<b>Mid-air terror: All detained in Amsterdam are Indians</b><!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>They "got something" that was not allowed on board the flight and this matter was "important enough to be investigated", he said.</b>

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Those detained were identified as Sohail Abdul Aziz Nizami, Ayub Qadir, Sajid Qadir, Yusuf Haji Ghaffar Memon, Nur Mohammed Batliwala, Shakeel Usman Chotani, Ayub Khan, Ehsan Farooqi, Ghulam Mustafa, Mohammed Yusuf, Mohammed Imran and Mohammed Iqbal Batliwala.<!--QuoteEnd--><!--QuoteEEnd-->

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PART -1
LINK TO PART -1

Friends,

Here is an essay on what happend with Islamic rulers in India. Most of the history that is taught to us is very biased as it is taken directly from the court historians of muslim rulers.

The essay is organized into three parts:
a) First section is from William Wilson Hunter, a famous indologist of 19th century.
b) Second section is a partial list of rulers who fought the muslims and the battles they fought are described. (I am working on an update in which all I will add info about the marathas, Sikhs, the empires of south India, Assam, Kashmir, UP, MP).
c) Section on references that were used to create this article.

Source: Rajputs and Invasions of India (This has better formatting and nice pictures then what has been cut and pasted below).
(Extensive updates to the site. New section on Chivalry added. A new section on
Banda Bhadur added. Organization of Indian Kingdoms is updated and so
is the protection of Hinduism section). Aug-2006 update.



-Digvijay

PS: Thanks Viren for letting me post the link and I encourage forum members to ask a lot of questions.

=============================================

The Rajputs suffered the brunt of the aggression from various Mongol-Turkic-Afghan warlords who repeatedly invaded the Indian subcontinent, then known as Hindustan. Hindustan was one of the most economically prosperous regions in the world till 18-th century and had grabbed the attention of several neighbouring Islamic kingdoms.

Organization of Indian kingdoms during invasions

W.W. Hunter describes in Chapter X of his book, The Indian Empire, Its People, History And Products, the organization of Indian kings and how they fought these invaders.

Within a hundred years after his (Muhammad's) death, his followers had invaded the countries of Asia as far as the Hindu Kush. Here there progress was stayed and Islam had to consolidate itself during three more centuries before it grew strong enough to grasp the rich prize of India. But almost from first the Arabs had fixed eager eyes upon that wealthy country. Fifteen years after the death of prophet, Usman sent a sea expedition to Thana and Broach on the Bombay coast (647 ? AD). Other raids towards Sindh took place in 662 and 664 with no results.

The armies of Islam had carried the crescent from the Hindu Kush westwards, through Asia, Africa and Southern Europe, to distant Spain and Gaul, before they obtained a foothold in Punjab. This long delay was due, not only to the daring of individual tribes, such as Sindh Rajputs, just mentioned but to the military organization of the Hindu Kingdoms.

Each of these groups of kingdoms, alike in the north and in the south, had a certain power of coherence to oppose to a foreign invader; while the large number of groups and units rendered conquest a very tedious process. For even when the overlord or central authority was vanquished, the separate units had to be defeated in detail, and each state supplied a nucleus for subsequent revolt. We have seen how the brilliant attempt in 711, to found a lasting Muhammedan dynasty in Sindh, failed. Three centuries later, the utmost efforts of two great Musalman invaders (Mahmud of Ghazni and Mohammed Ghori) from the north-west only succeeded in annexing a small portion of the frontier Punjab Province between 977 and 1176 A.D. The Hindu power in Southern India was not completely broken till the battle of Talikot in 1565; and within a hundred years, in 1650, the great Hindu revival had commenced which under the form of Maratha confederacy, was destined to break up the Mughal Empire in India. That Empire, even in the north of India, had only been consolidated by Akbar's policy of incorporating Hindu chiefs into his government(1556-1605). Up to Akbar's time, and even during the earlier years of his reign a series of Rajput wars had challenged the Muhammadan supremacy. In less than two centuries after his death, the succesor of Akbar was a puppet in the hand of the Hindu marathas at Delhi.

The popular notion that India fell an easy prey to the Musalmans is opposed to the historical facts. Muhammadan rule in India consists of a series of invasions and partial conquests, during eleven centuries, from Usman's raid, circ.647, to Ahmad Shah's tempest of invasion in 1761 A.D.

At no time was Islam triumphant throughout the whole of India. Hindu dynasties always ruled over large areas. At the height of the Muhammadan power, the hindu princes paid tribute, and sent agents to the Imperial court. But even this modified supremacy of Delhi lasted for little over a century (1578-1707). Before the end of that brief period the Hindus had begun the work of reconquest. The native chivalry of Rajputana was closing in upon Delhi from the south; the religious confederation of the Sikhs was growing into a military power on the north-west. The Marathas had combined the fighting powers of the low-castes with the statesmen ship of the Brahmans, and were subjecting the Muhammadan kingdoms throughout all India to tribute. So far as can now be estimated, the advance of the English power at the beginning of the present century alone saved the Mughal Empire from passing to the Hindus.

Partial list of Rajputs who fought the invaders

Bappa Rawal

The Chittorgarh fort in Rajasthan was the site of several battles between the Rajputs and the Islamic invaders.
The Chittorgarh fort in Rajasthan was the site of several battles between the Rajputs and the Islamic invaders.

Muslims started attacking India within a few decades of the birth of Islam. For a few hundred years they had no success. Mohammed Bin Qasim was able to defeat Dahir in Sindh but was routed by Bappa Rawal. Qasim attacked Chittore, which was ruled by Mori Rajputs, via Mathura. Bappa, of guhilote dynasty, was a commander in Mori army and so was Dahir's son. Bappa defeated and pursued Bin Qasim through Saurashtra and back to Sindh. After this resounding defeat of the caliphate at the hands of Bappa, for next few hundred years there were no more Islamic incursions into India. (note Muslim historians rarely recorded the defeats of their kings).

Then Mahmud started his raids and was successful in looting Somnath.


Prithviraj Chauhan

Muhammad Ghori attacked India multiple times. First time he was routed in present day Gujarat by Rajputs. Mularaja-II was not even a teen yet and his mother organized the defences of Pattan. Battle was fought at Kayadara near Mount Abu and Ghori was resoundingly defeated. After this defeat he never entered India through Gujarat. In first battle of Taraori in 1191 Prithviraj Chauhan captured Ghori and Ghori begged for his life. Prithviraj allowed him to go despite his generals asking him not to do so.
Prithivraj lived at Taragarh fort which was also known as Ajaymeru after which the town of Ajmer got its name.
Prithviraj Chauhan lived at Taragarh fort which was also known as Ajaymeru after which the town of Ajmer got its name.

Following year Ghori came again. Prithviraj advanced with his army and sent a letter to Ghori. In this letter Ghori was asked to return as he had been defeated the previous year and was spared his life. Ghori replied that he was in India on the orders of his brother, Ghiasuddin, and that he could only retreat after he got a word from his brother. This letter was sent in the evening and Ghori moved his camp back a few kilometers. On receiving this letter and seeing Muhammad move his camp back Prithviraj assumed that Ghori was not interested in fighting. Ghori also knew that rajputs did not fight in the night and only started fighting after sun had come up. (This is an ancient Kshatriya practice e.g mahabharata was also fought mostly in day time). He attacked in the early morning hours when Prithviraj and his army were sleeping and was able to win this war.


Hammir Dev Chauhan

Ranthambore
Ranthambore fort of Hada Chauhan dynasty

Prithviraj's descendant, Hammir Dev Chauhan ruled Ranthambore. Jalore was ruled by another branch of Chauhans, the Songaras. Ala ud din Khilji usurped Delhi from his father-in-law, Jalal-ud-din Khilji, by killing him in cold blood. In 1299 Ala ud din's mongol general Ulugh Khan sought to quell Hindu resistance in Gujarat and besieged Junagadh and sacked the temple at Somnath. Ulugh Khan had broken the shivalinga of Somnath and was carrying it back to Delhi. Kanhad Dev Songara, ruler of Jalore, attacked and defeated Ulugh Khan. His son Biramdeo and Jaitra Deora were the generals who commandeered Kanhad Dev's army. They captured the fragments of the Shivalinga. Kanhad had the shivalinga washed in Gangajal and had the fragments placed at various Shiva temples around Jalore. One of Ala ud din's generals was a neo-Muslim, Muhammad Shah, who had helped Kanhad Dev. This general later went and stayed with Hammir Deo in Ranthambore. Ala ud din wanted him dead, and asked Hammir to hand him over. Hammir replied that he knows how to draw his sword, and anyone who has taken shelter in his fort would not be turned over. Hammir did not consider Khilji king of India. Ala ud din attacked Ranthambore in 1299, but his armies were defeated. He finally came himself in 1301, and there was a long siege. Hammir was very well prepared. When the fort did not fall after repeated bloody skirmishes Khilji resorted to diplomacy. Hammir was very suspicious but he heeded to his councillors who told him that sword is not always the best recourse. Ratipal and Ranmal, who were close confidants of Hammir, were sent to the Khilji camp. Ranmal's father was hung by Hammir for treachery and his property was confiscated. Ranmal earned the trust of Hammir by being brave in battles that Hammir fought but perfidy was in his blood. Khilji bribed these two generals of Hammir's army and consequently Ranthambore fell.


