FATE OF SLAVES From Mecca to Sindh to North India

from M. A. Khan’s book, “Islamic Jihad: A Legacy of Forced Conversion, Imperialism and Slavery“. The part discusses employment of slaves in 1) Construction, 2) Army, 3) Royal Factories, 4) Palaces, 5) Households and Agricultural farms. Those, who think Islam showed great generosity to slaves by giving opportunities to take position in the army, should read this part (Part 1, Part 8).

FATE OF SLAVES From Sindh to North India

When Cult of Terror’s called Islam and Thug Muhammad died in 632, he had left behind a few thousand dedicated Muslim converts, who mainly engaged in raiding and plundering for making a living as well as for expanding the Muslim territory. This rather small band of Muslim warriors embarked on a stunning mission of conquest bringing vast territories of the world under their sway within a short time. In the process, they enslaved great multitude of the vanquished infidels, a large majority of whom involuntarily became Muslim.

Upon entering Sindh with only 6,000 Arab soldiers, Qasim had enslaved approximately 300,000 Indian infidels in three years. Similarly, Musa (698–712) had enslaved 300,000 Blacks and Berbers in North Africa. The early community of Muslims in Sindh consisted of a larger number of slave Muslims and a much smaller number of their Arab masters. Combined together, they formed the administrative machinery of the new Islamic state. Running such an enterprise needed a large amount of manpower in that non-technological era. Consequently, large numbers of these infidels, turned Muslims through enslavement, had to be engaged in many kinds of activities—as sex-slaves to the expansion of the military.

In India, there was no occupation in which the slaves of Firoz Shah were not employed,’ noted medieval chronicle Masalik.

[1] This was the case under all Muslim rulers, not only in India, but also everywhere else. In Southeast Asia under the Muslim rule, slaves were also engaged in almost every conceivable function.’

[2] Indeed, almost entire work-force in Islamic Southeast Asia consisted of slaves as already noted.

Employment in building and construction: One major task Muslim invaders and rulers undertook in conquered lands was the construction of outstanding buildings for mosques, minarets, monuments and palaces. These were intended for declaring the might and glory of Islam, overshadowing the achievements of the native infidels. According to Chachnama, Qasim, informing of the building initiatives undertaken by him in Sindh, wrote to Hajjaj, ‘…the infidels converted to Islam or destroyed.

Instead of idol temples, mosques and other places of worships have been built, pulpits have been erected…’

[3] Qutbuddin Aibak had started construction of the impressive Qwat-ul-Islam (might of Islam) mosque in Delhi as early as 1192, more than a decade before establishing Muslim rule in India (1206). According to Ibn Battutah, the site of the Qwat-ul-Islam mosque ‘was formerly occupied by an idol temple, and was converted into a mosque on the conquest of the city.’

[4] Aibak started the construction of the magnificent Qutb Minar—a minaret for announcing the Islamic call to prayers—in Delhi in 1199. The Qutb Minar ‘has no parallel in the land of Islam,’ wrote eyewitness Battutah.

[5] The undertaking of these huge ventures in India, ahead of establishing a firm foothold for Islam, affirms that the declaration of the might and glory of Islam was an urgent and focal mission of the conquest. To undermine and degrade the achievements of the infidels further, materials from destroyed temples, churches, synagogues etc. were used in the construction of Islamic structures. A Persian inscription on the Qwat-ul-Islam mosque testifies that materials from twenty-seven destroyed Hindu and Jain temples were used in its construction.

[6] Similar materials were used in the construction of Qutb Minar, about which, writes Prof. Habibullah, ‘the sculptured figures (of Hindu gods, goddesses etc.) on the stones being either defaced or concealed by turning them upside down.’

[7] Muslim invaders of India started with the building of such magnificent mosques, minarets, citadels, and mausoleums of their religious significance; to these, they later added outstanding palaces and other buildings across India.

Their constructions were often completed in double-quick time. In excessive enthusiasm, Barani informs us that a palace could be built in two to three days and a citadel in two weeks during Sultan Alauddin Khilji. Although an exaggeration, it nonetheless tells us that a large number of people, invariably slaves, were employed in these works of great endeavor; and they had to work under tremendous pressure to complete those ventures in the quickest of time in that non-technological era.

It is little wonder then that Sultan Alauddin had accumulated 70,000 slaves, who worked continuously in buildings. Qwat-ul-Islam mosque and Qutb Minar were projects of great endeavor, since materials from destroyed temples had to be dismantled with great care for reusing them. Nizami records that the temples were demolished using elephants, each of which could haul a stone, for which 500 men would be needed. Much of the delicate work, however, was done by human hands and a large number of slaves must have been employed.

[8] Furthermore, there was little respite in building new cities, palaces and religious structures. Many often, after a new Sultan ascended the throne—happened frequently because of ceaseless uprisings and intrigues, which so characterized the Islamic rule in India—he would construct a new city and palace in order to leave an enduring legacy of his own. Abandoning Iltutmish’s old city, Sultan Ghiysuddin Balban (r. 1265–85) built the famous Qasr-i-Lal (Red Fort) in Delhi. Likewise, Kaiqubab built the city of Kilughari. Battutah testifies that ‘It is their custom that the king’s palace is deserted on his death… and his successor builds a new palace for himself.’

[9] He noted of Delhi that it was ‘the largest city in the entire Muslim Orient,’ made up of four contiguous cities, built by different sultans.[10]

Moreover, congested cities, with no modern sewage and garbage management systems, used to get dirty and uninhabitable quickly and a new city used to be built to replace it. Battutah and Babur recorded the destruction of old cities because of moisture, which necessitated shifting to a new city where everything was clean and tidy.

Hindus, enslaved in large numbers, were engaged in cleaning up the dirt and in constructing new cities for the largely city-dwelling Muslims. As already cited, Sultan Firoz Tughlaq had assembled 180,000 slaves for his services.

Of these, a contingent of masons and builders with 12,000 slaves may have been engaged in stone-cutting alone, estimates Lal. Emperor Babur recorded that ‘[only] 680 men worked daily on my buildings in Agra…; while 1491 stone-cutters worked daily on my building in Agra, Sikri, Biana, Dulpur, Gwalior and Kuli (Aligarh). In the same way there were numberless artisans and workmen of every sort in Hindustan.’

[11] Throughout Islamic rule, Muslim rulers of India built great mosques, monuments, mausoleums, citadels, palaces and cities as well as repaired them. Indisputably, the greatest Muslim achievements in India were the great architectural monuments; their glares draw numerous visitors to India from around world even today.

And it is the great multitude of enslaved Indians, who supplied unconditional labor as well as skills at all levels of their construction, with Muslim masters on watch with whips (Korrah) in their hands.

A similar pattern in building palaces, monuments and cities of exquisite stature existed in other parts of the Islamic world.

In Morocco, previous rulers had built great capital cities in Fez, Rabat and Marrakesh with stunning palaces and monuments. When Sultan Moulay Ismail captured power in 1672, he decided to build a new imperial city at Meknes, which was to surpass the scale and grandeur of all great cities in the world.

He ordered to pull down all houses and edifices clearing a huge area for building a stunning palace, whose walls stretched many miles. The palace compound was to feature various interlocking palaces and chambers extending in endless succession across the hills and valleys around Meknes.

There were to be vast courtyards and colonnaded galleries, green-tiled mosques and pleasure gardens. He (the sultan) ordered the building of a huge Moorish harem, as well as stables and armories, fountains, pools and follies.’

[12] Sultan Moulay Ismail had wished to build a palatial city greater than that of King Louis XIV at Versailles, the greatest palace in Europe. In reality, he much outdid the Versailles palace. A British entourage, led by Commodore Charles Stewart, on a diplomatic mission to sign a peace treaty with Sultan Moulay Ismail and to free the English captives, visited the palace; they found it far larger than any building in Europe.

Even the greatest and most opulent palace of King Louis XIV was much tinier. The most stunning edifice was the al-Mansur palace, which stood 150-feet high and was ‘surmounted by twenty pavilions decorated with glazed green tiles.’

[13] The sultan’s palace was built exclusively by European slaves, aided by bands of local criminals. The palace was four miles in circumference and its walls were twenty-five feet thick. According to Windus, ‘‘30,000 men and 10,000 mules were employed everyday in the building of the palace.’’ Every morning the sultan would appear to oversee the construction and give idea for the days work.

Slaves would work meticulously to finish the allotted work in time. As soon as he finished one project, he would start another.

The scale of the building project was so huge that ‘‘Never had such a similar palace been seen under any government, Arab or foreign, pagan or Muslim,’’ wrote Moroccan historian ez-Zayyani. Some 12,000 soldiers were needed to guard the ramparts alone

.[14] There was no respite in the building activity in Sultan Moulay Ismail’s palace. Rarely satisfied with finished buildings, he would order their demolition for rebuilding all over.

In order to keep his slaves busy, he would order them to demolish twelve miles of the palace wall for their reconstruction at the same place. When inquired about this, the sultan replied, ‘‘I have a bag full of rats (slaves); unless I keep that bag stirring, they would eat their way through.’’

[15] Sultan Moulay Ismail’s successor Moulay Abdallah was as cruel as his father. In order to subject his slaves to hard labor and keep them busy, he ordered the stunning palace buildings built by his father—”the pride and joys of Meknes”—be razed down and reconstructed by his European slaves.

And he took sadistic joy at the suffering and even death of his slaves while they worked. while the slaves were working,’’ wrote Frenchman Adrian de Manault, ‘‘one of his pleasures was to put a great number of them at the foot of the wall which were about to collapse, and watch them be buried alive under the rubble.’’ He treated his slaves in ‘‘a most grievous and cruel manner,’’ wrote Pellow.

[16] Engagement in the army: Another major enterprise, in which, slaves were employed in large numbers was the Muslim army. Musa in North Africa had drafted 30,000 slaves into the military service. Late in the eighteenth century, Sultan Moulay Ismaili had a 250,000-strong army of black slaves.

Muslim slave armies, 50,000 to 250,000 strong, were normal in Morocco, Egypt and Persia.

The dreaded Ottoman Janissary Regiment that brought down Constantinople in 1453 consisted exclusively of slave soldiers. Qutbuddin Aibak, the first sultan of Delhi, was a slave of Sultan Muhammad Ghauri. The sultans of Delhi until 1290 were all slaves. Their army also consisted mostly of slaves, imported from foreign lands.

Many Muslim and non-Muslim historians and commentators have sought to sell this policy of employing the slaves in the armed forces as an ennobling and liberating act on the part of Muslim rulers.

This noble exercise, they argue, enabled slaves to reach the highest rank in the military; they even became rulers. It is true that many slaves rose to the top in the military; and some, through cliques and intrigues, even rose to the position of rulers. But this, for Muslim rulers, was never a gesture of their generosity.

Instead, it was, for them, a necessity to continue the conquest for their own interest: for expanding their kingdoms and for acquiring more plunder, slaves and revenues from the vanquished. It also became a tool for continued brutality, mass-slaughter and enslavement of the infidels.

Every slave, who happened to reach the height of power, paved the way for the brutalization and destruction of tens to hundreds of thousands of innocent lives. Every slave, who became a normal soldier, destroyed a few to many innocent lives.

After capturing Debal in 712 with 6,000 Arab warriors, Qasim could not take his conquest further without expanding the army. Hence, after taking a city, he had to take time to consolidate power and expand the military, for which, some of the enslaved were unconditionally drafted in.

[17] Once the military power improved, he could send forward a new expedition while keeping the already-conquered territories secure.

He made about half-a-dozen major expeditions after arriving in Sindh and gradually his army swelled to 50,000 soldiers. A part of the new recruits came from enslaved Indians. ‘Kingship is the army and the army is the kingship,’ wrote Barani, implying the central importance of a powerful army in the plunderous Muslim rule and conquest.

The engagement of slaves in the army, therefore, was not a favor by Muslim rulers to the enslaved, but quite the opposite. It was not a generous act of liberation and elevation of slaves by Muslim rulers; it was a compulsion for their own good fortune.

Most of all, joining the Muslim army was not a free choice for slaves, but a compulsion. And every slave drafted into the army paved the way for the destruction and brutalization of the lives of scores of innocent non-Muslims, normally their co religionists of the yesteryear.

After suffering reverses in the battle of Tours (France) in 732, Islamic conquests became somewhat subdued. The Jihadi spirit of the Muslim army was probably dwindling. With vast territories conquered and huge wealth accumulated, the Arab and Persian soldiers had probably lost their zest for engaging in further bloodletting wars, which risked their lives. This time, the North African black and Berber slaves formed the bulk of the Muslim army that continued Jihadi expeditions in Europe.

On the eastern borders of the Islamdom, Muslim rulers found another people, the Turks, with an unceasing zeal for wars and bloodbath. The Abbasid caliphs, especially Caliph al-Mutasim (833–42), started drafting the Turks in the army in large numbers, replacing the lackadaisical Arabs and Persians. Most of these Turks were enslaved in wars.

They were also imported at young age as Dewshirme-style tributes and trained for serving in the army. This trend continued under subsequent caliphs, making Turks the major force in the army; the supremacy of the Arabs and Persians in the military was dismantled.

Some of these powerful Turk commanders later revolted against the caliphs and declared their independence. The first independent Turk dynasty was established in Egypt in 868. On the eastern front of Islamdom, there arose a Turk slave ruler, named Alptigin—a purchased slave of Persian (Samanid dynasty) King Ahmad bin Ismail (d. 907) of Transoxiana, Khurasan and Bukhara. For his military excellence, Alptigin was appointed in the charge of 500 villages and about 2000 slaves by the Samanid governor Abdul Malik (954–61). Alptigin later became an independent chief in Ghazni. He purchased another Turkish slave, named Subuktigin, who, after Alptigin’s death, prevailed in acquiring power. Subuktigin ‘made frequent raids into Hind in the prosecution of holy wars,’ wrote al-Utbi. However, it was the son of Subuktigin, Sultan Mahmud Ghazni, who launched devastating holy wars against the infidels of India.

About one-and-half centuries later, another band of slave sultans, the Afghan Ghaurivids, launched the final blow to India’s sovereignty, establishing the Muslim sultanate in Delhi. Qutbuddin Aibak, Sultan Ghauri’s Turkish slave turned military commander, became the first sultan of Delhi.

The Delhi sultans used to maintain an army, consisting mainly of slaves of foreign origin during the early period. Slaves from various foreign nationalities—Turks, Persians, Seljuqs, Oghus (Iraqi Turkmen), Afghans and Khiljis—were purchased in large number and drafted into the Ghaznivid and Ghaurid army. Black slaves, purchased from Abyssinia, became the dominant force in the army of Sultana Raziyah (r. 1236–40), the daughter of Sultan Iltutmish.

When the Khilji dynasty (1290–1320), the first non-slave rulers in India, came to power—the Indians, enslaved and forcibly converted to Islam, started appearing in the army, much to the annoyance of orthodox Muslims, who detested the inclusion of the lowly Indians into the armed forces.

But the Mongols had been attacking India’s northwest frontier at this time. The Sultan needed a powerful army, which necessitated the inclusion of slave Muslims of Indian origin. Moreover, the Khiljis had captured power by ousting the Turks, who had been raising constant revolts.

Hence, the Khiljis could not employ the Turks heavily in the army because of the loyalty issue. Later on, Sultan Firoz Tughlaq (r. 1351–88), sensing an impending invasion by the Islamized Mongols (which, indeed, came in 1398 with Timur’s barbaric assaults), needed to assemble a large army. As a result, the Hindus were allowed to be drafted into the Muslim army for the first time in India.

Similar Muslim opposition against the employment of the conquered infidels turned Muslims into the army also existed elsewhere. In Egypt, the native Coptic Christians, who converted to Islam, were not included into the army for a long time.

Role of Indian soldiers: In the army, the Indian soldiers (mostly converted slaves), known as paiks, were normally engaged in lower ranks. They belonged to the infantry. They were drawn from slaves captured in expeditions or obtained as tributes;

Some Hindus also joined the army at later stages to secure a livelihood. The paiks performed all kinds of sundry jobs, such as looking after the horses and elephants; they were engaged in personal services of the higher-ranked cavalrymen.

Muslim sultans and emperors in India kept a huge army; and in the reign of Akbar, ‘A Mogul army in the field had on the average two or three servants for each fighting man,’ notes Moreland.

[18] Naturally, numerous slaves were engaged in the army in different capacities during later periods. When on a military campaign, the paiks cleared jungles and prepared roads for the marching army. When halted or arrived at the destination, they set up camps and fixed tents—sometimes on lands, as much as 12,546 yards in circumference, records Amir Khasrau.

[19] In the battle-field, the paiks were stationed at the front line on foot to absorb the initial assaults. They could not escape from the frontal onslaught, because, horses were on their left and right… and behind (them), were the elephants so that not one of them can run away,’ writes Alqalqashindi in Subh-ul-Asha. Portuguese official Duarte Barbosa (1518) records in his eyewitness account, ‘‘(paiks) carry swords and daggers, bows and arrows. They are right good archers and their bows are long like those of England…

They are mostly Hindus.’’ Some Indian-origin slave soldiers (converted Muslims)—such as Malik Kafur, Malik Naik, Sarang Khan, Bahadur Nahar, Shaikha Khokhar, and Mallu Khans et al.—also rose to positions of power through their military valor and loyalty to the sultans.

[20] In general, Indian slaves in the army did all kinds of sundry jobs, including acting as servants to soldiers, caretakers of the stable of horses and elephants, in clearing jungles and setting up tents and camps. In battle-fields, they stood in the front line on foot with daggers and swords, bows and arrows and bore the brunt of enemy attacks.

A similar trend existed in the employment of native soldiers elsewhere. When the Egyptian Coptic converts to Islam had to be drafted into the army after the initial resistance,

‘they were enrolled in the foot-soldier brigades, which meant that, in case of the army’s victory, they were entitled to receive only half the horsemen share of the war spoils.’[21] The European captives turned Muslims in Morocco, the most hated ones among the slaves, were employed in the army to do difficult battles against deadly rebels.

They had to lead the first wave of attack against the enemy; and they had no way to escape but take the enemy assaults on their bodies. In the battle, if they tried to betray or give way, they were cut up in pieces.

[22] Employment in royal factories: Another major enterprise for employing slaves in large numbers was the royal karkhana (factory/workhouse), which existed throughout the Sultanate and Mughal periods in India.

These workhouses used to produce and manufacture goods of every conceivable royal usage: articles of gold, silver, brass and other metals, textiles, perfumes, armors, weapons, leather goods and clothes, saddles for horses and camels, and covers for elephants.

[23] Thousands of slaves trained as artisans and craftsmen worked in running these factories, watched by senior Amirs or Khans. Firoz Shah Tughlaq had 12,000 slaves working in his karkhanas.

They produced articles of excellent quality for every need of the sultans and emperors, and their generals, soldiers and nobles—including weapons for warfare, and gifts for sending to overseas kings and overlords. Commodore Steward and his entourage, visiting Sultan Moulay Ismail’s workhouses in Morocco, found them ‘‘full of men and boys at work… making saddles, stocks for guns, scabbards for cymiters [sic] and other things.’’

[24] Employment in palaces and royal courts: Following is a summary of Lal’s account of the employment of slaves in royal palaces and court.

[25] Slaves were used in large numbers in various departments of the royal courts. Large numbers of them acted as spies; thousands were needed in the Revenue and Postal Departments for collecting revenues and carrying official communications, respectively.

At the palace, slaves were also needed in very large numbers. Emperor Akbar, Jahangir and Shah Jahan had 5,000 to 6,000 women (wives and concubines) in their harems; and each one of them had a few to many bandis (slave women) to care for them. They lived in separate apartments and were guarded by female guards, eunuchs, and porters in successive circles.

There were also large bands of slaves playing trumpets, drums, and pipes etc. Slaves were engaged in fanning the royal persons and driving away mosquitoes. In the services of Sultan Muhammad Shah Tughlaq (d. 1351), wrote Shihabuddin al-Omari:

‘…there are 1,200 physicians; 10,000 falconers who ride on horseback and carry birds trained for hawking; 300 beaters go in front and put up the game; 3,000 dealers in articles required for hawking accompany him when he goes out hunting; 500 table companions dine with him.

He supports 1,200 musicians excluding about 1,000 slave musicians who are in charge of teaching music, and 1,000 poets of Arabic, Persian and Indian languages. About 2,500 oxen, 2,000 sheep, and other animals were slaughtered daily for the supplies of the royal kitchen.’

The number of slaves needed for these huge undertakings on a daily basis and all other chores of the royal palaces are not available, but not impossible to guess.

Numerous staffs were employed for amusements and sports: hunting, shooting, pigeon-flying and so on. Sultan Alauddin Khilji had 50,000 pigeon-boys in his collection.

Slaves were engaged even to train the fighting instinct of a variety of animals down to frogs and spiders,’ recorded Moreland. Emperor Humayun’s rival Sher Shah, a not-so-powerful and well-established ruler, had employed 3,400 horses in postal communications and maintained about 5,000 elephants in his stable. Seven slaves were engaged to look after each elephant.

Jahangir records in his memoir that four slaves looked after each of his dogs brought as presents from England. According to Moroccan chronicler Ahmed ben Nasiri, Sultan Moulay Ismail had about 12,000 horses in his stable and two slaves were employed to look after every ten stallions.

[26] According to Pellow, who briefly acted as a harem-guard, Sultan Moulay Ismail’s huge harem had 4,000 concubines and wives.

[27] Obviously a large number of slaves were engaged in guarding the harems.

Employment in household and agricultural works: In royal palaces, slaves were employed in tens of thousands. The nobles, provincial governors and high-ranking generals employed slaves in hundreds to thousands in activities of the courts and household chores. One official of Emperor Jahangir had 1,200 eunuch slaves alone.

From expeditions, Muslim soldiers used to get many slaves as their share. Some of them used to be sold away, while the rest were employed in the household and outdoor chores and activities to provide the masters every comfort.

According to Islamic laws as enshrined in the Pact of Omar, non-Muslims could not purchase slaves belonging to Muslims. Therefore, only Muslims could legally buy slaves in the markets of Islamdom. This restriction was likely implemented strictly in the early periods of Islam.

The Muslim population was small during the early decades and centuries of Islam, while the yield of slaves for sale was very large because of the rapid success in conquests.

This oversupply of slaves enabled even ordinary Muslim households to own many slaves as already noted. The yield of captives in certain campaigns was so large that they had to be sold in batches as did Caliph al-Mutasim in 838.

What were these slaves, from a few to many, doing in the household of the ordinary, even poor, Muslim owners? Obviously, they were employed in every conceivable type of labor and chores possible:

household works of every kind and anything that required physical exertion, such as herding the animals and working in the backyards and farms. The slaves, thus, enabled their owners to lead a life of comfort, ease and indulgence free of labor. According to Lewis, ‘Slaves, most of them black Africans, appeared in large number in economic projects.

From early Islamic times, large numbers of black slaves were employed in draining the salt flats of southern Iraq. Poor conditions led to a series of uprisings. Other black slaves were employed in the gold mines of Upper Egypt and Sudan, and in the salt mines of Sahara.’

[28] Segal adds: ‘(They) dug ditches, drained marshland, cleared salt flats of their crust; they cultivated sugar, and cotton in plantations; and they were accommodated in camps that contained five hundred to five thousand each.’

[29] Because of these deadly uprisings, Muslim rulers, later on, were cautious about employing slaves in large congregations on specific projects.

In Islamic Guinea and Sierra Leone, the masters of “slave town” employed their slaves in agricultural farms in the nineteenth century.

[30] The slaves of Sultan Sayyid Sa’id (d. 1856) in East Africa ‘labored in the great clove plantations on Zanzibar and Pemba islands…’

[31] Segal quotes Nehemia Levtzion that ‘‘In the fifteenth century, slaves were in great demand for expanding plantation agriculture in Southern Morocco.’ In the nineteenth century, adds Segal, when the demand for cotton was high and supply of slaves from Sudan was plentiful, they were used to increase production of crop in Egypt, while large numbers of slaves… were used for grain production on the East African coast and in the clove plantation on the islands of Zanzibar and Pemba.’

[32] In the nineteenth century, some 769,000 black slaves were engaged in the Arab plantations of Zanzibar and Pemba, while 95,000 of them were shipped to the Arab plantations in the Mascareme Islands from East Africa alone.[33]

[1]. Lal (1994), p. 97

[2]. Reid A (1993) The Decline of Slavery in Nineteenth-Century Indonesia, In Klein MA ed., Breaking the Chains: Slavery, Bondage and Emancipation in Modern Africa and Asia, University of Wisconsin Press, Madison, p. 68

[3]. Sharma, p. 95

[4]. Gibb, p. 195

[5]. Ibid

[6]. Watson F and Hiro D (2002) India: A Concise History, Thames & Hudson, p. 96

[7]. Lal (1994), p. 84

[8]. Ibid, p. 84–85

[9]. Ibid, p. 86,88

[10]. Gibb, p. 194–95

[11]. Lal (1994), p. 88

[12]. Milton, p. 100–01

[13]. Ibid, p. 102

[14]. Ibid, p. 104–05

[15]. Ibid

[16]. Ibid, p. 240–41

[17]. Large numbers of volunteer Jihadists from the Islamic world, seeing new opportunities for engaging in holy war against the infidels, also poured into Sindh to join Qasim’s army.

