid-india)India today allocates lower than one per cent gross domestic product (GDP) to health. According to United Nations calculations, India’s spending on public health as a share of GDP is the 18th lowest in the world. 150 million Indians are blind. 2.13 per cent of the total population (21.9 million) live with disabilities in India. Yet, only 34 per cent of the disabled are employed [Census 2001

In India, wealth of 36 families amounts to $ 191 billion, which is one-fourth of India's GDP. In other words, 35 elite Hindu families own quarter of India's GDP by leaving 85 % ordinary Hindus as poor!

The dominant group of Hindu nationalists come from the three upper castes ( Brahmins, Kshatriyas, and Vaishyas ) that constitute only 10 per cent of the total Indian population. But, they claim perhaps 80 % of the jobs in the new economy, in sectors such as software, biotechnology, and hotel management.

Extremist Hindus revere Hitler and use the Swastika as the Indian flag

Corruption

According to TI, 25 % of Indians paid bribe to obtain a service. 68 % believe that governmental efforts to stop the corruption as ineffective. More than 90 % consider police and political parties as the worst corrupt institutions. 90 % of Indians believe that corruption will increase within the next 3 years. "Corruption is a large tax on Indian growth, It delays execution, raises costs and destroys the moral fiber." says Prof. Rama Murthi. Transparency International estimates that Indian truckers pay something in the neighborhood of $5 billion annually in bribes to keep freight flowing. According to Rahul Gandhi, only 5 per cent of development funds reached their intended recipients due to hierarchical corruption in the country! [Financial Times] Discrimination against Dalits
250 million Dalits in India eek out a living in subhuman conditions

Crime against Dalits occur every 20 minutes in India. Every day 3 Dalit women are raped, 2 Dalits are murdered and 2 Dalit houses are burnt down! These figures represent only a fraction of actual incidents since many Dalits do not register cases for fear of retaliation by the police and upper-caste Hindu individuals. Official figures show that there are still 0.343 million manual scavengers in India from Dalit community. More than 165 million Dalits in India are simply abused by their Hindu upper castes for their birth! . [HRW Report2007]

Human Rights

When it comes to Human Rights issues in India, it is not ratified the UN Convention against Torture, its citizens do not have the opportunity to find recourse in remedies that are available under international law. The victims are trapped with the local Hindu caste system, which in every aspect militates against their rights.India has a very poor record of protecting the privacy of its citizens, according to the latest report from Privacy International (PI). India scored 1.9 points, which makes it an ‘extensive surveillance society’. A score between 4.1 and 5.0 (the highest score) would mean a country “consistently upholds human rights standards”. PI is a watchdog on surveillance and privacy invasions by governments and corporations. [Surveillance Report 2007]

The police in India continue to remain militaristic in design and suppressive in practice. The police officials are accused of favoritism, being discourteous to the public, and ignoring the complaints of the poor. Moreover they are seen as violators of the law, open-handedly accepting bribes and fabricating various elements of investigations. Many victims conclude that a justice system accessible to the poor of the land does not exist at all.
Fake encounter killings are rampant in India. This extra judicial killings are inspired by theological texts of Brahmins like Artha Shastra and Manusmriti which teaches espionage and torture methods. Every such killing of an innocent person, branded a terrorist, has encouraged the killer cops to target socially excluded communities like dalits, tribals and minorities.According to the National Human Rights Commission, as on 30th June 2004, there were 3,32,112 prisoners in Indian jails out of which 2,39,146 were under trial prisoners. That’s more than 70 %. India’s jails hold a disproportionate number of the country’s minority Muslims, a sign of discrimination and alienation from the Hindu majority. The bar association in India’s largest state, Uttar Pradesh, has refused to represent 13 Muslim suspects accused bombing courthouses in 2005 . A large part of Indian attorneys and judges appear regularly on the events organized by notorious Hindu militant groups. Prison statistics of Indian Jails can be seen from National Crime Record Bureau, here

Minorities

About 20 %, or 200 million, are religious minorities. Muslims constitutes 138 million or 13.4 5, Christians 24 million or 2.3 %, Sikhs 19 million or 2 %, Buddhists 8 million or 0.8 % and Jains 4 million or 0.4 %. “Others” numbered 6.6 million or 0.6 %. According to Mr. Tahir Mahmood, an Indian Muslim journalist, “The 2.3 % Christians in the Indian population cater to 20 % of all primary education in India, 10 % of all the literacy and community health care, 25 % of all existing care of destitute and orphans, 30 % of all the handicapped, lepers and AIDS patients etc”.

Discrimination against Minority Muslims

GENOCIDE AGAINST MUSLIMS: The charred bodies of Muslim after the Hindus attacked, murdered and burned them in Gujarat in 2002. The fate of Mulsims in India

Recently, Justice Rajinder Sachar Committee report admitted that 138 Million Muslims across India are severely under-represented in government employment, including Public Sector Units. Ironically, West Bengal, a communist ruled state reported 0 (zero) percent of Muslims in higher positions in its PSUs! It has found that the share of Muslims in government jobs and in the lower judiciary in any state simply does not come anywhere close to their population share. The only place where Muslims can claim a share in proportion to their population is in prison! (Muslims convicts in India is 19.1%, while the number of under trials is 22.5%, which exceed their population ratio) . A note sent on January 9 by the army to the defence ministry in 2004 says that only 29,093 Muslims among a total of 1.1 million personnel – a ratio of 2.6 %, which compares poorly with the Muslims’ 13.8 % share in the Indian population. Officially, Indian Army don’t allow head count based on religion.

The genocide of Muslims in Kashmir; Kashmiris want to join Pakistan

A Muslim child attends school for three years and four months, compared to the national average of four years. Less than two percent of the students at the elite Indian Institutes of Technology comprise of the Muslim community. According to the National Knowledge Commission member Jayathi Ghosh, ‘there is a need to re-orient official strategies for ensuring better access of Muslim children to schooling outside the madrasas which cater to only four per cent of children from the community.’

Courtsey: Dalitnation.wordpress.com and Dalit Network

Singh: Achieving Peace in South Asia: Can he overcome…?
US-Indian 123 nuclear deal puts planet at risk By Jimmy Carter
India’s Securithy concerns: Naxalites, Kashmir, 7 Sisters & Communalism
India: More than 75% live below Sub Saharan poverty line
Manufacturing consent-Planned partition of Jammu & Kashmir
Eat Rats:Indian officials ask starving Indians to eat rodents (BBC)
Black Day-Aug 15th: Kashmiris hoist Pakistani flags in Srinagar. Burn Indian flags
Indian Occupied Kashmiris want Dogra state for Jammu Hindus
Delhi TV fails in Indian Occupied Kashmir: Pakistani TV popular
Sino-Pakistan nexus define’s China’s influence on South Asia
Indian illegal interception of Internationl Internet traffic
Indian Top Secret Kargil Tapes: The impact of releasing them
Resisting Indian hegemony by all neighbors:-Afghan cauldron
Paper Tigers: Indian tenuous “hold” on Kashmir is slipping fast
Advani’s nationwide Hindu campaign against Occupied Kashmiris & Muslims
Nepal: Indian Intrigues to demolish & absorb the country

Amnesty International (AI) 2008 report on issues within India (http://rupeenews.com/2008/05/29/amnesty-int-2008-report-excoriates-horrid-india)

THE FARCE OF DEMOCRACY:
…Fareed Zakaria, editor of Newsweek International, .. the country also has three Nigerias with
… that there are still close to 800 million people in India who live on less than $2 a day (Fareed Zakaria)
“What you see issue after issue, state after state is that powerful [special interest groups] … landed interests have been able to capture the political system and extract government benefits for themselves [by way of] subsidies, etc,” (Fareed Zakaria)
“It is a great shame… The large majority of people have somehow slipped though the cracks. So you see that India does worse than Bangladesh, worse than Cuba, worse than Syria, on all these measures. It does worse than many other countries that have lower per capita GDP [gross domestic product] than India has…(Fareed Zakaria)
one has to ask oneself that if the country does not make significant investments in education and healthcare…(Fareed Zakaria)
All this sounds very gloomy…(Fareed Zakaria) http://www.rediff.com/news/2007/may/23fareed.htm

APPENDIX A-Fareed Zakaria

Fareed Zakaria, editor of Newsweek International, believes that while India has several Silicon Valleys within it, the country also has three Nigerias within.

