The Dynasty is angry. The Dynasty is frustrated. The Dynasty is rolling up its sleeves. The Dynasty is, literally, tearing up the Opposition parties’ right to make promises in their manifestos, claiming that right exclusively to itself. The Dynasty has ordered its minions to defy the Election Commission. The Dynasty is also parading its seventh generation. In a side-show, its son-in-law is saying, “My time will also come.” The dynastically enslaved Congress party is doing all this and more in the ongoing elections to the Uttar Pradesh Vidhan Sabha.

The Congress campaign in UP has so far presented three distinctive features, all of which show its growing desperation. Firstly, Rahul Gandhi has so completely personalised his party’s battle as to make the poll outcome a virtual referendum on his own leadership. In the process, he has demonstrated an unusual degree of anger, aggression and immaturity, which puts a big question mark over his suitability to become India’s next prime minister. And make no mistake. Even a relative improvement in the Congress party’s performance in UP—it had won only 22 seats in the 403-member assembly in 2007—will embolden the Dynasty’s sycophants to demand that Dr Manmohan Singh be replaced by the ‘Yuvaraj’ ahead of the next Lok Sabha polls.

Secondly, the Congress party has, as a matter of deliberate strategy, chosen to communalise the UP elections in order to wean away Muslim votes, which so far have remained the mainstay of the Samajwadi Party’s dominance in state politics. The UPA government’s poll-eve—and blatantly unconstitutional—decision of carving out a 4.5 per cent sub-quota for “minorities” within the 27 per cent OBC quota was quickly followed by Law Minister Salman Khurshid’s announcement that the reservation for “backward Muslims” (never mind that they are already covered in the OBC category) would be increased to 9 per cent.

Realising perhaps that appeasement through a communal quota alone wasn’t enough to take the Muslim vote-bank away from Mulayam Singh’s party, which has promised an 18 per cent quota for all Muslims, Congress leaders then raked up the issue of the Batla House encounter in New Delhi in 2008. The Union Home Ministry has unambiguously affirmed that the encounter was genuine. This hasn’t deterred Digvijay Singh, Salman Khurshid and other Congress campaigners from questioning their own government’s integrity in this matter. Digvijay Singh, the Dynasty’s chief mentor and spokesman, had similarly thrown his weight behind the ludicrous theory that it was “Hindu terrorists” who killed police officer Hemant Karkare during the Pakistan-based terrorists’ attack on Mumbai on November 26, 2008. Khurshid even claimed at a rally in Azamgarh that the head of the Dynasty “cried bitterly” when she saw pictures of the terrorists killed by the cops in the Batla House encounter.

Why do Congress leaders demean Indian Muslims in this manner? Why do they believe that the only way to appeal to the hearts and minds of our Muslim brethren is to show that the latter sympathise with terrorists and anti-national elements? During a TV debate on this subject last week, I said that it is absolutely wrong to think that all Muslims in Azamgarh and Batla House are either terrorists or sympathisers of terrorism. However, I also asked: “Isn’t it rank communalism to whitewash acts of terrorism?” It’s hardly surprising that the Congress manifesto for UP elections doesn’t even mention the word “security”. The Dynasty either believes that the state and the nation face no danger at all from the operatives of SIMI, HuJI and ISI, who have found safe havens in many parts of UP, or that mentioning this danger would alienate Muslim voters.

The third element in the Congress strategy for UP, green-signalled by the Dynasty, is to defy even the Election Commission’s model code of conduct if it comes in the way of the party’s game plan to play the Muslim card. Two central ministers, Khurshid and Beni Prasad Verma, have already done so. The law minister proved himself to be a lawless minister and, in the end, got away unscathed with a mere expression of regret over his contemptuous challenge to the EC’s authority. What was more significant in this entire episode was how Priyanka Gandhi defended Khurshid’s offence. “We are a democracy,” she smugly rationalised, adding, “The minister is free to give his opinion. The EC is also free to give its opinion.” Look how the Dynasty was dismissively disparaging a Constitutional body.

Communalising the UP election is not an after-thought for the Congress party. It is consistent with the Dynasty’s realisation—nay, supposition—that the only way for it to survive is to play the minority appeasement card more and more brazenly. Remember the Communal Violence Bill mooted by the National Advisory Council? Turning the basic canon of justice upside down, this poisonous bill explicitly criminalises the majority community, presumptuously adjudging it guilty for any and every incident of communal violence or tension. It axiomatically regards the minority community to always be a victim, irrespective of the facts of the case.

India must marginalise the Dynasty for the sake of re-establishing genuine secularism in our country, for doing away with the artificial and British-conspired majority-minority schism, for enabling our democracy to deliver what it truly promises—equal opportunity and a level-playing field for all—and for paving the way for good governance, so essential for the integral development of every section of our diverse society. Hopefully, UP, where the Dynasty was born, will ensure its defeat in this election.

Eminent jurist and former union law minister Ram Jethmalani has said that he will ask the Supreme Court (SC) to initiate contempt proceedings against the government for not revealing the names of those who have stashed black money abroad.

The SC had constituted a Special Investigation Team (SIT) on 4th July 2011 under the chairmanship of retired SC judge B.P. Jeeven Reddy to look into the issue of black money. The SIT after its investigation has asked the government to reveal the names of persons who have unaccounted black money in foreign countries, which the government has not.

Yoga guru Swami Ramdev, who was a part of the joint press conference along-with Jethmalani, said the cancellation of 122 telecoms licences by the SC proved the corrupt nature of the government.

He said that he will undertake a fight unto death to bring back black money that has been stashed away. “This government does not want to bring back the black money. They are fooling people. Now let the people decide the fate of this government.”

Accusing the government of turning a blind eye to the issue of black money, Jethmalani said, “A Swiss magazine had published the names of 14 ‘thugs’ who have kept black money abroad. This includes the name of Rajiv Gandhi. Also it has been published that Rahul Gandhi takes black money from KGB. Why are not they taking any action?” He dared the government to muster the courage to file a defamation suit against this magazine.

Commenting on the SC judgment that slammed Delhi Police for taking excessive action against sleeping protesters at Ramlila Maidan on 6th June last year, Jethmalani said that the order to take police action came from Home minister P. Chidamaram.

“I am more concerned about the role of the Home minster in this ‘criminal operation’ rather than Delhi Police. Who had given this ‘stupid’ home minister the power to remove Ramdev from Delhi? He was not doing anything wrong but just fighting constitution. “

Jethmalani called Chidambaram an enemy of the constitution and said that the court’s order has indicted Chidambaram and he should resign. Describing the attack on peaceful protestors in which a woman supporter, Rajbala, died as gruesome, Ramdev said that the police action was an attack on the democratic setup of the country.

“No one from the government did anything for Rajbala who died in the lathicharge. The attack was ordered by the Home Minister and he should be held responsible for her death,” he retorted.

Rakesh Malik, daughter-in-law of Rajbala, said that responsibility of the death lay with the government as it was because of their order that she died. “We did not go to the court for compensation but for justice. And the SC had given us justice by slamming the government.”

Jethmalani also thanked senior lawyer Rajeev Dhawan who was appointed the amicus curie by the Supreme Court to assist in the present case. “He did a great job. His address to the court was more pungent than our own submission.”

Lyrics of

Vande Mataram

Rishi Bankim Chandra Chattopadhya created Vande Mataram on 7th Sept. 1882.

HE Media Centre : Kolkata :: Rishi Bankim Chandra Chattopadhya created Vande Mataram on 7th Sept. 1882. This was mostly influenced the Indian Freedom Struggle against British as a lightening spirit of all inspiration of Nationalism in modern India. Vande Mataram was finally set in Bankim’s most revolutionary novel Anandamath. Anandamath and Vande Mataram are considered as the seeds of Hindu Rashtravad (HINDU STATE IDEOLOGY). And as per Sri Aurobinda, Sanatan Dharma is the Nationalism in India. Dr. Hedgewad declared this Nation as an undisputed HINDU NATION.