[18]. Moreland, p. 88

[19]. Lal (1994), p. 89–93

[20]. Ibid

[21]. Tagher J (1998) Christians in Muslim Egypt: A Historical Study of the Relations between Copts and Muslims from 640 to 1922, trs. Makar RN, Oros Verlag, Altenberge, p. 18

[22]. Milton, p. 135–36

[23]. Lal (1994), p. 96–99

[24]. Milton, p. 186

[25]. Lal (1994), p. 99–102

[26]. Milton, p. 132

[27]. Ibid, p. 120

[28]. Lewis (2000), p. 209

[29]. Segal, p. 42

[30]. Rodney W (1972) In MA Klein & GW Johnson eds., p. 158

[31]. Gann L (1972), In Ibid, p. 182

[32]. Ibid, p. 44–45

[33]. Ibid, p. 60–61

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Guyana — Muslim 10%
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Muslims need a place to pray? There’s PLENTY of space to pray in Saudi Arabia.
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There is NO residential houses or communities nearby…this is a commerical site…meaning that usually you build churches where the people are and this is the Muslims doing this for political and sensational reasons.
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NDTV: A very popular TV news media is funded by Gospels of Charity in Spain Supports Communism. Recently it has developed a soft corner towards Pakistan because Pakistan President has allowed only this channel to be aired in Pakistan .

 Indian CEO Prannoy Roy is co-brother of Prakash Karat, General Secretary of the Communist party of India . His wife and Brinda Karat are sisters.

 India Today which used to be the only national weekly which supported BJP is now bought by NDTV!! Since then the tone has changed drastically and turned into Hindu bashing.

CNN-IBN:This is 100 percent funded by Southern Baptist Church with its branches in all over the world with HQ in US.. The Church annually allocates $800 million for promotion of its channel.

 Its Indian head is Rajdeep Sardesai and his wife Sagarika Ghosh.

Times group list : Times Of India,  Mid-Day,  Nav-Bharth Times, Stardust, Femina, Vijay Times, Vijaya Karnataka, Times Now (24- hour news channel) and many more… Times Group is owned by Bennet & Coleman.

 ’World Christian Council does 80 percent of the Funding, and an Englishman and an Italian equally share balance 20 percent.

 The Italian Robertio Mindo is a close relative of Sonia Gandhi.

 Star TV:It is run by an Australian, who is supported by St. Peters Pontifical Church Melbourne.

Hindustan Times: Owned by Birla Group, but hands have changed since Shobana Bhartiya took over. Presently it is working in Collaboration with Times Group.

 The Hindu: English daily, started over 125 years has been recently taken over by Joshua Society, Berne , Switzerland .. N. Ram’s wife is a Swiss national.

Indian Express: Divided into two groups. The Indian Express and new Indian Express (southern edition) ACTS Christian Ministries have a major stake in the Indian Express and latter is still with the Indian counterpart.

 Eeenadu:Still to date controlled by an Indian named Ramoji Rao. Ramoji Rao is connected with film industry and owns a huge studio in Andhra Pradesh.

Andhra Jyothi:The Muslim party of Hyderabad known as MIM along with a Congress Minister has purchased this Telugu daily very recently.

 The Statesman:It is controlled by Communist Party of India.

 Kairali TV: It is controlled by Communist party of India (Marxist)

Mathrubhoomi: Leaders of Muslim League and Communist leaders have major investment.

 Asian Age and Deccan Chronicle: Is owned by a Saudi Arabian Company with its chief Editor M.J. Akbar. Gujarat riots which took place in 2002 where Hindus were burnt alive, Rajdeep Sirdesai and   Bharkha Dutt working for NDTV at that time got around 5 Million Dollars from Saudi Arabia to cover only Muslim victims, which they did very faithfully…Not a single Hindu family was interviewed or shown on TV whose near and dear ones had been burnt alive, it is reported.

  Tehelka.com’s Tarun Tejpal  regularly gets blank cheques from Arab countries to target BJP and Hindus only, it is said.

 The ownership explains the control of media in India by foreigners. The result is obvious.

When continuously print media and TV will air systematic venom towards the same culture and country and dumb politicians and common man  are so blind to see the long-term effects of act are no friend of country.

WHO OWNS INDIAN MEDIA? COMMUNISTS, CHRISTIANS or MUSLIMS?

Here is an eye-opening list of linkages of media people in India. As can be seen, it is an incestuous cabal of Communists, Christians and Muslims that is dominating Indian English Media. It is a closed group and Hindus are simply not welcome. Only in India with an 80 percent Hindu majority can this kind of nonsense be accepted by the majority.

Suzanna Arundhati Roy is niece of Prannoy Roy (CEO of NDTV)
Prannoy Roy married to Radhika Roy
Radhika Roy is sister of Brinda Karat (CPI(M))
Brinda Karat married to Prakash Karat (CPI(M) – General Secretary)
CPI(M)’s senior member of Politburo and Parliamentary Group Leader is Sitaram Yechury.
Sitaram Yechury is married to Seema Chisthi.

Seema Chisthi is the Resident Editor of Indian Express

Burkha Dutt works at NDTV
Rajdeep Sardesai was Managing Editor at NDTV
Rajdeep Sardesai married to Sagrika Ghose
Sagarika Ghose is daughter of Bhaskar Ghose.
Bhaskar Ghose was Director General of Doordarshan.
Sagarika Ghose’s aunt is Ruma Pal
Ruma Pal is former justice of Supreme Cour
Sagarika Ghose’s another aunt is Arundhati Ghose.
Arundhati Ghose was India’s permanent representative/ambassador to United Nations.

Y.S.Rajasekhara Reddy is the Chief Minister of Andhra Pradesh.
YSR Reddy is from the Congress party (INC).
YSR Reddy’s father, Raja Reddy, setup a degree college and a Polytechnic in Pulivendula.
YSR Reddy has said that his one year study at Andhra Loyola College (ALC), a Jesuit institution, influenced him so much that he handed over the Pulivendula colleges to the Loyola Group.
The YS family has established several educational institutions in Andhra Pradesh.
YSR Reddy’s daughter is Sharmila.
Sharmila married Anil Kumar, Anil Kumar converted to Christianity after the marriage.
Anil Kumar set up “Anil World Evangelism” and is an active Evangelist.
YSR Reddy’s son is YS Jagan Mohan Reddy.
YS Jagan is a youth Congress Leader.
YS Jagan is Chairman of Jagati Publications Pvt. Ltd.
Bhumna Karunakara Reddy is close to YSR Reddy.
Karunakara Reddy is the Chairman of Tirumala Tirupati Devasthanam.
JPPL publishes the newspaper Sakshi.
Chandra Babu Naidu has claimed that Lanco group was forced to invest in JPPL.
L. Sridhar is alleged to have made the investment from Lanco Group.
L Sridhar is Lanco Infratech’s Vice Chairman
L Sridhar’s brother is L.Rajagopal.
L.Rajagopal joined Congress in 2003.
L Rajagopal is the son-in-law of P.Upendra.
P.Upendra is a former Minister from Congress.
Lanco Group’s Chairman is L. Rajagopal
Andhra Prabha is a telugu newspaper started in 1938.
Andhra Prabha is owned by The New Indian Express Group.

Andhra Jyothi is a telugu newspaper.
Andhra Jyothi’s Managing Director is Vemuri Radhakrishna.

SUN TV Network is owned by Kalanidhi Maran.
Kalanidhi Maran is the Chairman & Managing Director of SUN TV Network.
SUN TV network owns: Sun TV, Gemini TV, Teja TV, Surya TV, Kiran TV, Udaya TV, Surjo TV among other channels.
Kalanidhi Maran owns the tamil daily `Dinakaran’.
Dinakaran was started by a former DMK Minister K.P.Kandasamy.
Kalanidhi Maran’s brother is Dayanidhi Maran.
Dayanidhi Maran was Minister of Communications and IT in the UPA government.
Kalanidhi Maran’s father was Murasoli Maran.
Murasoli Maran was a Union Minister from the DMK party.
Murasoli Maran edited a tamil daily `Murasoli’.
Murasoli Maran was an editor to `The Rising Sun’ a English weekly.
Murasoli Maran as a publisher published the following tamil magazines: Kungumam, Muththaram, Vannathirai & Sumangali.
Murasoli Maran’s uncle is M.Karunanidhi.
M.Karunanidhi is Chief Minister of Tamil Nadu, from the DMK party.
M.Karunanidhi launched Kalaignar TV in 2007.
M.K.Azhagiri owns Kalaignar TV.
M.K.Azhagiri is M.Karunanidhi’s son.
M.K.Stalin is another son of the M.Karunanidhi..
M.K.Stalin was named after Joseph Stalin.
Joseph Stalin was the authoritarian leader of the Soviet Union.
M.K.Stalin is the Minister for Rural Development and Local Administration in Tamil Nadu.
Kanimozhi is one of the daughters of M.Karunanidhi.
Kanimozhi was a sub-editor for the `The Hindu’.
Kanimohi was Editor in Charge of `Kungumam’ a tamil weekly.
Kanimozhi became a Rajya Sabha member in 2007.
Kanimozhi conducted programs in SUN TV and Vijay TV.
Kanimozhi’s second husband G.Aravindan is Singapore based Tamil literary figure.

Dilip D’Souza was member of PIPFD
Dilip D’Souza’s father was Joseph Bain D’Souza.
J.B.D’Souza was former Maharastra Chief Seccretary and activist.
Teesta Setalva member of PIPFD
Teesta Setalvad married to Javed Anand
Teesta and Javed run Sabrang Communications.
Javed Anand is General Secretary of Muslims for Secular Democracy { ?? }
Javed Akhtar is spokesperson for Muslims for Secular Democracy
Javed Akhtar married to Shabana Azmi
Karan Thapar owns ITV
ITV produces shows for BBC
Karan Thapar’s father was General Pran Nath Thapar COAS during 1962 war, when India lost under his watch.
Karan Thapar was very good friend of Benazir Bhutto and Asif Ali Zardari.
Benazir Bhutto was Pakistan’s Prime Minister.
Benazir Bhutto’s father was Zulfikar Ali Bhutto.
Z.A.Bhutto served as Pakistan’s President.
A.A.Zardar is the current Pakistani’s President.
Karan Thapar’s Mama was married to Nayantara Sahgal.
Nayantar Sahgal is daughter of Vijayalakshmi Pandit.
Vijayalakshmi Pandit was sister of Jawharlal Nehru.

Medha Patkar is a leading spokesperson for Narmada Bacho Andolan.
NBA was helped by Patrick McCully of International Rivers (formerly Internal Rivers Network.)
Angana Chatterjee was on the board of IRN
Dipti Bhatnagar was an Intern/Volunteer at IRN.
Dipti Bhatnagar is an activist at NBA.
]Dr. Angana Chatterjee part of PROXSA
PROXSA mother-ship of FOIL
ASHA endorsed by FOIL
Sandeep Pandey co-founder of Asha for education (ASHA)
Dr. Angana Chatterjee is married to Richard Shapiro
Richard Shapiro is Director and Associate Professor of the Grad. Anthropology Prgm at CIIS
Shubh Mathur co-wrote a letter with Angana on ‘Humanitarian Crisis in J&K’
Biju Matthew is co-founder of FOIL.
Vijay Prasad is co-founder of FOIL.
Vijay Prasa co-authored with Angana Chatterjee and wrote against IDRF.
ASHA has association with AID
AID works with FOSA
FOSA started by a Pakistani – Ali Hasan Cemendtaur.
Amitava Kumar associated with FOIL
FOIL & FOSA opposed California Text Book Edits.
California Text Book Edits was opposed by Michael Witzel.
M.Witzel is Wales Professor of Sanskrit at Harvard University.

Rahul Bose is brother-in-law of Khalid Ansari.
Khalid Ansari is the Chairman of Mid-Day Group of Publication based in Mumbai.
Khalid Ansari is Chairman of M.C.Media Ltd.
M.C.Media Ltd. has a join-venture with BBC for FM radio brodcasting.
Khalid Ansari’s father was Abdul Hameed Ansari.
A.H.Ansari was a freedom fighter and active Congressman.
Dr.John Dayal worked as a journalist with the N.Delhi edition of Mid-Day.
Narasimhan Ram is the Editor-in-Chief of ‘The Hindu’.
N.Ram’s first wife was Susan.
Susan, an Irish, was in charge of Oxford University Press publications in India.
N.Ram and Susan’s daughter is Vidya Ram.
Vidya Ram is a journalist.
N.Ram is now married to Mariam.
N.Ram, Jennifer Arul and K.M.Roy participated in closed door Catholic Bishops Conference of India in Thrissur, Kerala.
Jennifer Arul is the Resident Editor and Bureau Chief in South India for NDTV.
Jennifer Arul is Chief Operating Office for Astro Awani – Indonesian news and information channel.
K.M.Roy was a reporter in `The Hindu’
K.M.Roy is the General Editor of the group of the `Mangalam’ Publications.
Mangalam Group of Publications was started by M.C.Varghese
K.M.Roy received the `All India Catholic Union Lifetime Award’
All India Catholic Union’s National Vice President is Dr.John Dayal.
Dr.John Dayal is also Secretary General of All India Christian Council (AICC)
AICC’s President is Dr. Joseph D’souza
Dr. Joseph D’souza founded Dalit Freedom Network (USA)
Dr.Joseph D’Souza participated in the inaugural Religious Freedom Day

The Religious Freedom Day was attended by former Republican Sentor Rick Santorum
AICC claims Confederation of SC/ST Organizations (India) as a sister organization.
AICC claims Christian Solidarity Worldwide (UK) as a sister organization.
AICC claims Release International (UK) as a sister organization.
Release International states it supplies bibles and literature to meet the need of growth and evangelism.
Dalit Freedom Network’s partner’s with Operation Mobilization India.
OM India’s South India Regional Director is Kumar Swamy
Kumar Swamy is the State President of Communal Harmony Committee.
Kumar Swamy serves with Karnataka State Human Rights Commission.
OM India’s North India Regional Director is Moses Parmar.
Moses Parmar serves as North India Public Relations officer of the All India Christian Council (AICC)
OM seeks to plant and strengthen churches in areas of the world where Christ is least known.
OM ministries work with Dalit-Bahujan people in India.
Operation Mercy Charitable Company (OMCC) grew out of OM India
OMCC works with Dalit Freedom Network.
DFN has Dr. Kancha Illaiah on its Advisory Board.
Dr. Kancha Illaiah is a Professor in Osmania University, Hyderbad.
DFN has William Armstrong on its Advisory Board.
William Armstrong is a former US Senator from Colarado (Republican).
William Armstrong is currently the President of Colorado Christian University.
Colorado Christian University’s one of the strategic objective is to share the love of Christ around the World.

Suhasini Haidar is daughter of Subramanian Swamy
Suhasini Haidar is daughter-in-law of Salman Haidar
Nadira Alvi married V S Naipaul
Nadira Alvi, a journalist, is sister of recently assassinated Maj Gen Amir Faisal Alvi, the ex-chief of Pakistan’s elite SSG
“Resalat” is a Tehran-based Persian daily.
“Ettela’at” is another Tehran-based Persian daily.
“Resallat” and “Ettela’at”signed MoU with “Siyasat” and “Munif”
Siyasat and Munif are Hyderbad, Andhra Pradesh based dailies.
Toseeh is another Persian daily.
Toseeh has tied up with Vaarta.
Vaarta is one of the dailies from A.G.A.Publications Pvt Ltd.
A.G.A Publications Pvt Ltd is one of the companies in Sanghi Group
Sanghi Group was co-promoted by Gireesh Sanghi with his brothers.
Gireesh Sanghi is Congress M.P, Rajaya Sabha
Gireesh Sanghi is All India Vaish Federation National President.
Mahendra Mohan Gupta is on the Advisory Board of AIVF
Mahendra Mohan Gupta is Chairman of Dainik Jagran Group
Ramoji Group is headed by Ramoji Rao
Ramoji Rao is Founder & Chairman of Eenadu
Eenadu is the largest Telugu news daily in Andhra Pradesh.
Ramoji Group also owns ETV Network.
ETV Network produces content in Telugu, Bangla, Marathi, Kannada, Oriya, Gujarati, Urdu & Hindi.
Ramoji is reported to be close to Chandra Babu Naidu and supported of Telugu Desam Party.
Ushodaya Enterprises Pvt. Ltd’s parent company is Ramoji Group.
Blackstone Group is reported to have invested Rs600 crore in UEL.

Deccan Chronicle Holdings Ltd brings out The Deccan Chronicle newspaper.
DCHL also brings out “Andhra Bhoomi” a telugu newspaper.
DCHL also brings out “Asian Age”.
DCHL became a publishing parter of `The New York Times’.
DCHL began publishing `The International Herald Tribune’
T.Venkatram Reddy is the Chairman of DCHL.
T.Venkatram Reddy is former MP, Rajhya Sabha from Congress.
M.J.Akbar was Editor-in-Chief of Deccan Chronicle and Asian Age.
M.J.Akbar is Founder and Chairman of the fortnightly the Covert.
M.J. Akbar worked at `Times of India’, `Sunday’ & `The Telegraph’
M.J.Akbar was a Congress MLA from 1989 to 1991.
M.J.Akbar joined The Brookings Institution, Washington in 2006, as a Visiting Fellow on U.S. Policy Towards the Islamic World.
M.J.Akbar was a member of the `Forum of Islamic Scholars and Intellectual’ held in Makkha al-Mukaramma in 2005.
M.J.Akbar’s wife is Mallika Joseph.
Mallika Joseph worked at Times of India.

Above References are Posted by REAL FACTS – Paramahamsa Nithyananda

ઈસ્લામ ધર્મના અનુયાયીઓએ વિશ્વના ઘણા દેશોને ગુલામ બનાવી ત્યાંની પ્રજા પર અકલ્પનીય અત્યાચાર ગુજારી સદીઓ સુધી ત્યાં શાસન કરી તેઓની તમામ ધન-સંપત્તિ લુંટીને સહુને બેહાલ કર્યા છે.



(1)
તમે પગની આંટી વાળીને ઉભેલા, મુખેથી વાંસળી વગાડતા કૃષ્ણને જોયા છે? એ કૃષ્ણની પાછળ ઉભેલી ગાયને તમે જોઈ છે? કૃષ્ણની વાંસળીથી માત્ર ગોપીઓ જ નહિ, ગાયો પણ ઘેલી થઈને ખેંચાઈ આવતી. પ્રેમભાવથી ઘેલા થઈને નાચવું એ આપણો સ્વભાવ છે. જ્યાં નિર્ભયતા હોય છે ત્યાં ઉમંગ-ઉલ્લાસ જોવા મળે છે. અને નિર્ભય વાતાવરણનો સર્જક એવો આપણો ક્ષત્રિય ‘ગો-બ્રાહ્મણ પ્રતિપાળ’ કહેવાય છે. શું ક્ષત્રિય આ દેશમાં પોતાનો ધર્મ પાળી શકે છે? ગાયને કપાતી રોકી શકે છે?

(2)
જે દેશમાં દસ-દસ વાર ભગવાને અવતાર લઈને માનવજાતને જીવન જીવવાનું માર્ગદર્શન આપ્યું એ દેશના રાષ્ટ્રધ્વજમાં રામ-કૃષ્ણ કે સંસ્કૃતિના મહાસપૂતો એવા મહારાણા પ્રતાપ કે છત્રપતિ શિવાજીને રાખવાને બદલે સફેદ-લીલા-ભૂરા રંગો રાખવામાં આવ્યા હોય, રાષ્ટ્રના કોઈપણ માનદંડ(રાષ્ટ્રધ્વજ, રાષ્ટ્રીય મુદ્રા, રાષ્ટ્રગીત)માં કરોડો હિન્દુ ભારતીયોની શ્રદ્ધાનું એક પણ પ્રતિક(મોરપીંછ, વાંસળી, સુદર્શન ચક્ર, સુર્ય, ધનુષ્ય-બાણ, શંખ, ગદા, કમળ વગેરે) ન રાખવામાં આવ્યું હોય, અને જે ધર્મને જગદ્ગુરુ શ્રીમદ આદ્ય શંકરાચાર્યે ભારતભરમાંથી મારી હટાવ્યો એ ધર્મના પ્રતીક એવા અશોકચક્રને રાષ્ટ્રધ્વજમાં સ્થાન અપાયું હોય એ દેશમાં આપણું કહી શકાય એવું શું છે? આપણા દેશમાં આપણે જ પરાયા?

(3)
આઝાદી મળ્યે સાઠ-સાઠ દાયકાઓ વીતી ગયા છતાં આપણા બાળકોને ભારતીય સંસ્કૃતિ મુજબનું તપોવન પદ્ધતિનું શિક્ષણ આપણે આપી શકતા નથી. આપણી સંસ્કૃતિના અભ્યાસવિષયો કેટલા બધા સમૃદ્ધ છે! સત્તર-સત્તર પ્રકારની રાજ્યવ્યવસ્થાનો ઉલ્લેખ આપણે ત્યાં જોવા મળે છે. આપણા અર્થશાસ્ત્રમાં ઉપાર્જનની સાથે-સાથે જોવા મળતા વિનિમયના સિદ્ધાંતો પણ વિચારણીય છે. ભ્રષ્ટ ઈતિહાસકારોએ લખેલો હોવાથી આપણો સાચો ઈતિહાસ પણ આપણે ભણાવી શકતા નથી. શું અર્થ છે આવી આઝાદીનો?

જગતની અડતાલીસ સંસ્કૃતિઓમાંની એક માત્ર ભારતીય સંસ્કૃતિ, જે 80 હજાર વર્ષ જુની હોવા છતાં આજે અસ્તિત્વમાં છે. બાકીની તમામ સંસ્કૃતિઓ જન્મી ને કેટલીક શતાબ્દિઓ સુધી જીવીને કાળના પેટમાં દટાઈ ગઈ. ભારત દેશ આર્યોનું મુળ વતન વિશ્વસ્તરે સાબિત થઈ ચુક્યો છે. જમીનસીમા વધારવા કે કોઈની ધન-સંપત્તિ લુંટવા આર્યોએ ક્યારેય કોઈ દેશ કે રાજ્ય પર આક્રમણ કર્યું નથી. ખ્રિસ્તી તેમજ ઈસ્લામ ધર્મના અનુયાયીઓએ વિશ્વના ઘણા દેશોને ગુલામ બનાવી ત્યાંની પ્રજા પર અકલ્પનીય અત્યાચાર ગુજારી સદીઓ સુધી ત્યાં શાસન કરી તેઓની તમામ ધન-સંપત્તિ લુંટીને સહુને બેહાલ કર્યા છે. આ ધર્મોના અનુયાયી શાસકોની એક હજાર વર્ષની ગુલામીમાંથી મુક્ત થયા બાદ ફરીથી આપણને આઝાદી મળી એનો અર્થ એવો નથી કે વૈદિક ધર્મ અને સંસ્કૃતિએ પોતાની દિવ્ય-ભવ્ય પરંપરાનો ગર્વ ભુલીને હજી હમણા જ જન્મેલા અને રક્તરંજિત ઈતિહાસ ધરાવતા ખ્રિસ્તી-ઈસ્લામ ધર્મની સાથે સમાન બનીને જીવવું. જ્યાં સુધી ભારતદેશ આર્યાવર્ત તરીકે પોતાના પુન:ગૌરવને પ્રાપ્ત ન કરે ત્યાં સુધી આપણે આઝાદ થયાનો કોઈ અર્થ નથી.

(5)
આપણા દરેક ઈષ્ટદેવના હાથમાં સ્વરક્ષા માટે તેમજ દુષ્ટોને દંડ દેવા માટે હંમેશા હથિયાર હોય છે. ભારતીય સંસ્કૃતિની વિશિષ્ટ વિચારધારા ટકે એ માટે શંકરે ત્રિપુરાસુરને બાળ્યો, રામચંદ્રે રાવણને તેમજ ગણેશે સિંદુરાસુરને માર્યો. ભગવાન વિષ્ણુએ અનંત રાક્ષસોનું હનન કર્યું. ભારતને આઝાદી મળ્યા બાદ ચાર નાદાન અને મુર્ખ છોકરાઓની બિનસાંપ્રદાયિકતા જેવી સ્વકપોળ કલ્પનાઓ વૈદિક વિચારધારા સામે કેટલું ટકી શકવાની છે, એ આપણા આર્યોના બાહુબળ પર આધારિત છે. ભારતની આઝાદીનો યશ ભલે ગાંધીજીની અહિંસાને મળ્યો, પરંતુ આઝાદીના રહસ્યો જાણી લેવા જરુરી છે. બીજા વિશ્વયુદ્ધમાં બુરી રીતે હારી ચુકેલા ઈંગલેંડને પોતાના બાહુબળથી જીતાડનાર અને ભારતને કોઈ પણ સંજોગોમાં આઝાદી ન આપવાનું વ્રત લેનાર ચર્ચિલ, યુદ્ધ બાદ તરત ઈંગલેંડમાં આવેલી ચુંટણીમાં, અગાઉ એક પણ વાર ન હાર્યો હોવા છતાં પ્રથમ વાર હારી કેમ ગયો? અને ભારતને આઝાદી આપવાના મતનો લિબરલ પક્ષ ઈંગલેંડના ઈતિહાસમાં પ્રથમ વાર ચુંટણી જીતી કેમ ગયો? ભારતને આઝાદ કરવાનું કાર્ય કર્યા બાદ તરત જ લિબરલ પક્ષ સત્તા ગુમાવી બેઠો અને ચર્ચિલનો હારી ચુકેલો કોંઝર્વેટીવ પક્ષ ફરીથી ચુંટણી જીતી ગયો. ત્યારબાદ પચાસ વર્ષ સુધી લિબરલ પક્ષ સત્તા પર આવ્યો નથી. ત્યારે કહેવાનું મન થાય કે ભારતને ભગવાને આઝાદી અપાવી છે, કોઈ વ્યક્તિએ નહિ. આજે પણ આર્યાવર્તના દેશભક્ત સપૂતો દુ:ષ્ટોને હણીને વૈદિક વિચારધારાને પુન: પ્રસ્થાપિત કરવા, આપણા ઈષ્ટદેવને અનુસરવા થનગની રહ્યા છે.

