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Saturday, November 21, 2009

Distorted Indian History Part 9

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Please also read
  1. "Distorted Indian History Part 1"

  2. "Distorted Indian History Part 2"

  3. "Distorted Indian History Part 3"

  4. "Distorted Indian History Part 4"

  5. "Distorted Indian History Part 5"

  6. "Distorted Indian History Part 6"

  7. "Distorted Indian History Part 7"

  8. "Distorted Indian History Part 8"
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The Distorted History of Fatehpur Sikri:

It has been said earlier how the authorship of the massive fortress in Agra is being falsely attributed to Akbar. In a similar manner, Akbar is being projected as the author of another fort-palace complex, a excellent example of Hindu architecture, at Fatehpur Sikri, nearly 37 Km away from the city of Agra.

The so called pseudo secular and the Marxist historians are propagating the idea that the place was originally called Sikri and it was a small village surrounded by deep forest infested with wild animals. In that village, a Sufi saint called Shaikh Salim Chisti began to live in a small hut in 1537. At that time, Akbar was mentally upset as he did not have a male child.

To narrate the situation, Nizam-ud-din Ahmad in his Tabakat-i-Akbari, writes, “The Emperor had several sons born to him, but none of them had lived. Shaikh Salim Chisti, who resided at the town of Sikri, twelve kos from Agra, had gladdened him with the promise of a son. The Emperor went to visit the Shaikh several times, and remained there ten or twenty days on each occasion. … When one of the Emperor’s wives became pregnant, he conveyed her to the dwelling of the Shaikh, and left her there. Sometimes he stayed there himself, sometimes at Agra . He gave the name of Fathpur to Sikri, and built a bazaar and baths there.” [1] “Salim, the old saint, had settled among the rocks and wild beasts as a hermit in A D 1537-8 (A H 944), and in the year following had constructed a monastery and school-house.” [2]

In this regard, historian V A Smith, in his Akbar The Great Mogul, also writes, “Akbar resolved at this time to press his scheme for converting the obscure village of Sikri into a great city. His reasons, or some of them, for doing so may be stated in the words of Abu-l Fazl: – Inasmuch as his exalted sons [Salim and Murad] had taken their birth in Sikri and the God-knowing spirit of Shaikh Salim had taken possession thereof, his holy heart desired to give outward splendour to this spot which possessed spiritual grandeur. Now that his standards had arrived at this place, his former design was passed forward, and an order was issued that the superintendents of affairs should erect lofty buildings for the use of the Shahinshah.” [3]

He further continues, “A wall of masonry was built round the town, but never completed, and dwellings of all classes were constructed, as well as schools, baths, and other public institutions, the indispensable gardens not being neglected. The Emperor, after the conquest of Gujarat , gave it the name of Fathabad (town of victory), which was soon exchanged in both popular and official use for the synonymous Fathpur..” [2] V A Smith continues, “The language of Abu-l Fazl in the above passage quoted might be understood to mean that Akbar did not begin his extensive programme of building at Fathpur-Sikri until 1571, but that is not the fact. The design had been formed in his mind and his had actually been begun in 1569.” [2]

But most of the historians believe that Akbar began the so called construction of Fatehpur Sikri in 1571, and hence the historian R C Majumdar writes, “From there (Punjab) he returned to Ajmer (corrupt of Sanskrit Ajeya Meru) by way of Hissar and on 9th August, 1571, arrived at Sikri which he now decided to make his capital as the auspicious place where his two sons Salim and Murad had been born. The resources of his expanding empire and the artistic genius of India and Persia were employed to convert the petty, quiet hamlet into a crowded proud metropolis which even in its lost glory was regarded by Fitch in 1585 as much greater than Elizabethan London.” [4] From the above statement it implies that Akbar began the so called construction of Fatehpur Sikri in 1571 and it is not clear, from the above statements, when the job was completed. Smith also says that, Akbar built the Buland Darwaza to commemorate his conquest of Gujarat in 1575-76. [5]

But many hold the view that Akbar finished the construction in 1585. So, a general notification, in this regard, reads, “Fatehpur Sikri was built during 1571 and 1585. … This town was built by the Mughal Emperor, Akbar. He had planned this city as his capital but shortage of water compelled him to abandon the city.. … Fatehpur Sikri is one of the finest examples of Mughal architectural splendour at its height.” [6] The Wikipedia Encyclopedia, in this context, says, Fatehpur Sikri is a city and a municipal board in Agra district in the state of Uttar Pradesh, India. The historical city was constructed by Mughal emperor Akbar beginning in 1570 and served as the empire’s capital from 1571 until 1585, when it was abandoned for reasons that remain unclear.” [7]

One should notice that the statements quoted above are terribly inconsistent. According to Smith, Akbar began the construction of the city in 1571 (or 1569) and before that the place was a small village. According to R C Majumdar, in 1571, Akbar decided to use the auspicious place as the capital of his empire. But according to the Wikipedia Encyclopedia, “Akbar started to use the place as the capital of his empire from 1571 and continued to use the place as the capital up to 1585.” The question naturally arises – How many years Akbar took to convert the small village Sikri into a city? Was it possible for Akbar to shift his capital to Sikri before the completion of the said construction? The most ridiculous part of the episode is that, according to Wikipedia Encyclopedia, Akbar started to use Sikri as his capital in the same year the construction of the city had begun. So, it implies that, Akbar, in 1571, had shifted his capital from the city of Agra to a desolate village called Sikri, surrounded by jungles.

The reader might have noticed another anomaly in the above narrations. According to some authors, the construction of the city was completed in 1585, and in the same year it was abandoned due to scarcity of water. As if the so called scarcity of water fell, all on a sudden, from the sky without giving any prior hint and no body could foresee that. Most importantly, these contradictory statements lead one to conclude that Akbar the fool spoiled so much money for setting up the new city in vain.

There are other anomalies as well. It has been mentioned above that, according to V A Smith, Akbar built the Buland Darwaza as a commemoration of his conquest of Gujarat in 1575-76. While an epigraph inscribed on the Buland Darwaza says that it was built in 1601, when Akbar returned from Daccan. But it has been said above that the city of Fatehpur Sikri was abandoned in 1585. So, it becomes unacceptable because in that case it should be concluded that Akbar built the Buland Darwaza in the abandoned city of Fatehpur Sikri. So, according to another version, it is said that, Fatehpur Sikri was finally abandoned in 1604 and the Buland Darwaza was erected in 1601. [8]

However, to sum up the above narrations, Akbar began the construction of the city of Fatehpur Sikri in 1571 and the construction was completed in 1785. Or, Akbar took 14 years to complete the job. But whosoever has visited the site would refuse to believe that such a massive construction, containing the invincible fort and innumerable palaces therein with fine stone carvings, could be constructed within 14 or 15 years. To make this unbelievable story believable, the so called pseudo secular and Marxist historians of India resort to treachery and lie, and say, “The work was pushed on with such phenomenal speed that, as if by magic palaces, public buildings, mosques and tombs, gardens and baths, pavilions and water courses were called into being beneath the barren sandstone ridge of Sikri.” [8]

In this context, it should be mentioned what absurd Jahangir, son of Akbar, has written in his autobiography, regarding the construction of Fatehpur Sikri. He writes, “In course of fourteen to fifteen years, that hill full of wild beasts became a city containing all kinds of gardens and buildings, lofty edifices and pleasant places attractive to the heart.” [8]

It has been pointed out above that historians believe that Akbar built the Buland Darwaza (the Great Portal) in 1601 as a monument after the conquest of Gujarat . In this regard, our historians write, “The southern entrance to the Jam-i-Masjid at Fatehpur Sikri was considered to be suitable position, and the original entrance was replaced by the construction of a massive portal. This was known as the Buland Darwaja.” [9] It is important to note here that originally there was a gate where the Buland Darwaza stands today. Common sense tells us that the said gate was very old and hence Akbar found it suitable to demolish that worn out gate and make a new one. Had this older gate been built by Akbar, hardly 15 years ago, he would have certainly not shown any interest to demolish the same to be replaced by the new gate called Buland Darwaza.