Rawal Ratan Singh,Gora,Badal

Palace of Queen Padmini
Palace of Maharani Padmini

Khilji wanted to win Chittor because sisodiyas of Chittor never accepted the rule of Islam. Another reason was Rani Padmini. He laid a siege but Chittor would not fall. Then he requested Rawal Ratan Singh, husband of Rani Padmini, that if he is allowed a glimpse of Rani he would leave. By this time the situation inside the fort was getting bad. Rawal discussed this with his advisers and they agreed that they can show Padmini's face in a mirror to the sultan. The meeting took place and afterwards out of courtesy when Ratan Singh was walking Khilji out of the palace, Khilji's men captured Rawal Ratan Singh. Khilji sent a message to the fort that Rawal can be spared by exchanging Rani Padmini. Padmini discussed this with Gora, her maternal uncle, who was a Chauhan rajput. Gora told her not to worry and that he would go and bring back Rawal Ratan Singh. Padmini's nephew Badal who was just sixteen also assured her. A message was sent from the fort to Khilji that Padmini would come with 700 of her servants in "palanquins" (palki in hindi) and that no Muslim soldier should peek inside the palki to outrage the modesty of the women. Letter also said that before Padmini meets Khilji she would like to talk to Rawal. Khilji agreed. All the palki's had the best rajput warriors with two swords each. When Padmini's palki, which was occupied by Gora, reached Rawal's tent he asked Rawal to mount the horse and go back to the fort. Then Gora gave a signal and every rajput came out of the palki and attacked the Muslims who were cut to pieces. Gora reached Khilji's tent and was about to kill the sultan when Khilji moved his concubine in front of himself. Gora, being a rajput could not kill an innocent women and these few seconds were enough for Khilji's guards to kill Gora from behind.


Maharana Hammir

Jag Niwas, the summer abode of the Ranas of Mewar, in Udaipur Rajasthan
Jag Niwas, the summer abode of the Ranas of Mewar, in Udaipur Rajasthan

After Ratan Singh's death his successor Laxman Singh tried to capture Chittor and fought a battle with Tughlaq near Chittor. He died along with his son Ari. His second son Ajay was severely wounded but was taken away from the battlefield by other soldiers and survived. Ajay was not a powerful ruler and his sons were likewise. Ajay knew that Ari had a son Hammir and he called Hammir to come to him. Hammir, along with his mother came to see his uncle. Ajay said that he had grown weak and a dacoit, Munja Balicha, was wreaking havoc in Rana Ajay's domain. Hammir vowed that he would take care of Munja. Hammir took seven warriors with him and set out to finish Munja. Hammir at this stage was just a teenager. Munja was tracked. When Munja was riding with his band to plunder a village, Hammir stood in his way on his white steed. Munja asked him to leave the way or die. Hammir challenged him to a duel and seeing that Hammir was just a teenager Munja readily agreed. Hammir killed Munja and brought his head and put it at Rana Ajay's feet and told his uncle that Munja will never be a problem again. Rana Ajay realized Hammir should be the ruler and he coronated Hammir as the new ruler of Mewar. Ajay's sons were unhappy with this and decided to move to Maharashtra. Do note that Chittor was called Khijarabad at this time as Ala ud din had renamed it after his son and at Hammir's coronation was ruled by Muhammad bin Tughlaq. Hammir captured Chittor. Tughlaq became very unhappy and launched a massive campaign against Hammir which he led himself. Hammir knew as soon as he captured Chittor that Tughlaq would attack him. He rallied all nearby rajput states to join him and they did. Battle was fought and Tughlaq was badly defeated and captured. After he paid a hefty fees and surrendered all of Mewar's territory he was let go. After this defeat Mewar was never attacked by Tughlaq.


Maharana Kumbha

Vijay Sthamb (Victory Tower) built by Maharana Kumbha
Vijay Sthamb (Victory Tower) built by Maharana Kumbha


Later Rana Kumbha repeatedly defeated sultans of Malwa and Gujarat and built 32 forts in Rajasthan. Even the combined armies of sultans of Malwa and Gujarat could not beat Kumbha. To commemorate his victory over these Muslim rulers of Malwa and Gujarat, Maharana Kumbha built the victory tower in 1440 A.D.

Kumbhalgarh fort built by Maharana Kumbha
Kumbhalgarh fort built by Maharana Kumbha


The tower has nine-stories and is covered with exquisite sculputres of Hindu Gods and Godesses depicting episodes from Ramayana and Mahabharata.

Rana Sanga

In Kumbha's lineage was Rana Sangram Singh or Sanga. Ibrahim Lodi, ruler of Delhi, was defeated by Man Singh Tomar of Gwalior but being a Hindu Kshatriya, Man Singh out of magnanimity let Ibrahim go back to Delhi. Man Singh's descendants fought at Haldighati along with Maharana Pratap against Akbar and showed exemplary bravery. Lodi was defeated by Babur later. Now Babur was having sleepless nights because of Sanga. Babur sent about 1500 choice cavalry to attack Sanga. These were butchered by Sanga's rajputs.
The Chittorgarh fort in Rajasthan was the site of several battles between the Rajputs and the Islamic invaders.
The Chittorgarh fort in Rajasthan was the home of Sisodiya clan of Rajputs and was also the site of several battles between the Rajputs and the Islamic invaders.


Babur wanted to discuss peace terms. For discussions Sanga sent his general Silhadi (Shiladitya). Babur won this general by promising him independent kingdom. Silhadi came back and reported that Babur does not want peace and he wants to fight. Fight started and Babur's army was being knocked out of the field and victory was certain for Sanga. At this juncture Silhadi and his army just left the field and this tilted the war in favor of Babur and he won.


Rao Maldeo Rathore

Humayun, Babur's son was defeated by Sher Shah Suri, a Pathan. Humayun was forced to leave India and he took refuge with Safavid king of Persia. Sher Shah became ruler of Delhi. The Sesodias of Mewar had not yet recovered from Rana Sanga's treacherous defeat. In Marwar the Rathores were becoming very powerful. The Rathore king Rao Maldeo had extended his territory to within a couple of hundred kilometers of Delhi. Sher Shah attacked Maldeo. Maldeo came with a force of 40 thousand and Sher Shah had 60 thousand. In the evening Sher Shah sent forged letters to Maldeo's camp. In these letters it was stated that few generals from Maldeo's army were buying arms from Sher Shah's army. This caused great consternation in Maldeo who thought there is treachery and that some of his generals had crossed over to Sher Shah. Maldeo left with 20 thousand men.
Mehrangarh Fort, Home of Rathore rulers of (Rajasthan, India)

Mehrangarh Fort, Home of Rathore rulers of (Rajasthan, India)


In reality there was no treachery. Later when Maldeo's generals Kumpa (his progeny are Kumpawat rathores) and Jaita (his progeny are Jaitawat rathores) found out what happened they did not loose cool and decided they would not leave the field even though they just had 20 thousand men and had to face 60 thousand Pathans of Sher Shah. Finally battle of Sammel was fought and Sher Shah was shocked by what he saw. Sher Shah's top generals lost there lives and his army suffered heavy losses. After this Sher Shah commented that "for a few grains of bajra [a grain crop that grows in Marwar] he had almost lost the entire kingdom of India". It is a moot point now but had Maldeo not retreated because of the fake letter Rathores/Rajputs would have defeated Sher Shah. In my bhoomi (Rajasthan) Deoras are considered the most stubborn, Hadas the most brave and Rathores the invincible warriors on the battlefield (Ranbanka Rathore).