(6)
આતંકવાદીઓ, દેશદ્રોહીઓ પકડાય, સુપ્રીમકોર્ટમાં તેઓને સજા થાય છતાં એ સજાનો અમલ કરવાને બદલે એ ગુનેગારોના પરિવારજનોને મળીને તેઓની માફી માગનારાઓ આ દેશમાં ટોચની સત્તા પર બિરાજ્યા હોય ત્યાં આપણે આઝાદ તો નથી જ, પરંતુ સુરક્ષિત પણ નથી. દેશનું સર્વોચ્ચ માનદંડ એવી સંસદગૃહ પર હુમલો કરનાર અફઝલગુરુ હોય કે સેંકડો નિર્દોષ નાગરિકોનું લોહી વહાવનાર અજમલ કસાબ હોય, એ રીઢા ગુનેગારોને અન્યાય ન થઈ જાય એ બાબતનું ધ્યાન રાખવા, એને સાચવવા વર્ષોના વર્ષો સુધી કરોડોનો ખર્ચ એ દુ:ષ્ટો પાછળ કરવામાં આવે ત્યારે કાયદાકીય ગુંચવાળી ન્યાયની પ્રક્રિયા નિરર્થક અને વ્યર્થ કસરત જણાય છે. કોર્ટમાં સાબિત થયેલા ગુનેગારની વધુ એક પળ માટેની હસ્તી સમાજ માટે પ્રાણઘાતક જોખમ ધરાવતી હોય ત્યારે એ ગુનેગારને વધુ ને વધુ જીવીત રાખવો યોગ્ય ગણાય કે એને ત્વરિત ગતિએ ફાંસીએ ચઢાવી દેવો યોગ્ય ગણાય?

(7)
કાશ્મીરના વિદ્વાન પંડીત પરિવારો દસકાઓથી નિરાશ્રીત બનીને ન્યાયની આશાએ દિલ્હીના ફુટપાથ પર વિચરતી જાતિની જેમ જિંદગી ગુજારી રહ્યા હોય, આ દેશના કયા ભાગમાં કોણે રહેવું કે ના રહેવું એ આતંકવાદીઓ-ત્રાસવાદીઓની એ.કે.56 બંદુકની અણી નક્કી કરતી હોય ત્યાં આપણે સ્વતંત્ર કેવી રીતે કહેવાઈએ?

(8)
હિન્દુ દેવી-દેવતાઓના અશ્લિલ ચિત્રો ચીતરીને આપણી ધાર્મિક લાગણી દુ:ભવવામાં આવતી હોય, અભિવ્યક્તિ-સ્વાતંત્ર્ય તેમજ કલાના નામે દુષ્ટ ચિત્રકારોને આવા કામ માટે સરકાર તેમજ ન્યાયતંત્ર તરફથી છુટ આપવામાં આવતી હોય એટલું જ નહિ પરંતુ તેઓના ચિત્રો મોંઘા ભાવે ખરીદીને સમાજમાં આ નાલાયકોને સન્માનવામાં આવતા હોય ત્યારે તેઓને સજા અપાવવા આપણે કંઈ જ ન કરતા છાના-માના બેસી રહેવાનું હોય એવી આપણી આઝાદી શું કામની?

(9)
દાણચોરો તેમજ ડ્રગ્સના સોદાગરો પાસેથી ફાયનાંસ લઈને બનતી હિન્દી ફિલ્મોમાં મોટે ભાગે હિન્દુ ગોરમહારાજ, પુજારીની ઠઠ્ઠા-મશ્કરીઓ કરવામાં આવે, મુસ્લિમ ફકીર તો હંમેશા ઉચ્ચ કક્ષાનો અલ્લાહનો બંદો હોય, મા-બાપને દગો દઈને લુખ્ખા-મવાલી જોડે ભાગી જાય એ છોકરી જ સાચો પ્રેમ કરે છે એમ પ્રતિપાદીત કરીને મુગ્ધાવસ્થાની છોકરીઓને ગેરમાર્ગે દોરી, ભરમાવીને એનો ગેરલાભ એમના જ મવાલીઓ, ટપોરીઓ લેતા રહે, ઉચ્ચ પોલીસ અધિકારીના યુનિફોર્મમાં રહેલા પાત્રને ફટકારતા સડક છાપ રોમીયોનું દૃશ્ય બતાવીને મવાલીઓને કાયદાનો ડર ન રાખવાનો સંદેશ આપવામાં આવે, અને એવું દર્શાવીને આપણી આ દેશના સાચા નાગરિક તરીકેની કાયદાપાલનની ભાવનાને ચુંથી-મસળી નાંખવામાં આવતી હોય ત્યારે આ દેશમાં આપણે સ્વસ્થ કેવી રીતે રહી શકીએ?

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મુસ્લિમો શરિયત(તેઓના ધર્મના કાયદા પાળવા)નું પાલન કરવા માંગે છે ત્યારે તેઓને એવી છૂટ શાસન તેમજ ન્યાયાલય તરફથી આપવામાં આવે છે(શાહબાનો કેસ). જેમ કે, મુસ્લિમ ચાર બીબી રાખી શકે, માત્ર ત્રણ વખત ‘તલાક’ બોલીને પોતાની બીબીને છુટાછેડા આપી શકે વગેરે. શું આપણે હિન્દુ આપણા ધર્મશાસ્ત્રનું પાલન કરી શકીએ છીએ ખરા? આપણું ધર્મશાસ્ત્ર(ગીતા) આતતાયી(આપણું ઘર બાળનાર, પત્ની સાથે બળજબરી કરનાર, આપણું ધન લુંટનાર, મૃત્યુ નીપજાવવા આપણા પર હુમલો કરનાર વગેરે)ને વિના વિચાર્યે તત્કાલ મારી નાખવાનો આદેશ કરે છે. શું આપણે એના પાલન માટે મુક્ત છીએ ખરા? શરિયતનો કાનુન અને ભારતીય કાનુનમાંથી કોઈ એકનું પાલન કરવાનું થાય તો મુસલમાનો કયો કાનુન પાળશે? એ અંગે તેઓ પોતાનો મત જાહેર કરશે? દેશનો કાનુન પાળતી વખતે હિન્દુ પોતાના ધર્મના કાનુનને યાદ પણ ન કરતો હોય તો આ દેશમાં વધુ સેક્યુલર કોણ ગણાય? હિન્દુ કે મુસલમાન?

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હિન્દુ વિસ્તારમાં ઘુસીને ગુપ્ત રીતે કોઈ મુસલમાન મકાનમાલિક ન બની જાય એ માટે સરકાર તરફથી કાયદો કરવામાં આવતો હોય ત્યારે કોઈ કેવી રીતે કહી શકે કે આ દેશમાં આપણે ભય તેમજ આતંકથી મુક્ત આઝાદીની હવામાં શ્વાસ લઈ રહ્યા છીએ? મુસલમાનોની એવી ફરિયાદ છે, કે હિન્દુઓ એમના વિસ્તારમાં મુસલમાનને મકાન ખરીદવા નથી દેતા. એનો અર્થ એ થયો કે મુસલમાનને હિન્દુ તરફથી કોઈ તકલીફ નથી. હિન્દુઓની નિર્દોષતા અંગેનું આથી મોટું પ્રમાણપત્ર બીજું કયું હોઈ શકે? છતાં સ્થિતિ એવી છે, કે હિન્દુઓને ન ગમતી બાબત જેવી કે, ગાય-વાછરડાને કાપીને ખાવા, ધર્માંતરણને ઈસ્લામનો આદેશ ગણીને એ બહાને હિન્દુ છોકરીઓ પર જાતીય અત્યાચાર કરવા, બોમ્બવિસ્ફોટ તેમજ આતંકી હુમલાઓ કરીને મૂર્તિપૂજકોને મારવાનો અલ્લાહનો આદેશ ગણીને ત્રાસવાદીઓ-આતંકવાદીઓ દ્વારા હિન્દુઓને ખતમ કરવામાં આવતા હોય ત્યારે તેઓનો સક્રિય વિરોધ ન કરવો, અજાણ્યા જાતભાઈની પુરતી તપાસ કર્યા વિના એને રહેવા કે નાનકડો ઉદ્યોગ કરવા માટે આશ્રય આપી એની ખુફિયા પ્રવૃત્તિ અંગે અજાણ રહેવું, શરુઆતમાં પોલીસ આવા શકમંદોને પકડે એટલે ‘હમકુ ખાલીપીલી પરેશાન કરતે હે’ એવા બુમબરાડા પાડવા અને શકમંદો વિરુદ્ધ જાનના જોખમે પોલીસ નક્કર પુરાવાઓ શોધી કાઢે ત્યારે ‘હમકુ ક્યા માલુમ થા?’ કહીને પાણીમાં બેસી જવું વગેરે કાર્યો મુસલમાનો દ્વારા થયા જ કરે છે.

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માતૃભુમિને સલામ કરવાનો ઈંકાર કરનારની આ દેશ પ્રત્યેની નિષ્ઠા કેવી અને કેટલી? રાષ્ટ્ર એટલે શું જમીનનો એક ટુકડો માત્ર? જમીનના ટુકડા પ્રત્યે કોઈ દિવસ નિષ્ઠા ઉભી કરી શકાય ખરી? રાષ્ટ્ર એટલે તો એ સ્થળની હજારો વર્ષ જુની દિવ્ય અને ભવ્ય સંસ્કૃતિ અને તેની તેજસ્વી આધ્યાત્મિકતા, ત્યાગ અને સંયમની ઋષિમુનિઓની ગૌરવપૂર્ણ પરંપરા. અવતારો જે ભૂમિમાં જન્મ લઈને નાચ્યા-કુદ્યા ને હસતા-રમતા માનવજાતને જીવન જીવવાનો સચોટ રાજમાર્ગ બતાવ્યો. આ તમામ બાબતોના પાયામાં રહેલા સંસ્કાર તેમજ મુલ્યો પ્રત્યેની નિષ્ઠા એટલે રાષ્ટ્રનિષ્ઠા. આમ રાષ્ટ્રભક્તિ, નિષ્ઠા વગેરે ખ્યાલો ધર્મના ક્ષેત્રમાં જ સમાવિષ્ટ થાય છે. રાષ્ટ્રનિષ્ઠા ક્યારેય ધર્મનિષ્ઠાથી સ્વતંત્ર હોઈ જ શકતી નથી.

મોટા ભાગના વિદેશી ભારતીયો તેમજ એક વાર વિદેશ જઈ આવેલા આપણા લોકોની હંમેશની ફરિયાદ રહી છે, કે ભારતના નાગરિકો દેશ પ્રત્યે તદ્દન બિનજવાબદારીપૂર્વક વર્તે છે. એમનામાં સિવિક સેંસ જેવું કંઈ નથી. એના મૂળમાં જોઈએ તો ત્યાં પણ દેશભક્તિની ભાવનાનો અભાવ જ જોવા મળશે. કોઈ એક ધર્મનિષ્ઠા વિનાના દેશ પ્રત્યે ત્યાંના નાગરિકોમાં દેશનિષ્ઠાનો અભાવ રહેવાનો જ. પશ્ચિમના દેશોમાં કાયદાના ડરથી જ બધા સીધા ચાલે છે, એવું નથી. એક ધર્મનિષ્ઠા ધરાવતા હોવાથી તેઓમાં પોતાના દેશ માટે ગૌરવની લાગણી વધુ કાર્ય કરતી હોય છે. ધર્મનિરપેક્ષતા લાદીને દસકાઓ સુધી ભારતના એક કાળના મુર્ખ નેતાઓએ કરોડો હિન્દુઓની ધર્મભાવના દેશ સાથે જોડીને દેશના વિકાસમાં એનો ઉપયોગ કરવાને બદલે એમ ને એમ પડી રહેવા દીધી છે.

વિશ્વમાં પાંચસોથી વધુ દેશો છે. દરેક દેશનો કોઈ ને કોઈ ધર્મ છે અને એ ધર્મનું માન્ય પુસ્તક રાષ્ટ્રીય પુસ્તક ગણાય છે. આપણે જાણીએ છીએ કે વિશ્વમાં ઈસ્લામિક રાષ્ટ્રો છે, ખ્રિસ્તી દેશો પણ છે. કોઈ પણ દેશનો ધર્મ એ દેશની પરંપરા, સાંસ્કૃતિક તેમજ આધ્યાત્મિક વારસાને ગૌરવવાન બનાવી રાખે છે. એ ધર્મના કારણે ઊભી થતી અસ્મિતા જે-તે દેશના નાગરિકમાં ખુમારી ભરી દે છે. એથી એ રાષ્ટ્ર કોઈ સામે ઝુકતુ નથી. પતિવ્રતા સ્ત્રીને જેમ પતિભક્તિની ખુમારી હોય છે એમ એ રાષ્ટ્રનો નાગરિક દેશ માટે મરવા તૈયાર થઈ જાય છે. કોઈ સ્ત્રી પોતાના પતિ અને પાડોશી પ્રત્યે સમભાવ રાખી શકે? જે સ્ત્રી પતિ અને પાડોશી પ્રત્યે સમાન વ્યવહાર કરતી હોય એને તમે શું કહેશો? આઝાદી મળ્યા બાદ ભારતના તમામ નાગરિકો પર સર્વધર્મસમભાવની નીતિ લાદવામાં આવી. પતિવ્રતાની જેમ પોતાના ધર્મ સાથે જોડાયેલા હિન્દુને ઈસ્લામ કે ખ્રિસ્તી ધર્મ પ્રત્યે સમભાવ કેવી રીતે હોઈ શકે? વેશ્યા જેમ તમામ પુરુષો પ્રત્યે સમભાવ રાખતી હોય છે એમ બધા ધર્મો પ્રત્યે સમભાવ રાખનારનું આવા દેશમાં પૂજન થતું હોય છે. પતિવ્રતા સ્ત્રી પ્રેમ મેળવવા તેમજ પ્રેમ આપવા પોતાના પતિ પ્રત્યે એકનિષ્ઠ હોવી જોઈએ કે તમામ પુરુષો પ્રત્યે આસક્ત હોવી જોઈએ? એ સ્ત્રીની પોતાના પતિ પ્રત્યેની એકનિષ્ઠાને શું કટ્ટરતામાં ખપાવશું?

જેમ ઈંગલેંડ-અમેરિકાનું નાગરિકત્વ મેળવેલો હિન્દુ ભારત પ્રત્યે નિષ્ઠાવાન રહેશે તેમ ભારતનો કે દુનિયાના કોઈ પણ દેશનો મુસલમાન નાગરિક ઈસ્લામિક રાષ્ટ્રો પ્રત્યે ઢળતો રહેવાનો જ! આથી રાષ્ટ્રનો કોઈ એક ધર્મ હોવો અનિવાર્ય છે. અને રાષ્ટ્રનો એ ધર્મ ન પાળનારા નાગરિકો એ રાષ્ટ્ર માટે દ્વિતીય કક્ષાના નાગરિકો તરીકેની જ સગવડો પામે, જેમ આપણા હિન્દુઓ વિદેશમાં એ બાબતથી ટેવાઈ ગયા છે તેમ.

(13)
શું આપણે બળજબરી કરીને કે લાલચ આપીને કોઈ મુસ્લિમ કે ખ્રિસ્તીનું ધર્માંતરણ કરીને તેઓને હિન્દુ બનાવ્યા? કેટલાક મુસ્લિમ છોકરાઓ હિન્દુ નામ રાખીને પહેલા હિન્દુ છોકરીઓને પટાવે છે. પછી બળજબરી કરીને લગ્નના બહાના હેઠળ એનું ધર્માંતરણ કરે છે. તેઓના આ કૃત્યને ધાર્મિક ગણાવીને મુસ્લિમ ધર્મના કેટલાક કહેવાતા ધર્મગુરુઓ કથિત રીતે મસ્જીદ જેવા પાક સ્થાનોમાં અનુયાયીઓને આવા કામ કરવા ઉશ્કેરે છે. આથી કહી શકાય કે બહાર ગયેલી પોતાની દીકરી ઘરે પરત ન આવે ત્યાં સુધી હિન્દુ મા-બાપો આજે પણ આ દેશમાં મોગલોનું શાસન હોય એ રીતે ગભરાયેલા રહે છે. આપણા હિન્દુ ધર્મગુરુઓ પણ આપણમાં રહેલું શૌર્ય-વીરત્વ જાગ્રત કરે છે, પરંતુ અન્યાયનો પ્રતિકાર કરવા માટે, મુસલમાનોને અન્યાય કરવા માટે નહિ.

(14)
આ દેશ કોનો છે? સાતસો પચાસ વર્ષ મુસ્લિમ ગુંડાઓએ અને બસો પચાસ વર્ષ અંગ્રેજ ગુંડાઓએ આ દેશ પર રાજ્ય કર્યું. એ લોકોનું એમ કહેવું હતું, કે તેઓ ભારતમાં આવ્યા એ પહેલા આર્યો પણ લુંટફાટના ઈરાદે ભારતમાં આવ્યા હતા અને અહિં રહી ગયા. વાસ્તવમાં આર્યો મુળ ભારતના છે.(ઐતિહાસિક પ્રમાણો છે.) તેથી આપણા ઘરમાં કોઈ ગુંડો ઘુસી જાય તો એને મારીને હાંકી કાઢવો એ આપણું કર્તવ્ય બને છે અને એ ગુંડો આપણા ઘરમાં જ આપણને મારે તો એ ત્રાસવાદ છે. આપણે એ ગુંડાઓને તો હાંકી કાઢ્યા. છતાં એમણે મોકલેલા ફિદાયીનો(ત્રાસવાદી-આતંકવાદીઓ) અને એમના કૃત્ય પ્રત્યે પૂર્ણ મઝહબી ભાવ ધરાવનારા આ દેશના ગદ્દારો આપણા દેશમાં છુપી રીતે રાષ્ટ્રદ્રોહની પ્રવૃત્તિ કરી રહ્યા છે. સામસામેના યુદ્ધમાં આપણા હાથના બે-ત્રણ વાર તમાચા ખાધા પછી તેઓ પ્રોક્સીવૉરની લડત આપી રહ્યા છે. અને તેઓ પ્રત્યે કેન્દ્રિય શાસન તેમજ ભ્રમિત બુદ્ધિવાળા હિન્દુઓ(માનવાધિકારવાદીઓ, સેક્યુલરો) સહાનુભૂતિ ધરાવતા હોય ત્યારે કેવી રીતે આપણે આઝાદીની ઉજવણીનો ઉમંગ માણી શકીએ?

(15)
મુસ્લિમ ધર્મના અનુયાયીઓ હિન્દુને ‘કાફર’ ગણે છે. અને ‘કાફિરો કો કાટ ડાલો’ એ જગતભરના મુસલમાનોનું પ્રિય સૂત્ર છે. કાફરને મારવાથી અલ્લાહ રાજી થાય છે અને મર્યા પછી જન્નતમાં ‘ગાઝી’ની પદવી(સ્વર્ગમાં ઈન્દ્ર જેવી શ્રેષ્ઠ પદવી) મળે છે, એવી મુસલમાનની દૃઢ શ્રદ્ધા છે. કોઈ એક મુસલમાન પાસે ‘આ વાત ખોટી છે.’ એવું તમે જાહેરમાં બોલાવી શકશો? છતાં આ દેશનો મુર્ખ વડાપ્રધાન હિન્દુઓની બહુમતિ ધરાવતા આ દેશમાં કહે છે, કે ‘આ દેશના સંસાધનો પર મુસલમાનોનો પ્રથમ હક્ક છે.’ ત્યારે હિન્દુઓએ શું આત્મહત્યા કરવાની?

ભારતના આજના મુસલમાનો કે ખ્રિસ્તીઓ તો એક કાળના વટલાયેલા હિન્દુઓ જ છે. એ સમયે તેઓને હિન્દુ ધર્મમાં પાછા ફરવું હતું પરંતુ હિન્દુ ધર્મની રુઢિચુસ્તતાને કારણે તેઓ એમ કરી શક્યા નહિ. આજે હિન્દુ ધર્મ તેઓને ગૌરવભેર અપનાવવા તૈયાર થયો છે ત્યારે નીચ અને હલકટ રાજકારણીઓની શૈતાની ચાલબાજીમાં આવીને તેઓ પોતાની મુસ્લિમ તેમજ ખ્રિસ્તી તરીકેની ઓળખને વળગી રહ્યા છે. પાંચ-સાત પેઢીઓથી વિદેશી મુસ્લિમ-ખ્રિસ્તી ઘેટાં-બકરાંના ટોળામાં રહ્યા હોવાથી આજે પણ તેઓ બેં-બેં કરતા મુસ્લિમ-ખ્રિસ્તી રાષ્ટ્રો તરફ મુખ કરીને બેઠા છે. તેઓ જાતે સમજીને પુન: સિંહ જેવા હિન્દુ ધર્મમાં પાછા ફરશે ત્યારે આ દેશ પોતાની ખરી આઝાદી ઉજવશે.

દરેક ચિંતકને ભવિષ્યવાણી કરવાની ઝંખના હોય છે. એમાં વેદવ્યાસથી લઈને કાર્લમાર્ક્સ સુધીના કોઈ બાકી નથી રહ્યા. આથી હું પણ એક ભવિષ્યવાણી કરવાની ઈચ્છા રાખુ છું. યુરોપ અને અમેરિકા જેવા ખ્રિસ્તી રાષ્ટ્રો અને મધ્યપૂર્વના ઈસ્લામિક રાષ્ટ્રો વચ્ચે નાનકડા યુદ્ધોની શરુઆત થઈ ચુકી છે. લિબિયા, કુવૈત, ઈરાક, અફઘાનિસ્તાન વગેરે રાષ્ટ્રોને સંપૂર્ણ રીતે કચડી નાંખવામાં આવ્યા છે. પાકીસ્તાન અમેરિકન પેટ ડોગ સિવાય કોઈ ખાસ વજુદ ધરાવતું નથી. આથી જ તો ઈસ્લામિક રાષ્ટ્રોમાં મુસલમાનોની દયનીય હાલત જોઈને ભારતીય મુસલમાનો ભારતમાં વધુ હુંફ અનુભવતા થયા છે! રશિયા તો ક્યારનું ખલાસ થઈ ગયું છે. જાપાન સ્વભાવથી જ ઈસ્લામ વિરોધી છે. ચીનને ઈસ્લામ અને ખ્રિસ્તી રાષ્ટ્રો લડે એથી કોઈ ફર્ક પડતો નથી. ભવિષ્યમાં ઈસ્લામિક તેમજ ખ્રિસ્તી રાષ્ટ્રો વચ્ચે મોટા યુદ્ધો થવાના જ. પરિણામે બન્ને ધર્મો પણ ઈતિહાસ બનીને રહી જશે. તે સમયે ભારતીય હિન્દુમાંથી વટલાઈને મુસલમાન કે ખ્રિસ્તી બનેલાઓને પોતાનો હિન્દુ ધર્મ યાદ આવશે. (26મી જાન્યુઆરીએ ફરી આ વિષય પર વિચાર કરીશું.)

http://vicharo.com/ KALPESH SONI

SWAMI VIVEKANANDA'S SPEACH At the World's Parliament of Religions, Chicago11th September, 1893:

  

SWAMI VIVEKANANDA S SPEACH At the World’s Parliament of Religions, Chicago,

11th September, 1893:

 

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the n…ame of the mother of religions; and I thank you in the name of millions and millions of Hindu people of all classes and sects.
My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honour of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true.

 

 I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites,

who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny.

 I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings:

 “As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.”

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.” Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilisation and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

15th September, 1893
I will tell you a little story. You have heard the eloquent speaker who has just finished say, “Let us cease from abusing each other,” and he was very sorry that there should be always so much variance.
But I think I should tell you a story which would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not, but, for our story’s sake,

 

 

we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well.
“Where are you from?”
“I am from the sea.”
“The sea! How big is that? Is it as big as my well?” and he took a leap from one side of the well to the other.
“My friend,” said the frog of the sea, “how do you compare the sea with your little well?”
Then the frog took another leap and asked, “Is your sea so big?”
“What nonsense you speak, to compare the sea with your well!”
“Well, then,” said the frog of the well, “nothing can be bigger than my well; there can be nothing bigger than this; this fellow is a liar, so turn him out.”
That has been the difficulty all the while.

I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well.

 

 The Christian sits in his little well and thinks the whole world is his well.

 

The Mohammedan sits in his little well and thinks that is the whole world.

 

 I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose.

Read at the Parliament on 19th September, 1893
Three religions now stand in the world which have come down to us from time prehistoric — Hinduism, Zoroastrianism and Judaism. They have all received tremendous shocks and all of them prove by their survival their internal strength.

 

But while Judaism failed to absorb Christianity and was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in India and seemed to shake the religion of the Vedas to its very foundations,

 but like the waters of the seashore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing flood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed, and assimilated into the immense body of the mother faith.

From the high spiritual flights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists, and the atheism of the Jains, each and all have a place in the Hindu’s religion.
Where then, the question arises, where is the common centre to which all these widely diverging radii converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer.
The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end.

 

 But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual world.

 

 The moral, ethical, and spiritual relations between soul and soul and between individual spirits and the Father of all spirits, were there before their discovery, and would remain even if we forgot them.
The discoverers of these laws are called Rishis, and we honour them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women. Here it may be said that these laws as laws may be without end, but they must have had a beginning. The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when nothing existed, where was all this manifested energy? Some say it was in a potential form in God.

 

 In that case God is sometimes potential and sometimes kinetic, which would make Him mutable. Everything mutable is a compound, and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore there never was a time when there was no creation.

