RC.Majumdar - Volume - Delhi Sultanate
Chapter - Hindu Muslim relations
Ibn-Batuta
Page 627
Forcible conversions, Mass enslavements,
During Id, Daughters of captured hindu kings paraded before muslims
Ibn Batuta got 10 hindu women
( remember this next time you wish a muslim a happy Id )
Hindu farmers made to pay 50% tax
Page 628
Ibn Batuta sickened by some muslim atrocities
( so dont let muslims off the hook who say such atrocities were common those days )
In one case the Sultan and Ibn Batuta are having lunch and a hindu man, his wife and 7 year old son were brought before them and all killed and they sultan went back to lunch, Ibn batuta felt nauseated
Several muslim nobles go on hindu civilian massacres for the fun of it
Page 629
In the hindu kingdom of Malabar, muslims frequently go on riots
All over India, muslims already live in ghettos
Hindus regard muslims as unclean mlechas
No interdining, no intermarraige
Touch of a muslim is pollution
Hindus dont admit muslims into their houses or give them vessels to drink water
Hindus refuse to feed muslim travellers
Page 630
Brahmins are revered by hindus and hated by muslims
RC.Majumdar - Volume - Delhi Sultanate
Chapter - Hindu Muslim relations
Gangadevi, the wife of Kampanna, the Vijayanagar prince who liberated Tamil Nadu from muslim rule circa 1370
The Dravidianists are ignorant of this
PAGE 631
*Worship stopped in hindu temples
*Temples now deserted and inhabited by jackals
*Muslims cut down coconut trees as part of their islamic vandalism
*On every street, stakes with beheaded people
*The Tamraparani river running red with blood from muslim massacres
*Despair written large on the face of the unfortunate Dravidas
RC.Majumdar - Volume - Delhi Sultanate
Chapter - Hindu Muslim relations
Page 631
Vidyapathi, the poet of Mithila circa 1450
*Muslims force hindus to work without pay
*Muslims place dead cow legs on heads of brahmins
*Muslims break temples and build mosques
RC.Majumdar - Volume - Delhi Sultanate
Chapter - Hindu Muslim relations
Page 632
Chaitanya-Mangala of Jayadeva circa 1485
*Hindus banned from blowing conch shell even in their own houses
*Temple desecration
*Destruction of Tulsi plant
*Bathing in Ganga banned
03-08-2005, 09:13 AM
(This post was last modified: 03-08-2005, 09:17 AM by G.Subramaniam.)
RC.Majumdar - Volume - Delhi Sultanate
Chapter - Hindu Muslim relations
Page 633
Vijaya Gupta circa 1500
He describes the reign of the most tolerant bengali sultan
Alaudin Husain Shah - the favorite of our composite culture psecs
*Civilian muslims destroy village temple
*People with Tulsi leaf beaten by local mullahs
*Abduction of hindu girls
RC.Majumdar - Volume - Delhi Sultanate
Chapter - Hindu Muslim relations
Page 633
Isana Nagara circa 1500
He describes the reign of the most tolerant bengali sultan
Alaudin Husain Shah - the favorite of our composite culture psecs
Most of the atrocities were committed by muslim civilians
*Destroy temples
*Burn Gita and other hindu scriptures
*Urinate on Tulsi plant
*sh1t in hindu temples
Muslims still do this in BD and in many border districts within India
Somethings never change
Chapter - Hindu Muslim relations
Page 634
Chaitanya Charitramitra circa 1500
He describes the reign of the most tolerant bengali sultan
Alaudin Husain Shah - the favorite of our composite culture psecs
This sultan did numerous temple destruction in Bengal and Orissa
personally
Chapter - Hindu Muslim relations
Page 635
Duarte Barbosa circa 1520
He describes the reign of the most tolerant bengali sultan
Alaudin Husain Shah - the favorite of our composite culture psecs
Thanks to daily islamic terror, many hindus convert to islam
http://groups.yahoo.com/group/IndianCivili...n/message/81523
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Here is a short expose of the Kashmir's history and its conversion to Islam, not withstanding the myth of the Sufis being like Rishis of Hindu tradition. This was presented at Amnesty International conference in Chicago, where a leftist Indian (Hindu) historian from Washington University, was slandering the Indian Army, the (Imagined) Kashmiri Hindu fanatics and Sangh-ParivAr for the events in Kashmir and the miss-information about kashmiri Muslims.
Begin:
I would like to thank Amnesty International for providing us with the opportunity of presenting the Historical Perspective of the Kashmir conflict and the human rights violations of Kashmiri Pandits.