Maharana Pratap


Humayun's son Akbar was born in the palace of a Hindu king, at Amarkot, who had given Humayun shelter when he was being pursued by Sher Shah. Akbar realized that he can never subdue Rajputs and become sole ruler of India. He decided to pursue diplomacy and was able to convince the Kacchwaha Rajput rulers of Amber(modern day Jaipur) about a matrimonial alliance. King of Amber agreed and Maan Kunwar became Akbar's queen and the mother of Prince Salim, who later became the Mughal emperor Jahangir. Soon other Rajput kingdoms in Rajasthan also gave their daughters to Akbar. This was the darkest period in the history of Rajputs.



Maharana Pratap of Udaipur
Maharana Pratap of Udaipur

Only two kings remained against this. The sisodiyas of Mewar and Hadas of Ranthambore. Hada are Chauhans. Finally Kunwar Man Singh of Amber and Akbar went and met Surjan Hada that he should become friends with Akbar. Surjan some how agreed but one of his conditions of friendship was that no daughter of Hadas would ever be asked to marry mughals and Akbar agreed. Surjan was very saddened by this friendship with Akbar and the fact that he could not help Maharana Pratap against Akbar. He felt so ashamed that he moved his residence to Banaras and made sure that Hindus in the holy city had no problems at the hands of Muslims. So there remained just the house of Mewar the sole bearer of Rajput pride in the face of immense opposition from Mughals as well as other rajputs who had sold there souls essentially to mughals by giving there daughters.

Looking down from the Chittorgarh fort.
Looking down from the Chittorgarh fort.

Maharana Pratap, the Sesodia ruler of Mewar, passed a law in his state that none of his followers will intermarry with Rajputs who have given their daughters to Muslims. This rule was followed by his loyal band of Rajputs, which included Rathores, Chauhans, Sesodias, Parihars, Tomars, Kacchwaha and Jhalas. Maharana Pratap never accepted Akbar as ruler of India, and fought Akbar all his life. Akbar first tried diplomacy to win over Maharana Pratap but nothing worked. Pratap just said he has no intention to fight with Akbar but he cannot bow down to Akbar and accept him as the ruler. Some scholars argue that there is some chance that Maharana could have become friends with Akbar but in the siege of Chittor when Akbar killed 30,000 civilian, unarmed residents of Chittor, because they refused to convert to Islam, left a lasting impression on Maharana's mind and he decided he cannot bow to such an unjust and cruel human being as Akbar was. (People should note that when Hindu Kings fought with each other unarmed civilians were never killed in the loosing king's territory).


Haldighati
Haldighati


Finally Akbar attacked Maharana Pratap at Haldighati. Akbar's general was Man Singh Kacchwaha of Amber, leading an army of 40 thousand men. Maharana had about 8 thousand men and some Bhil warriors. One of Maharana's generals was Hakim Khan Sur, who was from the line of Sher Shah Suri, a pathan. Pathans are the only faction of Muslims that Rajputs do not mind befriending because a Pathan would rather give his life then his word. During the first attack Maharana Pratap's army routed the Mughals and Mughals ran for there life. Maharana Pratap decided to kill Man Singh, and Maharana Pratap's horse Chetak put his front feet on the trunk of the elephant that Man Singh was riding and Maharana threw his lance. Man Singh ducked, and the elephant driver was killed. Finally the numerical superiority of the Mughal army was too much and the battle ended in a stalemate. When Mughal army entered the nearby town of Gogunda they were so mortified that Maharana would attack them again that no one would venture out of the camp for months. They ran out of food and conditions were just miserable in the Mughal camp. They killed there own horses and ate them to survive. Finally help arrived many months later. Akbar was very unhappy with his generals and his army and he refused to see his generals for months.

Akbar kept sending expedition after expedition against Maharana Pratap but never succeeded. He lost lot of money and men in trying to defeat Maharana Pratap. For 30 years Pratap remained ahead of Akbar and in last ten years of his life was able to free most of his kingdom. The only fort Pratap could not recover was Chittor and that saddened him a lot. His son, Amar Singh, won that fort after Pratap's death.


Chetak Smarak
Chetak Smarak

It is said that somebody told Akbar that Pratap wanted to accept Akbar as the king. Akbar was very happy to hear this. One of Akbar's general was Prthviraj Rathore who was a very good poet. He told Akbar this is a lie (incidentally Prithviraj's mother and Pratap's mother were real sisters. Pratap and Prithviraj played together as kids in there maternal grandfather, Akshay Raj Songara's home who was a Chauhan rajput). Prithviraj wrote this letter to Pratap:

The hopes of the Hindu rest on the Hindu yet the Rana forsakes them. But for Pratap, all would be placed on the same level by Akbar; for our chiefs have lost their valour and our females their honour. Akbar is the broker in the market of our race; he has purchased all but the son of Udai (Singh II of Mewar); he is beyond his price. What true Rajput would part with honour for nine days (nauroza); yet how many have bartered it away? Will Chittor come to this market ...? Though Patta (an affectionate name for Pratap Singh) has squandered away wealth (on warfare), yet he has preserved this treasure. Despair has driven man to this market, to witness their dishonour: from such infamy the descendant of hammir alone has been preserved. The world asks, from where does the concealed aid of Pratap emanate? None but the soul of manliness and his sword .. The broker in the market of men (Akbar) will one day be surpassed; he cannot live forever. Then will our race come to Pratap, for the seed of the Rajput to sow in our desolate lands. To him all look for its preservation, that its purity may again become resplendent. It is as much impossible for me to believe that Pratap has called Akbar his emperor as to see the sun rising in the west. Tell me where do I stand? Shall I use my sword on my neck or shall I continue my proud bearing?

Pratap replied to him:

By my god Eklinga, Pratap would call the emperor Turk alone and the sun would rise in the east. You may continue your proud bearing as long as Pratap's sword dangles on the mughal head. Pratap would be guilty of Sanga's blood, if he was to tolerate Akbar. you would have the better of it, no doubt Prithviraj, in this wordy quarrel.

Prithviraj was overjoyed on getting this letter.

Maharana Pratap's son, Amar Singh, fought 17 wars with the Mughals but he finally accepted them as rulers. At this time a large chunk of Maharana Pratap's band of loyal Rajputs became disillusioned by the surrender and left Rajasthan. This group included Rathores, Deora Chauhans, Pariharas, Tomaras, Kacchwaha and Jhalas. They are called "Rors" and settled mostly in Haryana, with some in Uttar Pradesh. Until today they do not intermarry with other Rajputs but "gotra permitting" with other Rors only.


Maharaja Jaswant Singh

Umaid Bhavan Palace is the abode of Rathore rulers of Marwar
Umaid Bhavan Palace is the abode of Rathore rulers of Marwar

In the Battle of Dharmatpur, Jaswant Singh opposed Aurangzeb. The battle was fought on 15th April 1658, fifteen miles from Ujjain. Jaswant could have attacked Aurangzeb but he allowed Murad's armies to join Aurangzeb. He was desirous of beating both mughal princes at once. This delay allowed Aurangzeb to win over the mughal general, Kasim Khan, who was sent by Shah Jahan to help Jaswant Singh. Kasim Khan defected as soon as the war started but 30,000 rajputs of Jaswant decided that they would not leave the field. Some prominent generals in Maharaja's army were Mukund Singh Hara of Kotah and Bundi, Dayal Das Jhala, Arjun Gaur of Rajgarh in Ajmer province and Ratan Singh Rathore of Ratlam. Jaswant attacked both Aurangzeb and Murad and they barely escaped. According to James Tod in Annals and Antiquities of Rajasthan:

"Ten thousand Muslims fell in the onset, which cost seventeen hundred Rathores, besides Guhilotes, Haras, Gaurs, and some of every clan of Rajwarra. Aurangzeb and Murad only escaped because their days were not yet numbered. Notwithstanding the immense superiority of the imperial princes, aided by numerous artillery served by Frenchmen, night alone put a stop to the contest of science, numbers, and artillery, against Rajput courage."

Jaswant Thada:Chaatri (Cenotaph) of Maharaja Jaswant Singh
Jaswant Thada:Chaatri (Cenotaph) of Maharaja Jaswant Singh

Finally the unequal contest ended and Aurangzeb named the place of victory Fatehabad. In this battle Durga Das Rathore changed four horses and lost about half a dozen swords (they broke due to intense fighting) and he finally fell down half dead. Maharaja ordered him to be carried away. After his wounds healed he promptly rejoined Maharaja's army. James Tod further writes in Annals and Antiquities of Rajasthan:


"Rajputs, even in the moment of battle, worshipped the rising sun, and they sealed there faith in there blood; and none more liberally than the brave Haras of Kotah and Bundi. . . The annals of no nation on earth can furnish such an example, as an entire family, six royal brothers of Kotah, stretched on the field, and all but one in death. Of all the deeds of heroism performed on this day, those of Ratan Singh Rathore of Ratlam, by universal consent, are pre-eminent, and are wreathed into immortal rhyme by the bard in the Raso Rao Ratan."