The True History of Fatehpur Sikri:

We now may pay heed to what another group of historians, known as nationalist historians, have to say in this regard. These historians are convinced that the authorship of the fort-palace complex at Fatehpur Sikri is being falsely attributed to Akbar. According to them the city, now known as Fatehpur Sikri, was a thriving and prosperous city from very older times. Once upon a time, during the times of Babar, Akbar’s grand father, the fort-palace complex at Fatehpur, was under the occupation of Rana Sangram Singh of Mewar. In 1527, a battle was fought between Babar and Maharana Sangram Singh, known as the Battle of Khanua, in a field close to the fort of Fatehpur. In that battle Babar defeated Rana Sangram Singh and thus the occupation of the fort went to the Mughals.

There are many references to show that fort at Fatehpur (or Fathpur) was there even centuries before the times of Akbar. The Muslim chronicler Yahya bin Ahmad, in his Tarikh-i-Mubarakshahi, writes, “On the 19th Jumada-l awwal, 808 H ( 12th November, 1405 AD), a battle was fought between them (Khizr Khan and Ikbal Khan). At the first charge, Ikbal wasa defeated and fled. …(Later on) He was killed and his head was cut off and sent to Fathpur.” [10] The statement is sufficient to prove that, at least 150 years before the times of Akbar, Fatehpur Sikri was a place of political importance, not an isolated village surrounded by jungle.

Yahya bin Ahmad also writes, “Sikri, which is now known as Fathpur, was entrusted to Malik Khairu-d din Tuhfa. His Majesty (Mubarak Shah) then proceeded towards Gwalior .” [11] This statement conclusively proves that the city which is now known as Fatehpur was originally known as Sikri. It has been said earlier that the Battle of Khanua was fought between Babar and Rana Sangram Singh in a field close to Fatehpur Sikri. Babar, in his autobiography Tuzak-i-Babri, has given the description of the battle. The Tuzak-i-Babri says that Babar left Agra on 11th February, 1527 AD and advanced towards Fatehpur to meet Rana Sangram Singh. Babar writes, “After marching a kos, we found that the enemy had retreated. There being a large tank on our left, I encamped there, to have the benefit of water.” [12]

At that hour, Babar sent an advanced team of 1000 men, under the care of Abdul Aziz and Mollah Apak, to assess the situation and collect prior intelligence. To describe the situation, Babar writes, “… without taking any precautions, he (Abdul Aziz) advanced as far as Kanwahah, which is five kos from Sikri.” [13] But a troop of 4000 or 5000 Rajputs routed them and compelled them to return to their base.

It is to be noted here that, Rana Sangram Singh was the most famous Hindu warrior at that time and he carried 82 scars on his body. So, naturally, Babar’s army was visibly nervous. Just on the day, previous to the battle, Babar held meeting with his nervous generals. To comment on the result of the discussions, Babar writes, “At this time, as I have already observed, in consequence of the preceding events, a general consternation and alarm prevailed among great and small. There was not a single person who uttered a manly word, nor an individual who delivered a manly opinion.” [14]

As mentioned above, Babar camped outside the wall of Sikri, near a big tank and the Rajput camp was inside the wall. The chief Rajput generals were Rawal Udai Singh, Medini Ray, Bhamal, Varmadev and Siladitya, the caretaker of the Raisin Fort. Beside that, there were a few Afghan generals in the Rajput army and the most prominent among them were Hasan Khan and Sikandar Lodi. After being thrashed at Kanwahah, the Mughal army became extremely frightened and advised Babar to retreat.

So, from the above facts, it becomes evident that, if the Rajputs continued their attack from the incident of Kanwahah, the Mughal army would have defeated and dispersed. But Sangram Singh took time and gave the Mughal army an opportunity to re-assemble. In this context, we should note another development. Babar had initiated a dialogue with Sangram Singh through Siladitya, but later on he succeeded to bribe Siladitya to bring him to his side. This enabled Babar to gather some vital military secrets of the Rajput army.

However, on 17th (or 16th) March, 1527 AD, the battle took place at the field of Khanua, close to Sikri and 37 Km from Agra . As soon as the battle began, Siladitya changed side with his men and in addition to that, the Afghan generals Hasan Khan and Sikandar Lodi and their army preferred not to fight against the Mussalmans of Babar’s army and remained, more or less, silent spectators. The actual strength of the Rajput army was not properly recorded, but according to Col Tod, there were 80,000 horses and 500 elephants in the Rajput army. [15]

The fierce battle began in the morning and continued for ten hours. When the victory was under the control of the Rajputs, Sangram Singh suffered a severe wound and had to leave the battle field. The incident made the Rajput army disappointed and they began to disperse, and thus victory went to the hands of the Mughals. To describe the incident, Babar writes, “Having defeated the enemy, we pursued them with great slaughter. Their camp might be two kos distant from ours. On reaching it, I sent on Muhammadi and some other officers, with the order to follow them in close pursuit, slaying and cutting them off, so that they should not have the time to re-assemble.” [16]

Babar continues, “The battle was fought within the view of a small hill, near our camp. On this hillock I directed a tower of the skulls of the infidels to be constructed. … Immense numbers of the dead bodies of the pagans and apostates had fallen in their flight, all the way to Bayana, and even as far as Alwar and Mewat.” [16] After entering the fort, Babar ordered general massacre and Muhammadi and other Mughal generals cut down the civilians of the city of Sikri en masse. There are no proper records of how many Hindus were slaughtered on that day. The so called secular and Marxist historians always try to keep the figure low. It has been mentioned that there were 80,000 strong cavalry and 500 elephants in the Rajput army. Hence, many believe that, including the foot-soldiers, the Rajput army was 200,000 strong, and nearly 100,000 of them were taken prisoners and slaughtered on that day. In addition to that, about another 100,000 civilians were massacred in the city.

It has been mentioned earlier that after the mass-massacre of the Hindus in the Chittor Fort by Akbar, Rajput Kings abandoned the fort and thereafter, they used the fort at Udaipur as their residence and the seat of the government. In a similar manner, the Rajput kings had abandoned the Fort of Sikri after the mass-massacre by Babar, as mentioned above. And, as a result, the city of Fatehpur Sikri gradually turned into a desolate jungle. Later on, Akbar perhaps took an initiative to revive the city by clearing the jungle and our dishonest historians are portraying that as Akbar’s creation of the new city of Fatehpur Sikri. A study of the history of Fatehpur Sikri, it appears that, Akbar might have built a minutely small part, the Buland Darwaza, of the entire edifice and nothing else. And later on, he might have built the tomb of Shaikh Salim Chisti.

Another point of vital importance should be highlighted in this context. Anyone, whosoever has visited the Fort-Palace complex at Fatehpur Sikri, it must not have escaped his notice that all the palaces and buildings reveal overwhelmingly Hindu style of architecture and stone carving. According to experts, they are either of Rajasthani or Gujarati style. This is due to the simple reason that the Rajput Hindu kings were the real authors of those buildings and palaces. But to hide the true history, the despicable creatures, callef secular and Marxist historians, say that, Akbar engaged both Hindu and Muslim artists of Persia for building the palaces and stone carving. They also say that, Akbar was so generous that he had no hesitation to accept Hindu style of architecture. But all these lies are going to be exposed very soon as the real history of Fatehpur Sikri has started to reveal due to fresh archaeological discoveries. We expect to deal that aspect in the next installment.