If I may be allowed to use a simile, creation and creator are two lines, without beginning and without end, running parallel to each other. God is the ever active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time and again destroyed. This is what the Brâhmin boy repeats every day: “The sun and the moon, the Lord created like the suns and moons of previous cycles.” And this agrees with modern science.
Here I stand and if I shut my eyes, and try to conceive my existence, “I”, “I”, “I”, what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, “No”. I am a spirit living in a body. I am not the body. The body will die, but I shall not die. Here am I in this body; it will fall, but I shall go on living. I had also a past. The soul was not created, for creation means a combination which means a certain future dissolution. If then the soul was created, it must die. Some are born happy, enjoy perfect health, with beautiful body, mental vigour and all wants supplied. Others are born miserable, some are without hands or feet, others again are idiots and only drag on a wretched existence. Why, if they are all created, why does a just and merciful God create one happy and another unhappy, why is He so partial? Nor would it mend matters in the least to hold that those who are miserable in this life will be happy in a future one. Why should a man be miserable even here in the reign of a just and merciful God?
In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel fiat of an all-powerful being. There must have been causes, then, before his birth, to make a man miserable or happy and those were his past actions.
Are not all the tendencies of the mind and the body accounted for by inherited aptitude? Here are two parallel lines of existence — one of the mind, the other of matter. If matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a soul. But it cannot be proved that thought has been evolved out of matter, and if a philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism; but neither of these is necessary here.

We cannot deny that bodies acquire certain tendencies from heredity, but those tendencies only mean the physical configuration, through which a peculiar mind alone can act in a peculiar way. There are other tendencies peculiar to a soul caused by its past actions. And a soul with a certain tendency would by the laws of affinity take birth in a body which is the fittest instrument for the display of that tendency. This is in accord with science, for science wants to explain everything by habit, and habit is got through repetitions. So repetitions are necessary to explain the natural habits of a new-born soul.

 

And since they were not obtained in this present life, they must have come down from past lives.
There is another suggestion. Taking all these for granted, how is it that I do not remember anything of my past life ? This can be easily explained. I am now speaking English. It is not my mother tongue, in fact no words of my mother tongue are now present in my consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of the mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up and you would be conscious even of your past life.

This is direct and demonstrative evidence. Verification is the perfect proof of a theory, and here is the challenge thrown to the world by the Rishis. We have discovered the secret by which the very depths of the ocean of memory can be stirred up — try it and you would get a complete reminiscence of your past life.

So then the Hindu believes that he is a spirit. Him the sword cannot pierce — him the fire cannot burn — him the water cannot melt — him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere, but whose centre is located in the body, and that death means the change of this centre from body to body.

 

 Nor is the soul bound by the conditions of matter. In its very essence it is free, unbounded, holy, pure, and perfect. But somehow or other it finds itself tied down to matter, and thinks of itself as matter.
Why should the free, perfect, and pure being be thus under the thraldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that the Hindus shirk the question and say that no such question can be there. Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill up the gap. But naming is not explaining.

 

The question remains the same. How can the perfect become the quasi-perfect; how can the pure, the absolute, change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion; and his answer is: “I do not know. I do not know how the perfect being, the soul, came to think of itself as imperfect, as joined to and conditioned by matter.

 

” But the fact is a fact for all that. It is a fact in everybody’s consciousness that one thinks of oneself as the body. The Hindu does not attempt to explain why one thinks one is the body. The answer that it is the will of God is no explanation. This is nothing more than what the Hindu says, “I do not know.”
Well, then, the human soul is eternal and immortal, perfect and infinite, and death means only a change of centre from one body to another. The present is determined by our past actions, and the future by the present. The soul will go on evolving up or reverting back from birth to birth and death to death. But here is another question:

 

 Is man a tiny boat in a tempest, raised one moment on the foamy crest of a billow and dashed down into a yawning chasm the next, rolling to and fro at the mercy of good and bad actions — a powerless, helpless wreck in an ever-raging, ever-rushing, uncompromising current of cause and effect; a little moth placed under the wheel of causation which rolls on crushing everything in its way and waits not for the widow’s tears or the orphan’s cry?

 

The heart sinks at the idea, yet this is the law of Nature. Is there no hope? Is there no escape? — was the cry that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings:

 

 ”Hear, ye children of immortal bliss! even ye that reside in higher spheres! I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again.” “Children of immortal bliss” — what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name —

 

 heirs of immortal bliss — yea, the Hindu refuses to call you sinners.

 

 Ye are the Children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth — sinners! It is a sin to call a man so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.
Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands One “by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon the earth.”

And what is His nature?
He is everywhere, the pure and formless One, the Almighty and the All-merciful. “Thou art our father, Thou art our mother, Thou art our beloved friend, Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe; help me bear the little burden of this life.” Thus sang the Rishis of the Vedas. And how to worship Him? Through love.

 

“He is to be worshipped as the one beloved, dearer than everything in this and the next life.”
This is the doctrine of love declared in the Vedas, and let us see how it is fully developed and taught by Krishna, whom the Hindus believe to have been God incarnate on earth.

He taught that a man ought to live in this world like a lotus leaf, which grows in water but is never moistened by water; so a man ought to live in the world — his heart to God and his hands to work.
It is good to love God for hope of reward in this or the next world, but it is better to love God for love’s sake, and the prayer goes: “Lord, I do not want wealth, nor children, nor learning. If it be Thy will, I shall go from birth to birth, but grant me this, that I may love Thee without the hope of reward — love unselfishly for love’s sake.

” One of the disciples of Krishna, the then Emperor of India, was driven from his kingdom by his enemies and had to take shelter with his queen in a forest in the Himalayas, and there one day the queen asked him how it was that he, the most virtuous of men, should suffer so much misery.

 Yudhishthira answered, “Behold, my queen, the Himalayas, how grand and beautiful they are; I love them. They do not give me anything, but my nature is to love the grand,

 

 the beautiful, therefore I love them. Similarly, I love the Lord. He is the source of all beauty, of all sublimity. He is the only object to be loved; my nature is to love Him, and therefore I love. I do not pray for anything; I do not ask for anything. Let Him place me wherever He likes. I must love Him for love’s sake. I cannot trade in love.”
The Vedas teach that the soul is divine, only held in the bondage of matter; perfection will be reached when this bond will burst, and the word they use for it is therefore, Mukti — freedom, freedom from the bonds of imperfection, freedom from death and misery.
And this bondage can only fall off through the mercy of God, and this mercy comes on the pure. So purity is the condition of His mercy. How does that mercy act? He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life; then and then only all the crookedness of the heart is made straight. Then all doubt ceases. He is no more the freak of a terrible law of causation. This is the very centre, the very vital conception of Hinduism. The Hindu does not want to live upon words and theories. If there are existences beyond the ordinary sensuous existence, he wants to come face to face with them.

 

 If there is a soul in him which is not matter, if there is an all-merciful universal Soul, he will go to Him direct. He must see Him, and that alone can destroy all doubts. So the best proof a Hindu sage gives about the soul, about God, is: “I have seen the soul; I have seen God.” And that is the only condition of perfection. The Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realising — not in believing, but in being and becoming.

Thus the whole object of their system is by constant struggle to become perfect, to become divine, to reach God and see God, and this reaching God, seeing God, becoming perfect even as the Father in Heaven is perfect, constitutes the religion of the Hindus.
And what becomes of a man when he attains perfection? He lives a life of bliss infinite. He enjoys infinite and perfect bliss, having obtained the only thing in which man ought to have pleasure, namely God, and enjoys the bliss with God.
So far all the Hindus are agreed. This is the common religion of all the sects of India; but, then, perfection is absolute, and the absolute cannot be two or three. It cannot have any qualities. It cannot be an individual. And so when a soul becomes perfect and absolute, it must become one with Brahman, and it would only realise the Lord as the perfection, the reality, of its own nature and existence, the existence absolute, knowledge absolute, and bliss absolute. We have often and often read this called the losing of individuality and becoming a stock or a stone.
“He jests at scars that never felt a wound.”

I tell you it is nothing of the kind. If it is happiness to enjoy the consciousness of this small body, it must be greater happiness to enjoy the consciousness of two bodies, the measure of happiness increasing with the consciousness of an increasing number of bodies, the aim, the ultimate of happiness being reached when it would become a universal consciousness.

Therefore, to gain this infinite universal individuality, this miserable little prison-individuality must go. Then alone can death cease when I am alone with life, then alone can misery cease when I am one with happiness itself, then alone can all errors cease when I am one with knowledge itself; and this is the necessary scientific conclusion.

 

Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter; and Advaita (unity) is the necessary conclusion with my other counterpart, soul.
Science is nothing but the finding of unity.

 

 As soon as science would reach perfect unity, it would stop from further progress, because it would reach the goal. Thus Chemistry could not progress farther when it would discover one element out of which all other could be made. Physics would stop when it would be able to fulfill its services in discovering one energy of which all others are but manifestations, and the science of religion become perfect when it would discover Him who is the one life in a universe of death, Him who is the constant basis of an ever-changing world. One who is the only Soul of which all souls are but delusive manifestations. Thus is it, through multiplicity and duality, that the ultimate unity is reached. Religion can go no farther. This is the goal of all science.
All science is bound to come to this conclusion in the long run. Manifestation, and not creation, is the word of science today, and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language, and with further light from the latest conclusions of science.
Descend we now from the aspirations of philosophy to the religion of the ignorant. At the very outset, I may tell you that there is no polytheism in India. In every temple, if one stands by and listens, one will find the worshippers applying all the attributes of God, including omnipresence, to the images. It is not polytheism, nor would the name henotheism explain the situation. “The rose called by any other name would smell as sweet.” Names are not explanations.

I remember, as a boy, hearing a Christian missionary preach to a crowd in India. Among other sweet things he was telling them was that if he gave a blow to their idol with his stick, what could it do? One of his hearers sharply answered, “If I abuse your God, what can He do?” “You would be punished,” said the preacher, “when you die.” “So my idol will punish you when you die,” retorted the Hindu.

The tree is known by its fruits. When I have seen amongst them that are called idolaters, men, the like of whom in morality and spirituality and love I have never seen anywhere, I stop and ask myself, “Can sin beget holiness?”

Superstition is a great enemy of man, but bigotry is worse. Why does a Christian go to church? Why is the cross holy? Why is the face turned toward the sky in prayer? Why are there so many images in the Catholic Church? Why are there so many images in the minds of Protestants when they pray?

 

 My brethren, we can no more think about anything without a mental image than we can live without breathing. By the law of association, the material image calls up the mental idea and vice versa. This is why the Hindu uses an external symbol when he worships. He will tell you, it helps to keep his mind fixed on the Being to whom he prays. He knows as well as you do that the image is not God, is not omnipresent. After all, how much does omnipresence mean to almost the whole world? It stands merely as a word, a symbol. Has God superficial area? If not, when we repeat that word “omnipresent”, we think of the extended sky or of space, that is all.

As we find that somehow or other, by the laws of our mental constitution, we have to associate our ideas of infinity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. The Hindus have associated the idea of holiness, purity, truth, omnipresence, and such other ideas with different images and forms. But with this difference that while some people devote their whole lives to their idol of a church and never rise higher, because with them religion means an intellectual assent to certain doctrines and doing good to their fellows, the whole religion of the Hindu is centred in realisation.

 

 Man is to become divine by realising the divine. Idols or temples or churches or books are only the supports, the helps, of his spiritual childhood: but on and on he must progress.
He must not stop anywhere. “External worship, material worship,” say the scriptures, “is the lowest stage; struggling to rise high, mental prayer is the next stage, but the highest stage is when the Lord has been realised.” Mark, the same earnest man who is kneeling before the idol tells you, “Him the Sun cannot express, nor the moon, nor the stars, the lightning cannot express Him, nor what we speak of as fire; through Him they shine.” But he does not abuse any one’s idol or call its worship sin. He recognises in it a necessary stage of life. “The child is father of the man.” Would it be right for an old man to say that childhood is a sin or youth a sin?
If a man can realise his divine nature with the help of an image, would it be right to call that a sin? Nor even when he has passed that stage, should he call it an error. To the Hindu, man is not travelling from error to truth, but from truth to truth, from lower to higher truth. To him all the religions, from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realise the Infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength, till it reaches the Glorious Sun.
Unity in variety is the plan of nature, and the Hindu has recognised it. Every other religion lays down certain fixed dogmas, and tries to force society to adopt them. It places before society only one coat which must fit Jack and John and Henry, all alike. If it does not fit John or Henry, he must go without a coat to cover his body. The Hindus have discovered that the absolute can only be realised, or thought of, or stated, through the relative, and the images, crosses, and crescents are simply so many symbols — so many pegs to hang the spiritual ideas on.

 

 It is not that this help is necessary for every one, but those that do not need it have no right to say that it is wrong. Nor is it compulsory in Hinduism.
One thing I must tell you. Idolatry in India does not mean anything horrible. It is not the mother of harlots. On the other hand, it is the attempt of undeveloped minds to grasp high spiritual truths. The Hindus have their faults, they sometimes have their exceptions; but mark this, they are always for punishing their own bodies, and never for cutting the throats of their neighbours. If the Hindu fanatic burns himself on the pyre, he never lights the fire of Inquisition. And even this cannot be laid at the door of his religion any more than the burning of witches can be laid at the door of Christianity.

 

May He who is the Brahman of the Hindus, the Ahura-Mazda of the Zoroastrians, the Buddha of the Buddhists, the Jehovah of the Jews, the Father in Heaven of the Christians, give strength to you to carry out your noble idea! The star arose in the East; it travelled steadily towards the West, sometimes dimmed and sometimes effulgent, till it made a circuit of the world; and now it is again rising on the very horizon of the East, the borders of the Sanpo, a thousandfold more effulgent than it ever was before.
Hail, Columbia, motherland of liberty! It has been given to thee, who never dipped her hand in her neighbour’s blood, who never found out that the shortest way of becoming rich was by robbing one’s neighbours, it has been given to thee to march at the vanguard of civilisation with the flag of harmony.

Christians must always be ready for good criticism, and I hardly think that you will mind if I make a little criticism. You Christians, who are so fond of sending out missionaries to save the soul of the heathen — why do you not try to save their bodies from starvation?

 

 In India, during the terrible famines, thousands died from hunger, yet you Christians did nothing. You erect churches all through India, but the crying evil in the East is not religion — they have religion enough — but it is bread that the suffering millions of burning India cry out for with parched throats.

 

They ask us for bread, but we give them stones. It is an insult to a starving people to offer them religion; it is an insult to a starving man to teach him metaphysics.

 

 In India a priest that preached for money would lose caste and be spat upon by the people. I came here to seek aid for my impoverished people, and I fully realised how difficult it was to get help for heathens from Christians in a Christian land.

26th September, 1893

I am not a Buddhist, as you have heard, and yet I am. If China, or Japan, or Ceylon follow the teachings of the Great Master, India worships him as God incarnate on earth. You have just now heard that I am going to criticise Buddhism, but by that I wish you to understand only this. Far be it from me to criticise him whom I worship as God incarnate on earth.

 

 But our views about Buddha are that he was not understood properly by his disciples. The relation between Hinduism (by Hinduism, I mean the religion of the Vedas) and what is called Buddhism at the present day is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew,

 

 and Shâkya Muni was a Hindu. The Jews rejected Jesus Christ, nay, crucified him, and the Hindus have accepted Shâkya Muni as God and worship him. But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of Lord Buddha lies principally in this:

 

Shâkya Muni came to preach nothing new. He also, like Jesus, came to fulfil and not to destroy. Only, in the case of Jesus, it was the old people, the Jews, who did not understand him, while in the case of Buddha, it was his own followers who did not realise the import of his teachings.

 

 As the Jew did not understand the fulfilment of the Old Testament, so the Buddhist did not understand the fulfilment of the truths of the Hindu religion.

 

 Again, I repeat, Shâkya Muni came not to destroy, but he was the fulfilment, the logical conclusion, the logical development of the religion of the Hindus.
The religion of the Hindus is divided into two parts: the ceremonial and the spiritual. The spiritual portion is specially studied by the monks.In that there is no caste. A man from the highest caste and a man from the lowest may become a monk in India, and the two castes become equal. In religion there is no caste; caste is simply a social institution. Shâkya Muni himself was a monk, and it was his glory that he had the large-heartedness to bring out the truths from the hidden Vedas and through them broadcast all over the world. He was the first being in the world who brought missionarising into practice — nay, he was the first to conceive the idea of proselytising.

The great glory of the Master lay in his wonderful sympathy for everybody, especially for the ignorant and the poor. Some of his disciples were Brahmins. When Buddha was teaching, Sanskrit was no more the spoken language in India. It was then only in the books of the learned. Some of Buddha’s Brahmins disciples wanted to translate his teachings into Sanskrit, but he distinctly told them, “I am for the poor, for the people; let me speak in the tongue of the people.” And so to this day the great bulk of his teachings are in the vernacular of that day in India.

Whatever may be the position of philosophy, whatever may be the position of metaphysics, so long as there is such a thing as death in the world, so long as there is such a thing as weakness in the human heart, so long as there is a cry going out of the heart of man in his very weakness, there shall be a faith in God.

On the philosophic side the disciples of the Great Master dashed themselves against the eternal rocks of the Vedas and could not crush them, and on the other side they took away from the nation that eternal God to which every one, man or woman, clings so fondly. And the result was that Buddhism had to die a natural death in India. At the present day there is not one who calls oneself a Buddhist in India, the land of its birth.

But at the same time, Brahminism lost something — that reforming zeal, that wonderful sympathy and charity for everybody, that wonderful heaven which Buddhism had brought to the masses and which had rendered Indian society so great that a Greek historian who wrote about India of that time was led to say that no Hindu was known to tell an untruth and no Hindu woman was known to be unchaste.

Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. Then realise what the separation has shown to us, that the Buddhists cannot stand without the brain and philosophy of the Brahmins, nor the Brahmin without the heart of the Buddhist. This separation between the Buddhists and the Brahmins is the cause of the downfall of India.

 

That is why India is populated by three hundred millions of beggars, and that is why India has been the slave of conquerors for the last thousand years. Let us then join the wonderful intellect of the Brahmins with the heart, the noble soul, the wonderful humanising power of the Great Master.

ADDRESS AT THE FINAL SESSION27th September, 1893

The World’s Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who laboured to bring it into existence, and crowned with success their most unselfish labour.
My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realised it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to his enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony.

 

My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter. Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if any one here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, “Brother, yours is an impossible hope.” Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth; or the air, or the water? No. It becomes a plant, it develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.

Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth. If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written, in spite of resistance: “Help and not Fight,” “Assimilation and not Destruction,” “Harmony and Peace and not Dissension.”

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To the Hindu, then, the whole world of religions is only a travelling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. Every religion is only evolving a God out of the material man, and the same God is the inspirer of all of them. Why, then, are there so many contradictions? They are only apparent, says the Hindu. The contradictions come from the same truth adapting itself to the varying circumstances of different natures.
It is the same light coming through glasses of different colours. And these little variations are necessary for purposes of adaptation. But in the heart of everything the same truth reigns. The Lord has declared to the Hindu in His incarnation as Krishna, “I am in every religion as the thread through a string of pearls. Wherever thou seest extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there.” And what has been the result? I challenge the world to find, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindu alone will be saved and not others. Says Vyasa, “We find perfect men even beyond the pale of our caste and creed.” One thing more. How, then, can the Hindu, whose whole fabric of thought centres in God, believe in Buddhism which is agnostic, or in Jainism which is atheistic?
The Buddhists or the Jains do not depend upon God; but the whole force of their religion is directed to the great central truth in every religion, to evolve a God out of man. They have not seen the Father, but they have seen the Son. And he that hath seen the Son hath seen the Father also.
This, brethren, is a short sketch of the religious ideas of the Hindus. The Hindu may have failed to carry out all his plans, but if there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminic or Buddhistic, Christian or Mohammedan, but the sum total of all these, and still have infinite space for development; which in its catholicity will embrace in its infinite arms, and find a place for, every human being, from the lowest grovelling savage not far removed from the brute, to the highest man towering by the virtues of his head and heart almost above humanity, making society stand in awe of him and doubt his human nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognise divinity in every man and woman, and whose whole scope, whose whole force, will be created in aiding humanity to realise its own true, divine nature.
Offer such a religion, and all the nations will follow you. Asoka’s council was a council of the Buddhist faith. Akbar’s, though more to the purpose, was only a parlour-meeting. It was reserved for America to proclaim to all quarters of the globe that the Lord is in every religion.

 

If you are a Muslim woman or plan to be a Muslim woman for sake of someone's love, think twice before you jump into Hell or continue to live in Hell. (via Santosh Bhatt's Blog)

Re Bloged 4 request from Reader.

If you are a Muslim woman or plan to be a Muslim woman for sake of someone’s love, think twice before you jump into Hell or continue to live in Hell.If you are a Muslim woman or plan to be a Muslim woman for sake of someone’s love, think twice before you jump into Hell or continue to live in hell Here is a summary of what Islam has to offer to Muslim women: a. Men can keep unto 4 wives and as many sex-slaves as they want. (Refer Quran Nisa 3) Som … Read More

via Santosh Bhatt’s Blog

Western Woman: Wanna be Muslim’s Wife? Here’s Your Crash-Course!

A Muslim man is asking for your hand in marriage, and you have [madly] fallen in love with his bronze Middle Eastern complexion. He seems to be intelligent, romantic, handsome, kind of rich, well-educated and well-mannered, too! He shows deep love and affections towards you. Showers his unlimited attentions, caresses; he really really cares for you and your heart flutters when you hear his voice or when you are near him…. You are attracted to him like to none other!

So, what more can a woman ask for in life? This most eligible bachelor is also a Muslim!

“There will be no problems”, he will say, adding: “you can keep your religion, I will keep mine”. It is indeed true that Islam does allow a Muslim man to marry a Christian woman [infidel]. But is it true that there will be no problems in such a marriage?

To answer this question, a Western [infidel] woman has to examine what it is like to be a Muslim’s wife?

 . All Western infidel women must familiarize with it before marrying a Muslim.

Below is a ‘Crash Course’ on being a Muslim wife

 

Muslim Wife’s Status!

* Islam teaches that Muslim men are superior to women. (Surah 2:228)
* Islam teaches that women have half the rights of men:

- In inheritance (Surah 4:11)

- In court witness (Surah 2:282)

* Islam considers a wife to be a personal possession of the husband.

“Fair in the eyes of men is the love of things they covet: women and sons, heaped-up hoards of gold and silver; horses…” (Surah 3:14)

* Islam commands women to veil themselves always when they are outside their homes:

“…says to the believing women… that they should draw their veils over their bosoms and not display their beauty” (Surah 24:31)

* Mohammed teaches that women are lacking in brain and religion:

“I have not seen any one more deficient in intelligence and religion than women”. (Al-Bukhari 2:541)

* Mohammed teaches that women are a bad omen:

“Bad omen is in the women, the house and the horse”. (Al Bukhari 7:30)

* Mohammed taught that women are harmful to men.

“After me I have not left any affliction more harmful to men than women”. (Al Bukhari 7:33)

Status of Your Muslim Marriage!

* Islam allows polygamy for men:

“A man may marry up to four wives at one time.” Marry women of your choice, two, or three, or four…” (Surah 4:3)

* A Muslim man can divorce his wife by oral announcements; the wife has no right to divorce at all.

“Divorce is permissible twice”. (Surah 2:229)

* When a Muslim husband has pronounced divorce three times on his wife, she then may not lawfully remarry her husband until she has married another man, properly consummated the marriage and has been divorced by her new husband.

“…So if a husband divorces his wife he cannot after that, remarry her until after she has married another husband, and he has divorced her”. (Surah 2:230)

* Islam teaches that a wife is subject to punishment by her husband; beating a wife or abstaining from sexual relations with her is legally allowed under Islamic Sharia.

“As to those women on whose part ye fear disloyalty and ill-conduct, admonish them, refuse to share their beds, beat them…” (Surah 4:34)

Your Muslim Sex Life Status!

Islam considers wives as a sex-object.

“Your wives are as a tithe [a field to be ploughed] unto you, so approach your tithe when or how ye will”. (Surah 2:223)

Status of Your Muslim Children!

Your children have to be raised according to their Muslim father’s religion, i.e. Islam. If he divorces you, he gets complete custody of all your children; you wouldn’t be able to see your children ever again.

The Islamic Sharia Law states that in mixed marriages, “the children will follow the better of the two religions of their parents”, which in your case is considered as Islam! The Koran explicitly states that Islam is the only true religion:

“…the true religion before Allah is Islam” (Surah 3:19).

Non Muslims [infidels] can not act as protectors to Muslims.

“O ye who believe; take not for friends [protectors] unbelievers rather than believers”. (Surah 4:144)

Your Future Status as a Muslim Wife!

Should you survive your Muslim husband, and his wealth is in an Islamic country, the Islamic Sharia Law will apply henceforth. The wife, who has not converted to Islam, gets nothing; the wife, who has converted to Islam, gets very little. According to the Koran, a Muslim wife does not inherit all her husband’s wealth. If the husband dies and he leaves no children, she gets a fourth of his wealth, his parents, brothers, uncles etc. will get the rest. If the deceased husband leaves any children behind, the wife gets an eighth part of the property; the children get the rest. The male child gets double the portion of the female.

“In what ye leave, their [wives] share is a fourth if you leave no child; but if you leave a child, they [wives] get an eighth; after payment of legacies and debts.” (Surah 4:12)

Before You Say “I DO” to a Muslim!

Before you commit yourself to marry a Muslim, it is a good idea to examine their motives behind marrying you. While your motive may be true love, his motive could be just to obtain a “Green Card”.

They say, “Love is blind”. But I, however, hope that this message will serve as an eye-opener for you.

You may say that your husband-to-be is a non-practicing Muslim. But let’s not forget that, Islam is more than a religion; it includes complete legal codes for Muslims and non-Muslims to follow in an Islamic State! In case of a dispute between you and him, all he needs to do [to get the upper hand over] is for you is to travel to an Islamic country.

If you are still in doubt, may I suggest that you see the movie “Not without my daughter”, which is based on a true life-story of an American woman, who married a Muslim man. Other similar movies are: “Princess”, “Dreams of Trespass”, and “The Stoning of Soraya M”.

This may be a life-saving experience. The lives you will save are your own, your families and those of your future children.