Though it is the mother source of all patriotism and Indian Nationalism in modern time, the hymn of Vande Mataram has been truncated by the Congress betrayers for the cause o Muslim appeasement. All the Hindus and the ardent Nationalists should sing the complete hymns of Vande Mataram with full veneration all along. But for keeping the spirit of our regards high to this ever delightful song of synthesis of Bhratiya Tradition, Culture, Heritage and Nationalism, we should sing this song fully on 7th September by observing Vande Mataram Day everywhere in this country. In such way, our future generation will come up to take an oath to preserve Vande Mataram intact from the attack of Congress and the fundamental maroons. VANDE MATARAM.

Maharishi Shri Aurtobindo Ghosh (1872-1950)

Cover page of the book of 1923.

First page of Vande MataramPublished in CAWNPORE in 1923

A truly magnificent tribute was paid by Shri.Aurobindo to Shri.Bankim Chandra Chaterjee in the following words: “When posterity comes to crown with her praises for the Makers of India, she will place her most splendid laurel not on the sweating temples of a place-hunting politician, not on the narrow forehead of a noisy social reformer, but on the serene brow of that gracious Bengali Shri.Bankim Chandra Chatterjee, who never clamoured for place or power, but did his work in silence for love of his work, even as nature does, and just because he had no aim but to give out the best that was in him, was able to CREATE A LANGUAGE, A LITERATURE AND A NATION”.

वन्दे मातरम्

Bande Mataram

Hail Mother, I bow to thee!

सुजलां

Sujalam

Nature supplies thee with all thy wants,

With Sweet Water.

मलयजशीतलाम्

शस्यश्यामलां मातरम्

Malayaja Sheetalam

Shashya Shyamalam Mataram

 

Thou art soothed by balmy breeze

Ever verdant with green herbage

 

शुभ्र ज्योत्स्ना पुलकित यामिनीम्

Shubra-jyostna-pulakita yamineem

Thy nights ever resplendent with silver moons

फुल्ल कुसुमित द्रुमदलशोभिनीम्

 Phulla-Kusumita-drumadala-shobhineem

Bedecked thou art in flowery plants

सुहासिनीं

 

Suhasineem

Ever cheerful, ever bright

सुमधुर भाषिणीम्

सुखदां वरदां मातरम्

 

Sumadhur-bhashineem

Full of promise and of hope;

Mother, thou bestoweth sweet pleasure

and happiness divine

 

सप्तकोटि कण्ठ कलकल निनाद कराले

द्विसप्त कोटि भुजैर्ध्रत खरकरवाले

Sapta-koti-Kantta-kalakala-ninada-karale
Dwisapta-koti-bhujairdhrit-kharakarabale
Thy cause championed thy thirty crores of souls,
Twice thirty crores of arms to defend thee

के बोले मा तुमी अबलेके बोले मा तुमी अबले

बहुबल धारिणीम्

Ke-bole-ma-tumi-able

Bahubala dharineem

Who says mother thou art feeble?
Thou commandest immense strength

नमामि तारिणीम्

Namami tarineem

 Our salvation lies in thee;

(Hail mother I bow to thee!)

रिपुदलवारिणीम् मातरम्

Ripudalavarineem Mataram

Thou hast power to ward off foes,

Mother I bow to thee

  

श्यामलां सरलां सुस्मितां भूषिताम्

धरणीं भरणीं मातरम् 

Shyamalam saralam Susmitam Bhushitam

Dharaneem Bharaneem MataramEver happy and ever simple

Ever bright and ever beautiful
Thou our support, our nourishment,
I bow to thee.

Painting of Bharat-Mata by Shri.Abanindranath Tagore

“Vande Mataram was composed even before the “Ananda Math” was written. However, it became part of the Ananda Math. Here it is necessary to stress the similarities between the Indian National Movement and the Irish Nationalist Movement. Just as the Irish Nationalist Movement inspired by great poets like W.B.Yeats had its beginnings in the Gaelic Revival, so was Shri.Aurobindo’s English translation of Vande Mataram triggered off by Bankim Chandra’s song. As Shri Aurobindo put it, ‘it was Bankim Chandra’s “Ananda Math” that gave us the reviving mantra of ‘Vande Mataram’—a glorious mantra which is creating a new India.” And Shri.Aurobindo developed this point in his own characteristically eloquent stream: “For what is a nation? What is our mother country? It is not a piece of earth, nor a figure of speech nor a fiction of the mind. It is a mighty ‘Shakti’ composed of all the ‘Shakties’ of all the millions of units that make up the nation, just as Bhawani, Mahisha, Mardini sprang into being from the Shakti of all the millions of Gods assembled in one mass of force and welded into unity. The Shakti we call India, Bhawani-Bharathi is the living unity of the Shakties of 300 million people”…..For Vande Mataram expresses the aims and power of the Indian Nation as the Marseillaise embodied the ideal of awakened France or as the aspirations of Ireland are expressed in the song of Ethana Carberry.”

 Vande Mataram is something more than the defense of the Motherland. It is a song of struggle for liberty and preservation of our cultural heritage. I am presenting below a beautiful painting of BHARATA-MATA done byShri.Abanindranath Tagore (Bengali: অবণীন্দ্রনাথ ঠাকুর) (August 7, 1871 – December 5, 1951), who was the principal artist of the Bengal school and the first major exponent of swadeshi values in Indian art. Shri.Abanindranath Tagorebelieved that Western art was “materialistic” in character, and that India needed to return to its own traditions in order to recover spiritual values. Shri.Abanindranath Tagore’s famous painting of BHARAT-MATA was done during the stormy days of the Swadeshi Movement in Bengal in 1905 following the Partition of Bengal brought about by Lord Curzon,the then Viceroy of India. This beautiful painting of BHARAT-MATA was inspired by the sublime National Song of Vande Mataram composed by Shri.Bankim Chandra Chatterjee.

VANDEMATRAM 

 

 

 

 

The facts surrounding the wanton killing by Italian snipers abroad  on Italian Tanker ship  of two innocent Kerala fishermen requires firm action by the Government of India especially in view of the fact that the UPA Chairperson Ms.Sonia Gandhi is of Italian origin and  is actively seeking to meddle in this case through  the PMO’s  Mr. Pullok Chatterjee, currently Secretary to the Prime Minister.

I therefore demand that the Government of India take a firm line with the Italian Government on the question of diplomatic immunity now that the Italian Government has made that absurd claim.  Wanton murder does not entitle any country diplomatic immunity at the investigation and charge sheeting  stage.

This is the occasion when the Prime Minister must assert the true sovereignty of the nation especially because the firing took place just 11 kilometers of the coast of Kerala on eleven fishermen in a small fishing boat, nine of whom were visibly asleep.  It has to be determined whether the Italian snipers who killed two of the innocent fishermen were at that time drunk and treating the poor fishermen as target practice for that firing.  We should no more allow repeat of what happened in Purulia arms drop case when the Government abjectly surrendered to the British Government.  Modern India is not mentally any more a captive of the Whites of Europe. It is time such  firm signal was sent to Europe.

British Islamist Anjem Choudary Launches ‘Shariah for India,’ Vows to Demolish Hindu Temples and Bollywood; Muslims Urged to Join In New Delhi March Next Month Marking 88th Anniversary of the End of Islamic Caliphate