I am going to tell you a story of a people, my people, called Kashmiri Hindus from Kashmir. This is a story of people whose highest ethos, since times long gone, has been non-violence, highest aspiration the pursuit of learning, highest goal perfection in spirituality. This community has had 100 percent literacy rate until recently. And their main source of income has always been the income they could muster from their learning or land.
The story I am going to tell you is not of the grandeur of their learning, but the slow but sure dissemination of these people, their institutions of learning, their arts, their lost categories, their miseries, their humiliation, the raping and murdering of their sisters mothers, massacres of their children, their disenfranchisement, loss of their land and homes.
The majority of this left over community, those who still had not succumbed to the above mayhems, is languishing in the refugee camps in India. The story of their misfortune is long, about 700 years long, but I will try to sum it up for you in next fifteen minutes. I will only highlight some of the important events with the intent of pointing out parallels with the present.
This story starts around AD 1320, when the first Muslim ruler of Dynasty Shah-Mir's usurped the throne of Kashmir. Shah-Mir was not a Kashmiri, but had been given shelter by the previous Hindu King. At that time Kashmir was mostly Hindu/Buddhist in nature. The main trouble started when around (AD 1381) during the reign of the Sultan Qutuibdin, when a foreign Sufi-Cleric Sayyid Ali Hamdani came to Kashmir from Hamdan. This is when the first Madrasa appeared in Kashmir, and whose first pupil was the Sultan Qutuibdin. His first instruction to sultan is to follow Sharia law and to apply it on the infidels. That is when the King started on a program of destroying Hindu temples. He died early and is followed by his son Sikander Butshikan, (Destroyer of idols) again tutored and influenced by Sayyid Ali Hamdani's Madrasa.
Sultan Sikander But-Shiken (AD 1393): Rules for 26 years following the instructs and the dictates of his teacher. Systematically destroys temples, Kashmiri institution, prohibits playing and learning of Music and Dramatics, Effectively annihilates institutions of Kashmiri Learning, Forces conversion and massacres those who resist. In one short period he killed so many people as to collect 80 Kgm's of sacred initiatory thread. (Each such thread weighs about 1 gram, making it about 80 thousand people.) During his reign large scale conversions and migration of Kashmir's took place. See Jonaraja Page 657-669 and Tarikh-I-Hasam KhuiAmi, Pir GulAm Hasan Page 178-180)
Sultan Zain-ul-Abdin (AD 1414). Zain-ul-Abdeen followed Sultan Sikander. His rule was the mostly benevolent for Kashmiri Hindus.
Malik Musa Raina (AD1501-): During Maliks reign, another Sayyed from outside comes to Kashmir and becomes the major influence on Malik Musa Raina. 24000 families are forcibly converted on orders from Amir Shamasu'd-Din Iraqi, to Islam (Ref: Tarikh-I-Hasam KhuiAmi, Pir GulAm Hasan & Tohfatul-Ahbab, Anonymous) RPD. ACC. No. 1155& THK p270)
On order from Iraqi, 1,500-2000 infidels were brought everyday to the door steps of Mir Iraqi; who in turn would remove their sacred thread, administer Kalima to them, Circumcise them and forced them to eat beef. (Ref: Tohfatul-Ahbab, Anonymous RPD. ACC. No. 1155, ff157) [For Graphic description of the forced Circumcision on Idgah grounds: Again see, Tohfatul-Ahbab, Anonymous RPD. ACC. No. 1155, ff 1190-191]
Prominent Chakradhara family promises Amir Shamasu'd-din Iraqi his following.) The forcibly Converted Hindus start going back to their old tradition. In AD 1518, 1000 leading personalities of the community, who had gone back to their old faith, were massacred in front of their families and their followers. The families and the followers were warned not to repeat the mistake of going back to their infidel ways. These leading personalities had an influence over hundreds of other families, and they all were coerced back to Islam. (Bahristan-I-shahi).
These policies forced constant migration of Kashmiri Hindus out of Kashmir. However even to migrate out of Kashmir, they were forced to pay taxes along with the humiliation and the abduction of their women folk.
Afghan Rule: Even after all that has been described, the Pathan rule was considered the most barbaric rule our community had to suffer. It is said that during this rule only 11 Kashmiri Hindu families were left over in Kashmir.
One can see from some of the events pointed out above, that the main source of the of the atrocities over Kashmiri Hindus, who had by now become minority in their own land, was initiated and led by the Muslim Sufi Clerics coming from out side and establishing their Madrasas. Even though the implementation was very often through local converted authorities.
Consequences to My community:
Impact on the Community was disastrous reducing them from being Majority community to Minority Community, Loss of cultural and the educational institutions, loss of sources of sustenance, loss of places and mode of worship, Humiliation and the suppression.