Prithvi Singh was Jaswant Singh's son. It is chronicled in Marwar khyats that Aurangzeb presented Prithvi Singh a dress which was poisoned. On wearing this dress Prithvi died in great pain. Prithvi was a good leader and a brave prince. Jaswant could not get over the shock of his son's death. He was very saddened because he had no male heir who could seek revenge. Jaswant died in 1680. James Tod writes in his Annals and Antiquities of ancient Rajasthan:

"Sighs never ceased flowing from Aurang’s heart while Jaswant lived. . . had all the princely contemporaries of Jaswant- Jai Singh of Amber, Rana Raj Singh of Mewar, and Chattrapati Shivaji coalesced against their national foe, the Mughal power would have been made extinct. Could Jaswant, however, have been satisfied with the mental wounds he inflicted upon Aurangzeb, he would have had ample revenge; for the image of the Rathore crossed all his visions of aggrandizement. The cruel sacrifice of his heir, and the still more barbarous and unrelenting ferocity with which he pursued Jaswant’s innocent family, are the surest proofs of the dread which the Rathore prince inspired while alive."

Aurangzeb tried to kill Jaswant Singh many times. James Tod writes in his Annals and Antiquities:

"It was by the vigilance of this chief (Mokund Das Kumpawat), and his daring intrepidity, that the many plots laid for Jaswant’s life were defeated. He had personally incurred the displeasure of Aurangzeb, by a reply which was deemed disrespectful to a message sent by the royal "Ahadi" (royal messenger), for which the tyrant condemned him to enter a tiger’s den, and contend for his life unarmed. Without a sign of fear he entered the arena, where the savage beast was pacing, and thus contemptuously accosted him: "Oh, tiger of the Miyan, face the tiger of Jaswant"; exhibiting to the king of the forest a pair of eyes, which anger and opium had rendered little less inflamed than his own. The animal, startled by so unaccustomed salutation, for a moment looked at his visitor, put down his head, turned around and stalked from him. "You see" exclaimed the rathore, "that he dare not face me, and it is contrary to the creed of a true rajput to attack an enemy who dares not confront him".


It is written in Tarikh Mohammed Shahi that Aurangzeb, on hearing the news of Maharaja's demise, said, "Darwaja-e kufra shikast" i.e the door opposing the islamic faith in India is broken.

Soon after Maharaja Jaswant Singh's death, Aurangzeb imposed Jizyah. While Jaswant was alive Aurangzeb did not have the courage to impose Jizyah on non-muslims. V.A. Smith writes on page 438 of his book, Oxford History of India, "the death of Jaswant Singh emboldened the imperial bigot to re-impose the hated Jizyah, or poll-tax on non Muslims".
Durga Das Rathore

Durga Das Rathore


Durga Das Rathore

When Jaswant Singh Rathore died he had no son and this gave Aurangzeb a chance to appoint a Muslim as the ruler of Marwar. This upset Rathore Rajputs a lot. Two of Jaswant Singh's queens were pregnant when he died. One queen gave birth to Ajit Singh and other to Dalathamban. After Ajit's birth, Rathore generals, chief among them was Durga Das Rathore (a Karnot Rathore) went to Delhi along with the queens and the infants, and asked Aurangzeb that crown of Marwar should be given to Ajit Singh. Aurangzeb was very cunning and he had no intention of handing over the throne of Marwar. He suggested that Ajit should grow up in his harem but internally he wanted to kill them all.

Durga Das sensed this and they smuggled Ajit Singh out of Delhi to the outskirts of the city. When Mughal army came to capture them in Delhi, Durga Das and his men attacked the Mughals and started riding out of Delhi. Raghunandan Bhati and others soaked the streets of Delhi in crimson by flowing the blood of mughal pursuers. There were about three hundred Rajputs with Durga Das and there were thousands of pursuing Mughals. Every so often 15 - 20 Rajputs would fall behind attack the Mughal pursuers and in the process get themselves killed but it allowed the forward party to create some distance between Ajit and the Mughals. This continued till the evening by which time the Mughals had given up and Durga Das was left with just seven men out of three hundred he started with and reached Jaipur along with Ajit Singh.

Thereby started the 30 year Rajput rebellion against Aurangzeb. Mewar and Marwar forces combined together and almost killed Aurangzeb when he was trapped in the mountains of Rajasthan but the Mewar king out of magnanimity allowed Aurangzeb to escape.

All the trade routes were plundered by Rajputs and they started looting various treasuries of Rajasthan and Gujarat. To crush them Aurangzeb sent many expeditions but no success. These expeditions and drying up of revenue from trade routes running through Rajasthan had severe effect on his resources. In addition the lion of Maharashtra, Shivaji, had freed almost all of Maharashtra and was at constant war with Aurangzeb. Shivaji had some Rajput ancestry.
The historical city of Jaisalmer was founded by the Bhati clan of Rajputs.
The historical city of Jaisalmer was founded by the Bhati clan of Rajputs.

Finally, on his death-bed Aurangzeb complained that his life had been a complete failure. He was the sole reason for Mughal empire's crumbling. His war campaigns had practically left the treasury dry for his progeny.

Baron De Boigne payed tribute to rajput (rathaura) valor in his memoirs, which were published by his son in 18th century. De Boigne fought the rathaurs, as part of Mahadaji Scindia's army at Tonga, Lalsot and Medta.

James Tod describes the fate of Jaswant Singh's family and the birth of his son Ajit Singh. Following excerpt from Page 45,46 of Annals and Antiquities of Rajasthan:

"When Jaswant died beyond the Attock, his wife, the (future) mother of Ajit, determined to burn with her lord, but being in the seventh month of her pregnancy, she was forcibly prevented by Uday Kumpawat. As soon as the tidings reached Jodhpur, the Chandravati queen, taking a turban of her late lord, ascended the pile at Mandore. The Hindu race was in despair at the loss of the support of their faith. The bells of the temple were mute; the sacred shell no longer sounded at sunrise. The queen was delivered of a boy, who received the name of Ajit. As soon as she was able to travel, the Rathore contingent, with their infant prince, his mother, the daughters, and establishment of their late sovereign, prepared to return to their native land. But the unrelenting Aurangzeb, carrying his vengeance towards Jaswant even beyond the grave, as soon they reached Delhi, commanded that the infant should be surrendered to his custody. Aurang offered to divide Maru amongst Marwar nobles if they would surrender their prince; but they replied, "Our country is with our sinews, and these can defend both it and our Lord." With eyes red with rage, they left the Aum-khas. Their abode was surrounded by the host of the Shah. In a basket of sweetmeats they sent away the young prince, . . . and prepared to defend their honour; they made oblations to the gods, took a double portion of opium, and mounted their steeds. Then spoke Rinchor and Govind, sons of Jodha, and Chandarbhan the Darawat, and the son of Raghu, on whose shoulders the sword had been married at Ujjain, with the fearless Baharmall the Udawat, and the Sujawat, Raghunath. "Let us swim," they exclaimed, "in the ocean of fight. Let us root up these Asuras, and be carried by the Apsaras to the mansions of the sun." Then spake Durga Das Rathore, son of Asakaran, "The teeth of the Yavans are whetted, but by the lightning emitted from our swords, Delhi shall witness our deeds".

As thus the chiefs communed, and the troops of the king approached, the Rajloka (wives and daughters of Maharaja Jaswant Singh) of their late lord was sent to inhabit Swarga. Their own wives and daughters, were placed in an apartment filled with gunpowder, and the torch applied—all was soon over. Lance in hand, the Rathores rushed upon the foe, then the music of swords and shields commenced. Wave followed wave in the field of blood. Every tribe and every clan performed its duty in this day’s pilgrimage to the stream of the sword, in which Durgadas ground the foe and saved his honour.
The Rajputs founded several cities of modern-day Rajasthan. The historical city of Jodhpur was founded by the Rathore clan of Rajputs.
The Rajputs founded several cities of modern-day Rajasthan. The historical city of Jodhpur was founded by the Rathore clan of Rajputs.