Western Woman: Wanna be Muslim’s Wife? Here’s Your Crash-Course!

A Muslim man is asking for your hand in marriage, and you have [madly] fallen in love with his bronze Middle Eastern complexion. He seems to be intelligent, romantic, handsome, kind of rich, well-educated and well-mannered, too! He shows deep love and affections towards you. Showers his unlimited attentions, caresses; he really really cares for you and your heart flutters when you hear his voice or when you are near him…. You are attracted to him like to none other!

So, what more can a woman ask for in life? This most eligible bachelor is also a Muslim!

“There will be no problems”, he will say, adding: “you can keep your religion, I will keep mine”. It is indeed true that Islam does allow a Muslim man to marry a Christian woman [infidel]. But is it true that there will be no problems in such a marriage?

To answer this question, a Western [infidel] woman has to examine what it is like to be a Muslim’s wife?

 . All Western infidel women must familiarize with it before marrying a Muslim.

Below is a ‘Crash Course’ on being a Muslim wife

 

Muslim Wife’s Status!

* Islam teaches that Muslim men are superior to women. (Surah 2:228)
* Islam teaches that women have half the rights of men:

- In inheritance (Surah 4:11)

- In court witness (Surah 2:282)

* Islam considers a wife to be a personal possession of the husband.

“Fair in the eyes of men is the love of things they covet: women and sons, heaped-up hoards of gold and silver; horses…” (Surah 3:14)

* Islam commands women to veil themselves always when they are outside their homes:

“…says to the believing women… that they should draw their veils over their bosoms and not display their beauty” (Surah 24:31)

* Mohammed teaches that women are lacking in brain and religion:

“I have not seen any one more deficient in intelligence and religion than women”. (Al-Bukhari 2:541)

* Mohammed teaches that women are a bad omen:

“Bad omen is in the women, the house and the horse”. (Al Bukhari 7:30)

* Mohammed taught that women are harmful to men.

“After me I have not left any affliction more harmful to men than women”. (Al Bukhari 7:33)

Status of Your Muslim Marriage!

* Islam allows polygamy for men:

“A man may marry up to four wives at one time.” Marry women of your choice, two, or three, or four…” (Surah 4:3)

* A Muslim man can divorce his wife by oral announcements; the wife has no right to divorce at all.

“Divorce is permissible twice”. (Surah 2:229)

* When a Muslim husband has pronounced divorce three times on his wife, she then may not lawfully remarry her husband until she has married another man, properly consummated the marriage and has been divorced by her new husband.

“…So if a husband divorces his wife he cannot after that, remarry her until after she has married another husband, and he has divorced her”. (Surah 2:230)

* Islam teaches that a wife is subject to punishment by her husband; beating a wife or abstaining from sexual relations with her is legally allowed under Islamic Sharia.

“As to those women on whose part ye fear disloyalty and ill-conduct, admonish them, refuse to share their beds, beat them…” (Surah 4:34)

Your Muslim Sex Life Status!

Islam considers wives as a sex-object.

“Your wives are as a tithe [a field to be ploughed] unto you, so approach your tithe when or how ye will”. (Surah 2:223)

Status of Your Muslim Children!

Your children have to be raised according to their Muslim father’s religion, i.e. Islam. If he divorces you, he gets complete custody of all your children; you wouldn’t be able to see your children ever again.

The Islamic Sharia Law states that in mixed marriages, “the children will follow the better of the two religions of their parents”, which in your case is considered as Islam! The Koran explicitly states that Islam is the only true religion:

“…the true religion before Allah is Islam” (Surah 3:19).

Non Muslims [infidels] can not act as protectors to Muslims.

“O ye who believe; take not for friends [protectors] unbelievers rather than believers”. (Surah 4:144)

Your Future Status as a Muslim Wife!

Should you survive your Muslim husband, and his wealth is in an Islamic country, the Islamic Sharia Law will apply henceforth. The wife, who has not converted to Islam, gets nothing; the wife, who has converted to Islam, gets very little. According to the Koran, a Muslim wife does not inherit all her husband’s wealth. If the husband dies and he leaves no children, she gets a fourth of his wealth, his parents, brothers, uncles etc. will get the rest. If the deceased husband leaves any children behind, the wife gets an eighth part of the property; the children get the rest. The male child gets double the portion of the female.

“In what ye leave, their [wives] share is a fourth if you leave no child; but if you leave a child, they [wives] get an eighth; after payment of legacies and debts.” (Surah 4:12)

Before You Say “I DO” to a Muslim!

Before you commit yourself to marry a Muslim, it is a good idea to examine their motives behind marrying you. While your motive may be true love, his motive could be just to obtain a “Green Card”.

They say, “Love is blind”. But I, however, hope that this message will serve as an eye-opener for you.

You may say that your husband-to-be is a non-practicing Muslim. But let’s not forget that, Islam is more than a religion; it includes complete legal codes for Muslims and non-Muslims to follow in an Islamic State! In case of a dispute between you and him, all he needs to do [to get the upper hand over] is for you is to travel to an Islamic country.

If you are still in doubt, may I suggest that you see the movie “Not without my daughter”, which is based on a true life-story of an American woman, who married a Muslim man. Other similar movies are: “Princess”, “Dreams of Trespass”, and “The Stoning of Soraya M”.

 Also can watch Hindi Movie Escape From Taliban 

Escape from Taliban (2003

This may be a life-saving experience. The lives you will save are your own, your families and those of your future children.

Brahmins and Gotra

SOME TIMES BY ; SANTOSH  BHATT

  In general, Gotra denotes any person who traces descent in an unbroken male line from a common male ancestor.

Panini defines Gotra for grammatical purposes as ” apatyam pautraprabhrti gotram” (IV. 1. 162),

Which means ‘the word Gotra comes as progeny (of a sage) beginning with the son’s son. When a person says ‘ I am Kashypasa-gotra, ‘ he means that he traces his descendt from the ancient sage Kashyapa.
By unbroken male descent. According to the Baudhâyanas’rauta-sûtra Viśvāmitra, Jamadagni, Bharadvâja, Gautama, Atri, Vasishtha, Kashyapa and Agastya are 8 sages;

the progeny of these eight sages is declared to be gotras. This enumeration of eight primary gotras seems to have been known to Pānini. These gotras are not directly connected to Prajapathy or latter brama.

The offspring (apatya) of these eight are gotras and others than these are called ‘ Gotrâvayava ‘.[24]

The Gotras are arranged in groups, e. g. there are according to the Âsvalâyana-srautasûtra four subdivisions of the Vasishtha gana, viz. Upamanyu, Parāshara, Kundina and Vasishtha (other than the first three).

Each of these four again has numerous sub-sections, each being called gotra. So the arrangement is first into Ganas, then into Pakshas, then into Individual gotras.

The first has survived in the Bhrigu and Āngirasa gana. According to Baudh., the principal eight gotras were divided into pakshas. The pravara of Upamanyu is Vasishtha, Bharadvasu, Indrapramada;

The pravara of the Parâshara gotra is Vasishtha, Shâktya, Pârâsharya; the pravara of the Kundina gotra is Vasishtha, Maitrâvaruna, Kaundinya and the pravara of Vasishthas other than these three is simply Vasishtha. It is therefore that some define pravara as the group of sages that distinguishes the founder (lit. the starter) of one gotra from another.

There are two kinds of pravaras, 1) sishya-prasishya-rishi-parampara, and 2) putrparampara. Gotrapravaras can be ekarsheya, dwarsheya, triarsheya, pancharsheya, saptarsheya, and up to 19 rishis. Kashyapasa gotra has at least two distinct pravaras in Andhra Pradesh: one with three sages (triarsheya pravara) and the other with seven sages (saptarsheya pravara).

This pravara may be either sishya-prasishya-rishi-parampara or putraparampara. When it is sishya-prasishya-rishi-parampara marriage is not acceptable if half or more than half of the rishis are same in both bride and bridegroom gotras. If it is putraparampara, marriage is totally unacceptable even if one rishi matches.[25] sandilya gotra one a gotra of brahmins.about a month ago · 

 Now on Modern day thinking if I add my 2 cents worth of opinion on subject is If we take 1 and divide in to Half i.e 1/ .5 what we get after ten generation is negligible portion.

Let me describe it in detail. One man and One woman. who tie holy matrimony and start Family, They have Kids either Baby Boy or Baby Girl who marries now let us go back to original man who mixed his blood or lineage with Woman, In modern time X and Y and new generation is born.

Now if you divide like that what is significance of Gotra after 10 generation ? is a Million Dollar question to be asked.

Any one wants to throw light on subject and enlighten me. I shall really appreciate it..

We Brahmins are Educated clan and have always been smart in our out of Box thinking and approach.

Isn’t it time to have modern aproch so our society can benefit and we can progress.

Please read my article on VARNA VYAVASTHA / CAST ARRANGEMENTS. written in webdunia.com which is English translation of original Hindi article on subject.

Related articles

• What are the gotras of brahmins (wiki.answers.com)
• What do hindus belief about creation (wiki.answers.com)
• Adi Shankaracharya and the hereditary caste system- 18th April, 2011 (aramitsharma.wordpress.com)
• Is Kashmir part of India Or Pakistan (wiki.answers.com)

The Scientific Dating of the Mahabharat War 4th Dec. 7571

  5561 BC +2010 AC  =  7571                                                       

The Scientific Dating of the Mahabharat War

By Dr.P.V.Vartak

<< Index

 

Introduction

Inscriptions

Aihole inscription

Borala Hisse inscription of Deva Sena

Greek records

Shrimad bhagwat

Yudhishtira Era and Kaliyug

Saptarishis

Equinox

Astrology

Archeaology

The exact date of Mahabharat War

Saturn

Rahu

Jupiter

Mars

Heliocentric and geocentric

Leap year

Uranus

Neptune

Pluto

Additional evidence

Conclusion

Appendix

References

Introduction

The Mahabharat has excercised a continuous and pervasive influence on the Indian mind for milleniums. The Mahabharat, orginally written by Sage Ved Vyas in Sanskrut, has been translated and adapted into numerous languages and has been set to a variety of interpretations. Dating back to “remote antiquity”, it is still a living force in the life of the Indian masses.

Incidently, the dating of the Mahabharat War has been a matter of challenge and controversy for a century or two. European scholars have maintained that the events described in the ancient Sanskrut texts are imaginary and subsequently, the Mahabharat derived to be a fictitiou tale of a war fought between two rivalries. Starting from the so- called Aryan invasion into Bharat, the current Bharatiya chronology starts from the compilation of the Rigved in 1200 B.C., then come other Ved’s, Mahaveer Jain is born, then Gautam Buddha lives around 585 B.C. and the rest follows. In the meantime, the Brahmanas, Samhi- tas, Puranas, etc. are written and the thought contained therein is well-absorbed among the Hindu minds. Where does the Ramayan and Mahabharat fit in ? Some say that the Ramayan follows Mahabharat and some opine otherwise. In all this anarchy of Indian histography, the date of the Mahabharat (the mythical story!) ranges between 1000 B.C.to 300 B.C. Saunskrut epics were academically attacked occasion- ally – an attempt to disprove the authencity of the annals noted therein. For example, the European Indologiest Maxmuller, tried the interpret the astronomical evidences to prove that the observations recorded in the Hindu scriptures are imaginary, probably because it did not match the prevelant views of European historians!

On the contrary, many Bharatiya scholars have vehemently maintained the actual occurance of the Mahabharat War. Astronomical and literary evidences or clues from the Pauranic and Vaidik texts have been deci- phered to provide a conclusive date for the Mahabharat War. The fifth century mathematician, Aryabhatta, calculated the date of the Mahabharat War to be approximately 3100 B.C. from the planetary posi- tions recorded in the Mahabharat. Prof. C.V. Vaidya and Prof. Apte had derived the date to be 3101 B.C. and Shri. Kota Venkatachalam reckoned it to be 3139 B.C. However, the astronomical data used by the above, and many other, scholars contained some errors as examined by a scho- lar from Pune, Dr. P.V. Vartak. Using astronomical references and variety of other sources, Dr. Vartak has derived the date of the ini- tiation of the Mahabharat War to be 16th October 5561 B.C. This pro- posed date has been examined by a few scholars and has been verfied. This may prove to be a break-through in deciding the chronology of the events in the history of Bharat (and probably the World).

In the following few posts, I have made an attempt to provide a glance at the proofs provided by Dr. Vartak in propounding the date of the very important landmark in the history of Bharat (World?), i.e., Mahabharat War. Only major points have been extracted from two sources: Dr.P.V. Vartak’s Marathi book “Swayambhu” and “Scientific Dating of the Mahabharat War” in English.

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Inscriptions

Some scholars rely on the various inscriptions found in the temples and elsewhere to fix the date of Mahabharat War. If there is no other alternative then this method is tolerable, otherwise it is not reli- able because all the known inscriptions are dated as far back as 400 AD. Those who prepared those inscriptions were not conversant with the scientific methods available now in the modern Science Age. So, why should we depend on the conjectures of the ancient people? Why not use scientific methodology to come to the conclusion ourselves? I will prefer the use of the modern scientific ways to fix the date of Mahabharat War rather than to rely on the Inscriptions which are vague and inconclusive. Let us examine two famous inscriptions always quoted by the scholars.

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Aihole inscription

All the scholars have relied on this inscription found in the Jain Temple at Aihole prepared by one Chalukya King Pulakeshi. It says, according to scholars, that the temple was constructed in 30+3000+700+5 = 3735 years, after the Bharat War and 50+6+500 = 556 years of Shaka era in Kali era. Today Shaka era is 1910. Hence 1910- 556 = 1354 years ago the temple was constructed. Thus the year of inscribing this note is 634 AD. At this time 3735 years had passed from the Bharat War. So the date of the War comes to 3101 BC. This is also the date of Kali Yuga Commencement. Naturally, it is evident that relying on the beginning of Kaliyuga Era and holding that the War took place just before the commencement of Kaliyuga, this inscription is prepared. It is obvious from the Mahabharat that the War did not happen near about the beginning of Kaliyuga. (I have considered this problem fully at a later stage.) If we can see that the inscription is prepared by relying on some false assumption, we have to neglect it because it has no value as an evidence. Moreover the interpretation done by the scholars is doubtful because they have not considered the clauses separately and they held Bharat War and Kali Era as one and the same.

The verse inscribed is :

Trinshatsu Trisahasreshu Bhaaratdahavaditaha | Saptabda Shatayukteshu Gateshwabdeshu Panchasu | Panchashatasu Kalaukale Shatasu Panchashatsu cha | Samatsu Samatitasu Shakaanamapi Bhoobhujaam ||

I would like to interprete the verse considering the clauses of the verse. It says “3030 years from the Bharat War” in the first line, ( Trinshatsu Trisahasreshu Bhaaratdahavaaditaha) where the first clause oF the sentence ends. in the second line, the second clause starts and runs upto the middle of the third line thus ( Saptabda…..Kalaukale) This means 700+5+50 = 755 years passed in the Kali Era. The remaining third clause is ( Shatasu

Here the verse does not specifically say the Shalivahan Shaka but Scholars have taken granted that it is Shalivahan Shaka without any base or reasoning. The verse may have mentioned some other Shaka kings from ancient era. So we we neglect the doubtful part of the Shaka counting which is useless and adhere to the Kali era expressly mentioned. It is clear from the former portion of the verse that 3030 years passed from the Bharat War and 755 years passed from Kali Era. Kali Era started from 3101 BC. 755 years have passed so 3101-755 = 2346 BC is the year when 3030 years had passed from the Bharat War. So 2346+3030 = 5376 BC appears to be the date of Bharat War.

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Hisse Borala inscription of Deva Sena

This inscription is of 5th century AD and scholars hold that it throws light on the time of Mahabharat War. It states. that Saptarshis were in Uttara at the time of this inscription. Scholars hold that Saptarshis were in Magha at the time of Yudhishthira because Varahmihira has stated so in Brihat-Samhita. Scholars also hold that Yudhishthira’s time is 3137 BC. Saptarshis stay in one Nakshtra for 100 years, and there are 27 Nakshatras. Hence Saptarshis would be again in Magha 2700 years later during 4th century BC. From here if we count upto 5th century AD there fall eight Nakshatras. Hence in the 5th century AD, Saptarshis should be in Anuradha and not Uttara. From Anuradha to Uttara Ashadha there is adifference of five Naksha- tras, while from Anuradha to Uttara Phalguni there is a difference of six Nakshatras. So it is quite evident that at the time of Yudhisthira Saptarshis were not in Magha as held by the scholars. Here I have shown a mistake of five to six hundreds of years. More- over, there are three ‘Uttaras’ and the inscription has not stated specifically which Uttara it denotes. Thus this source is unreliable and should be rejected.

I have considered Saptarshi Reckoning in details at a later stage on page 11. While going to examine the sources scientifically, I shall give the honour of the first place to Astronomy. One may question that how far Astronomy was advanced in those olden days? I say affir- matively that Astronomy was far advanced in the ancient times, and the ancient Indian sages had perfected the science of time measure- ment relying on Astronomy.

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Greek records

1. ”The Greek Ambassodor Magasthenis has recorded that 138 generations have passed between Krishna and Chandragupta Maurya. Many scholars have taken this evidence, but taking only 20 years per generation they fixed the date of Krishna as 2760 years before Chandragupta. But this is wrong because the record is not of ordinary people to take 20 years per generation. In the matter of general public, one says that when a son is born a new generation starts. But in the case of kings, the name is included in the list of Royal Dynasty only after his corona- tion to the throne. Hence, one cannot allot 20 years to one king. We have to find out the average per king by calculating on various Indian Dynasties. I have considered 60 kings from various dynasties and calculated the average of each king as 35 years. Here is a list of some of important kings with the no. of years ruling.

Chandragupta Mourya	330-298 B.C.	32 years
Bindusar	298-273 B.C.	25 years
Ashok	273-232 B.C.	41 years
Pushyamitra Shunga	190-149 B.C.	41 years
Chandragupta Gupta	308-330 A.D.	22 years
Samudragupta	330-375 A.D.	45 years
Vikramaditya	375-414 A.D.	39 years
Kumargupta	414-455 A.D.	41 years
Harsha	606-647 A.D.	41 years
		327 years

The average is 327/9 = 36.3 years.

Multiplying 138 generations by 35 years we get 4830 years before Chan- dragupta Mourya. Adding Chandrgupta’s date 320 B.C. to 4830 we get 5150 B.C. as the date of Lord Krishna.

2. Megasthenis, according to Arian, has written that between Sandro- cotus to Dianisaum 153 generations and 6042 years passed. From this data, we get the average of 39.5 years per king. From this we can cal- culate 5451 years for 138 generations. So Krishna must have been around 5771 B.C.

3. Pliny gives 154 generations and 6451 years between Bacchus and Alexander. This Bacchus may be the famous Bakasura who was killed by Bhimasena. This period comes to about 6771 years B.C.

Thus Mahabharat period ranges from 5000 B.C. to 6000 B.C.

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Shrimad bhagwat

a) Bhagwat gives 28 Kaurava kings from Parikshit to Kshemaka. “From Kshemaka, the Pandava Dynasty will end in Kaliyug, and Magadha Dynasty will start.” [Bhagwad 9-22-45]. This implies that the Pandava kings ruled before the advent of Kaliyug, i.e., before 3101 B.C and Magadha dynasty will not super-impose the Pandava Dynasty.

b) Further it is stated in Bhagwat that after 28 Kaurava kings, Magadha Dynasty would rule and 22 Magadha kings would govern for 1000 years. Here it is given a average of 1000 years for 22 kings. It can be found that the 28 Kaurava kings would have ruled for 1273 years and then Magadha Dynasty started with King Sahadeva, whose son was Somapi. On the other hand, Maghasandhi was the son of Sahadeva and the grand- son of Jarasandha [Ashwamedh-82]. many scholars have neglected this fact and have assumed that this Sahadeva fought in the Mahabharat War and was the son of Jarasandha.

c) Ripunjaya is the last king in the list of 22 Magadhas. But Bhagwat 12.1.2-4 mentions that Puranjaya will be the last king who will be killed by his minister Shunak. It is to be noted that there is no men- tion of the kings between Ripunjaya and Puranjaya. People have wrongly taken the two names as that of one and the same person, without any evidence.

d) Bhagwat 12.1.2-4 state that Shunak would coronate his son Pradyota as the King and later five Kings would rule for 138 years. After this Pradotya Dynasty, Shishunga Kings, 10 in number, would rule for 360 years. Thereafter 9 Nandas would rule for 100 years. Nanda would be destroyed by a Brahmin and Chandragupta would be enthroned. We know that Chandragupta Maurya ascended the throne in 324 B.C. So we can thus calculate backwards:

9  Nandas	100 years
10 Shishungas	360 years
5  Pradotyas	138 years
22 Magadhas	1000 years
28 Kauravas	1273 years
74 Kings	2871 years

We find here only 74 kings, but Megasthenes tells us about 138 kings. So 138-74=64 kings are missing. These may be from the period between Ripunjaya and Puranjaya. Thus calculating from the data of 74 kings who ruled for 2871 years, we get a period of 2496 years for 64 kings. Adding the two we get 5367 years for 138 kings. This is preceding Chandragupta’s time, who came to throne in 324 B.C. Hence, 324+5367 = 5691 B.C. is the approximate date of Parikshit.

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Yudhishtira Era and Kaliyug

Scholars accept the date of the Mahabharat War to be 3100 B.C. which also happens to the initiation of the Yudhisthira Era. But this Era, is mentioned nowhere in the Mahabharat text itself! At the time of Aswamedha of Yudhisthira, Vyas has given descriptions in minute detail like collection of “Sruva”, formation of wells and lakes, but never has written even a word about, such an important event, as the begin- ning of the Yudhisthira Era.

Mahabharat also never mentions anything about the beginning of the Kaliyug, even at the time of Krishna’s death. Mahabharat Adiparva 2.13 states that the War took place in the interphase (“Antare”) of the Dwapaar and Kali Eras. Thus it makes it clear that the evening of the Dwapaar has not yet ended and the Kaliyug had not started when the War took place.

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Saptarishis

Bhagwat states at 12.2.27-32 that Saptarishis stay 100 years in one Nakshatra. At the time of King Parikshit, the Saptarishis were in Magha. When they proceeded to Purvashadha, Kali would start. There are 11 Nakshatras from Magha to Purvashadha. Hence it is seen that Shukacharya tells Parikshit that after 1100 years Kaliyug will start. Kaliyug started at 3101 B.C. Hence 3101 + 1100 = 4201 B.C. is the date of Parikshit.

Other references from Shrimad Bhagwat points quite closely to the same year as above.

But who is this Parikshit ? Is he the son of Abhimanyu ? No. A minute observation of this reveals that the above is not Abhimanyu’s son because Bhagwat is told to this Parikshit. On the other hand, Mahabharat is told to Janamejaya. In the Mahabharat, Parikshit’s death has been recorded. Hence it is evident that Mahabharat was written and published after the death of Parikshit, the son of Abhimanyu. Bhagwat is written after Mahabharat according to the Bhagawat itself. This Bhagwat is told to some Parikshit. How can this Parikshit be the son of Abhimanyu who died before the Mahabharat writing ? So this Parikshit appears to be somebody else than Abhimanyu’s son.

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Equinox

Mahabharat mentions the ancient tradition as ‘Shravanadini Nakshatrani’,i.e., Shravan Nakshatra was given the first place in the Nakshatra- cycle (Adi-71/34 and Ashvamedh 44/2) Vishwamitra started counting the Nakshatras from Shravan when.he created ‘Prati Srushti’. He was angry with the old customs. So he started some new customs. Before Vishvamitra’s time Nakshatras were counted from the one which was occupied by the sun on the Vernal Equinox. Vishvamitra changed this fashion and used diagonally opposite point i.e. Autumnal Equinox to list the Nakshtras. He gave first place to Shravan which was at the Autumnal Equinox then. The period of Shravan Nakshatra on autumnal equinox is from 6920 to 7880 years B.C. This was Vishvamitra’s period at the end of Treta yuga. Mahabharat War took place at the end of Dwapar yuga. Subtracting the span of Dwapar Yuga of 2400 years we get 7880 – 2400 = 5480 B.C. as the date of Mahabharat War.

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Astrology

Some scholars rely on the horoscope of Lord Krishna to calculate his birth-date so as to establish the period of Mahabharat. But they do not realise that the horoscope is a forged one, prepared many thousand years after Krishna’s death. Mahabharat Bhagvat and Vishnu purana have not given the planet positions at the time of Krishna’s birth. It is well-known and is recorded in many scriptures that Krishna was born in a jail, then who could have casted his horoscope? Moreover Krishna was not a prince so nobody would have casted his horoscope. Hence it is not wise to rely on the horoscope. It is prepared recently by consid- ering the charateristics of Krishna and so is useless to fix the birth-date.

Mr. G.S. Sampath Iyengar and Mr. G.S. Sheshagiri have fixed the birth-date of Krishna as 27th July 3112 BC. ‘The horoscope shows Lagna and Moon 52 deg. 15′ Rohini, Jupiter 91 deg. 16′ Punarvasu, Sun 148 deg. 15′ Uttara Phalguni, Mercury 172 deg. 35′ Hasta, Venus 180 deg. 15′ Chitra, Saturn 209 deg. .57′ Vishakha, Mars 270 deg. 1′ Uttara Ashadha Rahu, 160 deg. 1′.

At present on 27th July 1979 the Sun was at 99 deg. 57′, while at Krishna’s birth, according to their opinion, the sun was at 148 deg. 15′. The difference is 48 deg. 18′. This shows that the Sun has receded back by 48 deg. 18′ due to the precession at the rate of 72 years per degree. multiplying 48 deg. 18′ by 72 we get 3456 years. This shows that Krishna was born 3456 years ago or substracting 1979 from it we can say that Krishna was born during 1477 BC. Thus 3112 BC is found to be wrong. We cannot accept such a wrong date derived from a manipulated borscope. (This horoscope is printed in “The Age of Bharat War” on page 241-Publisher, Motilal Banarasidas 1979).