February 9, 2012 Inquiry & Analysis Series Report No. 797
	British Islamist Anjem Choudary Launches ‘Shariah for India,’ Vows to Demolish Hindu Temples and Bollywood; Muslims Urged to Join In New Delhi March Next Month Marking 88th Anniversary of the End of Islamic Caliphate By: Tufail Ahmad*
	Introduction British Islamist Anjem Choudary and Omar Muhammad Bakri – both former leaders of British jihadist organization Al-Muhajiroun – have launched an organization called Shariah for Hind (India) to advance their agenda for reestablishing Islamic rule in India. The group has planned a major public event in New Delhi on March 3, 2012, which marks the end of the Turkey-led Islamic caliphate 88 years ago. It should be noted that during the British rule, Indian leaders like Maulana Abul Kalam Azad and Mahatma Gandhi campaigned for the Islamic caliphate led by Turkey – Gandhi doing so perhaps to gain Muslim support against British colonial rule in India. Shariah for Hind plans to campaign for reestablishing Islamic rule in India with an ideological agenda which outlines a much purer form of Islamic rule for the country than that which existed during various periods of rule by Muslim kings in India both before and during the British era. According to the ideological agenda stated on the group’s website, Islamic Shariah will be enforced in India; temples and statues of Hindu gods and Indian leaders such as Mahatma Gandhi will be demolished; and Bollywood, the world’s largest movie industry, will be abolished in order to make way for a monotheistic Islamic rule in the country. Shariah for Hind – Leaders and Website Details It appears that preparations for establishing Shariah for Hind began sometime in 2011; its website was launched in January 2012. The domain for the website was created on January 3, 2012, according to its registration details.[1] The registrant for this website is “Abu Rumaysah c/o Dynadot Privacy, PO Box 701, San Mateo, CA 94401, United States.”[2] The two leaders of this organization are identified as Sheikh Anjem Choudary and Sheikh Omar Muhammad Bakri. On the contact page of the website, these two names are published prominently: Sheikh Anjem Choudary, Judge of the UK Sharia Court, and Sheikh Omar Muhammad Bakri, who is identified as “Expert on Islamic Groups Worldwide.” Bakri’s phone number is given as 00961 70957759 – 961 being the country code for Lebanon. Choudary’s phone number is given as 0044 7956 600 569. The website of Sharia for Hind gives the name of its chairman as Abu Baraa and his phone contact as +44 7856827605. It also gives another phone contact, +44 7956041034, for Abu Rumaysah – Spokesman, a former Hindu, of Convert 2 Islam. Shariah for Hind – The Ideology “There is a Consensus among All Muslim Scholars That It is Not Permitted for Non-Muslims to Have Authority over Muslims; India Needs to Return Back to Her Glorious Islamic Past; India Needs a Muslim Revolution” In a statement, titled “The Need for Muslim Rule in India,” Shariah for Hind notes that Muslims cannot live under non-Muslim rule, stating:[3] “There is a consensus among all Muslim scholars that it is not permitted for non-Muslims to have authority over Muslims. Allah says in the Quran, ‘I have created you (Muslims) a leading Ummah (nation) in order to witness the affairs of mankind.’ [EMQ 2:143] “Islam is the only religion to have maintained its relationship with God, with a miraculous book called the Quran and meticulous sciences that ensure texts recorded during the life of the final Messenger Muhammad can be verified, understood and authenticated. This cannot be said for any of the other world religions, which have literally been lost in translation. “Fundamentally however, Islam is not a secular religion and, unlike the ‘biggest democracy in the world’ [i.e. India], always refers its governance back to the supreme commander, Allah (God). “The Islamic constitution remains intact 1400 years after its inception, and emphatically puts the Indian constitution to shame. Political parties such as the BJP [Bharatiya Janata Party] and Indian [National] Congress have let India down because just like their British predecessors they were never suited to be rulers and so ruined their country with backward and evil policies.” “India needs to return back to her glorious Islamic past. India needs a Muslim revolution.” “Indian Political Parties Have Preyed on the Muslim Community, As the Wolf Preys a Lamb; They Have Divided Us with Nationalism and Poisoned Us with Democracy” In a statement, Shariah for Hind identified its political objective as follows:[4] “As a nation we used to move mountains. “The Muslim Ummah (nation) is a community unparalleled in history. At its height in power it ruled over three continents. It brought tyrants to justice and liberated the oppressed. History still records their magnificent conquests, which against all odds defeated the mightiest of superpowers. “But somewhere along the line that bright light waned and in 2012 we (Muslims) find ourselves bizarrely under the thumbs of the very people we were meant to liberate! India is now ruled by the most incompetent, unqualified and wicked individuals who have no clue about their purpose in life, let alone how to rule a nation. The Indian constitution, just like its Pakistani and Bangladeshi counterparts, [is] an appalling attempt at law and order, a stab in the dark, a gross display of trial and error. “Indian political parties have preyed on the Muslim community, as the wolf preys a lamb; they have divided us with nationalism and poisoned us with democracy but most significantly have made us forget what the final Messenger Muhammad (peace be upon him) was sent down for i.e. the total domination of the world by Islam. “And so we lay defenseless, strewn and confused. “The Shariah4Hind project has thus been launched to kick start the return of Islam in the Indian subcontinent. Raw, undiluted and without compromise; it is the wild card which will inshaa’allah (God willing) make the Indian government forget about Kashmir. It is a call to unite over half a billion Muslims to retake what is rightfully theirs and galvanize a superpower unmatched in the world. “3rd March 2012, New Delhi, India. A new spring waits.” The Muslims versus the Non-Muslims “The Whole of India is in Fact [a] Muslim Land, the Authority Belongs to… [Muslims] and That They Should Take It From the Current Ruling Party to Implement the Shari’ah… Instead [of] Begging for Rights from the Hindus, the Muslims in India Must Govern By the Law of the Creator Allah” A January 2, 2012 press statement issued by Shariah for Hind urges Muslims to join. Following are excerpts from the statement: “The elections [for states in January-February 2012] in India are underway and the main parties have not hidden their eagerness to garner the Muslim vote. From the Samajwadi Party (SP) promising job reservations to Deobandis [scholars of Darul Uloom Deoband seminary], the Congress party talking to Barelvis [clerics of Barelvi schools of thought based in the town of Bareilly], Rahul Ghandi [of Congress party] meeting the head of Nadwa[tul Ulema seminary in the town of Lucknow] to discuss minority welfare and the ruling [Bahujan Samaj Party] BSP’s Muslim face being in touch with several Muslim clerics, the race is on to bolster their respective vote bank and to win the elections. [Note: All seminaries cited here are in Muslim-heavy Uttar Pradesh state.] “What is on offer for Muslims in the battle for their votes is supposedly community empowerment, quality education, protection and sensitivity in one form or other. Even the Peace Party and Ulema Council [political parties led by Muslims] have emerged to claim their stake. “Sadly, the true rights of Muslims … [are] nowhere to be seen and no Islamic Scholar has had the courage to demand it. This is that the whole of India is in fact [a] Muslim land, the authority belongs to them and that they should take it from the current ruling party to implement the Shariah. Instead [of] begging for rights from the Hindus, the Muslims in India must govern by the law of the creator Allah (SWT). In fact it is an act ofshirk(polytheism) to [be] rule[d] by other than what Allah has revealed or to ask another to do so (i.e. by voting for them). “There is no Islamic justification for the Deobandis or Barelvis to participate in the kufr (non-Islamic) electoral system to elect someone who will violate the sanctity of Allah (SWT) by ruling according to man-made law. This is an act of apostasy from any Muslim which must be condemned.” “We Therefore Call Upon All Muslims to Rise on the 3rd of March 2012 (the 88th Anniversary of the Destruction of the Last Islamic State) in New Dehli in a Public Demonstration and Demand… to Establish the Khilafah [Islamic Rule]“ “We therefore call upon all Muslims to rise on the 3rd of March 2012 (the 88th anniversary of the destruction of the last Islamic State) in New Dehli [Urdu for Delhi] in a public demonstration and demand what is rightfully theirs i.e. the authority, to establish the Khilafah and rule by the laws of God alone. To raise awareness about this obligation and to call for it and to work to establish it is an obligation upon Muslims wherever they are and to accept anything less is an act of war against Allah and his Messenger Muhammad (saw). “Once established, the Islamic State will guarantee the rights of all citizens, Muslim and non-Muslim. It will be the job of the Khalifah [Islamic caliph] to ensure that