From here, I will jump to period from 1948 to 1989. There after this story of Kashmiri Hindus, also includes the story of the Minorities of Jammu and Kashmir state. These minorities are Dogras of Jammu, Kashmiri Hindus, Ladhakhis and the Sikhs.
Jammu and Kashmir (1948 - 1990)
I will divide this portion in to two parts:
Discrimination at the Governmental Level:
In 1948 State of Jammu and Kashmir acceded to India and the Muslim conference of Kashmir renamed as National Conference came to power with separate constitution and the Judiciary. This period is the story of the absolute dominance by the Kashmiri Muslim, who arranged the stage, under the screen of Article 370, for the disproportionate representation in the State assembly as well as in the Parliament. They enacted laws, which would further disenfranchise Kashmiri Hindus.
By 1948 the Kashmiri Hindu population was 15 %. However, they had at most one representative in the state assembly (out of the 75 members) and hardly ever any representation in Indian Parliament.
The organization of the Voting precincts was such that it guaranteed that Kashmiri Hindus are in minority in each constituency. So that they do not have their representatives in the state Assembly.
The state government enacted laws, which setup reservations in educational institutions and the Government Jobs for the Majority population. (The Government is the main employer in the state.) Note that traditionally the main occupation for the community was secured through the education (white collar jobs). The enactment of these laws removed the possibility of education for youth within the state. Thus, Kashmiri Hindus youth is systematically forced to leave the state of Jammu and Kashmir.
Reservation of the Jobs for the majority Muslim community blocked the possibility of the getting jobs in the state. It guaranteed the slow and steady reduction of the Kashmiri Hindus population.
Passage of the Draconian Land reform Act:
The land reform act was passed by the state government through which they took the land from the Kashmiri Hindus, gave it to the Muslim tillers with out any compensation to the Hindus.
Kashmiri Hindus who left the state experienced insurmountable difficulties in claiming to be the state subject, both for them selves as well as for their descendents. Where as the Muslims who had left India and adopted Pakistan are too easily recognized as the state subject.
The Kashmiri Hindu woman, if she marries out side Kashmir, looses all rights to her ancestral property and effectively the state subject.
Discrimination from Majority Populace:
Constant harassment and the humiliation of our community members by the Muslim is so rampant, that for a long time I thought that it must the normal to live like that. Regular desecration, destruction and the occupation of our places of worship never gets much press. And since the judicial system of the state is independent of the Central Government there is no recourse for Kashmiri Hindus.
Because of the past historical experiences of atrocities and suppression, our community tends to get on with life, without protesting the discriminations by the state government constituted of Muslim community. This lack of visible protest guaranteed that there is no open violence on the streets to draw the attention of media hence no riots. This lack of protest by our community is construed by many as the peaceful coexistence of the Muslims and Hindus in Kashmir. The local Muslims intelligentsia used this to project itself as tolerant and peaceful community. This was further aided by the misrepresentations by leftists, McCauley's children, and the Muslim apologists. I implore rest of the world not to take the silence of the lamb as peacefulness of the wolf.
The one message that is clear of to our experience is that religious bigotry was a constant theme for our community even during the period from 1948-1990. However some time around 1980 onwards a large number of Madrasas in Kashmir, (of Wahabi type) started appearing. There was at the same time appearance of large number of non-Kashmiri Muslim clergy population. This gave a serious twist to the existing but still not so extreme religious bigotry. It is during this period that religious fanaticism in Kashmir started becoming intense. By 1990 it had come to full boil, and could not be kept under lid anymore. Again notice the Influence of Madrasas and foreigners, a theme having resonance with past history.
Kashmir (1989 - Present)
In 1990 loud-speakers blurred from the Mosques of Kashmir, with the slogans Allaha-O-Aqbar, Musalmano Jago; Kaffiro-Baago; Jihad AaRahaa hai Translating as; (Allah is great, Muslims Wakeup, Infiddle run-away; Jihad is approaching.)
"If it were truly a movement for the freedom of Kashmir the content of slogans would be entirely different." However this uprising based in transforming Kashmir in to an Islamic theocracy, is presented to outside world as freedom struggle.
Other slogans blurred from the loudspeakers left no doubt about the thrust of the movement. Examples of which are given below.
. What is meant by freedom? Answer: La Ilha Ilalaha
. What law will be applicable here? Answer: Nizam e Mustafa (Islamic law)
. Kashmir will transform to heaven with Hindu women and without Hindu men Starting from 1989, the situation caused by the injunction of foreign elements, dominated by Pakistan caused:
. Killing of KP leaders
. Murdering and raping of members of KP and other minorities
. Mass migration of Kashmiri Hindus (Please note the parallel with the past history)
. State of KPs for last 12 years - ignored by State and Central govt.