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Archeaology

In 1971, when I hinted at the date of Mahabharat war as 5500 years BC, Archeaologists frowned at me saying it as impossible because no cul- ture was found in India dating so much back. But now evidences are pouring in Archeaology itself showing cultures in India upto 30000 to 40000 years BC. Padmashri Late Mr. V.S. Wakankar has dated the paint- ings in the caves of Bhimbetaka of Madhya Pradesh to about 40000 BC.

Recently Dr. S.B. Rao, Emeritus Scientist of the National Institute of Oceanography, Dona Paula, Goa, 403004, has discovered under the sea, Dwaraka and dated it as between 5000 to 6000 BC. This news has been published by all the leading newspapers on 22th October 1988.

Motilal Banarasidas News Letter October 1988 gives a news on page 6 under the heading “50,000 year old Relics” as follows:

Spectacular culture and physical relics dating back to 50,000 years BC have been excavated from the Central Narmada Valley in Madhya Pradesh. A team of Anthropological survey of India recently con- ducted the excavation. It explored sites in two districts Sebore and Hoshangabad.

In my book “Vastava Ramayan” I have shown the presence of culture in India as far back as 72000 years B.C. This recent news points to that ancient period. I am sure after some time Arecheaology may get evi- dence to show the presence of culture in India 72000 BC.

In Vastava Ramayan I have shown that Bali, the demon king went to south America during 17000 BC when the vernal equinox was at Moola Nakshatra. MLBD News letter Oct. 1988 gives a news thus :-”Dravidians in America” – According to a press report the Brazillian nuclear phy- sicist and researcher Arysio Nunes dos santos holds that the Dravi- dians of South India reached America much before Christopher Columbus.

Mr. Nunes dos Santos, of the’ Federal University of Minas Gerais maintains that the Dravidians colonised a vast South American region 11000 years before the Europians reached the new world. Vestiges of the Dravidian presence in America, he says, include the strange phonetics of Gourani, Paraguay’s national language. Moreover Bananas, Pine Apple, Cocunut and Cotton, all grown in India could have been taken to America by those navigators.

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The exact date of Mahabharat War

16th october 5561 year B.C.

Harivansh (Vishnu Purana A. 5) states that when Nanda carried Krishna to Gokul on Shravan Vadya Navami day, there was dry cow-dung spread all over the ground and trees were cut down. The presence of Dry Cowdung all over in Gokul indicates the presence of Summer in the month of Shravan. Trees are usually cut down in Summer to be used as fuel in the rainy season. The seasons move one month backwards in two thousand years. Today the rainy season starts in Jeshtha but two thousand years ago, at the time of KaIidas, rainy season used to start in Ashadha. At the time of Krishna’s birth the Summer was in the month of Shravan while today it is in Vaishakha. Thus the summer is shifted by four months, hence Krishna’s period comes to 4×2000 = 8000 years ago approximately. This means about 6000 years B.C., the same period we have seen above.

At the time of Mahabharat, the Vernal Equinox was at Punarvasu. Next to Punarvasu is Pushya Nakshtra. Vyas used “Pushyadi Ganana” for his Sayan method, and called Nirayan Pushya as Sayan Ashvini. He shifted the names of further Sayan Nakshtras accordingly. At that time Winter Solstice was on Revati, so Vyas gave the next Nakshatra Ashvini the first palee in the Nirayan list of Nakshatras. Thus he used Ashvinyadi Ganana for the Nirayan method. Using at times Sayan names and at times Nirayan names of the Nakshatras, Vyas prepared the riddles. By the clue that Nirayan Pushya means Sayan Ashvini, it is seen that Nirayan names of Nakshatras are eight Nakshatras ahead of the Sayan names Thus the Saturn in Nirayan Purva, and Sayan Rohini, Jupiter was in Nirayan Shravan, and Sayan Swati (near Vishakha), while the Mars was in Nirayan Anuradha, and Sayan Magha, Rahu was between Chitra and Swati, by Sayan way means it was in Nirayana. Uttara Ashadha (8 Nakshtras ahead). From these positions of the major planets we can calculated the exact date. My procedure is as follows:

I found out that on 5th May 1950, the Saturn was in Purva Phalguni. From 1950 I deducted 29.45 years to get the year 1920 when the Saturn was again in Purva. In this way I prepared a vertical column of the years when the Saturn was in Purva. Similarly, I prepared vertical columns of the years when the Jupiter was in Shravan and Rahu in Uttara Ashadha. Then I searched in horizontally to find out the year common in all the three columns. It was 5561-62 B.C. when all the three great planets were at the required places. Then I proceded for the detailed calculations.

Bhisma expired at the onset of Uttarayan i.e. on 22nd December. This is a fixed point according to the modern Scientific Calendar. He was on the arrow-bed for 58 nights and he had fought for ten days. Hence 68 days earlier than 22nd December the War had started. This shows that the War started on 16th October. We have to calculate the plane- tary positions of 16th October 5561 B.C.

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Saturn

Encyclopedia of Astronomy by Larousse states that one rotation of Saturn takes 26 years and 166 days. One year means 365.25 days. So the Saturn’s round takes 29.4544832 years.

5th May 1950, Saturn conjugated with Purva. We have to see its posi- tion in 5561 years B.C. 5561+1950 = 7511 years. 7511 divided by 29.4544832 gives 255.00362 rounds. This means that Saturn completed 255 rounds and has gone ahead by 0.00362 or 1.3 degrees. Hence Saturn was in conjugation with Purva on 5th May 5561 B.C. On 16th October’ 5562nd B.C. i.e. 164 days later it must have travelled (0.0334597 degrees (daily pace) multiplied by 164 days =) 5.487 degrees. So Saturn was at 141 degrees or in Purva Nakshatra.

In October 1962, Saturn was at 281 dgrs. 1962 + 5561 = 7523 years. 7523 devided by 29.4544832 gives 255.41103 turns. After completing 255 full turns, Saturn has gone back by 0.411003 turn i.e. 148 dgrs. 281-148= 133 degrs. This was the position of Saturn in Purva.

Calculating from 1931 or 1989 also Saturn appears at 141 dgrs. in Purva. Thus on 16th of October 5562nd B.C. Saturn was in Purva as told by Vyas in Mahabharat.

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Rahu

Rahu takes 18.5992 years per rotation. It was at 132 dgrs. on 16th Oct. 1979. 1979 + 5561 = 7540, divided by 18.5992 gives 405.39378 turns. 0.39378 turns means 141.7 dgrs. Rahu always goes in reverse direction. We have to go in the past, so adding 141.7 to orginal 132 we get 273 dgrs. This is Uttarashadha where Rahu was situated (by Nirayan method).

Calculations from 1989, 1962 and 1893 confirm Rahu in Uttara Ashadha.

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Jupiter

Jupiter takes 11.863013 years per rotation. On 16th October 1979, it was at 129 dgrs. 1979+5561 = 7540. 7540 divided by 1.863013 gives 635.58892 turns. 0.58892 turn means 212 dgrs. So Jupiter was 212 dgrs behind the orginal position. 129 – 212 = -83. -83 means 360 – 83 = 277 degree 277 dgrs is the position of the star of Shravan. So Jupiter was in conjugation with Shravan. The span of Shravan is 280 deg. to 293 deg.

Calculations from 1989, 1932 and 1977 show Jupiter in 285 and 281 degrees or in the zone of Shravan. This confirms the position told by Vyas.

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Mars

Mars takes 1.88089 years per rotation. On 16th October 1979, Mars was at 108 dgrs. 1979 + 5561 = 7540 yrs. 7540 divided by 1.88089 gives 4008.7405 turns. 0.7405 turns means 266 dgrs., Mars was 266 dgrs behind the original position of 108 deg. 108 – 266 = 158. 360 – 158 = 202 deg. This is just beyond the star of Vishakha which is at 200 dgrs. Though in Vishakha-zone Mars has crossed the Star of Vishakha and intends to go in Anuradha, so the description of Vyas as “Anurad- ham Prarthayate” that it requests or appeals Anuradha, appears to be correct.

Calculations from 1962 and 1900 show Mars at 206 and’ 208 dgrs and therefore though in Vishakha, it can be called as appealing Anuradha ”Anuradham Prarthayate”. Thus it is seen that Vyas has used tricky but correct terms. He has not written any false statement because he was the Truth-abiding Sage.

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Heliocentric and geocentric

Here an expert may raise a question whether I have used Heliocentric method or Geocentric method. I make it clear here that I have used the Heliocentric method that means I have considered the rotations of planets around the Sun. But after fixing the position of the planet around the Sun I have also seen where that planet will be seen from the earth.

I would like the scholars to consider one more point here. When I say that an insect is sitting near one o’ clock position on your watch or clock, one may think that the insect is between 12 and 1 while other may think that it is between 1 and 2. So the span to find that insect is from 12 to 2. Similarly Vyas has mentioned the Nakshatra in the vicinity of the planet and therefore we have a scope of one Nakshatra on either side to find out the planet. Thus if our answer is between +13 deg. and -13 deg. from the given position we are successful. In my calculations I have achieved the perfect positions, but by chance, somebody gets a different position he is requested to consider a span of -,+ 13 degrees. The positions given by other scholars are far away than the positions recorded by Vyas, so they are not acceptable.

I request the scholars, to be careful while doing calculations not to take a retrograde position of the present planet, because that may give a false position. Please note that all the planets become retro- grade only apparently when our earth is approaching them. We need not consider their retrograde motion each year because their rotational periods around the Sun are fixed and in that they are seen retrograde from the earth apparently. We have to see if the last position of the planet is retrograde. This can be done easily by considering the position of the Sun and planet. Any external planet becomes retrograde when it is in the house from 5th to 9th from the Sun.

Leap year

Please note that i have taken 365.25 days for a solar year. It covers the general leap years, but it does not take into account the leap years abandoned at centuries. At the interval of 400 years leap years are taken according to the modern scientific calendar. If these cen- tury years are considered, there may be an error of 50 days in 7500 years duration. As for dates these 50 days are automatically accounted for because we have taken the winter solstice as fixed on 22nd December, and it is referred by Vyas, while describing Bhishma’s death. As far as the planets like Saturn, Rahu and Jupiter are con- cerned 50 days are immaterial because in 50 days the Saturn will move only 1.6 deg. while Jupiter 4.1 deg. as an average. Hence their error is negligible.

Now, we have seen that all the four important planets satisfy their positions as told by Vyas on 16th October 5562nd B.C. Hence we have no other way but to accept this date as the exact date of Mahabharat War.

Please note that, so far, not a single Scholar has shown a date with the planetary positions satisfying the description by Vyas in Mahabharat. Late Mr. C. V. Vaidya and Prof. Apte show 3102 B.C., but their Mars is in Ashadha, Jupiter is in Revati, Saturn in Shatataraka and Rahu in Jeshtha. Prof. K. Shrinivasraghavan, Mr. Sam- pat Ayangar and Sheshagiri show 3067 B.C. but they put Jupiter and Saturn in Rohini and Sun, Rahu, Mars in Jeshtha. Garga, Varahmihir and Tarangini show 2526 Before Shaka i.e. 2449 B.C. But their Mars comes in Dhanishtha, Jupiter and Saturn in Bharani and Rahu in Hasta. P.C. Sengupta gives 2448 with Saturn 356 deg., Jupiter 8 deg., Mars 157 deg., Venus 200 deg., Sun 200 deg., (Ancient Indian chronology” Calcutta University). The Western scholars as well as Romeshchandra Datta and S. B. Roy show 1424 B.C. but their Saturn is in Shata- taraka, Jupiter in Chitra, Rahu in Purva and Sun in Anuradha with no eclipse. Billandi Ayer shows 1193 years B.C. but his Mars comes in Mula, Jupiter in Purva Bhadrapada, Saturn in Purva Ashadha and Rahu in Punarvasu. At 900 B.C. as is proposed by many other scholars, Jupiter comes in Mula, Rahu in Vishakha and Saturn in Jeshtha. Thus not a single scholar could coroborate his date with the facts written by Vyas.Hence, their dates have to be dismissed. (C. V. Vaidya’s Upasamhar page 94.” Age of Mahabharat War”).

I have shown all the planetary positions correct to the description of Mahabharat. In addition I have shown that the seasons tally with my date, and the seasons never tally with other dates. I have solved all the planetary riddles from Mahabharat which nobody could dare. So 16th October 5562nd BC. is the exact date of the first day of the Mahabharat War. At the beginning of the War, Vyas promised Dhrutarashtra that he will write history of the Kauravas; so most probably Vyas must have written the Astronomical data immediately.

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Uranus (known to Vyas in 5561 B.C)

All the planets, viz., Sun, Moon, Mars, Jupiter, Venus, Saturn and Rahu show correct positions mentioned in the Mahabharat on 16th December 5561 B.C. This must be the exact date of the Mahabharat War. After pin-pointing the exact date, it struck to me that the three additional planets mentioned with positions by Vyas, may be Uranus, Neptune and Pluto. Vyas has named them as Shveta, Shyama and Teevra. Let us see if the conjecture is correct. We have to prove this with the help of Mathematics, because we have to go scientifically.

Vishesheena hi Vaarshneya Chitraam Pidayate Grahah….[10-Udyog.143]
Shevtograhastatha Chitraam Samitikryamya Tishthati….[12-Bheeshma.3]

In these two stanzas, Vyas states that some greenish white (Shveta) planet has crossed Chitra. This means that the planet was in Swati (or Vishakha, because Chitra and Swati are close together). This is the Sayan position hence Nirayan position is eight Nakshatras ahead in Shravan (or Dhanishtha). Neelakantha calls this “Mahapata” which means having greater orbit. Greater orbit indicates a planet beyond Saturn. Hence I assumed Shveta to be Uranus. Let us calculate and see if this true.

In October 1979, Uranus was at 206 degrees. Uranus takes 84.01 years per rotation. 1979 + 5561 = 7540. 7540/84.01 = 89.75122 turns. 0.75122 rotation means 270.4392 degrees. 206-270 = -64 = 296 degrees. This comes in the zone of Dhanishtha, but the star of Dhanishtha is at 297 degrees, so the position given by Vyas is confirmed. Hence Shveta must be Uranus.

In October 1883, Uranus was at 151 degrees. 1883 + 5561 = 7444 years. 7444/84.01 = 86.608498 rotations. 0.608498 turn means 219 degrees. 151-219 = 292 degrees. This is Shravan Nakshatra. So Uranus was in Shravan during Mahabharat War as stated by Vyas under the name of “Shveta”.

1930 calculations show Uranus to be at 292.54 degrees or Shravan. Thus our mathematics proves that Vyas has given correct position of Uranus under the name of Shveta. This proves that Vyas had the knowledge of Uranus under the name of Shveta, supposed to have recently discovered by Herschel in 1781. Shveta means greenish white. Uranus is actually greenish white in colour. So Vyas must have seen Uranus with this own eyes. Uranus is of 6th magnitude and is visible to the naked eye according to the modern science.

Neelakantha of 17th century also had the knowledge of Uranus or Shveta. He writes in his commentary on Mahabharat (Udyog 143) that Shveta, or Mahapata was a famous planet in the Astronomical science of India. Neelakantha was about 100 years before Herschel, who sup- posedly discovered Uranus. So we can conclude that one hundred before Herschel, Uranus was known to the Indian Astronomers and Vyas had discovered it at or before 5561 year B.C.

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Neptune (was known to Vyas in 5561 B.C.)

In 1781 A.D., Herschel discovered Uranus; but its calculated positions never corroborated with the actual positions. So the experts thought of another planet beyond Uranus. They fixed its position by mathemat- ics, and at that site, it was discovered by German Astronomers in 1846 A.D. I have found that Neptune is also mentioned by Vyas in Mahabharat, under the name of “Shyama”.

Shukrahah Prosthapade Poorve Samaruhya Virochate Uttare tu Parikramya Sahitah Samudikshyate….[15-Bheeshma.3] Shyamograhah Prajwalitah Sadhooma iva Pavakah Aaindram Tejaswi Naksha- tram Jyesthaam Aakramya Tishthati…[16-Bheeshma.3]

Here Vyas says that there was some luminary with Venus in Poorva Bha- drapada. He adds further that a bluish white (Shyama) planet was in Jyeshtha and it was smoky (Sadhoom). Saayan Jyeshta means Nirayan Poorva Bhadrapada, so this is the description of one and the same planet named by Vyas as Shyama. Neelkantha calls it “Parigha” in his commentary on Mahabharat. Parigha means circumference, so this planet may be at the circumference of our solar system.; and so may be Nep- tune. Let us see by Mathematics is this statement is true. We will determine the position of Neptune on 16th December 5561 B.C.

Neptune takes 164.78 years per rotation. It was at 234 degrees in 1979. 1979 + 5561 = 7540 years. 7540 divided by 164.78 gives 45.75798 rotations. 0.75798 turn means 272.87 degrees. 234 – 272.87 = -38.87 = 321.13 degrees. This is the site of Poorva Bhadrapada. So Neptune was in Poorva-Bhadrapada during 5561 B.C.

In 1948, Neptune was at 172 degres. 1948 + 5561 = 7509. 7509/164.78 gives 45.56985 turns. 0.56985 turn means 205 degrees. 172-205 = -33 =360-33 = 327 deg. This is the zone of Poorva Bhadrapada.

In 1879, Neptune was at 20 degrees. 1879 + 5561 = 7440 years. 7440 divided by 164.78 gives 45.15111 turns. 0.15111 turn means 54.39 deg. 20 – 54.39 = -34.39 = 360 – 34.39 = 325.61 degrees. This is Poorva- Bhadrapada.

Thus the position of Shyama or Parigha is factually proved in the case of Neptune. Thus, we conclude that Vyas did know Neptune too. Vyas might have got his knowledge by Yogic Power or by Mathematics or by using telescopic lenses. Mathematics was far advanced then, that is why ancient Indian sages fixed the rate of precession of Equinoxes accurately. Even the world famous scientist Gamov praised the sages for their remarkable work in Mathematics. So could have mathematically calculated the position of Shyama or Neptune.

Mirrors are mentioned in the Mahabharat. So lenses too might have been present at that time. They had Microscopic Vision (Shanti A. 15,308). As microscopic vision was present, there might be telescopes too. Planets can be seen with mirrors as well as lenses. Vyas must have “seen” Neptune; its proof lies in the fact that he says that it is bluish white (Shyama). Neptune is, in fact, bluish white in colour. Hence we conclude that Neptune was known to Vyas in 5561 B.C.

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Pluto (was also known to Vyas in 5561 B.C)

Krittikaam Peedayan Teekshnaihi Nakshatram……[30-Bheeshma.3]

Vyas states that there was one Nakshatra, i.e, some immobile liminary troubling Krittika (Pleides) with its sharp rays. This “star” in Krit- tika must have been some “planet”. It must have been stationary for many years, that is why Vyas called it Nakshatra which means a thing that does not move according to Mahabharat itself [Na Ksharati Iti Makshatram].

Hence the Nakshatra was a planet moving very slowly like pluto which takes nine years to cross one Nakshatra of 13 degrees. My assumption that this Nakshatra was Pluto gets confirmed by B.O.R.I (Bhandarkar Oriental Research Institute?) Edition which states thus :

Krittikasu Grahasteevro Nakshatre Prathame Jvalan…… [26- Bhishma.3]

Some editions mention ‘Grahasteekshnah’. Thus Teevra, Teekshana and Nakshatra are the names of one and the same planet (graha) which was in Krittlka in 5561 B.C. Let us see if Vyas has given these names to Pluto and if Pluto was in Krittika. It is stated that Krittika was troubled with sharp rays by that planet – this indicates that it was Nirayan Krittika.

Pluto was at 175 degrees in 1979. It takes 248 years per rotation. 1979+5561=7540 years. 7540 divided by 248 gives 30.403223 turns. 0.403223 turn means 145 degrees. 175 – 145 = 30 degrees. This is the site of Krittika. Thus it is proved beyond doubt that Vyas bas men- tioned the position of Pluto, which was discovered to the modern world in 1930. Vyas could have used his Yogic Vision or mathematical brain or a lens or some other device to discover Teevra, Teekshna’ or Nakshatra or Pluto.

Thus all the three so-called ‘New’ planets are discovered from Mahabharat. It is usually held that before the discovery of Herschel in 1781 AD, only five planets were known to the world. This belief is wrong because Vyas has mentioned ‘seven Great planets’, three times in Mahabharat.

Deepyamanascha Sampetuhu Divi Sapta Mahagrahah….[2-Bhishma.17]

This stanza states that the seven great planets were brilliant and shining; so Rahu and Ketu are out of question. Rahu and Ketu are described as Graha’ 23 meaning Nodal points. (Parus means a node). Evidently Rahu and Ketu are not included in these seven great planets. The Moon also is not included, because it was not visible on that day of Amavasya with Solar Eclipse. From the positions discovered by me and given by Vyas it is seen that Mars, Sun, Mercury, Jupiter, Uranus, Venus and Neptune were the seven great planets accumulated in a small field extending from Anuradha to Purva Bhadrapada. So they appeared to Ved-Vyas as colliding with each other, during total solar eclipse.

Nissaranto Vyadrushanta Suryaat Sapta Mahagrahah….[4-Karna 37].

This stanza clearly states that these seven great planets were ‘seen’ moving away from the Sun. As these are ‘seen’, Rahu and Ketu are out of question. This is the statement of sixteenth day of the War, naturally the Moon has moved away from the Sun. Hence, Moon, Mars, Mercury, Jupiter, Uranus, Venus and Neptune are the seven great planets mentioned by Vyas.

Praja Samharane Rajan Somam Sapta grahah Iva……[22-Drona 37].

Here again seven planets are mentioned, excluding the Moon.

Even if we do not consider the planetary positions, from the above three stanzas, it is clear that seven planets are mentioned which do not include the Sun, Moon, Rahu and Ketu. Naturally the conclusion is inevitable that Vyas did know Uranus (Shveta) and Neptune (Shyama) as planets.

If they were known from 5561 years B.C. then why they got forgotten ? The answer is simple, that these two planets, Uranus and Neptune were not useful in predicting the future of a person. So they lost impor- tance and in the course of time they were totally forgotten. But, in any case, Neelakantha from 17th century knew these two planets very weIl. Neelakantha is about a hundered years ancient than Her- schel, and he writes that Mahapata (Uranus) is a famous planet in the Astronomical science of India. He also mentions the planet ‘Parigha’ i.e. Neptune. 22 So both were known in India, at least one Hundered years before Herschel. Vyas is 7343 years ancient than Herschel, but still he knew all the three planets Uranus, Neptune and Pluto.

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Additional evidence

Kshaya or Vishvaghasra Paksha

A fortnight of only thirteen days is told by Vyasa which occured just before the great War. Such a fortnight comes at the interval of 22 years. Calculations show that at 5562nd B.C. Kshaya Paksha did occur. It had occured 1962 and 1940. 1962+5562 = 7524 is completely divisi- ble by 22.

Amavasya confirmed

Krishna and Karna fixed the day of War on Amavasya (Udyog 142). Vyas also indicates in Bhishma 2 & 3 that the War started on the day second Amayasya, because two successive Amavasyas appeared then. Bhishma died on the day after 67 (58+9) nights from the onset of the War, on the occasion Uttarayan i.e. 22nd December. So the War must have commenced on 16th October. Let us see if Amavasya comes on this day.

In 1979, Amavasya was on 21st of October. Amavasyas repeat after the intervals of 29.53058 days. The Lunar year is of 354.367 days while the Solar year is 365.25 days. 1979+5561 = 7540 multiplied by 365.25 and divided by 354.367 gives 7771.5616 Lunar years. 0.5616 Lunar year means 199.0125 days. 199.0125 divided by 29.53058 gives 6.7392005. This indicates that 6 Amavasyas are completed and 0.7392005 lunar month or 22 days are left. These 22 days are left for 21st October and we have to go behind upto 16th October. So adding these 6 days to 22 we get 28 days. After 28 days Amavasya can occur. After 29 days it always occurs. Thus on 15th and 16th October 5562nd year B.C, there were two successive amavasyas as mentioned by Vyas.

Another method gives the same conclusion. At the interval of 19 years the Amavasya falls on the same date. 19×365.25 divided by 29.53058 gives 235.00215. So in 19 years 235 Amavasya are completed. I found that on 17th October 1963, there was an Amavasya. 1963+5561 = 7524 divided by 19 gives 396. This division is complete, so there was an Amavasya. Thus it is established that Vyas has reported Amavasya correctly.

Eclipses

Vyas has mentioned that there was Solar as well as Lunar eclipses in one month at the time of Mahabharat War. Calculations confirm that in October 5561 year B.C, both the Solar and Lunar eclipses did occur. Rahu and Ketu were in Uttara Ashadha at 273 deg. & 279 deg. so total eclipse of the Sun took place on the Margashirsha Amavasya day Only 13 days earlier, according to Vyasa, there was Pournirma with lunar eclipse, causing pallor of the Moon. Thirteen days earlier the sun would have been 13 deg. behind at (279 – 13 =) 266 in Purva Ashadha. It was Pournima so the Moon was diagonally opposite at (266-180=) 86 deg. in Punarvasu, just beyond Mruga, so it was Margashirsha Pournima though it is wrongly or enigmatically told to be Kartika Pournima. Rahu was at 273 deg., so Ketu was diagonally opposite in Punarvasu, so the ellipse of the moon was possible which was not total.

A Big comet

Vyas has mentioned that at the time of Mahabharat War a big comet was seen just beyond Pushya Nakshtra. There are many comets. Indian Astro- nomical works refer to more than 500 comets, but big comets are very few. Haley’s comet is one of the big comets which comes at the regu- lar intervals of 77 years. It was seen in 1910 and 1987. If we add 1910+5561 = 7271. 7271 is divisible completely by 77. Evidently it seems that it was Haley’s comet was seen at the Mahabharat War.