(To be continued)


[1] H.M. Elliot and J. Dowson, The History of India -As Told by Its Own Historians (in 8 volumes), Low Price Publication, Delhi (1996) V, 332-333.

[2] V. A. Smith, Akbar the Great Mogul, Oxford Clarendon Press, 105.

[3] V. A. Smith, Akbar the Great Mogul, ibid, 104-105.

[4] R. C, Majumdar, The History and Cultures of the Indian People, Bharatiya Vidya Bhavan (in 12 Vols) ,VII ,125.

[5] V. A. Smith, Akbar the Great Mogul, ibid, 107.

[6] (www.taj-mahal-india-travel.com/monuments-places-to-visit/fatehpur-sikri.html)

[7] (http://en.wikipedia.org/wiki/Fatehpur_Sikri)

[8] R. C, Majumdar, ibid, Bharatiya Vidya Bhavan, VII, 760.

[9] R. C, Majumdar, ibid, Bharatiya Vidya Bhavan, VII, 763.

[10] H.M. Elliot and J. Dowson, ibid, IV, 40.

[11] H.M. Elliot and J. Dowson, ibid, IV, 62.

[12] H.M. Elliot and J. Dowson, ibid, IV, 268.

[13] H.M. Elliot and J. Dowson, ibid, IV, 267.

[14] H.M. Elliot and J. Dowson, ibid, IV, 269.

[15] R. C, Majumdar, ibid, Bharatiya Vidya Bhavan, VII, 36.

[16] H.M. Elliot and J. Dowson, ibid, IV, 272.

Saturday, November 7, 2009

Distorted Indian History Part 8

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Please also read
  1. "Distorted Indian History Part 1"

  2. "Distorted Indian History Part 2"

  3. "Distorted Indian History Part 3"

  4. "Distorted Indian History Part 4"

  5. "Distorted Indian History Part 5"

  6. "Distorted Indian History Part 6"

  7. "Distorted Indian History Part 7"

  8. "Distorted Indian History Part 9"
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Hindu Genocide by AkbarPicture of Akbar

When the Part 5A of the current series of articles DISTORTION OF INDIAN HISTORY FOR MUSLIM APPEASEMENT, was posted on the FFI, a reader commented, “Historians site two historic rulers of India as ‘the great’. One is Buddhist Asoka. The next is Muslim Akbar. The subcontinent has been the abode of Hindus throughout history, but why has there not been a single Hindu ruler who could earn the honorific ‘The great’? Why couldn’t Hinduism produce one? What is wrong with Hinduism?” In this context, I would request the reader to note that Hindus do not write Holy Vedas, Holy Upanishads or Holy Bhagavadgita and so on, because the Hindu religious scriptures are really holy.

In a similar manner, almost all the Hindu kings were great and hence it is unnecessary to tag them as great. We should quote the comment of another reader, in this regard. He writes, “Unfortunately the Indian History was written by the British colonialists and they wanted to show that British Empire was the best thing for India and after independence Leftist took over. In fact, there were innumerable great Hindu kings. … Alexander although was able to defeat Porus, a Hindu king, but the fight was so frightening that his soldiers revolted for any further attack on India and thus he started moving backward from there to Greek.” In this context, it should be said that Alexander was badly defeated by King Porus at the Battle of the Hydaspes River. Particularly, the Greek army failed completely to defend the attack by trained elephants of Porus. Moreover, Alexander suffered a mortal wound in that battle which caused his death at Babylon . The Hollywood film Alexander, directed by Oliver Stone, confirms this fact.

However, it should also be mentioned that the history of India , which we read in the history books, has been written according to the guidelines set by the British occupiers and those British rulers were Hindu bashers. But somehow or rather, they could not ignore the greatness of Emperor Ashok. It is to be noted here that the so called secular historians of India try to project Akbar even greater than Emperor Ashok. While commenting on this aspect, V A Smith writes, “Akbar would have laughed at the remorse felt by Ashok for the miseries caused by the conquest of Kalinga, and would have utterly condemned his great predecessor’s decision to abstain from all further wars of aggression.” [1]

We should quote here the comment of another author regarding the greatness of Akbar. He writes, “The personality and nature of Akbar has been nicely summed up by the Editor of Father Monserrate’s Commentarius. The editor’s introduction states, “In the long line of Indian sovereigns, the towering personalities of Ashoka and Akbar (because of his dread) stand high above the rest… Akbar’s greed for conquest and glory and his lack of sincerity form a marked contrast to Ashoka’s paternal rule, genuine self-control and spiritual ambition. Akbar’s wars were those of a true descendent of Timur, and had all the gruesome associations which this fact implies. … His character with its mixture of ambition and cunning has now been laid bare. He has been rightly compared to a pike in a pond preying upon his weaker neighbours.” [2] He also writes, “With his treacherous nature and the unlimited power than he wielded over a vast region qualifies him to be one of the foremost tyrants and sadists in India ’s history, or perhaps, even world history. He was no less cruel a tyrant than any of his ancestors.” [2]

The so called secular historians of India also assert that, since Akbar was born and died in India , he must be accepted as an Indian monarch. In this context, V A Smith writes, “Akbar was a foreigner in India . He had not a drop of Indian blood in his veins.” [3] To elaborate this point, P N Oak writes, “Akbar was a direct descendant in the 7th generation on his father’s side from Tamerlain (or Taimur) and on the mother’s side from Chengiz Khan.” [4] He also writes, “Intemperance was the besetting sin of the Timuroid royal family, as it was of many other ruling Muslim houses. …Babur was an elegant toper. … Humayun made himself stupid with opium. …Akbar permitted himself the practice of both vices.” [5]

Whosoever has studied even a bit of Islam, has seen that the concepts like nationality, nationalism, patriotism or love for the motherland etc are absent in Islam. On the contrary, Islam imposes the concept of Millat and Kufr and divides the entire humanity into two groups, namely Momems (or Muslims) and Kafirs. The aggregate of all the Muslims is called Islamic Umma. As a result, Muslims have no loyalty to the country where they live. They have loyalty to the Islamic Umma and to the Islamic holy places, Mecca and Medina . From this view point, even the converted Muslims, who live in India , are not Indians. They have no loyalty to India and to its history and culture, and that is the reason, they refuse to sing India ’s National Song “Vande Mataram” (I worship my motherland). They are loyal to Allah, loyal to Islam and Islamic Umma, and loyal to Mecca and Medina . They can be called resident non-Indians but not Indians. So it is not difficult to understand that Akbar’s Indian-ness is a myth.

Another reader has expressed a completely different view. He writes, “Why would historians paint Akbar good to please Muslims doesn’t make sense. Because, Akbar was not a Muslim himself. He was the follower of Din e Elahi, a religion founded by himself which had elements of Hinduism and Islam in it. Just because he had a Muslim name doesn’t make him Muslim.” In this context, it should be said that Akbar preached his religion at the fag end of his life and hence through most of his life, he was a Muslim. If a robber commits robbery throughout his life and abandons it just before his death, should he be called a robber or an innocent gentleman! Despite his preaching of his new religion Din-i-Ilahi, many believe that “Akbar was born a muslim, lived like a muslim and died as a muslim; that too a very fanatic one.” [2]

At this point, it should be made clear that, Akbar preached his new religion Din-i-Ilahi not out of his respect for other religion, but for his personal glorification. He wanted to be a prophet, like Muhammad, by inventing and floating this new religion. “He understood the trick of Muhammad and wanted to be another Muhammad with a new religion din-i-Ilahi”, says a commentator. In this context, we should mention another aspect of Akbar’s life that reflects his intense desire to project himself as a religious personality. Xavier, a Jesuit in Akbar’s court, gives a typical instance of Akbar’s perfidy in making people drink water in which his feet had been washed. [2] While commenting on this aspect, V A Smith writes, “Xavier writes, Akbar posed “as a Prophet, wishing it to be understood that he works miracles through healing the sick by means of the water in which he washed the feet.” [6]

To lure the Hindus to his new religion, he proposed to repeal Jejya (Poll Tax) and pilgrimage tax and ban of cow slaughter. But they were never implemented. So the author of Akbar: The Great Tyrannical Monarch writes, “The infamous Jiziya tax, which is special tax exaction from the Hindus, was never abolished by Akbar. Time and time again different people had approached seeking exemption from Jiziya. Everytime the exemption was ostensibly issued, but never was actually implemented.” [2]

Many believe that Akbar, who might be a lecher and a diabolic killer, not an iconoclast and he did not demolish Hindu temples. As a matter of fact, Akbar was mainly concerned with his personal glorification, money and women and hence might not have found much time to concentrate on the matter of desecrating Hindu temples and breaking Hindu Idols.