When these brave men saw that nothing short of the surrender of all that was dear to a Rajput was intended by the fiend-like spirit of Aurangzeb, their first thought was the preservation of their prince; the next to secure their own honour and that of their late master. The means by which they accomplished this were terrific. Accordingly, “the battle fought by the sons of Duharia (rathore king who ruled Marwar in ancient time) in the streets of Delhi” is one of the many themes of everlasting eulogy to the Rathores; and the seventh of Sravan, S.1736 (the second month of the Monsoon of A.D. 1680), is a sacred day in the calendar of Maru.

In the midst of this furious contest, the infant prince was saved. DurgaDas and a few chosen friends repaired to the isolated rock of Abu, and placed him in a monastery of recluses. There the heir of Maru was reared in entire ignorance of his birth. Still rumours prevailed, that a son of Jaswant lived; that Durga and a few associates were his guardians; and this was enough for the loyal Rajput, to be his rallying-word in the defense of his rights."

Protection of Hinduism

A point to note here is that lot of Muslims, Western and some Hindu historians think that Islam/Muslims did not do conversion of Hindus by sword. The argument they give is that there are so many Hindus still today in India. This is completely wrong because most Muslim rulers in India tried to convert as many as they could but it was the strength of Rajput sword and later Maratha,Sikh swords that kept Hinduism alive in India. If there were no Rajputs, Marathas , Sikhs in India, then India would be just like Iraq, Iran, Turkey, or Pakistan in terms of religion of the population.

The preservance of Hinduism in India by the Rajput sword against the entire might of Islamic rulers is the most glorious achievement by a race in the annals of world history and every one should know this fact, more so Indians and most definitely each and every Rajput. Presence of Rajput generals in Mughal army was a blessing in disguise for the Hindu population as the mughal army when headed by a rajput general could not engage in wanton destruction of Hindu temples as well as mass coversion of Hindus to Islam.

In his Annals and Antiquities of Rajasthan James Tod wrote:

"What nation on earth could have maintained the semblance of civilization, the spirit or the customs of their forefathers, during so many centuries of overwhelming depression, but one of such singular character as the Rajpoot? . . . Rajasthan exhibits the sole example in the history of mankind, of a people withstanding every outrage barbarity could inflict, or human nature sustain, from a foe whose religion commands annihilation; and bent to the earth, yet rising buoyant from the pressure, and making calamity a whetstone to courage. . . . Not an iota of their religion or customs have they lost. . . ".



Contrast this to how Muslims converted entire Iranian kingdom, where a very ancient religion of Zoroaster flourished, on the edge of the sword in a very short amount of time:

This section is from (THE PARSEES, THEIR HISTORY,MANNERS, CUSTOMS AND RELIGION. DOSABHOY FRAMJEE. First Published LONDON: SMITH, ELDER and CO., 65, CORNHILL: 1858.) [Page 3]



"Suffice it to say, that with Yezdezird, the forty-fifth king in the descent of the race of Kaimurs, ended the ancient Persian monarchy. The neighbouring and wealthy empire of Persia presented too tempting a prize to the fanatic and ambitious spirit, evoked by Mahomed, to remain long unmolested , and in the middle of the seventh century of the Christian era, the Arab sword invaded Persia, under Caliph Omar. In a fierce and well-contested battle with the Persians at the village of Nahavand, about fifty miles from the ancient city of Ecbatana, the fate of the empire was decided.....Yezdezird, abandoning his kingdom as lost, fled the country; and after wandering in solitude and disguise for a period of ten years, was at last treacherously slain by a miller to whom the secret of his identity had been confided (651 AD). ....

Thus on the conquest of Persia, the Mahomedan soldiers of the Caliphat of Baghdad traversed the length and breadth of the country, presenting the alternative of death or the Koran, and compelling the conquered nation to accept the one or the other. By these oppressive and cruel means, a hundred thousand persons are said to have daily abjured the faith of there forefathers; and the fire-temples and other sacred places were destroyed or converted into mosques."

References

# Beck, Dr. Sanderson (2004), India & Southeast Asia to 1875., World Peace Communications, ISBN 0976221004.

# Bhati, Hari Simha (2002), Annals of Jaisalmer: a pre-medieval history., Kavi Prakashan, ASIN B0000CPJC0.

# Bhati, Dr. Hukam Singh (2003), Bhati vamsa ka gauravamaya itihasa Vol I-II., Ithihass Anusandhan Sansthan, Chaupasani, Jodhpur.

# Bhati, Dr. Narayan Singh (1991), Maharaja Mansingh: the mystic monarch of Marwar., Maharaja Man Singh Pustak Prakash, Jodhpur.

# Bhati, Dr. Hukam Singh (1990), Maheca Rathaurom ka mula itihasa: Ravala Mallinatha ke vamsaja - Maheca, Baramera, Pokarana, Kotariya aura Khavariya Rathaurom ka sodhapurna itihasa., Ratan Prakashan, Jodhpur.

# Bhati, Dr. Hukam Singh (Editor) (1993), Mevara jagiradaram ri vigata : Maharana Amarasimha Dvi. evam Maharana Bhimasimha., Pratap Shodh Pratishtan, Udaipur 313 001.

# Bhati, Dr. Hukam Singh (Editor) (2001), Svatantrya vira Rava Chandrasena: Jodhapura ka sasaka 1562-1581., Rajasthani Shodh Sansthan, Chaupasani, Jodhpur.

# Bhati, Dr. Hukam Singh (Editor) (2002), Vira siromani Rava Amarasimha Rathaura : Nagaura ka sasaka, 1638-1644., Rajasthani Shodh Sansthan, Chaupasani, Jodhpur.

# Bhatnagar, Professor V.S. (), Essays on Bardic literature.

# Chauhan, Dr. Bindhayaraj (2003), Bharata ka Liyonidasa, Sonigira Virama de Chauhana, Jalaura: Lionidas of India Sonigira Viram de Chauhan., Arjun Singh Songara publication, Sanchore, Jalore, Rajasthan.

# Chauhan, Dr. Lal Bhadur Singh (ISBN 81-7043-429-7), Rashtra-gaurava suravira Maharana Pratapa., Atma Ram and Sons, New Delhi 110006, ISBN 81-7043-429-7.

# Choudhury, Bani Roy (2nd Ed. 1977), Folk tales of Rajasthan., Sterling Publishers, ASIN B0007ANEHY.

# Dua, Shyam (2004), The luminous life of Maharana Pratap., ISBN 8175738324.

# Gehlote, Sukhvir Singh (2000), Svatamtrata-premi Durgadasa Rathaura., Navbharat Publications, Jodhpur 342 001, Rajasthan.

# Harlan, Lindsey (1992), Religion and Rajput Women: The Ethic of Protection in Contemporary Narratives., University of California Press, ISBN 0520073398.

# Heinemann, S O (1990), Poems of Mewar., Vintage Books, ISBN 81-85326-40-1.

# Hunter, W.W. (1886), The Indian Empire, Its People, History and Products., London: Trubner & Co, Ludgate Hill, 1886, ISBN 81-206-1581-6.

# Joshi, Dr. Sanjay (2004), Unveiling Ajitsingh's Sanskrit biography : issues in Marwar history and Sanskrit poetics., Books Treasure, Jodhpur, ISBN 81-900422-1-1.

# Kadam, Vasant S (1993), Maratha confederacy : a study in its origin and development., Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, ISBN 81-215-0570-2.

# Mathur, Professor G.L. (2004), Folklore of Rajasthan., Publisher Rajasthani Granthagar, Sojati Gate, Jodhpur.

# Mathur, Dr. L.P (2004), War strategy of Maharana Pratap, its evolution and implementation., Publication Scheme, Ganga Mandir, Jaipur-1, ISBN 81-8182-016-9.

# Mishra, Jwalaprasad (1914), Jati Bhaskara., Khemaraj Shrikrishnadas.

# Nagar, Dr. (Kr.) Mahendra Singh (2004), The genealogical survey : Royal house of Marwar and other states., Maharaja Man Singh Pustak Prakash, Jodhpur.

# Nirala, Suryakant Tripathi (1998), Maharana Pratapa, ISBN 81-267-0836-0.

# Ojha, Dr. Gauri Shankar Hira Chand (First edition 1936, Second revised edition 1999), Sirohi rajya ka itihasa., Rajasthani Granthagar, Sojati gate, Jodhpur.

# Prakash, Ved (2005), Vira Durgadasa Rathaurha., Rajbhasha Pustak Pratishthan, Shivaji Marg, Delhi 110053, ISBN 81-88613-10-X.