food, clothing and shelter are afforded to all citizens and that they have a good Islamic education. The Khalifah will also be responsible to remove all public idols and ban alcohol and free-mixing between the genders in the public arena. Moreover institutions such as Bollywood and the caste system will be eradicated. “The non-Muslims, whether Hindu or Sikh will have certain rights and responsibilities as set out by the divine law, in summary the privileges that they will have are: “1. In return for paying the Jizya [Islamic poll tax on non-Muslims], their life and property will have sanctity. The Imam (khalifah) will have a duty to protect the non-Muslim citizens from the Muslims and the non-Muslims because they are living under his authority. Moreover they will benefit from the same welfare as all other citizens except what Shari’ah specifies for them and as long as they commit to abide by the law of Islam in the public arena. They will live among the Muslims and take Daw’ah i.e. be propagated to by the Muslims to embrace Islam. “2. The non-Muslims will be allowed to live in the Muslim land (India and other territories which will be annexed to it in due course) i.e. they can go everywhere except where Allah (SWT) or the Khalifah prohibits, such as the haram [the Holy Mosque] in Mecca or to live in the Arab peninsula, although they can go to trade there. “3. Muslims will be obliged to protect the non-Muslims because they are part of the Islamic State. “4. Muslims will never attack their own temples and not take their pigs or alcohol unless they demonstrate them publicly. “5. The non-Muslims also have the right to access the welfare system. The Jizya is only taken from able-bodied mature men, not women or children or priest or majnoon (mentally ill) or those incapable or disabled.” “The Hindus or Sikhs or Other Non-Muslims… Must Not Build Any New Temples Nor Start to Sell Them and Buy New Ones, as Islam Forbids Us to Cooperate in the Bad Deeds; They Will Not Do Any Public Gathering of Their False Religion – Like Celebrating Christmas or Halloween or Diwali” “In return, the Hindus or Sikhs or other non-Muslims will have certain duties, in summary: “1. They must pay the Jizya depending on what the Khalifah adopts as the amount, for example a minimum of 1 Dinar a year or a maximum of 4 Dinar if rich. “2. They must receive Muslims as guests if they are travelling. This applies to Muslims and non-Muslims if Muslims pass by. “3. They must not build any new Temples nor start to sell them and buy new ones, as Islam forbids us to cooperate on the bad deeds. “4. They must not show their symbols publicly or what is in their religion, like the pigs or alcohol or crosses or idols. “5. They will not do any public gathering of their false religion – like celebrating Christmas or Halloween or Diwali or Guy Faulks night etc… “6. Moreover they must be distinguished by their clothes so that we know who they are. “7. They cannot raise their houses above ours. “8. They must not harm Muslims in any way, not to insult Allah and his messenger or insult the book of Allah “9. They will have the same liability in relation to the society i.e. the public law like in relation to adultery and stealing etc…” The Cultural and Religious Agenda “The Reconquest of India by Muslims Would See the Complete Demolition of Bollywood; Polytheism, Interfaith and Promiscuity and All of the Other Various Ills of the Bollywood Industry would Be Replaced with Islamic Monotheism” A copy of Filmfare magazine that will be published under the Islamic Rule in India The Shariah for Hind declares that the 2012 will mark the beginning of the end of Bollywood. Its statement on this subject declares:[5] “The Indian cinema industry, commonly referred to as Bollywood, has a huge impact around the world. Bollywood produces some 1,000 films every year and sells over three billion cinema tickets in the same period. It is one of the most recognized symbols of India commanding a hypnotic influence over its followers. “The impact of Bollywood in India and around the world should be a cause for great concern. The industry is luridly marred with corruption that has become progressively worse over the years. Notable examples include: “Polytheism (glorifying the worship of idols, false gods, actors, actresses etc.) “The promotion of interfaith (making Hindus and Muslims equal) “Anti-Muslim propaganda “Acting “Nudity “Free-mixing “Promiscuity and fornication “The exploitation of women “Music “The reconquest of India by Muslims would see the complete demolition of Bollywood and the Indian cinema industry. Its presence would be deemed as wholly unacceptable and in total opposition to the ethos of Islam. Ultimately, significant steps would be taken in order to see its complete destruction. “With all remnants of the Bollywood industry thrown into the dustbins of history, possible uses of confiscated resources under Islamic rule include ‘Da’wah‘ (the propagation of Islam) and Islamic education. “In conclusion, polytheism, interfaith and promiscuity and all of the other various ills of the Bollywood industry would be replaced with Islamic monotheism (Tawheed) and righteousness, providing a healthy environment for Muslims and non-Muslims to live under.” “Associating Partners or Equals to Allah (God) is Seen as the Biggest Crime in Islam; The Establishment of the Shariah in India will Ultimately See an End to All Public Idols and Statues; We Envisage the Construction of Masjids (Mosques), Symbolizing the Transformation from Polytheism to Monotheism” The head of Hindu god Lord Shiva is cut off in an image on the Shariah for Hind website Shariah for Hind declares that statues of Hindu gods and of Indian leaders such Mahatma Gandhi will be demolished, as outlined in this statement:[6] “India is one of the few countries in the world where explicit idolatry is openly celebrated. Public displays of paganism are common with idols present in nearly every town and city. Famous public idols include the Murudeshwara or Shiva statue in Karnataka, which stands at over 35 metres tall. Census reports show that over 800 million Hindus currently reside in India, with idols playing a big role in ritual practises. “Statues of public figures are also a common feature of the Indian landscape. The Indian state of Gujarat announced in 2011 a project to build the world’s tallest statue paying ‘tribute’ to one of the foremost protagonists of Indian independence, Sardar Vallabhbhai Patel, a close companion of the tyrant Mohandas Gandhi. “Associating partners or equals to Allah (God) is seen as the biggest crime in Islam. Allah says in the Quran, ‘…Indeed, associating partners with Allah is a great injustice.’ [EMQ 31:13] “Islam also prohibits the construction of statues of living beings, men or women, righteous or wicked. Allah (God) relates to mankind (in the Quran) about the downfall of the people of ‘Ad, who erected large statues in commemoration of pious men. They were destroyed by a terrible storm. “The establishment of the Shariah in India will ultimately see an end to all public idols and statues. Although non-Muslims (Hindus, Buddhists etc.) will not be prohibited from practising their religion privately, construction of idols and statues (in the public arena) will. Large scale projects outlining the destruction of public idols and statues will most likely be enforced, returning India back to her glorious Islamic past. “As a possible replacement to India’s (public) idols and statues, we envisage the construction of Masjids(mosques), symbolizing the transformation from polytheism to monotheism, from darkness to light.” * Tufail Ahmad is Director of the MEMRI South Asia Studies Project (www.memri.org/sasp) Endnotes: [1] http://www.who.is/whois/shariah4hind.com/, accessed February 1, 2012. [2] http://www.who.is/whois/shariah4hind.com/, accessed February 1, 2012. [3] http://shariah4hind.com/project-hind/the-need-for-muslim-rule-in-india, accessed February 1, 2012. [4] http://shariah4hind.com/press-release/3rd-march-2012-a-new-spring-waits, accessed February 1, 2012. [5] http://www.shariah4hind.com/project-hind/bollywood-gets-the-axe-under-the-shariah, accessed February 1, 2012. [6] http://shariah4hind.com/project-hind/the-islamic-destruction-of-indian-idols-and-statues, accessed February 1, 2012 . NEWS FLASH  22ND FEB.2012/ DUE TO BHAGAT SINGH KRANTI SENA EFFORTS,DELHI HIGH COURT ORDERED INVESTIGATION AGAINST SHARIAH 4 HIND Bhagat Singh Kranti Sena’s President Tajinder Pal Singh Bagga PIL seeking ban on Sharia4Hind.com and its rallies.Bagga claimed that the site will distrupt the communal harmony in India and create problems among Hindus and Muslims. A bench of the acting Chief Justice A.K.SIKRI and Rajiv Shah Endlaw directed Police Chief to submit the report on website www.sharia4hind.com within a week. “Extreme Islamic groups are planning to organise a huge rally in Delhi propagating Islamisation of Indian subcontinent and enforcement of  Shariah law all over India and hence this may result into communal clashes and disruption of public peace and order in state of Delhi and other parts of India” the petition said. It sought the court’s direction for the central and Delhi government to conduct the detailed inquiry into the claims of sharia4hind that a public rally shall be organised in Delhi on March 3,2012. Mr.Bagga congratulated  the efforts of his team,its members and honourable Judges. HINDUAWAKEN CONGRATULATE BHAGAT SINGH KRANT SENA FOR ITS AWAKENING ACTION WAKE UP HINDUS!!!