. People living in sub human conditions in Camps (300000 people)
o no sanitation
o decrease in birth rate
o increase in death rate
o major psychiatric problems refugee camps
And I can tell with pride, that even during these depths of despair Kashmiri Hindus have not picked up guns to avenge themselves through terrorism, but are struggling to some how provide education to their children, for that is all they are still certain about.
We have shown here that the intent of the foreign sponsored movement in Kashmir is to bring in Islamic law and to force the local minority population either to get converted to Islam or force them to leave Kashmir and not freedom. An objective in consonance with the objectives adopted historically.
PS: To see the details of the atrocities caused on Kashmiri Hindus please visit
http://www.ikashmir.org/Atrocities/
EndRavindra<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Hindu records of what the âlawâ of Islam meant to the Hindus are few and far between. But whenever they are available, they confirm the medieval Muslim historians. Gangadevi the wife of Kumar Kampana (died 1374 AD) of Vijayanagara writes as follows in her Madhurãvijayam regarding the state of things in the Madurai region when it was under Muslim rule: âThe wicked mlechchas pollute the religion of the Hindus every day. They break the images of gods into pieces and throw away the articles of worship. They throw into fire Srimad Bhagwat and other holy scriptures, forcibly take away the conchshell and bell of the Brahmanas, and lick the sandal paints on their bodies. They urinate like dogs on the tulsi plant and deliberately pass faeces in the Hindu temples. They throw water from their mouths on the Hindus engaged in worship, and harass the Hindu saints as if they were so many lunatics let large.â
Chaitanya-mañgala, a biography of the great Vaishnava saint of medieval India, presents the plight of Hindus in Navadvipa on the eve of the saintâs birth in 1484 AD. The author, Jayananda, writes: âThe king seizes the Brahmanas, pollutes their caste and even takes their lives. If a conch-shell is heard to blow in any house, its owner is made to forfeit his wealth, caste and even life. The king plunders the houses of those who wear sacred threads on the shoulder and put scared marks on the forehead, and then binds them. He breaks the temples and uproots tulsi plants⦠The bathing in Ganga is prohibited and hundreds of scared asvattha and jack trees have been cut down.â
Vijaya Gupta wrote a poem in praise of Husain Shah of Bengal (1493-1519 AD). The two qazi brothers, Hasan and Husain, are typical Islamic characters in this poem. They had issued orders that any one who had a tulsi leaf on his head was to be brought to them bound hand and foot. He was then beaten up. The peons employed by the qazis tore away the sacred threads of the Brahmans and spat saliva in their mouths. One day a mullah drew the attention of these qazis to some Hindu boys who were worshipping Goddess Manasa and singing hymns to her. The qazis went wild, and shouted: âWhat! the harãmzãdah Hindus make so bold as to perform Hindu rituals in our village! The culprit boys should be seized and made outcastes by being forced to eat Muslim food.â The mother of these qazis was a Hindu lady who had been forcibly married to their father. She tried to stop them. But they demolished the house of those Hindu boys, smashed the sacred pots, and threw away the pûjã materials. The boys had to run away to save their lives.
http://voiceofdharma.org/books/siii/ch10.htm<!--QuoteEnd--><!--QuoteEEnd-->
02-03-2007, 09:22 PM
(This post was last modified: 02-03-2007, 09:24 PM by Bharatvarsh.)
Anyone in Delhi should attend this:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Francois Gautier
Editor in Chief La Revue de l'Inde
FACT - Director
41 Jorbagh, New Delhi 110003
tel (91-11 24649635)/ (91) 9343538419
FACT invites you to an exhibition on
"Aurangzeb, as he was, according to Moghol Records".
Place: Habitat Centre. Palm Court
Date: 16th to 20th February 2007
Time: 9 Am to 8 Pm
For any information, contact:
François Gautier
41 Jorbagh, New Delhi 110003
Tel: 24649635 / 9811118828
Aurangzeb as he was according to Mughal Records
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 couldeven 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.
I 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 (Exhibit No.17), 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 â¦" (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 negligence in letting
Shivaji 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 â even for those times
- in which he put to death Shivaji's son, Shambhaji (Exhibit No.38)
made the Maratha king a martyr in the eyes of the masses and with that
commenced the People's 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,
.
Prof. V.S. Bhatnagar<!--QuoteEnd--><!--QuoteEEnd-->
And kudos to Gautier and V.S Bhatnagar for taking the time and effort to organize this.
08-10-2010, 07:06 AM
(This post was last modified: 08-10-2010, 07:08 AM by Bharatvarsh2.)
Quote:mAhAsamanta ââ¬Åfeudalismââ¬Â?