# Premchand, Munshi (1998), Maharana Pratap., Sahityasagar, Jaipur 302003.

# Ranade, M G (1962), Rise of the Maratha power., ISBN 1135403368.

# Rathore, Professor L.S (1991), Maharana Hammir of Mewar: Chittor's lost freedom restored., The Thar Bliss Publishing House, Jodhpur 342 001.

# Rathore, Dr. L.S Rathore (1990), The glory of Ranthambhor., Jodhpur university press, Jodhpur (India).

# Rathore, Dr. L.S (1988), The johur of Padmini : the saga of Chittor's deathless heroine., Thar Bliss Publishing House, Jaipur.

# Reu, Pt. Vishveshwar Nath (2005), Maravara ka itihasa Vol I-II., Rajasthani Granthagar, Sojati Gate, Jodhpur, ISBN 81-86103-46-5.

The perilous nexus between the media and political parties

It would be fair to say that our country is experiencing the greatest media revolution it ever had before since independence. The contemporary media looks like playing safe by associating itself with a particular political ideology or may be they don’t have any option. Personally, I refuse to buy that reason. There is a difference between relationship with politics and relationship with political parties. It is very much legitimate on part of the media to observe objectively the activities of politics and reporting the news and events to the audience without distorting the facts. When I say that the relationship of the media with political parties is dangerous then I mean to imply that the odds and ends are far more precarious than anything else.

We talk about self-regulation for almost all business verticals in our country but what about the media which is also an industry and the entities are incorporated with the prime motive to earn profits and not to forget the TRPs? Profit is not a bad word but I still believe that one can stick to social and business values and still run business in profits. It applies to media all the more as it is the mirror of society and carries a greater onus of reporting the truth and facts as they happen.

A classic example of how media and political parties can influence each other is as follows:
NDTV’s Chairman and President Dr. Prannoy Roy (no offence whatsoever) married Radhika Roy who is Brinda Karat's (Prakash Karat's wife) sister. Brinda and Prakash both are politburo members of the CPI (M). It is rumored that Prannoy Roy's seed capital for NDTV came from the comfy relationship he had with Bhaskar Ghose, then Doordarshan's head honcho. DD was fond of doing business with Roy at the exclusion of other contenders, which fondness Roy exploited to the detriment of DD's revenues but to his own advantage. Rajdeep Sardesai, former test cricketer Dilip Sardesai's son and was an anchor at NDTV, is married to Bhaskar Ghose's daughter Sagarika Ghose who writes columns for the Indian Express. Indian Express' Shekhar Gupta in return hosts a talk show on NDTV. Last but not the least, the stylish and sophisticated Dr. Prannoy Roy was known to be close to Rajiv Gandhi and now Sonia.

No wonder that the channel that initially hounded Natwar Singh on the Volcker Scam had raised its doubts on the opposition party’s intention of joining hands with Natwar Singh. Whoever has watched the parliament proceedings (I know most of us don’t waste time watching such a silly drama on TV) on DD will agree that the Speaker is clearly partial towards the government. To my surprise and utter dismay none of the channels condemned or gave an impartial reporting on that issue. Most of the talk shows and debates telecast are finely orchestrated to suit their favorites’ (Communists and Congress) interests.

The danger is clear. In the garb of sophistication, highly educated image, the image of holding high moral and social values these channels are cleverly selling the ideology of their favorites. They definitely wouldn’t like to be called mouthpieces. Therefore, this veil of intelligence and urbanity is a clever trick. I wonder why these so called ‘modern and liberal’ channels haven’t highlighted grave issues like illegal immigration from Bangladesh, Kashmiri Pundits’ lives as refugees in their own country, criminals in politics, vote bank politics in the name of caste, poor infrastructure etc? The amount of time or space given to these issues is either nil or very less, unless of course something like floods or other natural calamities strike in case of poor infrastructure. The worse thing is that these channels and newspapers do not shy away from covering ‘B’ grade or ‘C’ grade actors’ wedding ceremonies, Saurav Ganguly’s future in Indian cricket team, how many wives does a popular Bollywood singer has, the divorce drama between former leading Bollywood actress and her husband, vulgarity in a ‘C’ grade music album etc. No wonder people like Govinda are MPs. This is the kind of peril that media can make happen. I wouldn’t even suggest them to have reality checks or introspection for I’m sure that the kind of people that are in media are highly educated and whatever they are doing is their conscious decision.

Will the Indian media ever emerge above these inconsequentiality and nepotism? Save the nation!

TO discuss all trends in the world

Then the turning away from the religion of technology and the reemergence of spirituality as manifested in the religious revival are signs of great hope. Having vowed to make war and weapons of mass destruction obsolete, a renew humanity begins the task of healing the environment. (John Naisbitt - Megatrend 2000)

Here are some of the question Naisbitt raises:
Is the Millenium the symbolic struggle between Good verses Evil? Is the Millenium revival a metaphor of choice, where, on one hand man can destroy himself through: nuclear annihilation, bio terror, or the green house effect; and on the other hand, God destroys the wicked because of their willfull disobedience to his laws. What does it mean when we hear "God is Dead" espoused by the Greek Nietzsche philosophy of those who worship science? Are we prepared to embrace and accept both sides of human nature? Do we have to abandon our humanity too embrace science? Is the spiritual revival a quest to better our lives and our neighbors?

In times of religious persecution, economic hard times, social change people seek to escape out of history seek millennial promises of peace and plenty.

Science and technology do not tell us the meaning of life. One starts to rediscover the emotional side of life. There is a deep need for emotional fulfillment through religion. In tough times, people anchor down with either fundamentalism or spiritualistic experiences.

As stronger emotional needs start surface, more advocacy of millennial doctrine will occur with rhetoric centering on themes of apocalyptic destruction and the final return and reign of Christ. The end out come will be "Good" has over "Evil".

Fundamentalism will increase: Shinto, Islam, Protestantism, Buddhism, and Judism.

Joseph Cambell's in his book "Power of Myth" emphasized the importance and power of myth. Myth has power and influence on human behavior. Naisbitt indicates that in time of rapid change both inner-directed, "trust the feeling inside" and out-direction, "authoritive doctrine" will increase. "The Battle for God" further supports the idea of a religious revival with a vast potential to influence media, business, and politics.

Naisbitt observes, one Shinto priest known as the "miracle man of Japan" won 5 million members, in Japan, United States, and Brazil with 80 percent being non-Japanese. Fundamentalist Soutern Baptists have become the largest Protestant denomination. Naisbitt says, "The Catholic Church is reflecting the evangelical influence by tolerating a full-fledged charismatic movement that make some Southern Baptist look tame". In North America new religions outside of the Judeo-Christian framework are growing: Moslem, followers of Islam, Buddhism, and Korean religions.

The fundamentalist have used media to spread their message. Religion is targeting marketing, larger architectures to congregate, music, books and generating billions of dollars in business. The religous leader broadcast taylo made messages and content which are being modeled by feedback from what the people want. Fundamental religion authoritivately spells out the answers. The New Age of Channeling seeks to use meditation, chants, and dream works to increase human intutition.

The New Agers and Fundamentalist commonly dislike each other. "New Agers are tired of the tyranny of fundamental religions trying to take away the right of freedom of religion and the press," says Elizabeth Burrows. Harvey Cox says, "a global phenomenon that has to do with the unraveling of modernity" and marks the end of "a kind of faith where science would master all our problems."

All about anthropology

'Indian society is still interdependent'
The Rediff Interview | Dr Arjun Appadurai, anthropologist
http://www.rediff.com/news/2006/aug/08inter1.htm

August 08, 2006
Dr Arjun Appadurai, the Mumbai-born anthropologist, writer and professor at the New School University in New York says he is optimistic with Mumbai's message that attacks on its infrastructure and daily life will not become pretexts for internal witch-hunts and pogroms.

Timeline - Attacks On Hindus In India By Islamist

<b>Objective of this thread is to collect following data ASAP.
Please provide information on below given format</b>

<b>. The date of the attack

. The location

. A brief synopsis of the event

. The number dead

. The number injured

. The group which claimed responsibility, or which the security apparatus claimed was responsible

. A source online listing the above information.

. Link to pictures/images/slide show/jpeg (or other format)</b>

. Other links in media

(As we are trying to be more cautious about the sources we use on the flashmap, and are also exercising caution for the current timeline, please use a newsworthy resource, which can include tkb.org, CNN, Indian newspapers disseminated to English audiences, etc.)