However, Akbar’s hands were not clean from this sin. While commenting on this aspect of Akbar , Col Tod writes, “Not only that he forcibly annihilated innumerable humans, he also had no respect for temples and deities and willingly indulged in destruction of such places of worship. ).” [7] “Throughout Akbar’s reign, temples used to razed to the ground or misappropriated as mosques and cows were slaughtered in them, as happened in the battle at Nagarkot. No symbol of Hindu origin and design was spared from the iconoclastic wrath of Akbar.” [2]

While commenting on this aspect of Akbar, V A Smith writes, “The holy Hindu cities of Prayag and Banaras , were plundered by Akbar because their residents were rash enough to close their gates! No wonder Prayag of today has no ancient monuments — whatever remain are a rubble! It is rather obvious that Akbar had no respect and reverence for cities considered holy by Hindus, let alone esteem for human life and property. Also, it is evident from this instance that Akbar’s subjects were horrified and scared upon the arrival of their king into their city. If at all Akbar was so magnanimous, why then did not the people come forward and greet him?” [8]

Monserrate, a contemporary of Akbar, writes, “The religious zeal of the Musalmans has destroyed all the idol temples which used to be numerous. In place of Hindu temples, countless tombs and little shrines of wicked and worthless Musalmans have been erected in which these men are worshipped with vain superstition as though they were saints. Not only did the muslims destroy the idols, but usurped the existing temples and converted them into tombs of insignificant people.”[9]

He further continues, “Akbar has neither any love or compassion for Hindus as is apparent from the above examples. Hindus were openly despised and contemptously treated under Akbar’s fanatical rule as under any other rule. Akbar was only one of the many links of the despotic and cruel Moghal rule in India , and enforced the tradition of his forefathers with sincerity and equal ruthlessness.”[9]

Akbar’s shameless court flatterers, to please their master, have painted him as the most handsome man on the earth and our secular and Marxist historians are also following those flatterers. But Akbar’s physique was anything but handsome. Historian V A Smith, in this regard, writes, “Akbar (in mid-life) was a man of moderate stature, perhaps 5’7” in height, broad-chested, narrow waisted and long armed. His legs were somewhat bowed inward and when walking he slightly dragged the left leg, as if he were lame. His head drooped a little toward the right shoulder. … The nose was rather short, with a bony prominence in the middle and nostrils dilated as if with anger. …and his complexion was dark.” [10] So a commentator writes, “Not only was this guy a barbarian, he was also very ugly.”

Akbar’s Lechery:

It has been said earlier that Akbar was mainly concerned with personal glory, money and women and his wars and conquests were aimed to achieve these three goals. So the author of Akbar; the great tyrannical monarch, writes, “Akbar possessed a inordinate lust for women, just like his ancestors and predecessors. One of Akbar’s motives during his wars of aggression against various rulers was to appropriate their women, daughters and sisters.” [2]

Some historians try to project that Akbar practiced monogamy throughout his life. While commenting on this aspect, V A Smith writes, “That Akbar remained monogamous throughout his life is indeed history falsified myth.” [11] He also writes “Akbar, throughout his life, allowed himself ample latitude in the matter of wives and concubines! … Akbar had introduced a whole host of Hindu women, the daughters of eminent Hindu Rajahs, into his harem.” [12] Historian Dr A L Srivastava has given a detail account in his Akbar the Great, how Akbar coerced the rulers of Jaipur for sending his daughters to Akbar’s harem [2]

Historian J M Shelat writes,”After the “Jauhar” that followed the killing of Rani Durgawati, the two women left alive, Kamalavati (sister of Rani Durgawati) and the daughter of the Raja of Purangad (daughter-in-law of the deceased queen) were sent to Agra to enter Akbar’s harem.” [13] “It should also be observed that admittance into Akbar’s harem was available mainly to virgins and others’ were “disqualified”. In spite of such disgusting and lewd personal affairs, inducting women of abducted or killed Hindu warriors into his harem as slaves and prostitutes; it is bewildering that Akbar is hailed as a righteous and noble emperor.” [2]

To describe Akbar’s uxorious character, V A Smith writes, “Abul Fazl never tires of repeating that Akbar during his early years remained ‘behind the veil’. What he means thereby is that Akbar used to spend most of his time in his harem.” [14] Akbar habitually drank hard and used to have, for the most of the day, licentous relations with women of his harem. There is no doubt that, both drinking and engaging in debauched sexual activities was inherited by Akbar from his Tartar ancestors. [2]

To describe Akbar’s infinite lewdness, Abul Fazl in his Ain-i-Akbari, writes, “His majesty has established a wine shop near the palace … The prostitutes of the realm collected at the shop could scarcely be counted, so large was their number .. The dancing girls used to be taken home by the courtiers. If any well known courtier wanted to have a virgin they should first have His Majesty’s [Akbar's] permission.” [15] He also writes that, His Majesty [Akbar] himself used to call these prostitutes and ask them who had deprived them of their virginity? “This was the state of affairs during Akbar’s rule, where alcoholism, sodomy, prostitution and murderous assaults were permitted by the king himself. The conditions of the civic life during Akbar’s life is shocking!” [16]

“Whole of India was reduced to a brothel during the Moghal rule and Akbar, one of the Emperors, is being glorified as one of the patrons of the vast brothel. The above instances may suffice to convince the impartial reader that Akbar’s whole career was a saga of uninhibited licentiousness backed by the royal brute.” [2] Who were these so called prostitutes? Wherefrom did a whole army of prostitutes suddenly descend on Akbar’s realm, like swarm of locusts? “The answer is that these ever-increasing prostitutes were none other than decent Hindu women whose homes were daily raided and plundered and their men-folk were either massacred or converted, were haplessly left to fend for themselves and exposed to the mercy of the sex hungry Mussalman courtiers.” [16]

Akbar had made it a pernicious custom to demand choicest women from the household of vanquished foes. Thus all the women in territories conquered by Akbar, whether a commoner, or of noble or royal descend, were at Akbar’s mercy. According to this custom, all the Rajput kings who had submitted to Akbar, were forced to sent their daughters or sisters to Akbar’s harem, where they had to live as sex-slaves. Raja Man Singh of Jaipur had to offer his sister to Akbar. Akbar’s cruelty towards the Hindu women, kidnapped and shut up in his harem, were staggering and his much vaunted marriages, said to have been contracted for communal integration and harmony, were nothing but outrageous kidnappings brought about with the force of arms. It has been mentioned earlier, how the Rajput women of the Chittor Fort sacrificed their lives in Jauhar to avoid this disgrace and humiliation.