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Conclusion

All the twelve planets confirm their said positions on 16th October 5561 years B.C. along with two Amavasyas, two eclipses, Kshaya Paksha and a Comet. Thus, in all 18 mathematical positions fix the same date. Therefore, we have to accept this date of the Mahabharat War, if we want to be scientific. Please note that all the twelve planets will come in the same positions again only after 2229 crores of years. That means it will never happen again in the life of our earth, because life of the earth is only 400 crores of years. So the date of the Mahabharat War is pin-pointed as 16th October 5561 B.C.

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Appendix

Hereunder is provided a short table dates of important Mahabharat events in years. (Dates and Tithis in years in Rama Samvat assuming Shri Rama Samvat 1st January. 1 equivalent to 1st Jan 7323 B.C. Rama’s birth date has been conclusively proved to be 4th Dec. 7323 B.C.( “Vastav Ramayan“).

Event	Date
Going to forest	4th Sept. 5574 BC
Kitmeet Killed	7th Sept. 5574 BC
Going underground	19th May 5562  BC
Keechak killed	1st April 5561 BC
Anukeechak-Massacre	2nd April 5561 BC
End of secret life	9th April 5561 BC
Cows stolen	15th April 5561 BC
Arjuna exposed	16th April 5561 BC
All pandavas exposed	19th April 5561 BC
Marriage of Uttara & Abhimanyu	4th May.
Krishna set out for a treaty	27th Sept.
Stay at Upaplavya	27th Sept.
Stay at Vrukshthala	28th Sept.
Dinner to Brahmins	29th Sept.
Entry into Hastinapur	30th Sept.
Krishna meets Kunti etc.	1st Oct.
Invited for meeting	2nd Oct.
First meeting	3rd Oct.
Second meeting and an attempt to arrest Krishna.	4th Oct.
Third meeting Vishvaroopa	7th Oct.
Stay at Kunti	8th Oct.
Krishna meets Karna. War fixed	9th Oct.
Krishna returns	9th Oct.
Pandavas preparation Balaram’s visit	11th Oct.
Mahabharat war started	16th Oct.
Abhimanyu killed	28th Oct. 5561 BC.
End of War	2nd November 5561 B.C.
Yudhishthira crowned	16th Nov. 5551 BC.
Bhishma expired	22nd Dec. 5561 BC
Pandava campaign for wealth	15th Jan. 5560 BC
Parikshita born	28th Jan. 5560 BC
Pandavas return	25th Feb. 5560 BC
Ashvamedh Deeksha	1st March 5560 BC
Return of Arjuna Horse	15th Jan. 5560 BC
Ashvamedh yajna	22nd Feb. 5559 BC
Dhrutarashtra went to fores	18th Aug. 5545 BC
Pandavas visited Kunti. Vidura expired	18th Aug. 5543 BC
Death of Kunti, Dhrutarashtra and Gandhari	Sept./Oct. 5541 BC
Yadava Massacre	5525 B.C.
Parikshit Dead	5499 B.C.

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References

P.V.Vartak, Swayambhu (in Marathi), Ved Vidnyana Mandal, Pune

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<< Index

The documentary movie “Krishna: History or Myth” made by Dr Manish Pandit of Saraswati Films (also the person behind the nascent “Do Homam Yourself” movement) is available now in lower resolution for a free viewing onhttp://tinyurl.com/krishnareal (tinyurl dot com slash krishnareal) orhttp://www.saraswatifilms….org/movies.phpGururbrahmaa gururvishnuh gururdevo Maheswarah |
Guruh-saakshaat parabrahma tasmai shrigurave namah ||

Om,

Taj Mahal – A Hindu Shiva Temple-Palace TEJO MAHAL

By now you all know through my previous articles, the irrefutable facts and deductive logic which prove that Islam is evil right at its very foundation. It is not a religion, but a means to legalize rape, murder, loot and destruction! Given what I have shown in these previous weeks, no one should have the slightest doubt that the true followers of such a “religion” can only be called dacoits!

These dacoits have looted and raped many countries, but no country can tell a bloodier tale of muslim oppression than India! The muslim dacoits started their rule over India in 712 A.D. with the invasion of Mohammed Qasem and looking at the present situation of our country it still continues on today!

During their rule they looted and destroyed hundereds of thousands of Hindu temples. Aurangzeb himself destroyed 10,000 Hindu temples during his reign! Some of the larger temples were converted into mosques or other Islamic structures. Ram Janmbhoomi(at Ayodhya) and Krishna Temple(at Mathura) are just two examples. Many others exist!

The most evident of such structures is Taj Mahal–a structure supposedly devoted to carnal love by the “great” moghul king Shah Jahan to his favorite wife Mumtaz Mahal. Please keep in my mind that this is the same Shah Jahan who had a harem of 5,000 women and the same Shah Jahan who had a incestuous relationship with his daughter justifing it by saying, ‘a gardner has every right to taste the fruit he has planted’! Is such a person even capable of imagning such a wondrous structure as the Taj Mahal let alone be the architect of it?

The answer is no. It cannot be. And it isn’t as has been proven. The Taj Mahal is as much a Islamic structure as is mathematics a muslim discovery! The famous historian Shri P.N. Oak has proven that Taj Mahal is actually Tejo Mahalaya– a shiv temple-palace. His work was published in 1965 in the book, Taj Mahal – The True Story. However, we have not heard much about it because it was banned by the corrupt and power crazed Congress government of Bharat who did not want to alienate their precious vote bank–the muslims.

After reading Shri Oak’s work which provides more than adequate evidence to prove that Taj Mahal is indeed Tejo Mahalaya, one has to wonder if the government of Bharat has been full of traitors for the past 50 years! Because to ban such a book which states only the truth is surely a crime against our great nation of Bharat.

The most valuable evidence of all that Tejo Mahalaya is not an Islamic building is in the Badshahnama which contains the history of the first twenty years of Shah Jahan’s reign. The writer Abdul Hamid has stated that Taj Mahal is a temple-palace taken from Jaipur’s Maharaja Jaisigh and the building was known as Raja Mansingh’s palace. This by itself is enough proof to state that Tejo Mahalaya is a Hindu structure captured, plundered and converted to a mausoleum by Shah Jahan and his henchmen. But I have taken the liberty to provide you with 109 other proofs and logical points which tell us that the structure known as the Taj Mahal is actually Tejo Mahalaya.

There is a similar story behind Every Islamic structure in Bharat. They are all converted Hindu structures. As I mentioned above, hundereds of thousands of temples in Bharat have been destroyed by the barbaric muslim invaders and I shall dedicate several articles to these destroyed temples. However, the scope of this article is to prove to you beyond the shadow of any doubt that Taj Mahal is Tejo Mahalaya and should be recognized as such! Not as a monument to the dead Mumtaz Mahal–an insignificant sex object in the incestous Shah Jahan’s harem of 5,000.

Another very important proof that Taj Mahal is a Hindu structure is shown by figure 1 below. It depicts Aurangzeb’s letter to Shah Jahan in Persian in which he has unintentionally revealed the true identity of the Taj Mahal as a Hindu Temple-Palace. Refer to proofs 20 and 66 stated below.

Figure 1.
Aurangzeb’s letter to his father Shah Jahan written in
Persian. (Source: Taj Mahal – The True Story, pg. 275)

Take the time to read the proofs stated below and know to what extent we have been lied to by our own leaders. These proofs of Shri P.N. Oak have been taken from the URL: http://rbhatnagar.ececs.uc.edu:8080/hindu_history/modern/taj_oak.html I would like to commend the creator of the above mentioned web site for taking the time to put up the proofs given by Shri P.N. Oak.

For more information you can order the book, Taj Mahal – The True Story authored by Shri P.N. Oak. The ISBN number of the book is ISBN 0-9611614-4-2. The book is available through A. Ghosh (Publisher), 5720 W. Little York, #216, Houston, Texas 77091. Visit Sword Of Truth – Online Magazine for more information

Proofs follow below:

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Name

1.The term Tajmahal itself never occurs in any mogul court paper or chronicle even in Aurangzeb’s time. The attempt to explain it away as Taj-i-mahal is therefore, ridiculous.

2.The ending “Mahal” is never muslim because in none of the muslim countries around the world from Afghanistan to Algeria is there a building known as “Mahal”.

3.The unusual explanation of the term Tajmahal derives from Mumtaz Mahal, who is buried in it, is illogical in at least two respects viz., firstly her name was never Mumtaj Mahal but Mumtaz-ul-Zamani and secondly one cannot omit the first three letters “Mum” from a woman’s name to derive the remainder as the name of the building.

4.Since the lady’s name was Mumtaz (ending with ‘Z’) the name of the building derived from her should have been Taz Mahal, if at all, and not Taj (spelled with a ‘J’).

5.Several European visitors of Shahjahan’s time allude to the building as Taj-e-Mahal is almost the correct tradition, age old Sanskrit name Tej-o-Mahalaya, signifying a Shiva temple. Contrarily Shahjahan and Aurangzeb scrupulously avoid using the Sanskrit term and call it just a holy grave.

6.The tomb should be understood to signify Not A Building but only the grave or centotaph inside it. This would help people to realize that all dead muslim courtiers and royalty including Humayun, Akbar, Mumtaz, Etmad-ud-Daula and Safdarjang have been buried in capture Hindu mansions and temples.

7.Moreover, if the Taj is believed to be a burial place, how can the term Mahal, i.e., mansion apply to it?

8.Since the term Taj Mahal does not occur in mogul courts it is absurd to search for any mogul explanation for it. Both its components namely, ‘Taj’ and’ Mahal’ are of Sanskrit origin.
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Temple Tradition

9.The term Taj Mahal is a corrupt form of the sanskrit term TejoMahalay signifying a Shiva Temple. Agreshwar Mahadev i.e., The Lord of Agra was consecrated in it.

10.The tradition of removing the shoes before climbing the marble platform originates from pre Shahjahan times when the Taj was a Shiva Temple. Had the Taj originated as a tomb, shoes need not have to be removed because shoes are a necessity in a cemetery.

11.Visitors may notice that the base slab of the centotaph is the marble basement in plain white while its superstructure and the other three centotaphs on the two floors are covered with inlaid creeper designs. This indicates that the marble pedestal of the Shiva idol is still in place and Mumtaz’s centotaphs are fake.

12.The pitchers carved inside the upper border of the marble lattice plus those mounted on it number 108-a number sacred in Hindu Temple tradition.

13.There are persons who are connected with the repair and the maintainance of the Taj who have seen the ancient sacred Shiva Linga and other idols sealed in the thick walls and in chambers in the secret, sealed red stone stories below the marble basement. The Archaeological Survey of India is keeping discretely, politely and diplomatically silent about it to the point of dereliction of its own duty to probe into hidden historical evidence.

14.In India there are 12 Jyotirlingas i.e., the outstanding Shiva Temples. The Tejomahalaya alias The Tajmahal appears to be one of them known as Nagnatheshwar since its parapet is girdled with Naga, i.e., Cobra figures. Ever since Shahjahan’s capture of it the sacred temple has lost its Hindudom.

15.The famous Hindu treatise on architecture titled Vishwakarma Vastushastra mentions the Tej-Linga amongst the Shivalingas i.e., the stone emblems of Lord Shiva, the Hindu deity. Such a Tej Linga was consecrated in the Taj Mahal, hence the term Taj Mahal alias Tejo Mahalaya.

16.Agra city, in which the Taj Mahal is located, is an ancient centre of Shiva worship. Its orthodox residents have through ages continued the tradition of worshipping at five Shiva shrines before taking the last meal every night especially during the month of Shravan. During the last few centuries the residents of Agra had to be content with worshipping at only four prominent Shiva temples viz., Balkeshwar, Prithvinath, Manakameshwar and Rajarajeshwar. They had lost track of the fifth Shiva deity which their forefathers worshipped. Apparently the fifth was Agreshwar Mahadev Nagnatheshwar i.e., The Lord Great God of Agra, The Deity of the King of Cobras, consecrated in the Tejomahalay alias Tajmahal.

17.The people who dominate the Agra region are Jats. Their name of Shiva is Tejaji. The Jat special issue of The Illustrated Weekly of India (June 28,1971) mentions that the Jats have the Teja Mandirs i.e., Teja Temples. This is because Teja-Linga is among the several names of the Shiva Lingas. From this it is apparent that the Taj-Mahal is Tejo-Mahalaya, The Great Abode of Tej.
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Documentary Evidence

18.Shahjahan’s own court chronicle, the Badshahnama, admits (page 403, vol 1) that a grand mansion of unique splendor, capped with a dome (Imaarat-a-Alishan wa Gumbaze) was taken from the Jaipur Maharaja Jaisigh for Mumtaz’s burial, and the building was known as Raja Mansingh’s palace.

19. The plaque put the archealogy department outside the Tajmahal describes the edifice as a mausoleum built by Shahjahan for his wife Mumtaz Mahal, over 22 years from 1631 to 1653 That plaque is a specimen of historical bungling. Firstly, the plaque sites no authority for its claim. Secondly the lady’s name was Mumtaz-ulZamani and not Mumtazmahal. Thirdly, the period of 22 years is taken from some mumbo jumbo noting by an unreliable French visitor Tavernier, to the exclusion of all muslim versions, which is an absurdity.

20. Prince Aurangzeb’s letter (Refer to Figure 1 above) to his father, emperor Shahjahan, is recorded in atleast three chronicles titled Aadaab-e-Alamgiri, Yadgarnama, and the Muruqqa-i-Akbarabadi (edited by Said Ahmed, Agra, 1931, page 43, footnote 2). In that letter Aurangzeb records in 1652 A.D itself that the several buildings in the fancied burial place of Mumtaz were seven storeyed and were so old that they were all leaking, while the dome had developed a crack on the northern side. Aurangzeb, therefore, ordered immediate repairs to the buildings at his own expense while recommending to the emperor that more elaborate repairs be carried out later. This is the proof that during Shahjahan’s reign itself that the Taj complex was so old as to need immediate repairs.

21. The ex-Maharaja of Jaipur retains in his secret personal KapadDwara collection two orders from Shahjahan dated Dec 18, 1633 (bearing modern nos. R.176 and 177) requestioning the Taj building complex. That was so blatant a usurpation that the then ruler of Jaipur was ashamed to make the document public.

22. The Rajasthan State archives at Bikaner preserve three other firmans addressed by Shahjahan to the Jaipur’s ruler Jaisingh ordering the latter to supply marble (for Mumtaz’s grave and koranic grafts) from his Makranna quarris, and stone cutters. Jaisingh was apparently so enraged at the blatant seizure of the Tajmahal that he refused to oblige Shahjahan by providing marble for grafting koranic engravings and fake centotaphs for further desecration of the Tajmahal. Jaisingh looked at Shahjahan’s demand for marble and stone cutters, as an insult added to injury. Therefore, he refused to send any marble and instead detained the stone cutters in his protective custody.

23. The three firmans demanding marble were sent to Jaisingh within about two years of Mumtaz’s death. Had Shahjahan really built the Tajmahal over a period of 22 years, the marble would have needed only after 15 or 20 years not immediately after Mumtaz’s death.

24. Moreover, the three mention neither the Tajmahal, nor Mumtaz, nor the burial. The cost and the quantity of the stone also are not mentioned. This proves that an insignificant quantity of marble was needed just for some supercial tinkering and tampering with the Tajmahal. Even otherwise Shahjahan could never hope to build a fabulous Tajmahal by abject dependence for marble on a non cooperative Jaisingh.
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European Visitor’s Accounts

25. Tavernier, a French jeweller has recorded in his travel memoirs that Shahjahan purposely buried Mumtaz near the Taz-i-Makan (i.e.,`The Taj building’) where foriegners used to come as they do even today so that the world may admire. He also adds that the cost of the scaffolding was more than that of the entire work. The work that Shahjahan commissioned in the Tejomahalaya Shiva temple was plundering at the costly fixtures inside it, uprooting the Shiva idols, planting the centotaphs in their place on two stories, inscribing the koran along the arches and walling up six of the seven stories of the Taj. It was this plunder, desecrating and plunderring of the rooms which took 22 years.

26. Peter Mundy, an English visitor to Agra recorded in 1632 (within only a year of Mumtaz’s death) that `the places of note in and around Agra, included Taj-e-Mahal’s tomb, gardens and bazaars’. He, therefore, confirms that that the Tajmahal had been a noteworthy building even before Shahjahan.

27. De Laet, a Dutch official has listed Mansingh’s palace about a mile from Agra fort, as an outstanding building of pre shahjahan’s time. Shahjahan’s court chronicle, the Badshahnama records, Mumtaz’s burial in the same Mansingh’s palace.

28. Bernier, a contemporary French visitor has noted that non muslim’s were barred entry into the basement (at the time when Shahjahan requisitioned Mansingh’s palace) which contained a dazzling light. Obviously, he reffered to the silver doors, gold railing, the gem studded lattice and strings of pearl hanging over Shiva’s idol. Shahjahan comandeered the building to grab all the wealth, making Mumtaz’s death a convineant pretext.

29. Johan Albert Mandelslo, who describes life in agra in 1638 (only 7 years after mumtaz’s death) in detail (in his Voyages and Travels to West-Indies, published by John Starkey and John Basset, London), makes no mention of the Tajmahal being under constuction though it is commonly erringly asserted or assumed that the Taj was being built from 1631 to 1653.
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Sanskrit Inscription

30. A Sanskrit inscription too supports the conclusion that the Taj originated as a Shiva temple. Wrongly termed as the Bateshwar inscription (currently preserved on the top floor of the Lucknow museum), it refers to the raising of a “crystal white Shiva temple so alluring that Lord Shiva once enshrined in it decided never to return to Mount Kailash his usual abode”. That inscription dated 1155 A.D. was removed from the Tajmahal garden at Shahjahan’s orders. Historicians and Archeaologists have blundered in terming the insription the Bateshwar inscription when the record doesn’t say that it was found by Bateshwar. It ought, in fact, to be called The Tejomahalaya inscription because it was originally installed in the Taj garden before it was uprooted and cast away at Shahjahan’s command.

A clue to the tampering by Shahjahan is found on pages 216-217, vol. 4, of Archealogiical Survey of India Reports (published 1874) stating that a “great square black balistic pillar which, with the base and capital of another pillar….now in the grounds of Agra, …it is well known, once stood in the garden of Tajmahal”.
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Missing Elephants

31. Far from the building of the Taj, Shahjahan disfigured it with black koranic lettering and heavily robbed it of its Sanskrit inscription, several idols and two huge stone elephants extending their trunks in a welcome arch over the gateway where visitors these days buy entry tickets. An Englishman, Thomas Twinning, records (pg.191 of his book “Travels in India A Hundred Years ago”) that in November 1794 “I arrived at the high walls which enclose the Taj-e-Mahal and its circumjacent buildings. I here got out of the palanquine and…..mounted a short flight of steps leading to a beautiful portal which formed the centre of this side of the Court Of Elephants as the great area was called.”
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Koranic Patches

32. The Taj Mahal is scrawled over with 14 chapters of the Koran but nowhere is there even the slightest or the remotest allusion in that Islamic overwriting to Shahjahan’s authorship of the Taj. Had Shahjahan been the builder he would have said so in so many words before beginning to quote Koran.

33. That Shahjahan, far from building the marble Taj, only disfigured it with black lettering is mentioned by the inscriber Amanat Khan Shirazi himself in an inscription on the building. A close scrutiny of the Koranic lettering reveals that they are grafts patched up with bits of variegated stone on an ancient Shiva temple.
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Carbon 14 Test

34. A wooden piece from the riverside doorway of the Taj subjected to the carbon 14 test by an American Laboratory and initiated by Professors at Pratt School of Architecture, New York, has revealed that the door to be 300 years older than Shahjahan,since the doors of the Taj, broken open by Muslim invaders repeatedly from the 11th century onwards, had to b replaced from time to time. The Taj edifice is much more older. It belongs to 1155 A.D, i.e., almost 500 years anterior to Shahjahan.
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Architectural Evidence

35. Well known Western authorities on architechture like E.B.Havell, Mrs.Kenoyer and Sir W.W.Hunterhave gone on record to say that the TajMahal is built in the Hindu temple style. Havell points out the ground plan of the ancient Hindu Chandi Seva Temple in Java is identical with that of the Taj.

36. A central dome with cupolas at its four corners is a universal feature of Hindu temples.

37. The four marble pillars at the plinth corners are of the Hindu style. They are used as lamp towers during night and watch towers during the day. Such towers serve to demarcate the holy precincts. Hindu wedding altars and the altar set up for God Satyanarayan worship have pillars raised at the four corners.

38. The octagonal shape of the Tajmahal has a special Hindu significance because Hindus alone have special names for the eight directions, and celestial guards assigned to them. The pinnacle points to the heaven while the foundation signifies to the nether world. Hindu forts, cities, palaces and temples genrally have an octagonal layout or some octagonal features so that together with the pinnacle and the foundation they cover all the ten directions in which the king or God holds sway, according to Hindu belief.

39. The Tajmahal has a trident pinncle over the dome. A full scale of the trident pinnacle is inlaid in the red stone courtyard to the east of the Taj. The central shaft of the trident depicts a Kalash (sacred pot) holding two bent mango leaves and a coconut. This is a sacred Hindu motif. Identical pinnacles have been seen over Hindu and Buddhist temples in the Himalayan region. Tridents are also depicted against a red lotus background at the apex of the stately marble arched entrances on all four sides of the Taj. People fondly but mistakenly believed all these centuries that the Taj pinnacle depicts a Islamic cresent and star was a lighting conductor installed by the British rulers in India. Contrarily, the pinnacle is a marvel of Hindu metallurgy since the pinnacle made of non rusting alloy, is also perhaps a lightning deflector. That the pinnacle of the replica is drawn in the eastern courtyard is significant because the east is of special importance to the Hindus, as the direction in which the sun rises. The pinnacle on the dome has the word `Allah’ on it after capture. The pinnacle figure on the ground does not have the word Allah.
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Inconsistencies

40. The two buildings which face the marble Taj from the east and west are identical in design, size and shape and yet the eastern building is explained away by Islamic tradition, as a community hall while the western building is claimed to be a mosque. How could buildings meant for radically different purposes be identical? This proves that the western building was put to use as a mosque after seizure of the Taj property by Shahjahan. Curiously enough the building being explained away as a mosque has no minaret. They form a pair af reception pavilions of the Tejomahalaya temple palace.

41. A few yards away from the same flank is the Nakkar Khana alias DrumHouse which is a intolerable incongruity for Islam. The proximity of the Drum House indicates that the western annex was not originally a mosque. Contrarily a drum house is a neccesity in a Hindu temple or palace because Hindu chores,in the morning and evening, begin to the sweet strains of music.

42. The embossed patterns on the marble exterior of the centotaph chamber wall are foilage of the conch shell design and the Hindu letter OM. The octagonally laid marble lattices inside the centotaph chamber depict pink lotuses on their top railing. The Lotus, the conch and the OM are the sacred motifs associated with the Hindu deities and temples.

43. The spot occupied by Mumtaz’s centotaph was formerly occupied by the Hindu Teja Linga a lithic representation of Lord Shiva. Around it are five perambulatory passages. Perambulation could be done around the marble lattice or through the spacious marble chambers surrounding the centotaph chamber, and in the open over the marble platform. It is also customary for the Hindus to have apertures along the perambulatory passage, overlooking the deity. Such apertures exist in the perambulatories in the Tajmahal.

44. The sanctom sanctorum in the Taj has silver doors and gold railings as Hindu temples have. It also had nets of pearl and gems stuffed in the marble lattices. It was the lure of this wealth which made Shahjahan commandeer the Taj from a helpless vassal Jaisingh, the then ruler of Jaipur.

45. Peter Mundy, a Englishman records (in 1632, within a year of Mumtaz’s death) having seen a gem studded gold railing around her tomb. Had the Taj been under construction for 22 years, a costly gold railing would not have been noticed by Peter mundy within a year of Mumtaz’s death. Such costl fixtures are installed in a building only after it is ready for use. This indicates that Mumtaz’s centotaph was grafted in place of the Shivalinga in the centre of the gold railings. Subsequently the gold railings, silver doors, nets of pearls, gem fillings etc. were all carried away to Shahjahan’s treasury. The seizure of the Taj thus constituted an act of highhanded Moghul robery causing a big row between Shahjahan and Jaisingh.

46. In the marble flooring around Mumtaz’s centotaph may be seen tiny mosaic patches. Those patches indicate the spots where the support for the gold railings were embedded in the floor. They indicate a rectangular fencing.

47. Above Mumtaz’s centotaph hangs a chain by which now hangs a lamp. Before capture by Shahjahan the chain used to hold a water pitcher from which water used to drip on the Shivalinga.

48. It is this earlier Hindu tradition in the Tajmahal which gave the Islamic myth of Shahjahan’s love tear dropping on Mumtaz’s tomb on the full moon day of the winter eve.
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Treasury Well

49. Between the so-called mosque and the drum house is a multistoried octagonal well with a flight of stairs reaching down to the water level. This is a traditional treasury well in Hindu temple palaces. Treasure chests used to be kept in the lower apartments while treasury personnel had their offices in the upper chambers. The circular stairs made it difficult for intruders to reach down to the treasury or to escape with it undetected or unpursued. In case the premises had to be surrendered to a besieging enemy the treasure could be pushed into the well to remain hidden from the conquerer and remain safe for salvaging if the place was reconquered. Such an elaborate multistoried well is superflous for a mere mausoleum. Such a grand, gigantic well is unneccesary for a tomb.
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Burial Date Unknown

50. Had Shahjahan really built the Taj Mahal as a wonder mausoleum, history would have recorded a specific date on which she was ceremoniously buried in the Taj Mahal. No such date is ever mentioned. This important missing detail decisively exposes the falsity of the Tajmahal legend.