“The Indian private sector is doing extraordinary things and the country is bursting with energy, yet behind all these is the reality,” Zakaria said alluding to the rampant poverty that coexists with affluence. That reality, he said, is that there are still close to 800 million people in India who live on less than $2 a day despite India being a democracy, which is its greatest pride.

His remarks came during a keynote address at the Child Relief and You-United States fundraiser May 5 in the presence of 200-odd guests.

Zakaria said in India, democracy has not allowed the rule of the majority.

“What you see issue after issue, state after state is that powerful minorities, farmers, minority interests and landed interests have been able to capture the political system and extract government benefits for themselves [by way of] subsidies, etc,” he said.

Noting that Indian democracy is wedded to these powerful minorities, he said this is not an unfamiliar concept in democracy — in the US they are called special interests. But he said in India it has proved deadly because people who do not get represented are the ones who are powerless. Little wonder, he said, that at the annual United Nations Human Development Index, India fares very badly.

“It is a great shame for Indian democracy. The large majority of people have somehow slipped though the cracks. So you see that India does worse than Bangladesh, worse than Cuba, worse than Syria, on all these measures. It does worse than many other countries that have lower per capita GDP [gross domestic product] than India has,” Zakaria said.

“It is one of the important things that will make it impossible for India to continue this extraordinary growth and for this growth to trickle down to the masses,” he said. Zakaria said there are all kinds of models of economic policy — from Hong Kong which was totally laissez faire to South Korea which had lots of tariffs and regulations, to Taiwan which was somewhere in the middle, to Singapore which was pro-market but had a huge government presence.

“But there were three factors that were in common in all these East Asian models. First was broad hospitality to markets and trade, investment in education, particularly for the poorer half of the population, and third was the investment in health,” Zakaria said. “Those are, so far, lacking in the Indian case,” he added.

Zakaria said when one looks at India’s great growth story, one has to ask oneself that if the country does not make significant investments in education and healthcare — which is essentially the investment in children that CRY is talking about — will India be able to sustain the growth rate and sustain it in a way that it spreads to the entire country?

“I have talked about India’s systematic and political failings. What we have to do in a sense is to take advantage of the great political strengths that India has — its openness, its democracy, its freedom and its participation at the civic society sector,” he said. “In other words, if India’s strength is the society, not the State, if India’s strength is the micro growth, not the macro growth, if India’s strength is the small entrepreneur and not the technocrat, then we have to leverage that and use that as best as we can,” Zakaria said.

Noticias de Rupia | Nouvelles de Roupie | Rupiennachrichten | ??????? ????? | ???? | Roepienieuws | Rupi Nyheter | ??????? | Notizie di Rupia | PAKISTAN LEDGER | ???????? ????? | ???? ??????? | DefensebriefsIntellibriefs Translate to: RSS feed: | RUPEE NEWS | October 8th, 2008 | ???? ??????? | ????? ????? | CyberGandhi | This article was written by CyberGandhi of the Dalit Network. CyberGandhi is a Dalit and an Indian.

“That is where you come in because it means that the only way this problem is going to be solved is if Indian society and the friends of Indian society mobilize and petition the government and get civic society involved, get nonprofits involved… That is the only way to get it solved — a broad, multi-pronged, multi-tier strategy that tries to attack the problem,” Zakaria said amid applause.

He said India is not going to get some “great minister of health or minister of education or minister for children’s affair” who is going to suddenly make all these things happen and therefore there is no point sitting around for a good government. He said the only way it could happen is by pressing the government as well as through a charitable solution. “It has to be bottom up approach and not a top-down approach which means that you can’t wait around and hope and wish. We have to reverse them,” he said.

“All this sounds very gloomy, but I think it is less gloomy and India growth story is not as fragile as it sounds because of the event this evening and because of organizations like CRY. There are all these problems but there are all these solutions and people, who are interested, who are motivated and who want to do something and who are beginning to change the dynamic,” Zakaria said, ending his keynote on an optimistic note. http://www.rediff.com/news/2007/may/23fareed.htm

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Intoxicated India, deaf and blind to internal schisms–unable to instrospect & resolve its huge race, caste, religious problemsIndia’s Security concerns

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Those who are scared by the treacherous bombs or the temporary physical discomforts of the infrastructure must remember that millions gave their lives, property, and life-style to create a new country on the map of the world. We have external enemies who exploit our weaknesses and internal Mir Jaffars who take advantage of their links with the enemies of Pakistan. Pakistan is not unique in this matter, All countries of the world face such issues. The Koreans a couple of decades ago were steeped in penury and civil war. With their country still divided, they endure and some parts prosper. In the 40s China was supposed to be parsed up into small cantons with Shanghai and Manchuria going to Japan, the outlying areas surrounding Hong Kong going to Britain, Tibet coveted by Bharat (aka India), Russia eyeing Xinjiang, and other powers looking for weaknesses. It was a visionary Mao that unified the country by first eliminating the internal dissensions and then defeating the external dangers.

The Ottomans were not to lucky. In 1822 they saw their territories carved up by the European powers and parsed out to the most corrupt and despicable servants of the French and British Raj. Divorced by from their mother country, the Central Asia countries were in a limbo and were eventually gobbled up up by Lenin’s Union of Soviet Socialist Republics.

The Levant was partitioned from mother Turkey and unable to survive as a united Arab entity cracked like a windshield, the parched lands splattered into small pieces. From the Maghreb to the Indian Ocean Arab lands were used, abused, raped and gifted by non-owners to Europeans of one sort or another.

Colonial power have thrown philosophies to confound and confuse the Muslims. On an ideological level the new “isms” have some appeal to the English speaking wannabes–because every new “ism” that is thrown their way is profitable in a material sense for them. Obviously a lot of marketing resources are used to develop and then brainwash those that face the onslaught.

Socrates was poisoned not because he supported “democracy”, but because he opposed it. Socrates thought of democracy as “mobocracy”. His dialectic materialism defined mobocracy deteriorating into dictatorship etc. Plato considered women as community property and had no use for the masses. The Greek Republic of Athens was extinguished not because of foreign invasion, but because of the perpetual Peloponnesian wars. Athens repeatedly attacked Sparta. Athens perpetual mimic warfare extinguished “democracy” at home, and eventually led to its absorption into Sparta.

The Mughal Empire was destroyed on the alter of majoritarianism and a new word–”democracy” that had been dug up from Greek archives. Neither the Magna Carta, nor the American constitution contains the word. In fact the American Republic was created specifically rejecting “democracy–as evidenced by the discussion in the Federalist Papers. “coined” in the 40s. “Democracy” was used to dismantle the Ottoman Empire and Mughal Empire.

The Union Jack had connived with the Safron Brigade and promised the Hindus a return to their past glory, if they jilted the Mughal rulers. Enticed with a vision a Ram Raj from Kabul to Bali–they jumped. There were many vision for South Asia in the 40s. While Jinnah was concerned in struggling against majoritarianism in South Asia, he waged a single-handled battle against the twin evils of British Colonialism and Hindu Ram Raj. “Secularism” was used as a pseudonym for “Hindu Rashtra– light”.