ââ¬ÅnUtana-mAnava-samAjasya-purashcharaNam mArksa-engelsa-lenina-nAmadheyAnAm tejasvinAm mahA-mAnavAnAm punIta-smaraNArtham ||ââ¬Â
Thus, Kosambi the pitAmaha of the deshIya rudhira-dhvaja-s offers his ma~NgAlacharaNaM to his mentors, of all places in the introduction to his edition of the vAkya-s of bhartR^ihari. He claimed that he was working to change humanity towards world peace but his idols mArksa, engelsa, lenina ityAdi ati-duShTAH, as also their mahA-bhaya~Nkara chIna-deshIya putraka, were collectively responsible for more man-slaughter than everyone other than their ideological forbears, the followers of the unmatta-mata from the paschima-maru.
ââ¬ÅI hate Indians. They are a beastly people with a beastly religion.ââ¬Â
Thus a head-rogue of the leukosphere and a mass murderer of Hindus encapsulated the modal attitudes of the mlechCha-s towards the Hindus.
Despite having the collective wisdom of manu the law-giver, vidura, viShNugupta and viShNusharman thereafter, the Hindus failed to prevail in the battle of the mind against the two inimical forces represented by the above quotations, which have been arrayed against them over the past century. Despite their superficial differences, the two forces have gained the upper hand through a similar memetic mechanism, in the process weakening the previously active Hindu resistance against the marUnmatta-s and kIlita-pretArAdhaka-s. Simply put both of them used what a vaishya would recognize as a market strategy founded on roguish dishonesty. Both in the academia of krau~nchadvIpa and bhAratavarSha the rudhira-dhvaja-s donned the title of the ââ¬Åintellectualââ¬Â and ruthlessly purged it of divergent views. Thus, to be recognized as an intellectual ones production of literature no longer mattered. It was your political proclivity ââ¬â if you were not a dAti-mudgara your intellectual activity received no recognition, be it in the desh or in the mlechCha-varSha-s of krau~nchadvIpa. In the desh this operated in the systematic destruction of all native intellectual tradition there by banishing the very possibility of a heathen intellectual tradition in a learned discourse. The natural intellectual productivity of bhArata was represented by the likes of the nambUthiri nIlakaNTha somayAjin or vAchaspati mishra. But today you cannot be an intellectual in their tradition ââ¬â how could you even dare to call yourself an intellectual if you were not in tradition of Kosambiââ¬â¢s murderous mahAmAnava-s.
Kosambi equated Marx with the two greatest intellectuals of the occident, Karl Gauss and Charles Darwin. With such equations he tried to conflate in the minds of the undiscerning masses the crass with the sublime. Then again we must take note of the fact that the mlechCha-s gave their highest puraskAra, the Nobel Prize on one side to Planck or Einstein and on another side to the same English architect of the genocide of the va~Nga-s who had the above words for the Hindus. Thus, in the same manner as above they create in the minds of the ignorant an equation of the two. Thus, by a system of dishonest brand-building they successfully eliminated the non-leukospheric and the non-Marxist systems from even participating in intellectual discourse. The result has been a deep perversion of the whole scaffold of Western academia that enforces restrictions free presentation of ideas despite professing academic freedom. The deleterious effects of this perversion can be felt in underpinnings of the academic enterprise itself especially clearly in certain fields such as anthropology and philology, more subtly in biology, and to a lesser extent, in a more indirect form, even in the most mentally demanding fields such as mathematics and physics. But the analysis of the termites in the undergirding of the Western academia is a discussion for another day. Here our main concern is India which has been the target of the forces spawning the above quotations. In India the same effects as in the West exist, but even more fundamentally it has the added effect of keeping most Hindus misinformed about themselves. This lies at the root of how these forces have corroded the Hindu intellectual tradition both in the academic sense and also in terms of its quotidian expressions and replaced with jejune and vapid expressions toward which the so called Hindu elite gravitate. In more practical terms, it is this erosion that has directly contributed to the loss of the innate immunity against the unmatta mata-s, thereby allowing them to intrude on to very character of India. Before going ahead, let us briefly take up one issue that many a naive Hindu brings up: ââ¬ÅIs Kosambi not a great intellectual? Hence, what sense does it make to criticize him and replace him with your typical Hindu obscurantism? ââ¬ÅEtc. Yes, Kosambi himself was certainly an admirable polymath and I have myself expressed some level of intellectual kinship with him (To clarify there is some overlap on many topics though not reaching a ââ¬ÅbhavabhUtian equivalenceââ¬Â, as in:
ye nAma kechid iha naH prathayanty avaj~nAM jAnanti te kim api tAn prati naiSha yatnaH |
utpatsyate tu mama ko .api samAna-dharmA kAlo hy ayaM niravadhir vipulA cha lakShmIH ||). However, men are rarely paragons of perfection and mixed in with those admirable qualities are dreadful delusions. Most often the followers of the great end up only imbibing the crassest of their guruââ¬â¢s offerings and so it was even in Kosambiââ¬â¢s case. His successors only acquired the worst of his ideas and hardly any of the better ones. So in conclusion we were left with the tradition of his ghora nUtana mahA-mAnava-s and none of that of bhartR^ihari and his kind.