51. Even the year of Mumtaz’s death is unknown. It is variously speculated to be 1629, 1630, 1631 or 1632. Had she deserved a fabulous burial, as is claimed, the date of her death had not been a matter of much speculation. In an harem teeming with 5000 women it was difficult to keep track of dates of death. Apparently the date of Mumtaz’s death was so insignificant an event, as not to merit any special notice. Who would then build a Taj for her burial?
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Baseless Love Stories

52. Stories of Shahjahan’s exclusive infatuation for Mumtaz’s are concoctions. They have no basis in history nor has any book ever written on their fancied love affairs. Those stories have been invented as an afterthought to make Shahjahan’s authorship of the Taj look plausible.
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Cost

53. The cost of the Taj is nowhere recorded in Shahjahan’s court papers because Shahjahan never built the Tajmahal. That is why wild estimates of the cost by gullible writers have ranged from 4 million to 91.7 million rupees.
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Period Of Construction

54. Likewise the period of construction has been guessed to be anywhere between 10 years and 22 years. There would have not been any scope for guesswork had the building construction been on record in the court papers.
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Architects

55. The designer of the Tajmahal is also variously mentioned as Essa Effendy, a Persian or Turk, or Ahmed Mehendis or a Frenchman, Austin deBordeaux, or Geronimo Veroneo, an Italian, or Shahjahan himself.
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Records Don’t Exist

56. Twenty thousand labourers are supposed to have worked for 22 years during Shahjahan’s reign in building the Tajmahal. Had this been true, there should have been available in Shahjahan’s court papers design drawings, heaps of labour muster rolls, daily expenditure sheets, bills and receipts of material ordered, and commisioning orders. There is not even a scrap of paper of this kind.

57. It is, therefore, court flatterers, blundering historians, somnolent archeologists, fiction writers, senile poets, careless tourists officials and erring guides who are responsible for hustling the world into believing in Shahjahan’s mythical authorship of the Taj.

58. Description of the gardens around the Taj of Shahjahan’s time mention Ketaki, Jai, Jui, Champa, Maulashree, Harshringar and Bel. All these are plants whose flowers or leaves are used in the worship of Hindu deities. Bel leaves are exclusively used in Lord Shiva’s worship. A graveyard is planted only with shady trees because the idea of using fruit and flower from plants in a cemetary is abhorrent to human conscience. The presence of Bel and other flower plants in the Taj garden is proof of its having been a Shiva temple before seizure by Shahjahan.

59. Hindu temples are often built on river banks and sea beaches. The Taj is one such built on the bank of the Yamuna river an ideal location for a Shiva temple.

60. Prophet Mohammad has ordained that the burial spot of a muslim should be inconspicous and must not be marked by even a single tombstone. In flagrant violation of this, the Tajamhal has one grave in the basement and another in the first floor chamber both ascribed to Mumtaz. Those two centotaphs were infact erected by Shahjahan to bury the two tier Shivalingas that were consecrated in the Taj. It is customary for Hindus to install two Shivalingas one over the other in two stories as may be seen in the Mahankaleshwar temple in Ujjain and the Somnath temple raised by Ahilyabai in Somnath Pattan.

61. The Tajmahal has identical entrance arches on all four sides. This is a typical Hindu building style known as Chaturmukhi, i.e.,four faced.
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The Hindu Dome

62. The Tajmahal has a reverberating dome. Such a dome is an absurdity for a tomb which must ensure peace and silence. Contrarily reverberating domes are a neccesity in Hindu temples because they create an ecstatic dinmultiplying and magnifying the sound of bells, drums and pipes accompanying the worship of Hindu deities.

63. The Tajmahal dome bears a lotus cap. Original Islamic domes have a bald top as is exemplified by the Pakistan Embassy in Chanakyapuri, New Delhi, and the domes in the Pakistan’s newly built capital Islamabad.

64. The Tajmahal entrance faces south. Had the Taj been an Islamic building it should have faced the west.
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Tomb is the Grave, not the Building

65. A widespread misunderstanding has resulted in mistaking the building for the grave.Invading Islam raised graves in captured buildings in every country it overran. Therefore, hereafter people must learn not to confound the building with the grave mounds which are grafts in conquered buildings. This is true of the Tajmahal too. One may therefore admit (for arguments sake) that Mumtaz lies buried inside the Taj. But that should not be construed to mean that the Taj was raised over Mumtaz’s grave.

66. The Taj is a seven storied building. Prince Aurangzeb also mentions this in his letter to Shahjahan (Refer to the Figure 1 above). The marble edifice comprises four stories including the lone, tall circular hall inside the top, and the lone chamber in the basement. In between are two floors each containing 12 to 15 palatial rooms. Below the marble plinth reaching down to the river at the rear are two more stories in red stone. They may be seen from the river bank. The seventh storey must be below the ground (river) level since every ancient Hindu building had a subterranian storey.

67. Immediately bellow the marble plinth on the river flank are 22 rooms in red stone with their ventilators all walled up by Shahjahan. Those rooms, made uninhibitably by Shahjahan, are kept locked by Archealogy Department of India. The lay visitor is kept in the dark about them. Those 22 rooms still bear ancient Hindu paint on their walls and ceilings. On their side is a nearly 33 feet long corridor. There are two door frames one at either end ofthe corridor. But those doors are intriguingly sealed with brick and lime.

68. Apparently those doorways originally sealed by Shahjahan have been since unsealed and again walled up several times. In 1934 a resident of Delhi took a peep inside from an opening in the upper part of the doorway. To his dismay he saw huge hall inside. It contained many statues huddled around a central beheaded image of Lord Shiva. It could be that, in there, are Sanskrit inscriptions too. All the seven stories of the Tajmahal need to be unsealed and scoured to ascertain what evidence they may be hiding in the form of Hindu images, Sanskrit inscriptions, scriptures, coins and utensils.

69. Apart from Hindu images hidden in the sealed stories it is also learnt that Hindu images are also stored in the massive walls of the Taj. Between 1959 and 1962 when Mr. S.R. Rao was the Archealogical Superintendent in Agra, he happened to notice a deep and wide crack in the wall of the central octagonal chamber of the Taj. When a part of the wall was dismantled to study the crack out popped two or three marble images. The matter was hushed up and the images were reburied where they had been embedded at Shahjahan’s behest. Confirmation of this has been obtained from several sources. It was only when I began my investigation into the antecedents of the Taj I came across the above information which had remained a forgotten secret. What better proof is needed of the Temple origin of the Tajmahal? Its walls and sealed chambers still hide in Hindu idols that were consecrated in it before Shahjahan’s seizure of the Taj.
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Pre-Shahjahan References to the Taj

70. Apparently the Taj as a central palace seems to have an chequered history. The Taj was perhaps desecrated and looted by every Muslim invader from Mohammad Ghazni onwards but passing into Hindu hands off and on, the sanctity of the Taj as a Shiva temple continued to be revived after every muslim onslaught. Shahjahan was the last muslim to desecrate the Tajmahal alias Tejomahalay.

71. Vincent Smith records in his book titled `Akbar the Great Moghul’ that `Babur’s turbulent life came to an end in his garden palace in Agra in 1630′. That palace was none other than the Tajmahal.

72. Babur’s daughter Gulbadan Begum in her chronicle titled Humayun Nama refers to the Taj as the Mystic House.

73. Babur himself refers to the Taj in his memoirs as the palace captured by Ibrahim Lodi containing a central octagonal chamber and having pillars on the four sides. All these historical references allude to the Taj 100 years before Shahjahan.

74. The Tajmahal precincts extend to several hundred yards in all directions. Across the river are ruins of the annexes of the Taj, the bathing ghats and a jetty for the ferry boat. In the Victoria gardens outside covered with creepers is the long spur of the ancient outer wall ending in a octagonal red stone tower. Such extensive grounds all magnificently done up, are a superfluity for a grave.

75. Had the Taj been specially built to bury Mumtaz, it should not have been cluttered with other graves. But the Taj premises contain several graves atleast in its eastern and southern pavilions.

76. In the southern flank, on the other side of the Tajganj gate are buried in identical pavilions queens Sarhandi Begum, and Fatehpuri Begum and a maid Satunnisa Khanum. Such parity burial can be justified only if the queens had been demoted or the maid promoted. But since Shahjahan had commandeered (not built) the Taj, he reduced it general to a muslim cemetary as was the habit of all his Islamic predeccssors, and buried a queen in a vacant pavillion and a maid in another idenitcal pavilion.

77. Shahjahan was married to several other women before and after Mumtaz. She, therefore, deserved no special consideration in having a wonder mausoleum built for her.

78. Mumtaz was a commoner by birth and so she did not qualify for a fairyland burial.

79. Mumtaz died in Burhanpur which is about 600 miles from Agra. Her grave there is intact. Therefore, the centotaphs raised in stories of the Taj in her name seem to be fakes hiding in Hindu Shiva emblems.

80. Shahjahan seems to have simulated Mumtaz’s burial in Agra to find a pretext to surround the temple palace with his fierce and fanatic troops and remove all the costly fixtures in his treasury. This finds confirmation in the vague noting in the Badshahnama which says that the Mumtaz’s (exhumed) body was brought to Agra from Burhanpur and buried `next year’. An official term would not use a nebulous term unless it is to hide some thing.

81. A pertinent consideration is that a Shahjahan who did not build any palaces for Mumtaz while she was alive, would not build a fabulous mausoleum for a corpse which was no longer kicking or clicking.

82. Another factor is that Mumtaz died within two or three years of Shahjahan becoming an emperor. Could he amass so much superflous wealth in that short span as to squander it on a wonder mausoleum?

83. While Shahjahan’s special attachment to Mumtaz is nowhere recorded in history his amorous affairs with many other ladies from maids to mannequins including his own daughter Jahanara, find special attention in accounts of Shahjahan’s reign. Would Shahjahan shower his hard earned wealth on Mumtaz’s corpse?

84. Shahjahan was a stingy, usurious monarch. He came to throne murdering all his rivals. He was not therefore, the doting spendthrift that he is made out to be.

85. A Shahjahan disconsolate on Mumtaz’s death is suddenly credited with a resolve to build the Taj. This is a psychological incongruity. Grief is a disabling, incapacitating emotion.

86. A infatuated Shahjahan is supposed to have raised the Taj over the dead Mumtaz, but carnal, physical sexual love is again a incapacitating emotion. A womaniser is ipso facto incapable of any constructive activity. When carnal love becomes uncontrollable the person either murders somebody or commits suicide. He cannot raise a Tajmahal. A building like the Taj invariably originates in an ennobling emotion like devotion to God, to one’s mother and mother country or power and glory.

87. Early in the year 1973, chance digging in the garden in front of the Taj revealed another set of fountains about six feet below the present fountains. This proved two things. Firstly, the subterranean fountains were there before Shahjahan laid the surface fountains. And secondly that those fountains are aligned to the Taj that edifice too is of pre Shahjahan origin. Apparently the garden and its fountains had sunk from annual monsoon flooding and lack of maintenance for centuries during the Islamic rule.

88. The stately rooms on the upper floor of the Tajmahal have been striped of their marble mosaic by Shahjahan to obtain matching marble for raising fake tomb stones inside the Taj premises at several places. Contrasting with the rich finished marble ground floor rooms the striping of the marble mosaic covering the lower half of the walls and flooring of the upper storey have given those rooms a naked, robbed look. Since no visitors are allowed entry to the upper storey this despoilation by Shahjahan has remained a well guarded secret. There is no reason why Shahjahan’s loot of the upper floor marble should continue to be hidden from the public even after 200 years of termination of Moghul rule.

89. Bernier, the French traveller has recorded that no non muslim was allowed entry into the secret nether chambers of the Taj because there are some dazzling fixtures there. Had those been installed by Shahjahan they should have been shown the public as a matter of pride. But since it was commandeered Hindu wealth which Shahjahan wanted to remove to his treasury, he didn’t want the public to know about it.

90. The approach to Taj is dotted with hillocks raised with earth dugout from foundation trenches. The hillocks served as outer defences of the Taj building complex. Raising such hillocks from foundation earth, is a common Hindu device of hoary origin. Nearby Bharatpur provides a graphic parallel. Peter Mundy has recorded that Shahjahan employed thousands of labourers to level some of those hillocks. This is a graphic proof of the Tajmahal existing before Shahjahan.

91. At the backside of the river bank is a Hindu crematorium, several palaces, Shiva temples and bathings of ancient origin. Had Shahjahan built the Tajmahal, he would have destroyed the Hindu features.

92. The story that Shahjahan wanted to build a Black marble Taj across the river, is another motivated myth. The ruins dotting the other side of the river are those of Hindu structures demolished during muslim invasions and not the plinth of another Tajmahal. Shahjahan who did not even build the white Tajmahal would hardly ever think of building a black marble Taj. He was so miserly that he forced labourers to work gratis even in the superficial tampering neccesary to make a Hindu temple serve as a Muslim tomb.

93. The marble that Shahjahan used for grafting Koranic lettering in the Taj is of a pale white shade while the rest of the Taj is built of a marble with rich yellow tint. This disparity is proof of the Koranic extracts being a superimposition.

94. Though imaginative attempts have been made by some historians to foist some fictitious name on history as the designer of the Taj others more imaginative have credited Shajahan himself with superb architechtural proficiency and artistic talent which could easily concieve and plan the Taj even in acute bereavment. Such people betray gross ignorance of history in as much as Shajahan was a cruel tyrant ,a great womaniser and a drug and drink addict.

95. Fanciful accounts about Shahjahan commisioning the Taj are all confused. Some asserted that Shahjahan ordered building drawing from all over the world and chose one from among them. Others assert that a man at hand was ordered to design a mausoleum amd his design was approved. Had any of those versions been true Shahjahan’s court papers should have had thousands of drawings concerning the Taj. But there is not even a single drawing. This is yet another clinching proof that Shahjahan did not commision the Taj.

96. The Tajmahal is surrounded by huge mansions which indicate that several battles have been waged around the Taj several times.

97. At the south east corner of the Taj is an ancient royal cattle house. Cows attached to the Tejomahalay temple used to reared there. A cowshed is an incongruity in an Islamic tomb.

98. Over the western flank of the Taj are several stately red stone annexes. These are superflous for a mausoleum.

99. The entire Taj complex comprises of 400 to 500 rooms. Residential accomodation on such a stupendous scale is unthinkable in a mausoleum.

100. The neighbouring Tajganj township’s massive protective wall also encloses the Tajmahal temple palace complex. This is a clear indication that the Tejomahalay temple palace was part and parcel of the township. A street of that township leads straight into the Tajmahal. The Tajganj gate is aligned in a perfect straight line to the octagonal red stone garden gate and the stately entrance arch of the Tajmahal. The Tajganj gate besides being central to the Taj temple complex, is also put on a pedestal. The western gate by which the visitors enter the Taj complex is a camparatively minor gateway. It has become the entry gate for most visitors today because the railway station and the bus station are on that side.

101. The Tajmahal has pleasure pavillions which a tomb would never have.

102. A tiny mirror glass in a gallery of the Red Fort in Agra reflects the Taj mahal. Shahjahan is said to have spent his last eight years of life as a prisoner in that gallery peering at the reflected Tajmahal and sighing in the name of Mumtaz. This myth is a blend of many falsehoods. Firstly, old Shajahan was held prisoner by his son Aurangzeb in the basement storey in the Fort and not in an open, fashionable upper storey. Secondly, the glass piece was fixed in the 1930′s by Insha Allah Khan, a peon of the archaelogy dept.just to illustrate to the visitors how in ancient times the entire apartment used to scintillate with tiny mirror pieces reflecting the Tejomahalay temple a thousand fold. Thirdly, a old decrepit Shahjahan with pain in his joints and cataract in his eyes, would not spend his day craning his neck at an awkward angle to peer into a tiny glass piece with bedimmed eyesight when he could as well his face around and have full, direct view of the Tjamahal itself. But the general public is so gullible as to gulp all such prattle of wily, unscrupulous guides.

103. That the Tajmahal dome has hundreds of iron rings sticking out of its exterior is a feature rarely noticed. These are made to hold Hindu earthen oil lamps for temple illumination.

104. Those putting implicit faith in Shahjahan authorship of the Taj have been imagining Shahjahan-Mumtaz to be a soft hearted romantic pair like Romeo and Juliet. But contemporary accounts speak of Shahjahan as a hard hearted ruler who was constantly egged on to acts of tyranny and cruelty, by Mumtaz.

105. School and College history carry the myth that Shahjahan reign was a golden period in which there was peace and plenty and that Shahjahan commisioned many buildings and patronized literature. This is pure fabrication. Shahjahan did not commision even a single building as we have illustrated by a detailed analysis of the Tajmahal legend. Shahjahn had to enrage in 48 military campaigns during a reign of nearly 30 years which proves that his was not a era of peace and plenty.

106. The interior of the dome rising over Mumtaz’s centotaph has a representation of Sun and cobras drawn in gold. Hindu warriors trace their origin to the Sun. For an Islamic mausoleum the Sun is redundant. Cobras are always associated with Lord Shiva.
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Forged Documents

107. The muslim caretakers of the tomb in the Tajmahal used to possess a document which they styled as Tarikh-i-Tajmahal. Historian H.G. Keene has branded it as a document of doubtful authenticity. Keene was uncannily right since we have seen that Shahjahan not being the creator of the Tajmahal any document which credits Shahjahn with the Tajmahal, must be an outright forgery. Even that forged document is reported to have been smuggled out of Pakistan. Besides such forged documents there are whole chronicles on the Taj which are pure concoctions.

108. There is lot of sophistry and casuistry or atleast confused thinking associated with the Taj even in the minds of proffesional historians, archaelogists and architects. At the outset they assert that the Taj is entirely Muslim in design. But when it is pointed out that its lotus capped dome and the four corner pillars etc. are all entirely Hindu those worthies shift ground and argue that that was probably because the workmen were Hindu and were to introduce their own patterns. Both these arguments are wrong because Muslim accounts claim the designers to be Muslim, and the workers invariably carry out the employer’s dictates.

The Taj is only a typical illustration of how all historic buildings and townships from Kashmir to Cape Comorin though of Hindu origin have been ascribed to this or that Muslim ruler or courtier.

It is hoped that people the world over who study Indian history will awaken to this new finding and revise their erstwhile beliefs.

Those interested in an indepth study of the above and many other revolutionary rebuttals may read Shri P.N. Oak’s other research books.

——————————————————————————–Tejo Mahal Images ( Pictures ) Link

http://www.google.com/imgres?imgurl=http://raju.files.wordpress.com/2006/12/image001.jpg&imgrefurl=http://raju.wordpress.com/2006/12/19/tejo-mahal/&h=324&w=488&sz=26&tbnid=RfslI6-z8009JM:&tbnh=86&tbnw=130&prev=/images%3Fq%3Dtejo%2Bmahal&usg=__ud78Oq89KYqyrCDtoQnJzmpMqlQ=&sa=X&ei=JAQ5TJj0GeK0nAe0rviNBA

VARNA VYAVASTHA / CAST ARRANGEMENTS. written in webdunia.com

This is A English translation of Original post of VARNA VYAVASTHA written in webdunia.comhttp://hindi.webdunia.com/religion/sanatandharma/article/1006/14/1100614081_1.htmabove post.

Uproar over racist stands have been used in India . Especially under the guise of so-called ancient Hindu caste system to be a vicious cycle has gone bad . Domestic and foreign people about the evil fat – fat book has been written , but they know that every religion and nation is found in such evils .

Have they read social science ? Principle they know the origin of species ? Pages in people of all religion – but religion is vile sentiments have nothing to do with it .

SHRUTI i i.e demigod in Vedic times and RAKSHASHA were two types of society . Dev Rksha be called demigod and demon. That tune and began to be called demons . Later, they came to be called the Aryans and Anary . As far as questions of race were so distinct that nations do with Sanatan Dharma – was not about . Species used to be Dravid, Mongol , doubt , Hun , Kushan etc.

Aryan race was not but a group of people who moved from Kabialai decent culture to be included in each sector and which were retained only on the Vedas .

Later, get to see it called in India the Brahmin’s and Srman विचारधाराएँ lasted two types . Brahman is the only one who believed that God called Brahman . Brahman is formless . Brahmin ideology holds that salvation is received only by the will of God . This world is God’s will Adhin . Srman person’s life that requires labor . From labor and labor power and convenience is achieved only salvation can be found .

Journey of colors through action on today’s so-called race came completely came to be distorted . Now its meaning is sin . Aryan race did not name anyone . Aryan race did not name any . Aryan period the white color is a recognition that the Brahmin’s, Kshatriyas , which he red , black is the color of the compound , which was unmarked and it was considered merchant .

This division of people based on identity and psychology were made . On this basis four directions of Kailash different people – different groups had spread .

Aryan person was black and white color too. The difference between white and black is just abroad but in India, the country ‘s four types of characters ( color) was considered . In a group of white bread and white people was the daughter belongs .

First color, nose – Nekksha and language would have taken over the accuracy . A clan , community or other language a person gets married to another woman ‘s clan was then that her clan, community or language group of people excluded were used .

In the same way that a white person of color was black girl gets married so that the said group of people would have excluded him . Different groups of people also thought to be subsequently excluded . But such discrimination can not be concerned with religion at all . Are part of the social assumptions .

Later action began to change character ie color means . During memory tasks based on people Brahmin, Kshatriya , Vaishya or came to be called trivial . Knowledge to obtain knowledge of the Brahmin , the Kshatriya sector management and protecting the state ‘s economy and to steer business to the skilled person in the merchant and the state’s other activities came to be called trivial , ie server . Anyone could be anything as your ability .

Merit thus gradually become the same group of workers and the same group was later to protect their interests in society has changed . The said society on the basis of his work began to be called . Such as the tailors who stitch clothes , laundry to the laundry, a barber cutting hair , etc. Shastri the reader .

There are many societies who are made to distinguish themselves from other societies have created and look for new traditions . Like all his – to separate their totems . Their – their customs – customs began to redefine , which are the most get to see the impact of local culture . Sanatan Dharma tradition and trust above all to do with .

Rig Veda , Ramayana and Gita Srimdhagwat upper and lower caste based on birth classification , the concept of untouchables and Dalits have been barred . Based on birth of Rigveda opposing caste men – Ssukh (X.90.12), And Srimd Bhagwat Geeta Shloka (IV.13), (XVIII.41) Get into .

Approximately 414 names of saints of Rigveda ऋचाओं See name of which about 30 are female saints . One also has not used the word next to the name Zatisuacka as happens in the present – Chaturvedi , Singh , Gupta , Agrawal , Yadav , Sun , Thakur , Dhnagr , Sharma , Iyengar , Srivastava , Goswami , Bhatt , butt , Sangte etc. All the above from the value of current caste system sage – sage can be of any race or society .

ऋचाओं of the Rig Veda and Gita shlokas to be read carefully , it is clear that the birth -based caste system reflected have no basis . Man is one. Hindu caste system which follows the action is against the Vedas . Religion is an insult . Sanatan Hindu religion among humans do not accept any type of distinction . Surname , clan , caste etc. The tradition of all is the result of several thousand years .

Staff : Janmen Zayte trivia : Dvij Uchyte Sanskarad . – Manusmṛti
Meaning : Maharishi Manu Maharaj statement that is generated as a petty man , and culture itself is made Dvij .
Interpretation : Man is small at birth that is unmarked but his values , ie only the second birth Dvij holds . Second birth means the Vaishya , Kshatriya or Brahman is made or even superior to them is the sage .
Verses : “Brahma Dhaary Kshatran Dhaary Bisan Dharay ’ ( Yrjuved 38-14 )
Meaning : For our interest Brahmin , Kshatriya and Aeishyoan holding up.
Interpretation : Ie humans for their own interests Brahmin, Kshatriya or Vaishya is holding the election .
Staff : Men existence ( God ) is the home of the Brahmin , Kshatriya arms , the Vaishya and Shudra Uru legs . Ie step salutation to the ultimate paragraph Shudra was considered the father of God which we do Vandana . ( Yrjuved 31-11 )
Staff : Chatuharverny Ssristaan गुणकर्मविभागशः Mayo .
Meaning : I attribute , to distinguish the four characters created karma . Characters in the Mahabharata period – the system is defined according to the properties and actions . Duties of the four characters are Bhlahc several locations . All his characters – look at his deeds Warahnanusar lived and thus no loss of religion had to practice .- Fiesta 64/8/24-34 Mahabharata etc. )

Manusmṛti is the word – ‘ Avipranan ज्ञानतो Teeshtam Kshatriyanan वीर्यतः ye . ” Namely Brahmin and Kshatriya of the force ‘s reputation has knowledge of semen . Jabali unknown character despite being the son of Jaoali Satyakam due Satyakata divine – was considered official lore .

So caste – system narrowness of release. Properties , actions and decision of character happens to be in accordance with nature , assumes that race . Character means community or nation means no character and color of nature is considered .

To divide the work of memory during character system was arranged . Working with what we know , he do the same , as is his nature to be treated then in the said letter . Today the caste system or social order is understood .

Some individual merit or Shuddhacharan without being high or high caste and clean themselves are beginning to accept and some have begun to understand their vile and impure . Later this figure , respectively boost Mughal period , British period and after independence of India in a period of Indian politics has evolved into the now vast . In mythology does not attempt to know what is written there and chants and describes sources is arbitrary .

We उपजातियाँ many beings , many by now has become . Two thousand internal differences within the so-called Brahmin society are considered . Only Saraswat Brahmins only around 469 branches. If the 990 and the Kshatriyas Kshaudraoan Aeishyoan and is even more उपजातियाँ . Their – their marriages are within the scope are compressed . Result that broke the cultural unity of India . When someone breaks the unity efforts are only adding to her .

Please read my article on Brahmins and Gotra on the subject.