Chaudhry Rehmat Ali had a seminal role in describing the vision and the future of the Muslims in South and Central Asia. He has not been given the credit that he deserves. His personality conflicts with Jinnah overshadowed his achievements. It was Rehmat Ali, who not only was the cartographer of Alam Iqbal’s global vision, he also choreographer of the events that led to the creation of Pakistan, and its future vision. The cross-pollination of ideas between Iqbal, Ali and Jinnah is incredible and a subject of several Phds. All three started out as “Indian nationalists”. However there is a caveat. Their “Indian nationalism” has been misread by Jaswant Singh and company who think of Jinnah as some sort of nationalist who wanted Akhand Bahrat.

In actual fact the “nationalism” of Iqbal, Ali and Jinnah–all educated in the West was a reaction to the nationalism of the West. As the Britishers, and Germans waved their flags, all three recoiled and cringed. Iqbal came up with the Hindi Tarana, and Jinnah focused on the political of the day. As Mohammad Ali Jinnah became more and more disenchanted with the Brahman Club called the Indian National Congress, he was constantly guided by the critical analysis of Chaudhry Rehmat Ali–who also was also going through a a metamorphosis. Iqbal started out singing “saray jahan main acha Hindustan hamara’ but ended up with “khanjar hilal ka hai quami nishan hamara”.

Chaudhary Rahmat Ali laid out the vision for all Muslims of South and Central Asia and the Middle East.
Pakistan is our base
Dinia is our field of action
Pakasia is our goal

The League’s indebtedness to Ch Rahmat Ali should not be minimized. over and above what has been said above, one more example may be given.

“..the inconsiderable fact remains, in its fundaments, the clash is neither-religious, nor inter-communal, nor even economic. It is in fact an international conflict between two national ambitions–Muslem for survival and Hindu for supremacy”–Ch Rahamt Ali

“The problem in India is not of an inter-communal character, but manifestly on an international one, and must be treated as such”. M.A. Jinnah

The entire body politics of the Musalmans of South Asia was going through a colossal paradigm shift. After being harassed for a hundred years by the joint forces of the Hindu Mahasabah (Bad Cop) and the Indian National Congress (Good Cop), and facing the wrath of a biased referee (British Raj) the Muslims were searching for survival in a country that has been snatched from them. The loss of Bengal (Orrissa, Bihar and Bengal) to Lord Clive was a the beginning of the decline of Muslims power. The British connived with the Hindus to disenfranchise the Muslims by first imposing the Devanagri script on them–making the Muslims illiterate overnight, and then snatching their kingdoms in Bengal, Awadh and other areas. With the cultural centers in British hands, the outlier areas were left defenseless. The British made sure that they were kept tribal. Thus West Punjab was tribal, as was Balochistan and Khyber-Pakhtunkhawa. Kashmir was of course the “Hilly region of Punjab” not a separate entity.

Dr. Jamil Khan author of Urdu/Hindi an artificial divide adds the following.
1786- William Jones creates Aryan/Semitic language race fraud–and tries to build the Hindu-European Aryan brother hood.
1800 Ft William College makes Bengali and Hindi as Hindu languages–calls Urdu as Muslim and foreign
1816 British starts ” Hindu college” the seed of Calcutta University. Muslim’s were NOT allowed to enroll. A shocking policy –that closed English education to Muslims (See p 237 in Urdu/Hindi an artificial divide).
By 1870s Hindus, mainly Bengali Hindus monopolized modern English education.
The Muslim majority of Bengal (including Bihar, Orrisa, Assam) turned into a backward illiterate have-not group.
1871 census revealed Muslim majority in East and in West Bengal
1884: In late 1881 William Hunter was appointed to conduct an Education Commission into the state of education in India. The Hunter Commission published its detailed report in 1884 and its focus was to explain the failure of Charles Wood’s Education Dispatch of 1854 and to recommend reform. The principal objective of Wood’s Dispatch had been to spread government and mission education to the broader population in India.
Pathetic condition of Bengali Muslims emerges- Hunter commission (http://www.chaf.lib.latrobe.edu.au/dcd/hunter.htm) investigated the result of “NOT admitting Muslims in the HINDU college” so in 1871 commission revealed the following;
— of 14 Assistant engineers ,50 accountants,and 22 other high positions THERE WAS NO Muslim.
–of 65 over seers there were only 2 Muslims.
Commission initiated reforms/ reservation etc for Muslims of Bengal AND Hindu Bengalis started opposition–ending in the formation of congress
Muslims started some movement for education and fight for job (Sir Syed took lead) (Advanced study in the history of modern India, Volume 2 By G. S. Chhabra)

The condition of the Muslims deteriorated precipitously between 1776 and 1857 (Plassy to War of Independence). However as attested to by Jaswant Singh in his book “Jinnah”, the decline of the Muslims from 1857 onwards was even more catastrophic. The Mughal Empire even when it existed in name provided succor and comfort to the Muslims and of course was a huge employer.

Continent of Dinia and dependencies Chaudhry Rehmat Ali . This map shows the Muslim majority aras of South Asia. This was the vision for Pakistan and Bangistan. Quaid e Azam struggled and the Muslims struggles for this solution. Chaudhry Rehmat Ali described the Continent of “Dinia” and dependencies. Ch. Rehmat Ali’s map depicted Muslim rule in South Asia after the British left. The Muslim homelands would be carved out of “Dinia”. This was the struggle for independence. Rehmat Ali and the Muslims wanted the region returned to Muslim rule as it was before the British arrived

Chaudhry Rahmat Ali’s Pakistan National Movement submitted the following:

1) New interpretation of the Muslim history of the subcontinent in terms of three revolutions:

a) Sequel of the first revolution which coincides with the the later Muslim rule, which “reduced our Fraternity from the position of a mighty force to that of a medium factor in the power-politics of the world. Further it punished our Millat for the blunder of following “Dynasticism”, of fraternizing with “Indianism, and of establishing a heterogeneous state in the Continent of Dinia. Furthermore, it eclipsed our nation in Pakistan, Bangistan, and Osmanistan; extinguished our empire in Dinia; upset the equilibrium of Asia to our disadvantage as a people; and started a new cycle in the history of the world”.

b) Sequel of the second revolution after 1857:

“…among other things, it further degraded our Fraternity from a medium force to a minor factor in the power politics of the world, revived ‘Indianism’ to an amazing degree, and reducing the Millat throughout Dinai. broke up her social cohesion and turned her intelligentsia into a mass of wage-slaves and blind careerists”.

“At the end of this revolution, while most other peoples in our position were re-integrating themselves into nation, we were dissolving our Millat herself into Indian castes and communities”.

“..The crisis of Indian Federation which nearly wrote the epitaph of our Millat in 1932, when our “leaders” at the round Table Conferences, succumbing to the pressure and persuasion of the Anglo-Hindu entente, surrendered our 1200 year old national position, renounced our birth-right to distinct nationhood, and accepted the destructive and dishonorable principle of “Indianization” of our Millat throughout the Continent of Dinia.”

c) Third revolution started in 1933 with the Pak plan, “Which was to save us from the national self-destruction on the altar of “Indianism”, safeguard our right to distinct national existence, mark the appearance of de-Indianized Muslim country of nearly 35 million people, protect the heritage of the first three centuries of our history, inflict the first decisive defeat on the forces of “Indianism”, and last but by no means the least, alter for ever the course of history of the Milalt or Dinia, and I dare say Asia”

The goal was to attain sovereign freedom of the Millat and supreme fulfillment of her mission in Pakasia leading to the creation of a new world “a world with its peoples and nations remade, with its continents and countries re-mapped, with its seas and skies recharted, and with its surface and subterraneous wealth re-distributed. It will be a world inspired by new principles and purposes, helped by new developments and discoveries of science, directed by new men and methods, and pledged to new tasks and triumphs.”