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Bharath Gyan’s eye-opening documentary film ‘Historical Rama’. The film was released by Sri Sri Ravi Shankar in Mumbai.

Please visithttp://www.bharathgyan.com/ for more.

Exhibit No. 13: Demolition of Keshava Rai temple at Mathura. (13th January – 11th February 1670)

The great temple of Keshava Rai at Mathura was built by Bir Singh Deo Bundela during Jahangir’s time at a cost of thirty-three lakhs of rupees. The Dehra of Keshava Rai was one of the most magnificent temples ever built in India and enjoyed veneration of the Hindus throughout the land. Prince Dara Shukoh, who was looked upon by the masses as the future Emperor, had presented a carved stone railing to the temple which was installed in front of the deity at some distance; the devotees stood outside this railing to have ‘darshan’ of Keshava Rai. The railing was removed on Auranzeb’s orders in October 1666.

The Dehra of Keshava Rai was demolished in the month of Ramzan, 1080 A.H. (13th January – 11th February 1670) by Aurangzeb’s order. “In a short time, by the great exertion of the officers, the destruction of this strong foundation of infidelity was accomplished and on its site a lofty mosque was built at the expenditure of a large sum”. To the author of Maasir-i-‘Alamigiri, the accomplishment of this “seemingly impossible work was an “instance of the strength of the Emperor’s faith”. Even more disgraceful was transporting the idols to Agra and burying them under the steps of the mosque of the Begum Sahib “in order to be continually trodden upon”.

The painting shows the demolition of the great temple, on Aurngzeb’s orders in progress and subsequent uncivilized conduct towards the idols.

Exhibit No. 14: Demolition of Somnath temple.

About the time the general order for destruction of Hindu temples was issued (9th April 1669), the highly venerated temple of Somanath built on the sea-shore in Kathaiwad was also destroyed. The famous temple was dedicated to Lord Shiva. In the 11th century, the temple was looted and destroyed by Mahmud Ghaznavi. It was rebuilt by King Bhim Deva Solanki of Gujarat and again renovated by Kumarapal in 1143-44 A.D. The temple was again destroyed by Alauddin Khalji’s troops in 1299. In a rare description of the scene of a temple destruction, like of which continued to occur time and again during the long and disastrous rule of the Musalman rulers in India, we have the following account. “The Mlechchha (asura) stone breakers”, writes Padmanabha in his classic work “climbed up the shikhar of the temple and began to rain blows on the stone idols on all three sides by their hammers, the stone pieces falling all around. They loosened every joint of the temple building, and then began to break the different layers (thara) and the sculptured elephants and horses carved on them by incessant blows of their hammers. Then, amidst loud and vulgar clamour, they began to apply force from both the sides to uproot the massive idol by means of wooden beams and iron crowbars” (Kaanhadade Prabandha, Canto I, vss. 94-96).

After the destruction of Somnath temple during Alauddin’s time, it was rebuilt again. When Aurangzeb gave orders for its destruction, the scene must have been little different from the one described by Padmanabha. The artist in his painting has tried to recreate the scene.

Exhibit No. 15: Maharana Raj Singh formally receiving the Idol of Shrinathji.

Aurangzeb’s temple breaking spree was in full swing after his general order of 9th April 1669. The idols were being broken and temples desecrated in a show of mad religious frenzy and in remorseless pursuit to fulfil the demands of the Shari‘at. These were the circumstances which formed the backdrop of Shri Nathji’s journey from Govardhan near Mathura to a small village in Mewar (Rajasthan), which in course of time became one of the most important centres of the Vallabha Sampradaya.

The idol which adorned the temple at Govardhan near Mathura, before it could be touched by Aurangzeb’s hatchet-men, was taken by Damodar Gosain to Bundi, Kotah, Kishangarh and even Jodhpur, but none of the Rajput States felt strong enough to face the wrath of Aurangzeb. At last when Maharana Raj Singh of Mewar was approached, he assured the worried Gosain (the priest) that Aurangzeb would not be able to even touch the idol of Shri Nathji without first treading over the bodies of one lakh of his brave Rajputs.

Shri Nathji’s idol was then brought to Mewar, the Maharana himself receiving the Lord on the border of his state on 5th December 1671 at Sihad village, which after the deity, came to be called Nathdwara.

The tradition goes that when Gosain and his party reached Sihada village in Mewar, the wheels of Shri Nathji’s chariot got stuck up in the sand, and despite all efforts, the chariot would not move a finger’s length. Happily, this was taken as a sign that the God did not wish to proceed any further and has chosen the place as His abode.

In the above painting, the wheels of Shri Nathji’s chariot are shown having stuck up in sand; the Maharana Raj Singh is receiving the idol of Shri Nathji with utmost reverence; the Gosain is standing nearby; Shri Nathji is in the curtained chariot, only his face being visible.

Exhibit No. 16: Reimposition of Jizyah by Aurangzeb. (2nd April 1679)

As all the aims of the religious Emperor were directed to the spreading of the law of Islam and the overthrow of the practices of the infidels, he issued orders to the high diwani officers that from Wednesday, the 2nd April 1679 / 1st Rabi I, in obedience to the Quranic injunction, “till they pay commutation money (Jizyah) with the hand in humility”, and in agreement with the canonical tradition, Jizyah should be collected from the infidels (zimmis) of the capital and the provinces. Many of the honest scholars of the time were appointed to discharge the work (of collecting Jizyah). May god actuate him (Emperor Aurangzeb) to do that which He loves and is pleased with, and make his future life better than the present’.

Note:

Ignoring the Qur’anic injunction that war was to be made on all those who do not profess Islam “till they pay Jizyah out of their hand and they are humiliated”, Emperor Akbar had abolished this invidious tax on the Hindus in 1564. Its re-imposition by Aurangzeb in 1679 was an extremely retrogressive step and was greeted by spontaneous protests of the people in general and made Shivaji Maharaj write his famous letter chiding the intolerant and foolish Emperor for making distinction among his subjects on the basis of religion. The step was likely to bring a spurt in conversions to Islam, especially from the poorer classes, and pacification of the Muslims in general, but Ulama in particular.

Exhibit No. 18: Hindus forced to suffer humiliation in paying the Jizyah tax.

On 2nd April 1679, Aurangzeb re-imposed Jizayah upon the Hindus which had been abolished by Emperor Akbar in 1564. The author of Maasir-i-Alamgiri writes: ‘As all the aims of the religious Emperor (Aurangzeb) were directed to the spreading of the law of Islam and the overthrow of the practices of the infidelity, he issued orders ….. that from Wednesday, the 2nd April 1679/1st Rabi I, in obedience to the Qur’anic injunction, “till they pay Jizyah with the hand of humility”, and in agreement with the canonical traditions, Jizyah should be collected from the infidels (zimmis) of the capital and the provinces’.

The economic burden of Jizyah was felt most by the poor who formed the vast majority of the Hindus; for the middle classes and the rich, it was not so much the economic burden which mattered but the humiliation involved in the prescribed mode of payment, which the Jizyah collector could always insist upon, as of right i.e. by insisting that he would accept it only when paid personally. The Qur’anic injunction that war must be made upon all those who do not profess Islam “till they pay Jizyah out of their hand and they are humiliated”, was interpreted to mean that the Hindus must be made conscious of their inferior position when paying this tax.

In the painting, a number of Hindus, both rich and poor are lining up to pay Jizyah while the arrogant Jizyah collector is picking up the coins from the palm of a Hindu Jizyah payer. Some people have come from the neighbouring areas in their bullock-carts; their bullocks are resting under the shade of the trees.

CONTINUED IN NEXT POST……

Exhibit No. 1: Mughal Empire map based on sheet o A 16 A of Irfan Habib’s “An Atlas of Mughal Empire”, Oxford Univ. Press, Delhi. (1982)

Exhibit No. 2: Prince Dara Shukoh translating the Upanishads.

Prince Dara Shukoh, the eldest son of Emperor Shah Jahan, was like his great ancestor Akbar, a very liberal and enlightened Musalman and a true seeker of truth. Akbar respected all religions – Islam, Hinduism, Christianity, Zoroastrianism, Jainism, Sikhism, etc., and gave their votaries complete religious freedom. He was ever keen to discuss and understand their religious beliefs, practices and philosophy and, in order to make the Musalmans familiar with the culture, and universal values, philosophy and traditions of India, he had the great epics of India – Ramayana and Mahabharat – translated into Persian. He also arranged for the translation of the Atharvaveda.