The main idea here is to discuss the deep amnesia, brought about by the above forces, of that age of Hindu history before the Hindu world started going down-hill under the fury of the bearded buddha-busters. Representative of this are the below quotations regarding the age that produced vAkpati-rAja, bhavabhUti and bhojadeva-paramAra, the last of whom carved himself a place in memory only second to vikrama-
Says the mlechCha historian Basham: ââ¬ÅThe history of the succeeding centuries [7th to 11th] is a rather drab story of endemic warfare between rival dynasties. It can be followed in some detail, thanks to the numerous inscriptions and copper-plate charters of the period, but the detail is monotonous and uninteresting to all but the specialist.ââ¬Â
Says the art history Devangana Desai: ââ¬ÅArt under feudalism represents an ossification of form and spiritââ¬Â¦ The siddhis (achievements) of tantric Acharyas (preceptors) were considered useful by kings and feudal chiefs in serving their two dominant interests, war and sex.ââ¬Â
Says an Indian historian GC Choudhary: ââ¬ÅThe political characteristic of our period [i.e. 7th to 11th centuries] is somewhat monotonous and stagnant ââ¬Â¦ we actually fail to find out any notable changes or developments. Everywhere one may meet with the same conditions of suzerainty and vassalage; everywhere one can see the same despotismââ¬Â¦Ã¢â¬Â
The Mohammedan KA Nizami characterizing the period as one of decadence inescapably leading to Islamic dominance: ââ¬ÅFrom the 8th centry onwards India had lost all contact with the outside world and the Hindu society was set in rigidity like a concrete structure. One great achievement of the Turkish conquest of northern India was the ending of this isolation and the establishment of the International status of India in the then-known worldââ¬Â. This view forms the bedrock of the terrorist state of Pakistan, aided and abetted by its mlechCha backers from the Anglosphere.
In essence the tendency has been to portray the history of this period as one of decadence due to feudalism of the mahA-sAmantas ââ¬â an idea founded by Kosambi and given full shape by B. Chattopadhyaya in his book addressing precisely this topic ââ¬ÅThe making of Early Medieval Indiaââ¬Â. We however suspect that this picture of history is more one of political imagination than the ground reality. The title of Chattopadhyayaââ¬â¢s book is a valid one, but to really address the point several questions need to be thoroughly answered ââ¬â 1) is the characterization of the said period 7th to the 12th centuries of the common era truly one which is decadent, culturally uncreative, stagnant, monotonous and uninteresting? 2) Is the term ââ¬Åfeudalismââ¬Â as evident from its western meaning really applicable here to bhAratavarSha? 3) Were the intellectual, social and political institutions of that age seriously disrupted by the Mohammedan eruptions and what exactly happened in their aftermath? Our aim here is not answer them comprehensively at all because that is a part of a still ongoing historical enquiry of which elements are posted here from time to time. The objective here is merely to provide tidbits of information that seriously question the historical view that has been thrust upon us by the subversive and the subverted intellectual tendencies.
Let us for example look at this remarkable diagram produce by Ashish Sinha et al from their research on the stalagmites from the Dandak cave, Jagdalpur in Chattisgarh. They use the temporal variations in the Delta-oxygen-18 isotope as proxy to measure the strength of the Indian monsoon, which as we saw before is a favored topic in Sanskrit literature. The central graph is the variation of this measure with time. They indicate the particularly wet periods by green bars and particularly dry periods by pink bars. On this they superimpose the records of major famines as violet stars. This graph has considerable implication for understanding key aspects of the period under consideration.