2) The second scheme was the promulgation of the following sever commandments of destiny for the “seventh continent of Dinia”.

i) Avoid “Minorityism”

ii) Avow Nationalism

iii) Acquire proportional territory

iv) Consolidate the individual Nations.

v) Coordinate them under “Pak Commonwealth of Nations”

vi) Convert “India” into “dinia”

vii) Organize “Dinia” and its Dependencies into “Pakasia”

It is obvious that the clairvoyant Chaudhary Rahmat Ali had already been to the mountain and seen the other side. Quaid e Azam Mohammad Ali Jinnah and Alama Iqbal came to the same conclusion–it just came later. It was the constant pressure of Chaudhry Rahamat Ali that kept the Muslim League on “sirat ul mustqeem” and stopped it from making grave errors.

The need of the hour was a Mohammad Ali Jinnah. Bharati demonization of the man not withstanding, if Jinnah did not exist, he would have been invented. Jinnah was simply a reflection of what was going on around him. His Two Nation theory was actually a play back of the Two Nation Theories of Lai, Haldiram, Gowalkar, and Savarkar. The Hindu Mahasabah was not only bent upon expelling, converting or killing the Muslims at an intellectual level, they had actually begun to operationalize the forced conversion through Shuddi and Sangatham.

Chaudhary Rahmat Ali rose up to the challenge:

“In pursuit of that decision, I first dedicated my life to the cause of the faith, the Fraternity, and the Fatherland, and then drafted the Declaration, ‘Now or Never’ which embodied the first part of my Pak Plan.”

He proposed:
Recognition of the distinct nationhood of Pakistan
Creation of a Federation of Pakistan separate from the Federation of India
Stress on the unlimited possibilities of Islamic Renaissance
Protection of the heritage from “further Indianization”.

He had the utmost respect for Iqbal.

“Sir Muhammad Iqbal that immortal poet of Islam, whose poetry served as a beacon light in the darkest period of our history, and whose message will ever help us on the way to our destiny” Chaudhary Rahmat Ali.Chaudhary Rahmat Ali

Chaudhry Rehmat Ali’s timely vision arrived at an opportune time. After being booed in the Indian National Congress by an upstart who had recently arrived in South Asia from a foreign land, Mohammad Ali Jinnah– a very senior member of the INC had left South Asia and had gone to London in disgust. What compelled him to come back.

It was Alama Iqbal?

This is where it starts getting more and more interesting. While Jinnah was waging a constitutional struggle against colonialism and hegemony, Chaudhry Rehmat Ali free of any logistical constraints was free to visualize the future of South Asia and Central Asia. While many in South Asia were stuck in the mental quagmire of “India”–Chaurdhry Rehmat Ali was looking out for a future of the Musalmans. He clearly saw that Pakistan was a beginning—he saw a new perception and clearly defined it.

“In the five Northern Provinces of India, out of a total population of about forty million, we, the Muslims constitute about thirty million. Our religion, culture, history, tradition, economic system, laws of inheritance, succession and marriage are basically and fundamentally different from those of the people living in the rest of India. The ideals which more our thirty million brethren-in-faith living in these provinces to make the highest sacrifices are fundamentally from those which inspire the Hindus. These differences are not confined to the broad basic principles far from it. They extend to the minutest details of our lives. We do not interline; we do not inter-marry. Out national customs and calendars, even our diet and dress are different.”

“Hindus and Muslims are the followers of two essentially and fundamentally different religious systems”. For Chaudhary Rahmat Ali India is a not a single country nor a home of one single nation. It is a Subcontinent where peoples of different nationalities live. India is a “a state created by the British”. This alternative of a separate Federation “will lay the foundation of a peaceful future for this great subcontinent; and should certainly allow the the highest development of each of these two peoples without one being subject to another”.

“The boundary of Pakistan are is taken up to the right bank of the Jamuna. The Muslims of Pakistan are in their national home. The Muslims in Hindustan went there are conquerors. Therefore Hindustan was the Muslim Empire, where for nine hundred years they ruled over a vast native majority. But when they lost this colonial empire, as distinct from Pakistan, the Muslims who settled in these Muslim Imperial Dominions of Hindustan became a minority community in Hindustan. At the time of the fall of their Empire, had the Muslims possessed leaders with vision and courage they could have preserved the national as well as territorial integrity of their homelands in Pakistan. In that Federation, Pakistan was made only an administrative unit of,and therefore under the Indian Federation. Thus the Pakistanis were to be reduced to a mere minority community belonging to the Hindu nation and subordinated to the supremacy of Hindustan. The Pakistan National movement aims at reintegrating of Muslims in Pakistan. We know that within Hindustan we will be a minority community but, outside it, a virile nation of forty-two million”.

Legal India Pakistan map. Map of India. Map of Pakistan. Map of Bangladesh

1) Conversion of South Asia into Dinia (a continent based on religion)–with several Muslim homelands. Pakistan was only one of them in the Western ramparts of South Asia. Bang-Islamistan was an independent homeland in the East, and there were others. The remaining land would be Hindustan.

2) Looking to build a millat across South and Central Asia. Ali had a vision for the future, after Pakistan had been formed

3) Just like Ghazni and Babur had looked East and South, Ali clearly looked toward Dushambe and Ferghana–Westwards towards Central Asia and the Middle East to create PakAsia.

4) PakAsia would be the future of Central Asia led by Pakistan.

Ch Rehmat Ali in a memorable speech to a meeting of the Supreme Council of the Pakistan National Movement held at Karachi on 8th March 1940. But the original plan can be traced to 1937, soon after the enactment of the 1935 Constitution, when “he announced the name of Bang-e-Islamstan for Bengal and Assam, and that of Osmanistan for Hyherabad-_Deccan and addressed a message to the Muslims in those lands through his selected men, whom he deputed to launch unofficially his plans for their political reconstruction along national line.” The justification for Bang-e-Islam, which he gave in his 1940 speech, speaks of the right of self-determination on the basis of the majority of Muslim population. But “the Anglo-Hindu entente has denied the right by reducing our numerical majority to a political minority and our national status to the position of a community. Here he urged for “the creation of a Bengal national movement”–”a national organization in every national stronglhold”, because it is “imperative that in the future reconstruction of our people which can now only be in widely separated lands, we must take care to make every unit as firm in its foundations, as strong in structure, and as self-sufficient in every respect as possible”. This strengthening of another national unit was necessary because “weakness in our national lands led to greater weakness throughout our Empire and hat in its turn caused an all embracing disaster” .

Ch Rahmat Ali justified Osmanistan on a different ground: “Osmanistan is a part of our patrimony: and as such her future is inseparably bound up with that of the Millat”.

Chaudhary Rahmat Ali was a bit ahead of the curve on separatism and independence–a few light years ahead of the League. Ali had already determined that South Asia could not be a country–so he defined it as “Dinia” refusing to call it “India”. It took the Muslim League a few more years to come to the same conclusion.