Continuing the unfinished work of Emperor Akbar, Prince Dara Shukoh too, assisted by the Indian scholars, translated Bhagvad Gita, Prabodha Chandrodaya (a philosophical drama written in 1060 A.D.), and Yoga Vashishtha into Persian. He also translated the Upanishadas, which are the fountain-head of Indian philosophy, with the help of learned Pandits from Banaras, well versed in the Vedas and the Upanishadas. The translation of the Upanishadas by him entitled Sirr-i-Akbar (The Grand Secret) was completed on the 28th June 1657, shortly before the commencement of the War of Succession, which he lost to his crafty and unscrupulous brother, Aurangzeb who ruled India from 1659-1707.

In the painting, Dara is shown translating the Upanishadas, assisted by Indian scholars.

Exhibit No. 3: Scene of Captive Dara being paraded in Delhi. (29th April 1659)

The painting based on Dr. Bernier’s eyewitness account, shows captive Dara Shukoh and his son being carried on an elephant on the streets of Delhi, girt round by troops ready to foil any attempt to rescue the prisoner, and led by Bahadur Shah on an elephant. Behind Prince Dara Shukoh is Nazar Beg, their goaler. Dara is shown throwing his wrapper to a beggar who had cried out, “Dara! When you were master, you always gave me alms, today I know well thou hast naught to give”. Describing the scene Bernier writes, “The crowd assembled was immense; and everywhere I observed the people weeping and lamenting the fate of Dara in the most touching language … men, women and children were wailing as if some mighty calamity had happened to themselves”.

The outburst of popular sympathy for Dara Shukoh and the contemptuous response which Aurangzeb had received from the people for his outrageous treatment of his brother made him procure in all haste a decree from the Clerics in his own pay, and had his elder brother beheaded on the charge of apostasy.

This was a sad end of a genuine seeker of truth, translator of the Upanishadas, author of many works on Sufi philosophy, and one who could have revived and carried the enlightened policies of his great ancestor Akbar to fulfillment.

Exhibit No. 4: Dara Shukoh’s farcical trial and verdict.

Dara’s immense popularity and sympathy for him among the masses was evident when he along with his young son was taken out on the streets of Delhi on the 29th August 1659 in a degrading manner (Exhibit No.3). The outburst of popular sympathy for Dara Shukoh and the contemptuous and sullen response which Aurangzeb had received from the people for his outrageous behaviour with his elder brother filled his dark heart with misgivings if Dara remained alive even as prisoner in the Gwalior fort or elsewhere. It was felt among his inner circle of confidants that Dara must be put to death without delay on the ground of apostasy.

Following a farcical trial in absentia, the Ulama in pay of Aurangzeb decreed death for Dara for his infidelity and deviation from Islamic orthodoxy, and because “the pillars of the Canonical Law and Faith apprehended many kinds of disturbances from his life”. This was in reality a fraud on truth.

Prince Dara Shukoh was killed and his severed head was sent to Aurangzeb to satisfy him that his rival is really dead. By his orders, the headless corpse of his brother was placed on an elephant and paraded through the streets of Delhi a second time and then buried without the customary washing and dressing of the body. The sketch portrays the trial of Dara in absentia and his severed head being brought before Aurangzeb.

Exhibit No. 5: Shah Jahan’s burial Procession.

The painting is based on a contemporary letter sent by the Amber State official Parkaldas to the Diwan of Amber, Kalyandas, dated Phalgun Vadi 30, 1222 V.S. / 23rd February 1666.

It is a night scene in the Red Fort of Agra where Emperor Shah Jahan had been kept in strict confinement by his son Aurangzeb for the past several years. The two wives of the Emperor, Akbarabadi Begum and Fatehpuri Begum, who were with him when his end came, are being stopped at the door by the guards, and are sadly seeing the bier of their husband, Shah Jahan, the Emperor of India, being taken out by four kahars or palquin bearers, as if he was some common prisoner. No son, grandson or nobles are there to give shoulder to the body of the Emperor. In the tabut or bier, the pale face of the Emperor is uncovered. Shah Jahan’s devoted daughter, Jahanara is looking at the sad spectacle from a window of the palace, her entreaties with Khoja Phul (the eunuch) not to take the body for burial in the night without waiting for the daybreak having failed. “I have orders from the Emperor (Aurangzeb) to carry the coffin this very night”, he had replied. The Khoja is walking some steps ahead of the tabut. The body was taken out by the Mori Gate and hurriedly consigned to the grave in the Taj Mahal mausoleum.

There might be very few examples indeed of such an unceremonious and hurried burial, marked by stealthiness and tainted by guilt, as that of Shah Jahan, who had been Emperor of India for about thirty years (1528-1658) and who was leaving behind a son, now the Emperor (Aurangzeb), and a number of grand children and relations and countless nobles.

Exhibit No. 6: Keshava Rai Temple. “Even to look at a temple is a sin for a Musalman”, Aurangzeb. Umurat-i-Hazur Kishwar-Kashai Julus (R.Yr.) 9, Rabi II 24 / 13 October 1666.

It was reported to the Emperor (Aurangzeb) that in the temple of Keshava Rai at Mathura, there is a stone railing presented by Bishukoh (one without dignity i.e. Prince Dara, Aurangzeb’s elder brother). On hearing of it, the Emperor observed, “In the religion of the Musalmans it is improper even to look at a temple and this Bishukoh has installed this kathra (barrier railing). Such an act is totally unbecoming of a Musalman. This railing should be removed (forthwith)”. His Majesty ordered Abdun Nabi Khan to go and remove the kathra, which is in the middle of the temple. The Khan went and removed it. After doing it he had audience. He informed that the idol of Keshava Rai is in the inner chamber. The railing presented by Dara was in front of the chamber and that, formerly, it was of wood. Inside the kathra used to stand the sevakas of the shrine (pujaris etc.) and outside it stood the people (khalq)’.

Note:

Aurangzeb’s solemn observation recorded in his own Court’s bulletin that “In the religion of the Musalmans it is improper even to look at a temple” and therefore, presentation of a stone railing to Keshava Rai temple by Dara was “totally unbecoming of a Musalman” casts serious doubts about a few instances of religious toleration and temple grants attributed to him. Only two years before his long awaited death, he had ordered (1st January 1705) to “demolish the temple of Pandharpur and to take the butchers of the camp there and slaughter cows in the temple … It was done”. Akhbarat, 49-7, cited in J.N. Sarkar, Aurangzeb, Vol.III, 189).

Exhibit No. 7: Demolition of Kalka’s Temple – I. Siyah Waqa’i- Darbar Regnal Year 10, Rabi I, 23 / 3 September 1667.

“The asylum of Shariat (Shariat Panah) Qazi Abdul Muqaram has sent this arzi to the sublime Court: a man known to him told him that the Hindus gather in large numbers at Kalka’s temple near Barahapule (near Delhi); a large crowd of the Hindus is seen here. Likewise, large crowds are seen at (the mazars) of Khwaja Muinuddin, Shah Madar and Salar Masud Ghazi. This amounts to bid‘at (heresy) and deserves consideration. Whatever orders are required should be issued.

Saiyid Faulad Khan was thereupon ordered (by the Emperor) to send one hundred beldars to demolish the Kalka temple and other temples in its neighbourhood which were in the Faujdari of the Khan himself; these men were to reach there post haste, and finish the work without a halt”.

Note:

Kalkaji’s temple which stands today was rebuilt soon after Aurangzeb’s death (1707 A.D.) on the remains of the old temple dedicated to Goddess Kali. The two Akhbarat dated R.Yr. 10, Rabi I, 23 and Rabi II, 3 (Sept.3 and Sept. 12, 1667) provide details regarding the demolition of the temple on Aurangzeb’s orders. Since 1764, the temple has been renovated and altered several times but the main 18th century structure more or less remains the same. The site is very old dating back to Emperor Asoka’s time (3rd century B.C.). There is mention of Kalkaji in the Maratha records of 1738. People flock to the temple in large numbers especially during Navratras.