![[Image: famines.png]](http://lh4.ggpht.com/_hjuA1bE0hBw/TFj6H1RchrI/AAAAAAAAB3s/DkD5u_Il1jA/s800/famines.png)
One thing that becomes apparent from this analysis is that there were more famines in the period overlapping with the incursions and occupation by the army of Islam. The period between 600-1015 CE saw 4 famines, while that between 1015-1500 saw 15 famines (the temporal division marked by Mahmud Ghaznaviââ¬â¢s invasions deep into India). Even if we leave out the 4 famines (including the two big ones, like the durgA-devI famine) that correspond to the onset of the ââ¬ÅLittle Ice ageââ¬Â we see an increase in the frequency of famines with the spread of Mohammedan destruction over the sub-continent. Further, it must be noted that though the period under consideration did not have an episode like the ââ¬ÅLittle ice ageââ¬Â, there were two substantially dry periods that that appear to have been weathered by Hindus with relatively few famines. Now, this observation suggests that the Hindu on the whole was much better in the period condemned by the historians than in the sultanate period. The reason for the prevention of famines becomes apparent when the evidence from the Hindu activities of the age is examined: 1) As we have seen before the ancient tradition of construction of water reservoirs and tree-plantation is a highly encouraged activity in Hindu tradition (kUpAdi dAnaM and vR^ikShaM). 2) From inscriptions it is clear that both the kShatriya-s (real or honorary) and the shaiva and, to some extent, vaiShNAva AchArya-s of major maTha-s engaged in a series of hydraulic works, the foundations of which are found in the pratiShTha tantra-s of their tradition. 3) The system of Hindu urban and rural planning by both the rulers and the maThAdipati-s was such that new settlements were concentrated in villages as against large cities. This distributed architecture allowed maintenance and governance of large agricultural lands and reduced hoarding of agricultural produce to few hubs. This distributed architecture of the network made it more resilient to attack (i.e. by events like famines).
As an anecdotal example of water management let us consider the case of bhojadeva paramAra. Putting into action his teachings from the samarA~NgaNa sUtradhAra, he planned and financed several hydraulic works throughout his reign not only in his kingdom but also in other kingdoms (e.g. the lake in Kashmir). But the most famous of his works was the bhoja reservoir that was south of the modern Bhopal city. This was the largest artificial lake in India and perhaps the largest in the world at that time (650 Sq km). This reservoir was a civil engineering feat indicating that the Hindu texts of the era were not mere theoretical fancies of the impractical brAhmaNa-s and kShatriya-s. The reservoir was created by damming both the vetravati (Betwa) and kaliasrotas (Kaliasot) rivers such that the surplus water during monsoons would be collected in the reservoir. In the placing of the sandstone blocks no mortar was used, showing that they had means of cutting the huge blocks so precisely that there was no gap between them for water to leak. This lake supplied water for the entire region for 4 centuries until the invasion of the Ghazi Hoshang Shah, under whom the frenzied army of Islam spent 3 months demolishing the dam in 1434 CE. This act of destruction is proudly recorded by the Mohammedan chronicler Sahib Hakim who says that after the destruction of the dams of bhoja at two places by the army of Hoshang Shah the reservoir took three years to drain completely and became a malarial marsh for another 30 years there after. The climate of mAlava itself changed in the aftermath of this Islamic vandalism with the whole place prone to drought while Vidisha was repeatedly flooded in the monsoons. In 2006 CE the newspapers reported that the people in Bhopal and Vidisha were getting water only once in 3-7 days and riots were breaking out when water tankers arrived. Thus, the ecological effects of the Islamic vandalism of the Hindu waterworks are felt to this day. Such Mohammedan acts were not just limited to the bhoja reservoir but all over the sub-continent, suggesting that their activities had a major role in decline of water management in the medieval period. Thus the very basics of human existence declined from the condemned period to the one after it.
Continuing with the example of bhojadeva paramAra it should be noted that the civil engineering feats of his time are not at all the indicator of a society in decline, but one in which positive innovations are taking place. This extended to the other spheres of human activity, commonly misunderstood by those represented by the above quotations. For example, let us take the inscription above the most famous serpentine Sanskrit sword of udayAditya (son of bhoja). It states that the paramAra ââ¬Åswordââ¬Â represented by that sarpa-bandha protects all the four varNa-s of society and also bestows and protects the knowledge represented by the serpentine sword on them. Hindu tradition suggests and provides examples to show that in bhojaââ¬â¢s realm everyone from the brAhmaNa to the shUdra had education and culture that was borne by the media of saMskR^ita, prAkR^ita and deshabhASha-s. This puts to sword the basic idea founded by Kosambi that in this period Sanskrit represented the mores of the ââ¬Åoppressiveââ¬Â upper castes and was not an expression of ââ¬Åthe peopleââ¬Â (of course in the Marxist sense). Nothing could be further from the truth; under the paramAra-s exemplified by bhoja (as also their rivals) education had clearly spread wider and there was a conscious effort to provide institutional education which was epitomized by the bhojashAlA. Thus, the period comes out, in sharp contrast to its characterization in the above quotations, as one where the rulers not only sought to protect their people but also educate them. It was precisely the institutions such as these that were targeted and destroyed by the Mohammedans ââ¬â it suffices to note that the bhojashAlA today serves as a monstrous Masjid where Hindus are not allowed to enter on Friday lest the muezzin and his blood-curdling bearded hordes be offended. Indeed, the Hindu population remembers bhoja due these acts much more than any other ruler. We have discussed this before, but let us illustrate it again with another anecdote. The hoysala-s of the karnATa country built a shiva temple in the Tamil country known as hoysaleshvara in the 1200s at Kannanur, Tiruchirapalli. In Tamil it was initially called boysaleshvara (due the h->p/b transform between Kannada and Tamil). But as the boysala-s were destroyed the connection to them was forgotten. Instead, a legend arose that the bhojadeva used to spend half of the year in his south Indian capital in Tiruchy and had built the bhojeshvara there (i.e. boysaleshvara became bhojeshvara) and brought his enlightened reign to those regions. However, illustrative of the amnesia forced on the Hindu by the collusion of Marxist and their Occidental subversionist partners is the case of our class 5 history of India textbook. It had a separate sympathetic chapter on Mahmud Ghaznavi (based on which students were asked to discuss his ââ¬Ågoodââ¬Â and ââ¬Åbadââ¬Â points) while there was *not even* a mention of the great bhojadeva paramAra ââ¬â truly an attack on the Hindu mind itself. Let it not be forgotten that these textbooks were designed by Kosambiââ¬â¢s own rudhira-dhvaja successors.