Salam Indian brothers,

I am wondering whether Mughal rule was all that bad. Let's analyze a little and find out.

Accusation#1: There was opppression during mughal rule
Response: There was oppression prior to mughal rule, such as caste discrimination, despotism and so on.

Accusation#2: Mughals killed a lot of people.
Response: It was the medieval times, people were killing each other all over the world.

Accusation#3: Mughals killed in the name of religion.
Response: vaishnvaas and shiavas were killing each other in the name of their respective religions.

Accusation#4: Mughals plundered temples.
Response: So did hindu kings. Even today, are you not accusing your own leaders of plundering temples? And those secular leaders whom you accuse did not come from Mars, they're from the hindu community.

Accusation#5: Women were raped mercilessly.
Response: In the 21st century, in a developed USA, women are going through this merciless punishment. So why single out something that happend in the medieval times, when even so-called modern, progressive people are much worse?

Accusation#6: India became poor due to mughal rule, but Brits gave us railways. <!--emo&--><img src='style_emoticons/<#EMO_DIR#>/rolleyes.gif' border='0' style='vertical-align:middle' alt='rolleyes.gif' /><!--endemo-->
Response: The fact that Indians prostrate in front of white people never ceases to amaze me. Due to Bengal famine alone, 30m people died. But Indians love to ignore that and focus on their contributions, whatever they are. But in the case of Mughals, why not do the same? Aha, we all know why, don't we?

Accusation#7: Mughals didn't contribute.
response: why should they? They were conquerors, they did not come to India to do social service. Like other races at the time, they too wanted to conquer and earn wealth. So why blame them, when the whole world was doing the same?

There are many more accusations which can be answered adequately, the chief of it being medieval times and the whole world was barbaric. So to accuse the mughals alone would be hypocritical. I am not sure if you guys will ban me for this post, even though i haven't said anything vulgar. I am just voicing a different view, that's all.

http://www.hindujagruti.org/eng/phpnews/ne...fullnews&id=607

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The state of Maharashtra has drafted what is known as the Maharashtra Eradication of Black Magic and Evil and Aghori Practices Bill, 2005. According to Minister for Social Justice, Chandrakant Handore, the Bill is to bring social awakening and awareness in society and to create a healthy and safe social environment, with a view to protecting the common people against the evil and sinister practices and customs, thriving on ignorance and to combat and eradicate the same.

These are noble intentions to curb what is a atrocity committed on people in rural India, especially when it's found to be an effective way to take revenge for perceived family insults. So a woman can be branded a witch and then punished. Here punishments can range from eating faeces to having to perform sexual acts in public or having chilli powder shoved into her vagina. She will be forced to face this, all because of someone arbitrarily branding her. So, this act will actually ban such practices, which are called 'aghori'. If that is the case, then why is there objection to this Bill being made into an Act?

Spokesperson, Hindu Janajagruti Samiti Dr Durgesh Samant explains why he's not happy with the Act. He told CNBC-TV18, "The many so-called offences in this Bill are covered by the Indian Penal Code. For example, under the pretext of expelling a ghost - if anyone assaults a person by tying him/her with a rope, then there is Section 319-329 for causing hurt, Section 320 for grievous hurt, Section 336 is for endangering life and personal safety, Section 508 is for making a person do something by threatening that not doing the act would subject him to divine displeasure, Section 117 is for impersonating a public servant, Section 497 is for adultery and Section 417 is for cheating.

But there is another opinion which says that the law can legislate, if it's clear about what it is legislating. Lawyer Anant Grover says, "There is also a rational basis to say that certain practices which are known to be not really working and so called Godmen are taking advantage of poor people, they need to be stopped. There is a similar act nationally called the Drug and Magic Remedies Act. Unfortunately that Act, doesn't actually stop the practices, it only addresses advertisements."

"Unfortunately, this (Black Magic) law in its definition has inluded a number of practices and because of that, it doesn't understand what it is trying to stop! I think the Drug and Magic Remedies Act is good because it understands what its trying to do, and it limits itself. The actual practice of black magic needs to be stopped."

What's more is that this Bill does not conve or even define black magic practices like 'aghori', 'karni' and 'bhanamati'. So in a way, what's the purpose of the bill? Samant agrees and says that when he sought information from the Maharashtra police, they said the present law is sufficient to curb these practices.

Then there is so much overlap between people's fears of black magic and the common rituals that people adhere to as a matter of faith. Some believe that this Bill, if it were enforced, then even someone like Satya Sai Baba and the act of producing 'bhooti' (which means 'glories') would be construed to be propagation of black magic. Samant says, "If Satya Sai Baba comes to Mumbai and performs something like this, he will be booked."

Grover though says, "If Satya Sai Baba were to deceive and defraud, I think even he should be punished, which is the intention of this Bill, though it is very imprecisely drafted. But that is not the point. In the eyes of his followers, they believe that he is actually doing something miraculous and he may not be defrauding them, then I do not think there is any harm in it. But the moment he starts curing diseases, tries to come into the field of medical treatment, which actually causes harm, then he should be punishable."

But as Samant points out that the Bill has no proper definition of what it means by the practice of 'tantra' because of there is no clarity, then many books on 'tantra-shastra' in Buddhism, in Jainism and in Hinduism will be covered by this Bill. So, books might land up getting banned along with the practice.

Grover agrees and says, "Though it is well intentioned, the practices which are sought to be prohibited are so imprecisely defined - it ranges not only from religious to spiritual practices. It is number 10 and 11A of the Schedule. This specifically made it an offence, whereas under Section 13 of the Act, religious practices, which do not cause harm, are exempted. There is an intrinsic contradiction in the Act. The problem with this Act, according to me is it is not workable, the Police cannot implement it and it is going to be an abject failure."

He adds, "It is a dangerous Bill because it is too broad, there are too many vague expressions in the Act and the Schedule should not be a definition. It should be reconsidered, and the government should get proper legal advice."

Points to ponder about the Bill

1. No person shall promote, propagate black magic, evil and 'aghori' practices.
2. Once the law is enacted, anyone advertising, practising, propagating black magic, evil and 'aghori' acts, would be punished with imprisonment for not less than six months and up to seven years and/ or with a fine ranging from Rs 5,000 to Rs 50,000.
3. The offence would be cognisable and non-bailable.
4. A police officer would be appointed as vigilance officer for a group of 4-5 police stations. He will be detecting and preventing the contravention and violation of the Act.
5. Anyone obstructing the vigilance officer in carrying out his duties, will be liable for prosecution and imprisonment as well as a fine.
6. The vigilance officer will have power to enter and search, at all reasonable times, with the help of the local police any place, in which he has reason to believe that an offence under this Act has been or is being committed.
7. Vigilance officer can seize any material, instruments or advertisements and can examine any records, documents or other material object found in any place, and seize any material as evidence.
8. If a group of people commits offence, every person will be held guilty under the Act.

Manali Rohinesh<!--QuoteEnd--><!--QuoteEEnd-->

The good things in Manu Smriti
By K.V. Paliwal

Manu himself believed that the Veda is the foundation of dharma (Vedo Akhilo Dharma Moolam; MS 2:6), and he had said about the dharma according to the Vedas.

Main cause of rejecting Manu Smriti by the VHP appears mainly due to the presence of large scale interpolations in it. Such a case is not only in Manu Smriti, but also in other smrities, Puranas and other ancient Hindu scriptures except the Vedas.

The Manu Smriti is the earliest Smriti, after the Vedas, as concluded by great Vedic scholars such as Pt Bhagwatdatt (Rajarshi Manu No.1) and Surendra Kumar (Manu Smriti 1986), and even earlier than that of Mahabharata as there are several shlokas of MS in the Mahabharata.

The basic principles of Manu Smriti are valid even today not only in Hinduism but also are quite applicable to the entire human race. The rational approach adopted by Manu has been widely appreciated by scholars of East and West.

Context: “The Vishwa Hindu Parishad totally rejects the Manu Smriti as it has no place in a civilised society.” (Hindu Voice, May, 2006, p. 43).

The VHP appears to reject Manu Smriti (MS) on the plea that, “There are more than 300 smrities. They have little to do with the eternal values of Dharma”. About the authenticity of smrities, Jaimini Rishi says, “They are authentic to the extent that they are in tune with the Vedas.” (Mimansa, 2.3.3). According to Tandya Brahman (23.16.17) “A word by Manu is supreme, and is like medicine.” Acharya Brahaspati says, “When there is contradiction among the smrities, treat Manu Smriti as authentic. But it should be taken like this only, when Manu Smriti is in consonance with the Vedas, and NOT where it contradicts it.” Jabal Rishi says. “In the event of contradiction between Vedas and smrities, primacy should be accorded to the Vedas” (Jabal Smriti) In this context Mahabharata says, “People should adopt Dharma according to the Vedas. (Shanti Parv 270:1; 297:33).