Chaudhry Rahmat Ali made his proposal of ten nations in 1940 and disapproved of any “Indianess” or “All India” anything…”I have called for the fundamental changes in the basis and in the aims of our existing “All India” institutions, changes–that would once de-Indianize and Diniaize them in spirit and outlook as well as in action and scope. Bush such is the relentless pressure and persuasion of the vested, vicious interests that these institutions have blindly continued to function along the old lines of “All Indianism” and to confine their aims to the nationhood of Pakistan and Bangistan”

In view of the impending meeting of the All India Muslim League to be held in the second half of March in 1940 at Lahore in which the famous Lahore Resolution was to be passed, Ch Rahmat Ali’s speech assumes great importance. From “separate Muslim Federation of five units in the North west” to the position “to rid ourselves of Indianism” Ch Rahmat Ali has gone far ahead in his basis for the solution of the Indian issue…his Pakistan National Movement had prepared the ground for his earlier proposal of Muslim majority (and hence national status) in the Northwest. The same principle of Muslim majority applied equally well to Bengal. The All India Muslim League, in its Lahore Resolution, also opted for the same principle and hence emphatically demanded “independent states in the North Western and Eastern Zones of India”. The League completely omitted Osmanistan because that did not come within the meaning of the principle. On the other hand the League Resolution refrained from using the word “Pakistan”, but instead added the phrase “geographically contiguous units” which later led to the partition of the territories in the “national lands” of Ch Rahmat Ali who had never though of any partition and less the “home” territory. Nay his argument of millat versus “indianism”…led to different directions.

“Again it is very same realization that now impels me to submit that, if we really wish to rid ourselves of “Indianism”, to reastablish our nationhood as distinct from “India”, and to link our national domains to on another as South Asiatic countries, we must scrap All India Muslim League as such and create instead alliances of the nations of Pakistan, Bengal and Osmanistan”.

His Millat at this time is seen…as an alliance of Pakistan Bengal…This higher concept of an international orgnaization which Ch Rahmat Ali proposed in his speech led him to be aware of the “menace of Indianism”…he saw it from the viewpoint of the Hindu jati and the Islamic Millat and advised the Muslims “to sever all ties with India”, to save the Millat from ‘Indianism’ and to server “Pax Islamica”.

This is the Muslim perspective and our maps should depict this perspective. Our maps should show the Muslim perspective, not the Bharati or British perspective. The location of Pakistan on the regional map must show our future, not our past.

Maps are one of the most important instruments of presenting visions. Chaudhry Rehamt Ali did that brilliantly. He displayed how the future would look like. European maps of the world show Britain in the middle. American maps show the US in the middle.All Western maps depict “Northern” countries bigger and larger and Southern countries as smaller. Thus Greenland a small island is shown as big as Africa–and minor Canadian islands are displayed as big as several Southern countries. Pakistani maps are impoverished and nasty.

Junagarh & Manvadar are Pakistani territory

Chinese Pakistani Nexus map. The Trade between China and Pakistan consolidates a friendship as old as the Himalayas. Bharati (aka Indian) analysts are increasingly worried about the growing nexus between Pakistan and China–increasingly called as “Chipak” on the pattern of “ChiAmerica”. Many analysts are beginning to see the world divided among the two superpowers China and America (ChiAmerica) and the regional force in at least West and South Asia being ChiPak. With the US increasingly looking after the Americas and Europe, it would be natural to give China the areas in which it has the greatest influence already–Asia and Africa. Why ‘Chinusa’, Chipak will rule the world & why Chindia failed–An Indian perspective

Not only has Bharat overwhelmed the media with inaccurate maps, but Pakistani news channels still also depict the inaccurate Pakistan maps. Two years ago Rupee News started the “Global Campaign to correct Pakistani maps”. Our first target was Geo TV. After faxing dozens of letters, and emailing hundreds of notes, many of the anchors corrected the maps. Most notably Hamid Mir placed a correct map of Pakistan in the background. Geo uses many correct maps, but its news division lapses and uses Bharati maps. Aaj uses correct maps, and Dunya is the worst offender–for obvious reasons. Dunya represents the 5th column.

http://rupeenews.com/2008/02/12/global-campaign-to-correct-pakistani-maps-kashmir-northern-areas-siachin-sir-creek-junagarh-and-manvadar/

Central Asian Republics Tajikistan Pakistan Uzbekistan Kyrgyzistan

This is how Pakistani maps should be presented

Pakistan maps are based on the British Empire which wanted to show the British Indian Empire as a single unit. The same maps serve the purpose of the Bharati government.

“Pakistan was not the product of the conduct or misconduct of the Hindus. It had always been there; only they were not conscious of it. Hindus and Muslims, though living in the same towns and villages, had never been blended into one nation; they were always to separate entities.” Quaid e Azam Mohammad Ali Jinnah

Pakistan is part of the ECO, and Pakistan maps should depict the future of Pakistan as PakAsia

Chaudhry Rehmat Ali’s vision, Iqbal’s foresight, and Jinnah’s work in not depicted in the current maps of Pakistan. If Pakistan is to look forward and move forward–the maps must begin at the 30° 00 N (longitude) parallel and move North. The latitude shown should be 70º 00 E and West of that. There is no point in showing all of Bharat in Pakistani maps. that gives a false picture to the youth. Pakistan maps should show Pakistan and the all the Central Asia Republics, the Middle East and Turkey. This is the future of Pakistan.

PakAsia is the future of Pakistan. Maps must reflect the future, not the past

Chaudhry Rehmat Ali described PakAsia in many publications that evolved over the ages. Ahmed Hasan Dani was prolifically described the evolution of Ali in his book “History of Pakistan”. In fact the entire body of knowledge of Ahmed hasn Dani is discovering the lost archeology and links of Pakistan to Central Asia–described as PakAsia by Chaudhry Rahmat Ali.

Chaudhry Rahmat Ali proposes the name PakAsia for the future of Pakistan. “understand that unlike the terms Arabsia, Australasia, Malaysia, and Caucasian, the term Pakasia has no racial significance; yet like them all, it has a both cultural and a eogrpahical connotation. Culturally, it connotes the part of Asia wherein our Pak culture is, actually or potentially, predominant; and geographically, it includes the Continent of Dinia and its dependencies, i.e. Alam Islands, Ameen islands, Safistan, Ceylon Nasaristan, Ashar Islands, and Balus Islands…cover every interest of he Millar–spiritual, strategic, of provinces or of states–and therby protect her whole heritage in the Continent of Dinia and its dependencies…the plan blessed by Allah and, of followed faithfully, pre-ordained to lead us within the next fifteen years to the achievement of Pakistan, or Bangistan, and of Osmanistan; before the end of the century to the creation of Siddiqistan, or Faruqistan, of Haideristran, or Muinistan, of Maplistan, of Saflistan, and or Nasaristan,; and in far less time then we took to build our present heritage, to the conversion of the Subcontinent of India into the continent of Dinia, and to the organization of the Continent of Dinia and its dependencies into the orbit of Pakasia”

Ahmed Hasan Dani says describes it is succinctly as follows:

“At the end the basic aims of the Pakistan National Movement, as defined in his book may be briefly summarized:
Spiritually, the completion of the mission in Pakistan and in the rest of Pakistan
Nationally, to live within Pakistan under Pak Laws, and to reintegrate this Pakistan with Iran, Afghanistan, and Turkharistan in order to recreate the original Pakistan; the recovery of all Pak treasures, and transfer to Pakistan of the remains of Emperor Bahadur Shah Zafar.
Manually to consolidate and integrate the Muslim nations into Pak Millat, and unite them into Pak Commonwealth of Nations.
Fraternally, the creation of a Pan-Islamic world organization to bring together all Muslim nations and communities, all Muslim countries and regions in the world.
Continentally, the elevation of all “communities in the country of India” “to sovereign nationhood in their respective homelands, and the conversion of the “Country of India” into the “Continent of Dinia”.
Culturally, the organization of the Continent of Dinia and its dependencies into the Cultural orbit of Pakasia.;
Internationally, the recognition of the equality of status of all nations and countries in the world–a recognition which is absolute pre-requisite for the peace, progress and prosperity of Mankind.