Finally, we come to the social organization of the period. Due to Marxist thinking the period has been described as comparable to the coeval Europe wherein the essence of ââ¬Åfeudalismââ¬Â is the channeling of agricultural surplus produced by the action of peasant serfs to the feudal lords. These feudal lords are said to parcel the serfs and the land on which they ply to their vassals as fiefs. Due to B. Chattopadhyayaââ¬â¢s works the terminologies of the great feudal lord, the vassal and the fief was replaced by the term ââ¬ÅsAmanta feudalismââ¬Â, where the mahArAja-s, maNDaleshvara-s, mahAsAmanta-s and sAmanta-s were the equivalents of the great feudal lords and various tiers of vassals. Further, the Marxist RS Sharma (a close ally of the German subversionist from Harvard) goes on to tell us that the brAhmaNa-s were the feudal lords of the agrahAra-s who could be compared to the religious feudalism of the Isaistic church in Europe. We are told the the early medieval social system was the one in which these feudal lords by ââ¬Åextra-economicââ¬Â means i.e. social, religious or political coerced material out of the serf. So who were the serfs of Hindustan? Marxists like RS Sharma tell us that the Sanskrit terms such as kShudra prakR^iti, Andhra (!), chaNDAla and janapada denoted the serfs. He audaciously claims that the janapada-kopa described by kauTilya means a peasant revolt due to exploitation. Further, he goes on to claim that the use of the term daNDa in inscriptions for violators of the land grants as evidence for the use of force by the feudal lord in punishing the serfs. He also claims that the vIrakal-s south India are frequently found in the vicinity of agrahAra-s; hence they must be records of the revolts of serfs against the Brahminical oppressor. Indeed Marx sees class struggles everywhere! Others like Davidson, the American historian of the bauddha-s, sees the mahAsAmanta feudalism operating via the rapine seizure of ââ¬Åtribal landsââ¬Â for distribution as fiefs. The force-fitting of Hindu history into Marxist-inspired constructs indeed leads to these ridiculous characterizations of the time. It is clear that RS Sharma has completely misunderstood both the Sanskrit terms he quotes and the objectives of the land grants. In light of the discussion on the hydraulic works and the role of the royal and tAntrika agents in rural and urban development it is clear that the description of the agricultural labor as serfs and its characterization as feudalism (as defined by the Marxists) is utterly misguided. What actually emerges is a complex symbiotic network between agricultural labor, brAhmaNa land-developers, mahArAja-s and sAmanta-s, rather than a simple hierarchical flow from the serf to the mahArAja. Further, rather than an ossified control along caste lined from top to bottom in these period we see a greater integration of not just the castes but also the more remote tribal populations, which was being absorbed into the Indo-Aryan core. This specifically arose as a result of the tAntrika dIkSha-s which were being offered to all the castes and the avarNa-s. Further, we find based on the evidence from tAntrika sources (e.g. the lalitopAkhyAna) that the tribal populations were receiving new openings to rise within the system in various capacities, including acquisition of honorary kShatriya status. In conclusion, the characterization of this period by the Marxist-Leukospheric alliance has led to a complete inversion of the picture of this major phase of Hindu history.
http://manasataramgini.wordpress.com/201...¬Â/
Images of the reservoir's remnants:
http://igrms.com/Bhoj/bhojpal.htm
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