Only in one occasion, the said custom was slackened and when the Treaty of Ranathambhor between Akbar and the chiefs of Bundi (who owned the fort) was made, the first condition of the said treaty read that the chiefs of Bundi be exempt from the custom, degrading to a Rajputs, of sending a ‘bride’ to the royal harem. To narrate the incident, V A Smith writes, “A treaty was drawn up on the spot, and mediated by the prince of Amber {Jaipur], which presents a good picture of Hindu feeling. [The terms were] (1) that the chiefs of Bundi should be exempted from that custom, degrading to a Rajput, of sending a dola [bride] to the royal harem; (2) exemption from jizya or poll-tax; (3) that the chiefs of Bundi should not be compelled to cross the Attock; (4) that the vassals of Bundi should be exempted from the obligation of sending their wives or female relatives ‘to hold a stall in the Mina bazaar’ at the palace, on the festival of Nauroza [New Year’s Day] and so on. [17]

In the middle of Jan 1562, Akbar made a pilgrimage to the tomb of Khwaja Mainuddin Chisti of Ajmir. On the way, Raja Bihari Mal of Amber entered a peace treaty with Akbar and, according to the said custom, Raja Bihari Mal offered him the hand of his daughter in marriage to Akbar. However, the princess later on became the mother of emperor Jahangir.

Even the Muslim women were not safe from Akbar’s lust. In 1564, Akbar compelled one Shaikh of Delhi to divorce his wife in his favour. [18] Akbar had an eye on Bairam Khan’s wife and married her soon after Bairam Khan was murdered. Akbar did not hesitate to have caused this violent and tragic end of his erstwhile guardian for the satiation of his lust. In this context, it should also be mentioned that, in 1558, when Bairam was more than 50, he married his 19 year old cousin Salima begam. Meanwhile, Bairam was sacked and Akbar asked him to go to Mecca and on his way to Mecca, Bairam Khan was assassinated on 31st January, 1561, at Patan by some Afghans. Akbar was then 19 year old and hence Akbar and Salima Begam were of the same age. [19] This is a fine example of fight between two lechers, just like fighting of dogs in their mating season.

In this way Akbar, with the army of forcefully abducted women, created a harem of 5000 inmates, in the capital city of Agra . While commenting on it, V A Smith writes, “The imperial harem constituted a town in itself. No less than 5000 women dwelt within the walls, and each of them had a separate apartment. The maintenance and control of such a multitude of women necessitated a carefully devised system of internal administration and the organization of adequate arrangements for discipline. The inmates were divided into sections, each under a female commandant (daroga), and due provision was made for the supply from the ranks of clerks to keep the accounts. A strict method of check was applied to the expenditure, which was on a large scale.” [20] Smith further continues, “The inside of the enclosure was protected by armed female guards. Eunuchs watched on the outside of it, and beyond them again were companies of faithful Rajputs, while troops of other classes posted at a greater distance gave further security.” [20]

Though, following Abul Fazl, Smith wrote above that ‘each of the inmates of the harem were provided with a separate apartment, but in Agra there is not even a single building with 5000 separate rooms. So, the above conclusion is a lie. One can, therefore, easily understand in what wretched condition these unfortunate women were condemned to live. Itmad-ud-daula, the father-in-law of Jehangir, has thrown some light on some other features of the inmates of this harem. If someone had given birth to a female child, she was saved because in future she could be used as a sex-slave. But, if anyone happened to give birth to a male child, he used to be murdered or blinded as in future he could never pose a threat to the throne. It may be mentioned here that, another lecher Ferozshah Tughloq, used to get the private part of the women of his harem sewed, to be sure that they were not having sex with other man.

However, Akbar’s lechery was not confined to his harem of 5000 women and P N Oak, while commenting on this matter, writes, “Despite an exclusive harem of 5,000 women, and all the virgin prostitutes of the realm whose virginity, as Abul Fazl tells us, was at Akbar’s exclusive royal command and could not be violated without special permission by any courtier, the honour of the wives of noblemen and courtiers was itself always subject to Akbar’s sexy pleasure.” [21] Akbar did not spare even the wives of the ministers and nobles of his court, if they happened to draw attention of Akbar’s lust.

To highlight this point, Abul Fazl writes, “Whenever Begams or wives of nobles, or other women of chaste character, desire to be presented, they first notify their wish to the servants of the seraglio and wait for reply. From thence they send their requests to the officers of the palace after which those who are eligible (sic) are permitted to enter the harem. Some women of rank obtained permission to remain there for a whole month.” [2] The above passage is a clear admission that Akbar used to compel wives of courtiers and noblemen, toward whom he felt sufficiently attracted to remain within his harem at least for a month at a time.

To expose another feature of Akbar’s lechery, V A Smith writes, “Grimon’s statement that Akbar had confined himself to one wife and distributed his other consorts among the courtiers is not directly confirmed from other sources.” [22] “This adds a new dimension to Akbar’s lechery because it reveals how women were considered as mere chattel to be freely exchanged among Akbar and his courtiers in a continuous round of sex-traffic.” [19] “Then there was the notorious institution of Meena Bazar, according to which on New Year’s Day, the women of all households had to be paraded before Akbar for his choosing.” [19]

It has been mentioned earlier that Muhammad Ghori, Qutb-ud-din and Iltutmish were sodomites. It has also been mentioned that Babur, Akbar’s grandfather, has given a lengthy description of this sodomic infatuation for a male sweetheart in hia auto-biography. Humayun was no different. Therefore, sodomy was also a precious service of Akbar’s own family… Though, perhaps, Akbar did not engage in sodomy, but many believe that he allowed” it to be practiced by his servants, courtiers and sycophats. Abul Fazal in Ain-e-Akbari provides accounts of some such acts which are too disgusting to even mention. Such perverse gratification was prevalent during the entire Mughal rule, including Akbar’s times.


[1] V. A. Smith, Akbar the Great Mogul, Oxford Clarendon Press, 32..

[2] Akbar The Great A Tyrannical Monarchhttp://www.hindunet.org/hindu_history/modern/akbar_ppg.html

[3] V. A. Smith, Akbar the Great Mogul, ibid, 7..

[4] P N Oak, Islamic Havoc in Indian History, Published by A Ghosh, 298.

[5] P N Oak, Islamic Havoc in Indian History, ibid, 294.

[6] V. A. Smith, Akbar the Great Mogul, ibid, 189.

[7] J Todd, Annals and Antiquities of Rajasthan, 2 volumes, Routledge and Kegan Paul Ltd., London , 1957, II, 259.

[8] V. A. Smith, Akbar the Great Mogul, ibid, 58.

[9] S J Monserrate, “The Commentary,” translated from original Latin by J.S. Hoyland, annotated by S.Banerjee, Humphrey Milford, Oxford Univ. Press, London , (1922),.27.

[10] V. A. Smith, Akbar the Great Mogul, ibid, 242.

[11] V. A. Smith, Akbar the Great Mogul, ibid, 47.

[12] V. A. Smith, Akbar the Great Mogul, ibid, 212..

[13] J M Shelat, “Akbar,” Bharatiya Vidya Bhawan, 1964, Bombay. , 90.

[14] V. A. Smith, Akbar the Great Mogul, ibid, 31.

[15] Blochmann, H., “Ain-e-Akbari,” translation of Abul Fazal’s Persian text, 2nd Edition, Bibliotheca Indica Series, published by the Royal Asiatic Society of Bengal., 276.

[16] P N Oak, Islamic Havoc in Indian History, ibid, 300.

[17] V. A. Smith, Akbar the Great Mogul, ibid, 99.

[18] V. A. Smith, Akbar the Great Mogul, ibid, 47.

[19] P N Oak, Islamic Havoc in Indian History, ibid, 301.

[20] V. A. Smith, Akbar the Great Mogul, ibid, 359.

[21] P N Oak, Islamic Havoc in Indian History, ibid, 300.

[22] V. A. Smith, Akbar the Great Mogul, ibid, 185.