Ahmed Hasan Dani further elucidates us with the following analysis of Chaudhry Rehmat Ali and his ideas:

In this final analysis, Ch Rahmat Ali becomes a Pan-Islamist, though of a different type, in which he sees the fulfillment of his concent of Millat–a concept which he borrowed from Iqbal but took much beyond Iqbal in its application. Iqbal tried to see it in the perspective of the League of Nations after learning the lesson of nationalism from recent Turkish example. Ch. Rahmat Ali focused on Pakasia and evolved a Commonwealth of Pak Nations probably after the pattern of British Commonwealth.While Iqbal’s ideas remain to be worked out in future, Ch. Rahmat Ali has given to a complte systhesis as he understood the history…he calls for Non-Indian nations as opposed to the Indian nation of the Caste-Hindus. For all of them, he seeks territorial home and finally be visualizes an international order.

Sources and References: Ahmad Hasan Dani “History of Pakistan” published 2008 (ISBN 969-35-2020-3). Sang e Meel Publications. http://www.sang-e-meel.com

Pakistan–The Fatherland of the Pak Nation by Chaudhry Rahmat Ali. 1940
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Dr. B.R. Ambedkar (1893-1956). Born and raised as an untouchable, Dr. Ambedkar received his masters and Ph.D. from Columbia University, which later on also conferred upon him the Doctor of Law. Dr. Ambedkar also received a D.Sc. degree from London School of Economics, and the Bar-at-Law from the Grays Inn, London. Suffice to say, Dr. Ambedkar’s sharp intellect has provided us an insight into Gandhi, some of which we will like to share with you all. We recommend the following:1. Nichols, Beverley. Verdict on India. New York: Harcourt, Brace and Company, 1944.

65 years later the Dalit leader does not have a national monument in India. Twins seperated at birth (Photo credit: Ravages)

The lack of the monument says a lot about the lack of respect for the Dalits in Bharat.
Chandrakant Bhandhare, a government employee and Ambedkarite, who filed an RTI on February 23, 2011, had asked the Urban Development Ministry, the Central Public Works Department (CPWD), and the Ministry of Home Affairs for details on the policy of granting land for Rajghat and memorials of national leaders in New Delhi and other areas in the country.
“Why is there no memorial 56 years after Dr. Ambedkar’s death? Isn’t he a national leader? When I asked for information, I got a list of 14 national leaders who have memorials. There is no mention of Babasaheb in that list,” Mr. Bhandhare told The Hindu.
He asked if Dr. Ambedkar, who was posthumously conferred the Bharat Ratna in 1990, was considered a national leader and if the government had any plans of allocating land for a national memorial of the Rajghat type for him in New Delhi and Mumbai.
The CPWD said that Dr. Ambedkar was a national leader, but did not say anything on building a memorial for him.
In a reply dated April 5, 2011, it gave the names and location of memorials dedicated to 14 national leaders — Mahatma Gandhi, Jawaharlal Nehru, Lal Bahadur Shastri, Indira Gandhi, Sanjay Gandhi, Rajiv Gandhi, Charan Singh, Zail Singh, Jagjivan Ram, Devi Lal, K.R. Narayanan, Maulana Abul Kalam Azad, the former Prime Minister, Chandra Shekhar and the former President, Shankar Dayal Sharma.

65 years later the Dalit leader does not have a national monument in India. Image via Wikipedia

A book we highly recommend. Beverley Nichols, a famous novelist, musician, playwright, essayist, reporter, and a journalist visited British India. During this visit, he met Dr. Ambedkar, who told him:

“Gandhi is the greatest enemy the untouchables have ever had in India.”

In 1922, Mr. Gandhi was a defender of the caste system. Pursuing the inquiry, one comes across a somewhat critical view of the caste system by Mr. Gandhi in the year 1925. This is what Mr. Gandhi said on 3rd February 1925:

I gave support to caste because it stands for restraint. But at present caste does not mean restraint, it means limitations. Restraint is glorious and helps to achieve freedom. But limitation is like chain. It binds. There is nothing commendable in castes as they exist to-day. They are contrary to the tenets of the Shastras. The number of castes is infinite and there is a bar against intermarriage. This is not a condition of elevation. It is a state of fall.

In reply to the question: What is the way out? Mr. Gandhi said:

The best remedy is that small castes should fuse themselves into one big caste. There should be four big castes so that we may reproduce the old system of four Varnas.

In short, in 1925 Mr. Gandhi became an upholder of the Varna system.

The old Varna system prevalent in ancient India had the society divided into four orders: (1) Brahmins,whose occupation was learning; (2) Kshatriyas, whose occupation was warfare; (3) Vaishyas, whose occupation was trade and (4) Shudras,whose occupation was service of the other classes. Is Mr. Gandhi’s Varna system the same as this old Varna system of the orthodox Hindus?

Image via Wikipedia

Beverley Nichols says “In Gandhism, the common man has no hope. It treats man as an animal and no more. The ideas which go to make up Gandhism are just primitive. The economics of Gandhism are hopelessly fallacious. Gandhism may well be well suited to a society which does not accept democracy as its ideal. Gandhism insists upon class structure. It regards the class structure of society and also the income structure as sacrosanct with the consequent distinctions of rich and poor, high and low, owners and workers, as permanent parts of social organization. From the point of view of social consequences, nothing can be more pernicious…. It is not enough to say that Gandhism believes in a class structure. Gandhism stands for more than that. A class structure which is a faded, jejune, effete thing–a mere sentimentality, a mere skeleton is not what Gandhism wants. It wants class structure to function as a living faith. In this there is nothing to be surprised at. For, class structure in Gandhism is not a mere accident. It is its official doctrine. The idea of trusteeship, which Gandhism proposes as a panacea and by which the moneyed classes will hold their properties in trust for the poor, is the most ridiculous part of it.”

Beverly dissects Gandhi’s inner thoughts with proof:

“The Shudra who only serves (the higher caste) as a matter of religious duty, and who will never own any property, who indeed has not even the ambition to own anything, is deserving of thousand obeisance…The very Gods will shower flowers on him.

Another illustration in support is the attitude of Gandhism towards the scavenger. The sacred law of the Hindus lays down that a scavenger’s progeny shall live by scavenging. Under Hinduism scavenging was not a matter of choice, it was a matter of force. What does Gandhism do? It seeks to perpetuate this system by praising scavenging as the noblest service to society! Let me quote Mr. Gandhi: As a President of a Conference of the Untouchables, Mr. Gandhi said:

Image via Wikipedia

I do not want to attain Moksha. I do not want to be reborn. But if I have to be reborn, I should be born an untouchable, so that I may share their sorrows, sufferings and the affronts levelled at them, in order that I endeavor to free myself and them from that miserable condition. I, therefore prayed that if I should be born again, I should do so not as a Brahmin, Kshatriya, Vaishya, or Shudra, but as an AtiShudra…. I love scavenging. In my ashram, an eighteen-years-old Brahmin lad is doing the scavenger’s work in order to teach the ashram scavenger cleanliness. The lad is no reformer. He was born and bred in orthodoxy…. But he felt that his accomplishments were incomplete until he had become also a perfect sweeper, and that, if he wanted the ashram sweeper to do his work well, he must do it himself and set an example. You should realize that you are cleaning Hindu Society.

Can there be a worse example of false propaganda than this attempt of Gandhism to perpetuate evils which have been deliberately imposed by one class over another? If Gandhism preached the rule of poverty for all and not merely for the Shudra the worst that could be said about it is that it is mistaken idea. But why preach it as good for one class only?”