Exhibit No. 8: Demolition of Kalka Temple II. Siyah Akhbarat-i-Darbar-i-Mu‘alla Julus 10, Rabi II 3 / 12 September 1667.

“Saiyad Faulad Khan reported that in compliance with the orders, beldars were sent to demolish the Kalka temple which task they have done. During the course of the demolition, a Brahmin drew out a sword, killed a bystander and then turned back and attacked the Saiyad also. The Brahmin was arrested”.

Note:

There are only a few recorded instances of armed opposition by outraged Hindus, such as at Goner (near Jaipur), Ujjain, Udaipur and Khandela, but there must have been many more such instances of angry outbursts and resistance against Muslim vandalism which do not find mention in the official papers of Emperor Aurangzeb.

Most of the Hindus took the destruction of these temples philosophically considering these as acts of ignorance and folly for a vain purpose. They regarded that it was beyond the understanding or intelligence of the Musalmans to comprehend the principle behind the idol worship or the fundamental oneness of saguna and nirguna worship. The Hindus believed that the Gods and Goddesses leave for their abode before the hatchet or the hammer of the vile “mlecchas” or “asuras” so much as even touched the idols. The idea has been well described in Kanhadade Prabandha (wr. 1456 A.D.) when giving an account of the destruction of the Somnath temple by Sultan Alauddin’s troops in 1299.

Exhibit No. 9: General Order for the Destruction of Temples. (9th April 1669)

“The Lord Cherisher of the Faith learnt that in the provinces of Thatta, Multan and especially at Benaras, the Brahmin misbelievers used to teach their false books in their established schools, and their admirers and students, both Hindu and Muslim, used to come from great distances to these misguided men in order to acquire their vile learning. His Majesty, eager to establish Islam, issued orders to the governors of all the provinces to demolish the schools and temples of the infidels, and, with the utmost urgency, put down the teaching and the public practice of the religion of these unbelievers”.

Note:

This is not the only instance when Aurangzeb prevented the Muslims from acquiring knowledge and wisdom of the Hindu philosophical works and other Sanskrit and Bhasha classics, or sharing spiritual and intellectual experience, and thus stifled the process of fusion, or at least bridging of the gulf between the two creeds with very different approaches, principles, values, levels of intellectual attainments and period of evolution of ideas. A general order of this type to put down the teaching and public practice of religion by the Hindus was used as a ground to demolish some of the most venerable shrines of India during the next few years, but despite the severe and comprehensive nature of the order, it failed to wrest from Banaras its unique prestige and position as the chief centre of learning of the Vedas, Dharmashastras, the Six Systems of Philosophy, Sanksrit language and literature, and Astronomy.

Exhibit No. 10: General Order for the demolition of Hindu Temples.

On the 9th April 1669, Aurangzeb “eager to establish Islam, issued orders to the governors of all the provinces to demolish the schools and temples of the infidels, and, with the utmost urgency, put down the teaching and the public practice of the religion of these unbelievers (Hindus)” Maasir-i-‘Alamgiri, p.81).

In the sketch, the artist has shown the destruction of the temples of Somanath, Jagannath (Puri), Kashi Vishwanath (Banaras)and Keshava Rai (Mathura), which were all highly venerated shrines, as symbolic of Aurangzeb’s ideal of thorough destruction of Hindu temples. In the centre is a portion of the infamous order of the 9th April issued by him.

Exhibit No. 11: Demolition of the temple of Viswanath (Banaras). August 1669 A.D.

It was reported that, “according to the Emperor’s command, his officers had demolished the temple of Viswanath at Kashi”. (Maasiri-‘ Alamgiri, 88)

Note:

Kashi is one of the mort sacred towns in India and reference to the worship of Shiva as Vishveshvara goes back to very early times. Kashi itself enjoys highest sanctity since times immemorial. According to the Puranas, every foot-step taken in Kashi Kshetra has the sanctity of making a pilgrimage to a tirtha. Lord Vishvanatha is regarded as the protector of Kashi and the belief is that one earns great religious merit by having darshana (view) of the deity after having bathed in the Ganges. After destruction of the temple on Aurangzeb’s orders, a mosque was built which still stands there as a testimony of the great tolerance and spirit of forgiveness of the Hindus even towards those who had for centuries desecrated and destroyed their temples and other places of worship and learning, and also as a lesson that “mutually uncongenial cultures”, when forced by circumstances to intermingle in the same Geographical area, result in such calamities. A portion of the sculpture of the demolished temple, probably built in the late 16th century, still survives to tell the fate of Aurangzeb’s vandalism and barbarity. The present temple of Vishveshvara was built by Ahilya Bai Holkar of Indore.

Exhibit No. 12 i – ii – iii : “During this month of Ramzan (1080 A.H./January-February 1670) ….. the Emperor ….. The reviver of the Faith of the Prophet issued orders for the demolition of the Dehra of Keshava Rai in Mathura. In a short time the destruction of this strong foundation of infidelity was accomplished and on its site a lofty mosque was built. ….. the idols large and small of the temple were brought to Agra and buried under the steps of the mosque of Begum Sahib” (Maasir-i- ‘Alamgiri, 95-96).

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WE  HAVE A ROAD NAMED AFTER AURANGZEB, ENEMY OF HINDUS RIGHT IN HEART OF DELHI,WHICH INFURIATE HINDUS AND REMINDS US OF THE AGONIES SUFFERED !!! COURTESY SECULARISM!

AURANGZEB,THE MOST CRUELEST AND FANATIC MUSLIM RULER OF MUGHAL DYNASTY

Aurangzeb, Emperor Shah Jahan’s sixth son, was born on 24th October 1618 at Dohad in Madhya Pradesh, and wrested India’s crown from his father before the end of June 1658, after defeating his brother Prince Dara Shukoh’s armies, first at Dharmat near Ujjain (15th April 1568) and the second, led by Dara himself, at Samugarh on 29th May 1658. The War of Succession to the richest throne in the world was practically over with this victory, and Aurangzeb secured his position by making Murad, his brother and accomplice in his impetuous pursuit for power, his prisoner, by treachery, on 25th June. He had already made his old father Emperor Shah Jahan a prisoner in the Agra Fort (8th June 1658).

Shah Jahan survived his confinement by nearly eight years and the disgraceful manner of his burial (Exhibit No. 5) will ever remain a stigma on this unscrupulous son Aurangzeb’s advent to the throne in his father’s life time was not welcomed by the people of India, because of the treacherous manner it was achieved; but public opinion became all the more hostile towards him when Prince Dara Shukoh, the favourite son of Shah Jahan, the translator of the Upanishads (Exhibit No. 2), and a truly liberal and enlightened Musalman, was taken prisoner on the Indian border, as he was going to Persia. Dara was paraded in a most undignified manner on the streets of Delhi on 29th August 1659. The French Doctor, Bernier, was an eye-witness to the scene and was deeply moved by the popular sympathy for Dara (Exhibit No. 3) which so much alarmed Aurangzeb that he contrived to have a decree from his Clerics announcing death-sentence for his elder brother on the charge of apostasy (Exhibit No. 4).

Throughout the War of Succession, Aurangzeb had maintained that he was not interested in acquiring the throne and that his only object was to ward off the threat to Islam, which was inevitable in case Dara Shukoh came to power. Many, including his brother Murad, were deceived by this posture. After his formal accession in Delhi (5th June 1659) he posed as a defender of Islam who would rule according to the directions of the Shariat, and with the advice of the Clerics or Ulama for whom the doctrines, rules, principles and directives, as laid down and interpreted in the 7th and 8th century Arabia, Persia and Iraq, were inviolable and unchangeable in all conditions, in all countries, and for all times to come.

One of the main objectives of Aurangzeb’s policy was to demolish Hindu temples. When he ordered (13th October 1666) removal of the carved railing, which Prince Dara Shukoh had presented to Keshava Rai temple at Mathura, he had observed ‘In the religion of the Musalmans it is improper even to look at a temple’, and that it was totally unbecoming of a Muslim to act like Dara Shukoh (Exhibit No. 6, Akhbarat, 13th October 1666). This was followed by destruction of the famous Kalka temple in Delhi (Exhibit No. 6, 7, 8, Akhbarat, 3rd and 12th September 1667).