Saturday, September 26, 2009

Vishwa Mangal Gow-Gram Yatra - 108-Day 1 Million 20000 KMs Cross-Country Marathon

Spread The Word

Join GOW-GRAM YATRA : 108-Day 1 Million 20 thousand kms. Cross-Country Marathon starts rolling on Sept 30, 2009 from Kurukshetra

Vishwa Mangal Gow-Gram Yatra

(World Welfare Cow-Village Cross-Country Marathon)

A Historic Movement for

National and Global Holistic Happiness, Health, Prosperity and Blessedness

(1) The world must appreciate that the pro-Cow movement is not anti-anybody but a rational and respectable movement from every standpoint.

(2-i) Theme: Cow is the mother of the world ("Gaavo Vishwasya Maatarah"), not of any one people or country. Grateful man should say: "Vande Gow Maataram"- Salutations to Mother Cow! After Mother Earth, Mother Cow is the greatest giver on planet earth. In Sanskrit, both Mother Earth and Mother Cow are called "Go" (cow - macro and micro respectively) for good reason. The generous cow gives milk and cream, yogurt and cheese, butter and ice cream, ghee, buttermilk, lassi, Panchgavya, fuel, medicines and so much more. According to Guru Nanak Dev, cow is the right representative of the whole dumb creation and nears the most man's sensibility and power of discretion. This environmentally friendly reason has also in recent times been propagated for cow respect that the cow represents the entire animal kingdom and is man's link to the dumb animals of Creation. In respecting the cow, we are showing respect for all living things, a view that ties in deftly with Ahimsa and vegetarianism. Gandhiji much loved this point of view. The cow represents life and the sustenance of life to the Hindu. Cow is worthy of respect because it is Altruist (Parahitavaadi/Paraarthavaadi) - it so giving, taking nothing but grass. It gives and gives and gives! The cow is so vital to life, the virtual sustainer of life for humans. In a society if you only had cows and no other domestic animals or agricultural pursuits, you could still survive and the children could survive with the butter, the cream and the milk to feed the children. The Rishi tradition recognized the Panchgavya (an Ayurvedic blend of five products obtained from the cow, i.e. milk, curd, ghee, urine and cow-dung juice) as a panacea and made its intake essential prior to performance of daily Yajna. The Rishi-Krishi culture calls cow & progeny "Aghnya" (i.e., not to be killed) for all good reasons. The cow is a complete ecology, a gentle mammal, icon and hallmark of abundance. She is virtual wish-giving Kaamdhenu and "Akshay Paatra" (Inexhaustible Container/Pot) to man. Bullock is efficient & compatible driving force for potential Green Revolution (proliferation of organic farming, bio-diversity, bio-fertilizers & bio-pesticides; no place for chemical fertilizers et al here) on 400 million acres of land in Bharat as indispensable Friend of Small Farmer. Cow is originator of Ksheersaagar (Ocean of Milk/a flood of milk) and initiator of White Revolution (Operation Flood/national milk grid based on proliferation of Gokuls; no place for oxytocin injection here). Her Dohan (Dohan means milking only two mamillae of cow; the other two are for the calf) is allowed, but no Shoshan (exploitation) is allowed. As is the case with Mother Earth, if we lovingly approach her, she can lovingly provide for our needs, but if we indulge in 'greed', there will be curses on humanity and retaliations and boomerangs in forms of ecological & environmental disasters and intercontinental diseases causing mass deaths. It is a great sin to look upon cow and her progeny as mobile hamburger. The altruistic job of this picture of piety must not go thankless. Man should understand and appreciate the divine nature of cow and its exalted status as the micro form of Mother Earth. It is believed that the cow with hump and Galkambal embodies 330 million Devtas (Deities = dimensional manifestations of cosmic divine energy to address various purposes) and is a great gift of God to act as a motherly benefactor to mankind. It is not considered an 'animal' but a 'sacred mammal' and member of family in our Dharma and Culture and for very good reason. Gow-Mata's (Mother Cow's) altruistic qualities, very much like those of "Dharitri Mata" (Mother Earth), are those that man can emulate. Succinctly (Sankshipt) speaking, Cow is the Axis (Aksha) of holistic (Saakalyavaadi; Poornataavaadi) & syncretic (Samannwayvaadi) Rishi & Krishi Culture (Kulaachaar).

(2-ii) During the golden period of Bharatiya history, says the 'Golok Khand', one was designated Upnand who owned 500,000 cows, Nand was one who maintained 900,000 cows, Vrishbhaanu was one who maintained 1,000,000 (One Million) cows, Vrishbhaanuvar was one who maintained 5,000,000 (Five Million) cows, Nand Raja was one who maintained 10,000,000 (One crore/Ten Million) cows. During the times of Bhagwan Mahavir over 2,500 years ago, Jain Shraavaks (mendicants/monks) maintained 53 Gokuls in the periphery of Shravasti city. A Gokul was defined as a place that housed 10,000 cows. Anand - a millionaire - received initiation and vows of Shraavakhood from Lord Mahavir, and one of the oaths was to maintain 8 Gokuls.

(2-iii) Village is the soul of Bharat, farmer is its light and cow is his life. But today farmers' overdependence on chemical fertilizers and machines has led to the neglect of indigenous cows and bulls. The food they produce has become toxic, the soil has turned infertile, the ever-increasing loans drive them to commit suicide (Over 185,000 farmers committed suicide all over India in last 15 years) and young farmers are migrating to towns. The answer to all these problems is to return to the cow-centred way of life. This Yatra is
a wake-up call given by spiritual leaders of the nation to save the cow, save the village, save the nature, save Bharat and the world through a positive action.

(2-iv) Even, people in general in Bharat and abroad appreciate the great value of Go-Ras (cow-milk) and consider its total deprivation as suicidal. The famous Yaksha-Yudhisthir Question-Answer episode in the Mahabharata declares unadulterated cow-milk as virtual Amrit (nectar/panacea) on Earth. The Mahabharata also records Bhagwan Krishna and the Pandav brothers including Dharmaraj Yudhisthir as loving cow-milk and butter and Duryodhan as loving buffalo milk. Before the first world-war (1914 CE) army recruitment in Bharat required minimum 45" chest measure. But as more and more cows were slaughtered, reducing thereby milk and ghee availability to the people, the construction and physique of the Bharatiyas deteriorated and as a result today the army has to accept recruits with minimum 29" chest.

(2-v) It is about time the billion strong nationalist Pootraroop Samaj of Bharat asserted the three-point national agenda of Guru Gobind Singh Ji Maharaj, i.e., (1) Protection of Dharma (the righteous, holistic and syncretic sustaining principles of the people and the country), (2) Protection and promotion of Govansh (Cow & its progeny) and (3) Protection of the Poor and Modest. This was verily the national agenda of Sri Rama, Sri Krishna, Chhatrapati Shivaji Maharaj, Mahatma Gandhi, Sant Vinoba Bhave and other national heroes as well.

(3) Resolve : Saving the cow is my sacred duty ("Mama Dikshaa, Gow Rakshaa")

(4) Slogan : Cow saves those who save her ("Gaavo Rakshati Rakshitah")

(5) Goal : Gopaalan (cow tending) will lead to Graamoday (holistic development and affluence of Villages), Gramoday will lead to Raashtroday (holistic development and opulence of the Nation) and welfare of the world.

(6) Medium : Gow-Mata (Mother Cow)

(7) Message:

* Save the Village; make it a basic unit of Ram Rajya (maintain the holistic rural charm combined with urban amenities and Gram Swaraj). Reassert the soul of Bharat.

* Back to Mother Nature. Ensure holistic worldview and paradigm.

* Save Govansh (Mother Cow & her progeny). Cow is the real asset of India and the movement for its survival would be the second freedom struggle. We don't have Poorna Swaraj as yet including cultural Swaraj et al.