65 years later the Dalit leader does not have a national monument in India. Image via Wikipedia

There is a reason why Bharat cannot allow a national momument to Dr. Ambadekar. He is a Dalit!
The Urban Development Ministry gave a vague reply with only details of Rajghat to which 89 acres was allotted in 1978, and about some land allotted for Indira Gandhi‘s memorial. The Ministry of Home Affairs said it had no information on the matter.
In 2002, the then Maharashtra Chief Minister, Vilasrao Deshmukh, headed a committee which decided on a four-phase development of a memorial for Dr. Ambedkar. But matters came to standstill after that.
Republican Party of India (RPI) activists have been demanding a memorial for Dr. Ambedkar and last year things picked up momentum with the Congress and the Nationalist Congress Party trying to outdo each other with their fervour for a memorial.
The demand became vociferous from all parties before elections to the local bodies got under way in December. In the winter session of the Legislature, both Houses, which witnessed a ruckus over this issue, decided that the entire Indu Mills land must be given up for the memorial.
Prime Minister Manmohan Singh had promised the entire 12.5 acres of Indu Mills land for a memorial for Dr. Babasaheb Ambedkar in Dadar. In December 2011, the Prime Minister approved in principle the demand. An all-party delegation led by Chief Minister Prithviraj Chavan met him in this connection.
The Indu Mills is located near Chaityabhoomi at Shivaji Park, where the Buddhist Society of India has dedicated a memorial to Dr. Ambedkar, visited by lakhs of his followers every year.
A secretary-level committee will decide the formalities of the handover of the land, possessed by the National Textile Corporation. The land was to be handed over by January 31.

Image via Wikipedia

Mr. Gandhi’s views on the caste system–which constitutes the main social problem in India–were fully elaborated by him in 1921-22 in a Gujrati journal called Nava-Jivan. The article is written in Gujrati. I give below an English translation of his views as near as possible in his own words. Says Mr. Gandhi:
I believe that if Hindu Society has been able to stand it is because it is founded on the caste system.
The seeds of swaraj are to be found in the caste system. Different castes are like different sections of miliary division. Each division is working for the good of the whole….
A community which can create the caste system must be said to possess unique power of organization.
Caste has a ready made means for spreading primary education. Each caste can take the responsibility for the education of the children of the caste. Caste has a political basis. It can work as an electorate for a representative body. Caste can perform judicial functions by electing persons to act as judges to decide disputes among members of the same caste. With castes it is easy to raise a defense force by requiring each caste to raise a brigade.
I believe that interdining or intermarriage are not necessary for promoting national unity. That dining together creates friendship is contrary to experience. If this was true there would have been no war in Europe…. Taking food is as dirty an act as answering the call of nature. The only difference is that after answering call of nature we get peace while after eating food we get discomfort. Just as we perform the act of answering the call of nature in seclusion so also the act of taking food must also be done in seclusion.
In India children of brothers do not intermarry. Do they cease to love because they do not intermarry? Among the Vaishnavas many women are so orthodox that they will not eat with members of the family nor will they drink water from a common water pot. Have they no love? The caste system cannot be said to be bad because it does not allow interdining or intermarriage between different castes.
Caste is another name for control. Caste puts a limit on enjoyment. Caste does not allow a person to transgress caste limits in pursuit of his enjoyment. That is the meaning of such caste restrictions as interdining and intermarriage.
To destroy caste system and adopt Western European social system means that Hindus must give up the principle of hereditary occupation which is the soul of the caste system. Hereditary principle is an eternal principle. To change it is to create disorder. I have no use for a Brahmin if I cannot call him a Brahmin for my life. It will be a chaos if every day a Brahmin is to be changed into a Shudra and a Shudra is to be changed into a Brahmin.
The caste system is a natural order of society. In India it has been given a religious coating. Other countries not having understood the utility of the caste system, it existed only in a loose condition and consequently those countries have not derived from caste system the same degree of advantage which India has derived. These being my views I am opposed to all those who are out to destroy the caste system.

Image via Wikipedia

Dr. Ambedkar joined the Indian National Congress at the behest of Tilak and Jinnah. He was however unable to convince Mohandas Gandhi about abolishment of Untouchability. He wrote the Bharati consitution, but the best parts of it that granted the Dalits equality were taken out by Nehru. He died a broken man saying that his biggest blunder was giving in to Gandhi’s fake fast–Ambedkar retreated from his demand for separate electorate for the Dalits, even after the British had approved the measure. As a result of his blunder the 450 million Dalits, Untouchables, Scheduled classes, and Tribals today remain enslaved.

The BSP in 2010 slammed the Congress for omitting Bhimrao Ambedkar’s contribution in a booklet issued to commemorate its 125 years, saying the party’s “anti-dalit mentality” and “fake love” for the community have been exposed.

“There is no mention of the contributions made by Dr Ambedkar, dalit leader Babu Jagjeevan Ram and Maulana Abul Kalam Azad in the booklet released by Congress on completing 125 years of its foundation,” BSP state president Swami Prasad Maurya said in a statement issued here.

Even if the monument is ever built, it would be a rallying cry for the bigots of the BJP and the racists of the VHP and the BJP.

Keywords: B.R. Ambedkar, Ambedkar memorial, RTI plea, Maharashtra memorials
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Image via Wikipedia

The Bharati media is full of stories against the refugees who were thrown out of Sindh. Their self-inflicted woulds are a result of their racism and pathological hatred for other races and religions. They face a colossal backlash from the indigenous people of Gujarat and Maharashtra. While those who settled in Sindh have become educated and rich, those who left it for greener pastures in Gujarat and Maharashtra face an uncertain future.

• They went to the neighbouring Indian state of Gujarat but were not accepted there by the local Hindu communities. Shockingly, these very Hindus, partly to be accepted as true Hindus, participated in the anti-Muslim violence in Godhra in Gujarat in 2002.
• These facts have been revealed in the book Interpreting the Sindhi World: Essays on society and history; Edited by Michel Boivin & Matthew Cook (Oxford University Press, 2010)

These landlords of Sindh numbered about one million. They were the most ruthless landlords in the world, and it was because of their curelty that Sindh first separated from the Bombay constituency, and then voted for Pakistan. Before the British rule, Persian was used as the court language in Sindh. The British rulers decided to run their local administration in Sindhi and introduced the language as a medium of instruction at the school level. These so called Hindu Sindhis tried to impose their version of a language on Sindh. Most Hindu Sindhis in Bharat are pessimist about the future of Sindhi language in India. There is a very limited contact with Sindh, and on the other hand, the Sindhi community does not form a significant numerical strength in any part of India.

The bigot who was born in Sindh. Image via Wikipedia

These are the scoundrels of hate that everyone dislikes. Most of the Hindu refugees from Sindh settled in the western states of Rajistan, Gujarat and Maharashtra. They were responsible for the Gujaerat ritos against the Muslims. Sindh does not belong to Bharat–it is entirely in Pakistan. It makes no sense of the Bharati anthem to claim any sovereignty over Sindh.In late 2004 these racists vociferously opposed a Public Interest Litigation in the Supreme Court of Indiawhich asked government of India to delete word Sindh from the Indian National Anthem.These are the merchants of bigotry that are despised on both sides of the border. Expelled from the land of their birth, and shunned by the land that they call “Bharat”, these so called Gandwanis-Hindu-Sindhis never lived in the land of the Indus–but they try to call themselves “Sindhis”. No one wants them! As usual the so called refugee who no one wants tries to spew venom against Pakistan with pseudo factoids and half baked theories. They call themselves Sindhis, but are not Sindhi, because they opposed the creation of the Muslim Majority province of Sindh. These Gindwanis etc are the most virulent hate mongers on the planet, hated by the Gujratis and the Maharashtrans. They are detested in Mumbai, and all they can do is spew venom against others. Even among themselves they hate each other based on caste, color, creed and sub-ethnicity. After 1947, a large number of Sindhi medium schools were opened in Maharashtra, Gujarat, Rajasthan and Delhi. Sindhi was also introduced as a subject at the University level. Sindhi managements opened Sindhi medium school with great enthusiasm. This led to a huge backlash against Sindhi in th

Image via Wikipedia

They thought that they would be refugees for 90 days–now they know that they will never be able to return to the land of the real Sindhis.