Following the above criteria, the Hindus have accepted MS as their supreme scripture as being in tune with the Vedas and so it is authentic. The main theme of MS is eternal dharma and provides complete code of conduct for human beings and therefore it is Dharma Shastra (Smriti) based on the Vedas (MS 1.129).

Manu himself believed that Veda is the foundation of dharma (Vedo Akhilo Dharma Moolam MS 2:6), and he had said about the dharma according to the Vedas. Therefore people should adopt it as authentic dharma (MS 2:8,13).

The four founding pillars of Manu’s dharma are Vedas, Dharma Shastra (Smriti as per Veda), noble conduct, and truthful judgement and action based on self-consciousness (MS 1:132), and such a dharma should also prove true to any test of logic (MS 12:106). Manu’s dharma covers all aspects of life as dharma, Arth (Wealth), Kaam (Desires) and Moksha (Salvation), and so Manu deals with the eternal dharma, and not with Yama and Niyama as conceived by the VHP, which are components of Ashtang Yoga (Yoga Dharshan 2:1)

About the theme of Manu, Dr Motwani, a renowned Sri Lankan sociologist with Ph. D in 1958, from California University, USA, writes on Manu Smriti as follows:

“Manu Smriti or Manu Dharma Shastra is a treatise that deals with the social life of man...fundamentally the Dharma Shastra contains a statement of principles of social life of man applicable at all times and in all climes, and therefore, has an universal significance; its teachings are aimed at the Homo sapiens, the human race, the manavas as a whole, and they emphasise the element of the permanent, the eternal in the life of man and society” (Manu Dharma Shastra, pref. XI. 1958). Thus even modern scholars considers MS of universal significance in the life of man.

Secondly the MS is the earliest Smriti, after the Vedas, as concluded by great Vedic scholars such as Pt Bhagwatdatt (Rajarshi Manu. No. 1) and Surendra Kumar (Manu Smriti 1986), and even earlier than that of Mahabharata as there are several shlokas of MS in the Mahabharata and not the vice versa, says Pt Ram Dev—a great indologist (Rajarshi Manu No. 2, p.10). Because it is a fact that the 18 adhyayas of Gita are simply the 18 adhyayas (25th to 42th) of Bhishma Parva of Mahabharata (Mahabharata Vol. 3, pp 2597-2812, Gita Press, Gorakhpur) and thus Gita is a part of Mahabharata, and a later composition than that of MS and thus Gita is not Adi MS.

Third, the myth that MS is only 2,200 years old, written during Pushyamitra’s reign, is totally fictitious. This myth has been created by Max Muller and George Buhler—the editor and translater of MS, (The law of Manu, S.B.E. Vol .25, Motilal Banarasi Das, Delhi), which was further propagated by Dr B.R.Ambedkar who being ignorant of Sanskrit—depended on this English translation. On the contrary, not only Indian indologists but several unbiased western scholars acknowledge MS to be of earlier period than 200 BC. According to Eliphinton (History of India, pp 11-12) MS is of 900 BC while Sir John considers it to be of 600 BC (Institutes of law, introduction) and Hunter accepts it of 500 BC (The Indian Emperor Vol. 1, p 113) and according to Surender Kumar (Manu Smirit 1981) and Raghu Nandan Prasad Sharma (Smrition Men Bhartiya Jeevan Padhyati, 2001) MS is quite ancient as several shlokas of MS are quoted in the Brahman Granthas, Ramayan, Mahabharata, Dharma Sutras, Nirukt and Darshan Shatras, etc. So it is irrevalent to conclude MS to be of 200 BC only.

Fourth the main cause of rejecting MS by the VHP appears mainly due to the presence of large scale interpolations in it. Such a case is not only in MS, but also in other Smrities, Puranas and other ancient Hindus scriptures except the Vedas. These interpolations are unvedic, unhuman, illogical and irrevalent and are against the basic Vedic concepts and doctrines of Manu; and were noticed by the scholars since the 9th century, particularly after the theo-political impact of Muslims in India. According to Dr Rustagi and Dr Narang, different scholars have observed that out of total 2,684 shlokas of MS, 100 to 1,502 shlokas are interpolated, in the existing editions of MS, mostly in those chapters dealing with social, legal and political aspects of life(Manu—Manu Smriti and Appraisal).

Dr B.R. Ambedkar used about 300 shlokas of MS in his works (BAW5 Vols. 1, 3.4, 5 &7, 1979-90), and about 235 shlokas were related to Brahmans, women and Shudras, 84 per cent of which were interpolated, and his criticism was mainly due to these interpolations (Paliwal, 1998, Manu Ambedkar and Caste System, p. 55). However Dr Ambedkar accepted no untouchability in MS, and full respect to the Sudras upto Mahabharata period, and Shudras are Aryas. He also acknowledged that Manu did not create the present day birth based caste system.

In view of this problem of interpolations in MS, Prof Surendra Kumar after critically examining and deleting the interpolated shlokas, published Vishuddha Manu Smriti in 1986, which is at par with the Vedic concepts of Manu. It is now fully authentic as per the basic doctrines of the Vedas and is free from all types of criticisms and has been well received by scholars and Hindu Dharamacharyas.

Due to the supremacy and authenticity of MS, Swami Dayanand Saraswati a revivalist of the Vedas incorporated about 250 shlokas of MS in his Satyarth Prakash. Regarding social justice, the uniqueness of MS lies in the fact that it not only provides equal opportunity to the people of every varna to rise upto Brahmanhood, but prescribes much more severe punishment, for the same crime, to the educated and responsible people, like King and Brahman than the illiterate and weaker sections of the society as the Shudras.

The basic principles of MS are valid even to day not only in Hinduism but also are quite applicable to the entire human race. The rational approach adopted by Manu has been widely appreciated by scholars of East and West such as philosopher Nietsche, H.P. Blatavasky, Maurice Materlink Dr Annie Besant, P.D. Oespensky, Swami, Vivekanand, Guru Dev Ravindra Nath Tagore, Dr S.Radhakrishnan etc. Nietsche even said, “Close the Bible and open the Manu Smriti.” (The Will to Power, Vol.1). Recently Raghunandan P.Sharma has summarised the impact of MS on the growth of world civilisations quoting examples of different countries. (Smrition Men Bhartiya Jeevan Paddhyati, 2001 and Vishwa Vyapi Bhartiya Sanskriti, 2001).

Dr Motwani while summarising the impact of MS on world civilisations writes: “Manu as the maker of civilisations since the time of recorded history of man, as the patron saint of social thinkers, philosophers and planners is unknown to mankind” (ibid Pref XII). “Manu’s social thought is ahead of the contemporary social thought of the west.... There is no social thinker, in the East or the West, who has covered so thoroughly the field of the human social drama and destiny, and with such amazing insight and amplitude as Manu” (ibid p.13). “Manu does not belong to the dead past of some forgotten antiquity, but is a living force in the life of every civilised human being that breathes on the face of this earth today.” “Manu belongs to no single nation or race; he belongs to the whole world. His teachings are not addressed to an isolated group, caste or sect, but to humanity. They transcend time and address themselves to the eternal in man. There is need for a fresh statement, in the light of modern knowledge and experience, of the fundamental teachings of Manu. India, which has been the custodian of his teachings as well as the radiating center from which they went to different parts of the world, is under special obligation to resuscitate the Manus spirit and vision” (ibid P.15).

It is under pressure of criticism on the pretext of the status of Shudras in the polluted MS then it may be clarified that since today there is no varna system in vogue, in the Hindu society, so none is Shudra or Brahman in the strict term of the Veda. All are equal today. The present day SCs, STs and the OBCs are definitely not the Shudras. Moreover, there are innumberable, illogical and unscientific statements in the Bible and Quran. But their followers are not rejecting them due to the criticism, rather are improving them; and Bible had been regularly revised since the century.

Therefore it would be more appropriate to adopt, propagate and promote the Vishuddha MS which stands next to Vedas in its purport and authenticity, and also to critically examine the other smrities and revise them by rejecting the interpolations there in. Rejection of Vishuddha MS amounts to rejection of Vedas, the supreme scriptures of the Hindus.