(8-i) Grand Inauguration & Flag Off of the 108-day long Yatra with Vijaya Dashami blessings on Ashvin Shukla Ekadashi, Vikrami Samvat 2066 (Yugabda 5111) (Wednesday, September 30, 2009, 3.30 p m) Theme Park, Kurukshetra, Haryana, Bharat. People will take oath to protect cow.

(8-ii) Grand Finale with Makar Sankranti blessings at Nagpur on January 17, 2010. The closing function is not to wind up the cow protection movement, but it will carry forward the movement with more vigour. Cow should get rights to live naturally and die without any anxious moments.

(8-iii) The organisers of the Yatra cordially invite one and all, including friends and family members, to witness and participate in the historic event and register their steady support for the holistic futuristic cause.

(8-iv) The following distinguished Saints, Scientists and Experts from different disciplines will Bless the Inaugural Ceremony and flag off the Yatra at "Dharmakshetra Kurukshetra":

*Jagadguru Sankaracharya Jyotishpeethadhishwar Swami Vasudevananda Saraswatiji Maharaj

*Jagadguru Madhwacharya Pejawar Mathadhish Swami Vishweshteerthaji Maharaj

*Jagadguru Sankaracharya Gokarnapeethadhish Swami Raghaveshwara Bharathiji Maharaj

*Gourishi Swami Dattasharananandaji Maharaj [maintains 250,000 (2.5 Lakh) cows at his Ashram at Pathmeda, Rajasthan]

*Pujya Didi Ma Sadhvi Ritambharaji

*Pujya Swami Chidananda Saraswatiji

*Pujya Swami Jnananandaji

*Pujya Acharya Baldevji

*Mahant Mandas Maharaj Ji (Maharshi Valmiki Ashram, Haridwar)

*Sant Jnandas Ji Maharaj (N.S.Guru Ravidas Sampradaay)

*Ven. Dr. Virendra Heggadeji, Dharmasthala Dharmadhikari, Karnataka

*Ven. Rinpoche Lochen Tulkuji

*Bhikku Vishwa Bandhuji

*Chhote Miyan Moinuddin Sabariji

*Nawab Mazada Ali Khan Hussein Tikariji

*Dr. A. Maisy

*RSS Sarakaryavah Shri Bhaiyaji Joshi

*Kalyan Ashram President Shri Jagdevram Oraon

*Jalpurush Shri Rajendra Singhji

*Padmashri Kutti Menonji (Gandhian & Organic Farming Expert)

*Film Star Shri Vivek Oberoiji

*Sardar Joginder Singhji (Ex-CBI Director)

*Dr Shirley Tellesji (Yoga Scientist)

*Smt. Santosh Yadavji (First woman in world to climb Mt. Everest twice & first woman to climb it from Kangshung Face)

(9) Motto : Gow Samrakshan (Cow Protection). The Yatra would spread the message of cow protection and promotion of Indian breeds of cow and unite people in the movement.

(9-ii) Out of the 70 distinctive Indian breeds/species of cow (the hump, Gal-Kambal, long ears and bushy tail distinguish the Indian cow), 37 have been mindlessly slaughtered into extinction by the beef exporters and eaters that consider it a mobile hamburger, and some of the surviving 33 breeds are on the verge of extinction.

(9-iii) The foreign rulers of pre-independence India had opened some 300 abattoirs in the country. The 'secular worthies' of independent (?) 'India that is Bharat' today are running over 36,000 'approved' slaughterhouses (official number), of which 10 are highly automated including the Alkabir (Hyderabad, Andhra), Frigorifico Allana (Aurangabad), Hind Industries (Aligarh), Allana Sons (Delhi, Andhra, Maharashtra), Deonar (Mumbai), Kolkata Abattoir, etc., where everyday 250,000 animals and 20,000 cows & her progeny are hacked for export and domestic consumption. They employ inhuman processes and tortuous ways of getting meat and skin. The unapproved slaughterhouses are over 30,000 in the country that also slaughter cows in thousands. This evil design and its daily religious execution have reduced the cow population by over 80% in the so-called "Swatantra Bharat". More cow slaughter takes place in two states, namely, the communist dominated states of West Bengal and Kerala. Cows are routinely shipped to these states for slaughter, even though it is forbidden to transport cows for slaughter across provincial borders.

(9-iv) The root causes of all this are (1) The Government policy to promote slaughter of Govansh (the advisers and babus trained in Macaulayite and Communist ethos misguide the Government and its Ministers; 'Vote Bank' politics is also responsible), (2) Thinking of animal killing and agriculture experts [Their logic: Killing the retired or non-milch ones (it is immaterial to these so-called 'experts' if this utilitarian bovine is sentient and has the power of discretion to a respectable degree, and, nonetheless, gives commercially valuable bio-fertilizers, bio-pesticides, bio-gas, medicines, et al, in forms of dung and urine till the end of its life) would provide beef for the beef-eaters and at the same time spare fodder for the milch ones; the extension of this logic would one day convince man to kill his/her 'retired' parents and other 'unproductive' members of family and himself/herself would in turn have to deservingly await butchering by his/her children motivated by 'profit', who might at least deliver some commercial dialogue like: "My dear parents, I owe you much and I love you, but I am sorry, this knife does not recognize you!"), (3) Thinking of Forest Officers (Their logic: Govansh damages the forest by grazing it. It should therefore be kept confined to cowsheds.), (4) Thinking of Finance Authorities (Their logic: Beef export brings in foreign exchange. Non-milch cows are a liability on the country's resources. Its killing is financially profitable. Consequently, therefore, slaughter of Govansh is in national interest. The Hindu thought to stop slaughter of Govansh is anti-national. They succeed in convincing the government leaders and officers through all sorts of misplaced and misdirected facts, figures and statistics), (5) Result of bureaucratic wrong thinking (When the brethren that agreed with our school of thought, come to occupy the seats of power, fail to stop slaughter of Govansh due to their being under pressure from bureaucrats), (6) The true tender and protector of Govansh - the Kisaan (farmer) himself is now off track (Today we see the dangerous consequences of the thinking of all the above-mentioned bureaucrats, pseudo-experts and leaders-turned-dealers. The soil-fertility standards of the country are declining by the day. The soil that once produced golden crops, now gives cheerless and dismal performance. The bureaucrats projected a dreamy picture of agriculture before the farmers. As a result he took his traditional farming practices to be totally wrong and began to farm according to foreign agricultural science. The government projected this ideal before them. As a result, the Govansh became irrelevant for westernised modern practices of agriculture. The thinking of the farmer also changed. He also began thinking in milch and non-milch terms. Consequently, today no Govansh is visible at farmers' homes. The true Govansh tender no longer remained so), (7) Cow tending at every home stopped (Due to the misdirected and misplaced thinking of the national policy makers, the practice of tending cow virtually in every home of the country has vanished), (8) Protest by society (Macaulayite 'education' has made cow irrelevant and useless in modern man's worldview. In ancient Bharat, the State encouraged and cooperated in cow-tending in view of the importance of Govansh in agricultural work, its tending in every home for health & nutrition purposes, its importance for religious and purposes of hygiene, and its importance for preservation of environment and ecology. Every citizen of the country understood and appreciated the importance of Govansh. Now, unfortunately, the cow is out of sight from the farm lands and homes, and, therefore, out of mind of individuals and society. The misdirected government thinking and the compartmentalised western worldview and paradigm only are responsible for the slaughter of Govansh.)