• Rita Kothari records the Hindu migration into Gujarat. Ships from Karachi arrived at the ports of Porbander, Veraval, and Okha on Gujarat’s coast. Movement towards Gujarat also happened indirectly, especially via Rajasthan, when Sindhis arrived from Mirpurkhas (p.58). These Sindhis looked ‘Muslim-like’ to the locals: “The Hindus of Sindh were not quite the most suitable examples of orthodox Hindus, as they were a meat-eating community in a largely vegetarian region” (p.59).
• Local Gujaratis did not want Sindhis to occupy the evacuee properties left behind by Memons who had preferred to migrate to Pakistan once it was decided that Junagadh would merge with independent India. Local Gujaratis resented the government’s decision to allocate evacuee properties to Sindhis. They disliked Sindhis for being like Muslims, due to their meat-eating habit (p.64).
• Parts of Bombay that included the districts of Godhra and Dahod (now in Gujarat) also beckoned Sindhis due to their availability of evacuee property. A majority of the 15,000 Sindhis who live in Godhra are from Lower Sindh, the region of Lar. Peasants and fishermen by vocation, the Laris are considered coarse and poor. The second smaller group, one that is more powerful in terms of political representation, was from Upper Sindh and the regions of Larkana and Shikarpur (p.65)
• It is in the struggle of the Sindhi Hindus in Gujarat to be accepted as Hindus that they backed the Bharatiya Janata Party (BJP) and then fought with local Muslims. Kothari writes: “The subsequent communal history of Godhra, with its notorious series of riots between the Ghanchi Muslims and the Lari Sindhis has, at its roots, the issue of evacuee property.”
• The reputation of the Godhra Sindhis had spread to other parts of Gujarat. The Sindhi aggression against Muslims was seen as a special gift the Sindhis had brought with them to Gujarat. One Sindhi said: “The Maharaja of Baroda wanted us to put the Muslims of Baroda also in place. He wanted us to have townships next to Muslim colonies so they remain under control” (p.66). Ninety per cent of Sindhi Hindus are BJP voters today and recognise Sindhi LK Advani as their leader (p.73).
• Like toads after a rain, these guys have started jumping up and down croaking like frogs, every time you read some concocted story in the press. “Democracy” was a word given to the Bharatis, brought in vogue by the British in the 40s to manufacture a Hinduocracy in Bharat and keep the Muslims out of power. (http://tribune.com.pk/story/128170/sindhi-hindus-in-gujarat/)

The harbingers of the so called “democracy” forget the “emergency” (aka martial law) during the reign of Indiara Gandhi. They are unable to define why only the Gandhi/Nehru dynasty can ever rule the Brahmanocracy in Bharat. What kind of “democracy” is it where the real reigns of power are in the hands of an unelected foreigner called Sonia. Amazingly the new Nehru-Gandhi is now being groomed to take over the dynastic-ocracy.

The Adhvani ilk only sees ethnicity. For Pakistanis ethnicity is irrelevant–in matter of faith, marriage or social interaction. For you, ethnicity is religion…for Pakistanis it is something trivial They are in pain because a US spy has been neutered, and the drone and suicide bombings have been halted. Your frustration level grows because the state of Pakistanhas thumbed its nose at Bharat, and is defying a world power— The Adhvani types have no clue–all their disinformation is wrong.

We shed light on urban myths and lies and break the paradigms of propaganda. The plight of the Hindu Sindhi has not been aired, so people think, it does not exist. Hindu Sindhis have lost their language, their culture, their lands, and today are trying to hide their identity in Gujarat. The well researched works of Rita Kothari destroy the urban myths that many have been indoctrinated with in the temples. If there are no “Hindu Sindhi” identity in India, who is Adhvani, and what are they doing in the World Sindhi Congress? Kothari says “The Sindhis Gained Much, But Also Suffered Many Losses. Though Sindhis Have Risen From The Ashes Of Partition As A Model Immigrant Community, The Sufi Syncreticism That Informed Their Former Life Has Been Tragically Damaged And They Have Also Suffered The Loss Of Their Language. In Gujarat, These Losses Are Accompanied With A Desire To Become Proper Hindus By Adopting A More Monolithic Hindu Identity And By Denying Their Sindhiness”. Rita Kothari, who investigates the post-Partition resettlement of Sindhi Hindus in Gujarat and the hardening of their religious identities. She also says “Partition changed the lives of Sindhi Hindus who suffered the loss of home, language and culture, and felt unwanted in their new homeland”. Writing for the Dawn, Sarah Ansari in Dawn says that”Maya Khemlani David’s study of code-switching among Sindhis in Malaysia where she finds that the community, proud of its Sindhi identity, retains at least some elements of its mother tongue, all underline the need to beware the trap of over-generalising about the experiences of diasporic Sindhi Hindus. To quote Ramay’s concluding sentence, “Only a contextualised representation that recognises the vitality in Sindhi traditions and religious expressions can begin to approximate the complexity that comprises Sindhi Hindus in diaspora.” Rita’s anthology contains many streams. Each swim lane defines a different color describing the issues faced by the Hindu Sindhi in Bharat. THe crtical analysis is muted, but one can read between the lines. Farhana Ibrahim’s study of lack of cultural integration in Kutch describes the ways in which Hindu Sindhis living there have tried to hide their identity and are attempting to acquire a new “nationality”. Steven Ramay’s analysis of how Sindhi Hindus imposed themselves to UP after 1947. They attempted to contain their community practices and individual expressions–however most of this has been assimilated into the new culture of UP.

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Rajistan

Brigham Young. Image via Wikipedia

been in the forefront of taking old books and translating them into English and publishing them. The Morman are call themselves the Church of Christ and Latter Day Saints–believing that there are prophets after Jesus Christ. The Mormons are Unitarians and reject Trinity. The LDS position on Islam can be found in an August 2000 article by James Toronto, entitled “A Latter-day Saint Perspective on Muhammad,” from Ensign—the church’s flagship monthly magazine.

In the clearest and most complete elucidation of its position on Muslims, Toronto, the Book of Mormon says that “the Lord has provided spiritual light to guide and enrich [the peoples of the nations’] lives” and that “Prophet Joseph Smith often expounded on the theme of the universality of God’s love and the related need to remain open to all available sources of light and knowledge.” Based on these doctrines, “church leaders continually have encouraged members to foster amicable relations with people of other faiths by acknowledging the spiritual truth they possess….”

The LDS’s Toronto says that “as early as 1855, at a time when Christian literature generally ridiculed Muhammad as the Antichrist and the archenemy of Western civilization, Elders George A. Smith (1817-75) and Parley P. Pratt (1807-57) of the Quorum of the Twelve Apostles delivered lengthy sermons demonstrating and accurate and balanced understanding of Islamic history and speaking highly of Muhammad’s leadership.” In fact “Elder Pratt went on to express his admiration for Muhammad’s teachings, asserting that ‘upon the whole,…[Muslims] have better morals and better institutions than many Christian nations.’”

The current LDS First Presidency Statement of 1978 says specifically mentions Prophet Muhammad as one of ‘the great religious leaders of the world’ who received ‘a portion of God’s light….’”

Toronto further elucidates:

“Contrary to Western civilization’s stereotype of Muhammad as a false prophet or enemy of Christians, Muslim sources portray a man of unfailing humility, kindness, good humor, generosity, and simple tastes.” Toronto does find a few points on which Mormons and Muslims disagree—such as “Islamic teachings that deny the divinity of Jesus Christ” and “the need for modern prophets”—but then engages in massive cognitive dissonance by stating that he is grateful to “belong to a church that affirms the truths taught by Muhammad….”