In 1669, shortly after the death of Mirza Raja Jai Singh of Amber, a general order was issued (9th April 1669) for the demolition of temples and established schools of the Hindus throughout the empire and banning public worship (Exhibit Nos. 9 & 10). Soon after this the great temple of Keshava Rai was destroyed (Jan.-Feb. 1670) (Exhibit No. 12) and in its place a lofty mosque was erected. The idols, the author of Maasir-i-Alamgiri informs, were carried to Agra and buried under the steps of the mosque built by Begum Sahiba in order to be continually trodden upon, and the name of Mathura was changed to Islamabad. The painting (Exhibit No. 13) is thus no fancy imagination of the artist but depicts what actually took place.

This was followed by Aurangzeb’s order to demolish the highly venerated temple of Vishwanath at Banaras (Persian text, Exhibit No. 11), Keshava Rai temple (Jan.-Feb. 1670) (Persian Text, exhibit No. 12 and Painting, Exhibit No. 13), and of Somanatha (Exhibit No. 14).To save the idol of Shri Nathji from being desecrated, the Gosain carried it to Rajputana, where Maharana Raj Singh received it formally at Sihad village, assuring the priest that Aurangzeb would have to trample over the bodies of one lakh of his brave Rajputs, before he could even touch the idol (Exhibit No. 15)

Aurangzeb’s zeal for temple destruction became much more intense during war conditions. The opportunity to earn religious merit by demolishing hundreds of temples soon came to him in 1679 when, after the death of Maharaja Jaswant Singh of Jodhpur in the Kabul Subah, he tried to eliminate the Rathors of Marwar as a political power in Rajputana. But Maharana Raj Singh of Mewar, in line with the great traditions of his House, came out in open support of the Rathors.. This led to war with both Mewar and Marwar during which the temples built on the bank of Rana’s lake were destroyed by his orders (Exhibit No. 23, Akhbarat 23rd December 1679) and also about three hundred other temples in the environs of Udaipur. (Exhibit No. 25, Text), including the famous Jagannath Rai temple built at a great cost in front of the Maharana’s palace which was bravely defended by a handful of Rajputs (Exhibit Nos. 20, 21).

Not only this, when Aurangzeb visited Chittor to have a view of the famous fort, he ordered the demolition of 63 temples there which included some of the finest temples of Kumbha’s time (Exhibit No. 22). From Marwar (in Western Rajasthan) alone were brought several cart-loads of idols which, as per Aurangzeb’s orders, were cast in the yard of the Court and under the steps of Jama Masjid (Exhibit No. 19). Such uncivilized and arrogant conduct of the Mughal Emperor alienated Hindus for ever, though they continued to be tolerant towards his creed.

In June 1681, orders, in a laconic two-liner, were given for the demolition of the highly venerated Jagannath Temple in Orissa (Exhibit No. 24, Akhbarat, 1st June 1681). Shortly afterwards, in September 1682, the famous Bindu-Madhav temple in Banaras was also demolished as per the Emperor’s orders (Exhibit No. 27, Akhbarat, Julus 26, Ramzan 20). On 1st September 1681, while proceeding to the Deccan, where his rebel son Prince Akbar, escorted by Durga Das Rathore, had joined Chhatrapati Shivaji’s son, Shambhaji, thus creating a serious problem for him, Aurangzeb ordered that all the temples on the way should be destroyed. It was a comprehensive order not distinguishing between old and newly built temples (Exhibit No. 26, Akhbarat, Julus 25, Ramzan 18). But in the district of Burhanpur, where there were a large number of temples with their doors closed, he preferred to keep them as such, as the Muslims were too few in number in the district. (Exhibit No. 28, Akhbarat 13th October 1681). In his religious frenzy, even temples of the loyal and friendly Amber state were not spared, such as the famous temple of Jagdish at Goner near Amber (Exhibit Nos. 30, Akhbarat, 28th March and 14th May 1680). In fact, his misguided ardour for temple destruction did not abate almost up to the end of his life, for as late as 1st January 1705 we find him ordering that the temple of Pandharpur be demolished and the butchers of the camp be sent to slaughter cows in the temple precincts (Akhbarat 49-7).

The number of such ruthless acts of Aurangzeb make a long list but here only a few have been mentioned, supported by evidence, mostly contemporary official records of Aurangzeb’s period and by such credible Persian sources as Maasir-i-Alamgiri.

In obedience to the Quranic injunction, he reimposed Jizyah on the Hindus on 2nd April 1679 (Exhibit No. 16), which had been abolished by Emperor Akbar in 1564, causing widespread anger and resentment among the Hindus of the country. A massive peaceful demonstration against this tax in Delhi, was ruthlessly crushed. This hated tax involved heavy economic burden on the vast number of the poor Hindus and caused humiliation to each and every Hindu (Exhibit No. 18). In the same vein, were his discriminatory measures against Hindus in the form of exemption of the Muslims from the taxes (Exhibit No. 31, Akhbarat 16th April 1667) ban on atishbazi and restriction on Diwali (Exhibit No. 32), replacement of Hindu officials by Muslims so that the Emperor’s prayers for the welfare of Muslims and glory of Islam, which were proving ineffective, be answered (Exhibit Nos. 33, 34). He also imposed a ban on ziyarat and gathering of the Hindus at religious shrines, such as of Shitla Mata and folk Gods like Pir Pabu (Exhibit No. 35, Akhbarat 16th September 1667), another ban on their travelling in Palkis, or riding elephants and Arab-Iraqi horses, as Hindus should not carry themselves with the same dignity as the Muslims! (Exhibit No. 36). In the same vein came brazen attempts to convert Hindus by inducement, coercion (Exhibit No. 41) or by offering Qanungoship (Exhibit No. 44, 45, 46) and to honour the converts in the open Court. His personal directions were that a Hindu male be given Rs.4 and a Hindu female Rs.2 on conversion (Exhibit No. 43, Akhbarat 7th April 1685). “Go on giving them”, Aurangzeb had ordered when it was reported to him that the Faujdar of Bithur, Shaikh Abdul Momin, had converted 150 Hindus and had given them naqd (cash) and saropas (dresses of honour) (Exhibit No. 40, Akhbarat, 11th April 1667). Such display of Islamic orthodoxy by the State under Aurangzeb gave strength and purpose to the resistance movements such as of the Marathas, the Jats, the Bundelas and the Sikhs (Exhibit No. 46).

On the 12th May 1666, the dignity with which Shivaji carried himself in the Mughal court and defied the Emperor’s authority, won him spontaneous admiration of the masses. Parkaldas, an official of Amber (Jaipur State) wrote in his letter dated 29th May 1666, to his Diwan. “Now that after coming to the Emperor’s presence Shivaji has shown such audacity and returned harsh and strong replies, the public extols him for his bravery all the more …” (Exhibit No. 37). When Shivaji passed away on April 1680 at the age of 53 only, he had already carved a sufficiently large kingdom, his Swarajya, both along the western coast and some important areas in the east as well.

Aurangzeb could never pardon himself for his Intelligence in letting him escape from his well laid trap and wrote in his Will (Exhibit No. 48) that it made him ‘to labour hard (against the Marathas) to the end of my life (as a result of it)”. He did not realize that it was his own doing: the extremely cruel manner ‘even for those times – in which he put to death Shivaji’ son, Shambhaji (Exhibit No. 38) made the Maratha king a martyr in the eyes of the masses and with that commenced the People’ War in Maharashtra and the Deccan which dug the grave of the Mughal empire.

Till the very end Aurangzeb never understood that the main pillars of the government are the affection and support of the people and not mere compliance of the religious directives originating from a foreign land in the seventh-eighth centuries.

His death after a long and ruinous reign lasting half a century, ended an eventful epoch in the history of India. He left behind a crumbling empire, a corrupt and inefficient administration, a demoralized army, a discredited government facing public bankruptcy and alienated subjects.

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