(9-v) The agonies of cows start long before they are dead. They are brought to the abattoirs in trucks, from far away places. For economy, over 30 cows are stacked up in each truck. Nobody cares to give them food or even water while in transit. They are packed so tightly in the truck, that they are hurt by each other. By the time they arrive, they are no more capable of standing on their own feet. Their tails are cut and chilli powder is rubbed into their eyes to make them move. They are brought into the final ground, where at least a thousand mute creatures are stored. This is their last open air. They are kept here for four days, hungry and thirsty. Then their legs are broken and eyes poked, so that a 'certificate' can be obtained about their uselessness. The hunger and thirst of four days cause the hemoglobin to move from blood in to fat. The meat with higher haemoglobin fetches better prices. Now these mute creatures that cannot raise a protest are pushed into washing showers. Extremely hot water (200 degrees!) is sprayed on them for five minutes, to soften their skins, so they will be easy to remove. The unfortunate creature faints at this point, but it is not dead yet. Now it is hung upside down with one leg, on a chain-pulley conveyor. Then half of the neck is slit. This drains the blood, but does not kill the animal. After death, the skin swells thick, which sells for a poor price. But the skin of a live animal is still thin, which has better economic value. On one side the blood is dripping from the neck, and on the other side a hole is made in stomach, from which air is pumped inside. This causes the body to swell, making it easier to peel the skin. After removing the leather, the animal is cut into four pieces: head, legs, body, and tail. The machines remove bones, and pack small pieces of meat into cans for shipping. Most of the importers are Gulf Countries.

(9-vi) The Yatra calls upon cow lovers to join the world's biggest movement. The Yatra also asks the cow lovers to remain prepared for any sacrifice to put a halt to the devilish practice of cow slaughter. Gow Yatra would not stop until the slaughter of cows and crossbreeding come to a halt.

(10) The countrywide Marathon with Gow-Mata as the presiding deity will cover 20,000 kms. 15,000 tributary Yatras originating from villages, blocks, sub-divisions, district centres covering 10 lakh (1 million) kms will welcome the principal marathon when it negotiates through their area. There will be Five Conferences per day - Four at day-transit cities/towns and a mega one in the evening at a place that will host the Yatra overnight. The programme highlights will be Prayers, messages, processions, cultural activities – all in a festive mood. Distinguished Saints, Acharyas, Kathakars, Scientists, Agriculture Experts, Environmentalists, Panchgavya Vaidyas, Veterinary Scientists, Water-Harvesting Experts and Rural Development Activists will address 400 mega congregations enroute for public awakening to be grateful to altruist cow as she & her progeny have long been doing a thankless job and now must be given all respect and protection. Public response will be solicited to address the sorry state of affairs of Govansh. Virtually all the 600,000 villages of Bharat and over one billion people will put their hands to the wheels of the 1 Million 20 thousand kilometers of Yatra - most of them directly and the others by proxy (Paroksh). (See enclosed hereby the Main Yatra route with centres for rendezvous with the public. One should feel blessed if one's native place figures on this list).

(11) Objectives of the Yatra - Immediate Purpose of the Journey

(11-i) Abhay Dham (Fearless Abode, i.e., Home of Gopaalak/Cow-tender);

(11-ii) Abhay Graam (Instituting Fearless Villages - with 70% of families being Gopalaks).

(11-iii) Formation of representative Committees for cow protection, with members from all religious folds.

(11-iv) Go Banks : Starting safe havens for cows at Tehsil and District levels that would take care of stray and abandoned cows; preventing such cows from being sent to slaughterhouses.

(11-v) Declare Cow a National Mammal: Over 500 million people to participate in the greatest ever signature campaign (10 Signature Collectors per 10,000 people) calling for the end of cruelty to cow and declare it a National Mammal.

When the Bharatiya Kisaan (farmer) gives a "Vachan" (word), he keeps it and doesn't break the commitment. His/her signature would mean that he/she would never sell or give Govansh (cow & its progeny) to any abattoir/slaughter house/butcher under any circumstances. Only this Vachanvaddhataa (standing firm on promise, come what may) would complement the laws for cow protection. Otherwise, mere laws on paper may not be enough.

The crores of signatures with a Memorandum will be presented to the President of Bharat on January 31, 2010 at New Delhi.

(11-vi) Demand for a separate ministry to handle the issues related to cow.

(11-vii) Demand the state governments to take responsibility of cow protection and development activities.

(11-viii) Have a Central Law for protection of Govansh.

(11-ix) Cow Literacy Movement on the lines of Sarva Shiksha Abhiyan.

(11-x) Govansh-based Employment prospects, Good Health and promotion of organic farming and bio-diversity.

(11-xi) Govansh to proudly reclaim its respected key status in GDP & GNH (Gross Domestic Product and Gross National Happiness)

(11-xii) Total ban on chemical fertilizers and pesticides.

(11-xiii) It is not only a movement to arrest slaughter of Govansh, but also arrest steady decline in national health, arrest growing barrenness of agricultural lands and poisoning of ground water tables due to chemical fertilizers & pesticides, address unemployment problem and uphold the Deva Sanskriti (Divine Rishi & Krishi Culture of holistic and syncretic Aahaar, Vihaar, Aachaar, Vichaar).

(11-xiv) Gaiyya Bachegi To Desh Bachega (If Cow survives, the country will register integral growth and blessedness).

(11-xv) Demand government action for protection and growth of the remaining 33 breeds of indigenous Bharatiya cow and protection of its purity by stopping its cross breeding.

(11-xvi) Demand to ensure wide range of cow-based employment for the youth and propagate among them the "Look Village, Look Agriculture Policy".


Long Term Purpose of the Journey

(11-xvii) Conserve Gochar Bhoomi (grazing lands/meadows/pastures), reclaim it from encroachers, extend it as may be necessary and feasible.

(11-xviii) Show the path of organic farming and check farmers’ suicide. (Over 185,000 farmers committed suicide all over India in last 15 years)

(11-xix) Stop uncontrolled migration of villagers to towns and cities.

(11-xx) Educate the farmer that cow is not giver of milk alone. It is important that it is the farmers’ responsibility to care and protect the cow.

(11-xxi) Educate the farmer about the gains of using oxen for farming and positive effects of organic farming. (For 400 million acres of small land holdings of small farmers in plain, hilly, mountainous and forest regions of Bharat, oxen is still the only means to till these small patches of land and maintain bio-diversity)

(11-xxii) Set up Grass Banks

(11-xxiii) Forming Gochar Bhoomi Praadhikaran (Grazing Lands/Meadows/Pastures Authority)

(11-xxiv) Sensitise the society to the menace of chemical fertilizers and chemical pesticides/insecticides and replace it by home-made preventive combinations prepared from cow urine and dung. Reassert bio-fertilizers/manure/compost/pesticides based agriculture (farming, crop-growing, gardening)

(11-xxv) Develop products related with cow. Create market for products from cow milk, urine and dung.

(11-xxvi) Conduct serious research on the above.

(11-xxvii) Initiate Gow-Premi (Cow Loving) Families

(11-xxviii) Encourage Farmers/Planters/Cultivators/Growers to adopt, breed and cherish the cow that will lead to green revolution and white revolution

(11-xxix) Gow-Samvardhan -

Promotion of "Micro Go" (Mother Cow): Advance cow to again become the central figure in rebuilding and restoring villages, agrarian economy, including agro-based cottage industries, bio-diversity, agriculture related handicraft, et al

Promotion of "Macro Go" (Mother Earth) : To sensitize the people about the holistic, environment & ecology friendly equation and management of the "Panch-Ja", viz., Jal (water resources), Jungle, Jaanwar (animal kingdom), Zameen (land) and Janata (people) for the good of all.

(11-xxx) Cow-based hale and hearty, wholesome, nature & life friendly non-violent and non-exploitive way of life & living will make man happy, healthy, prosperous and blessed.

(11-xxxi) Cow products in forms of milk, butter, ghee (clarified butter), curd, Lassi, butter-milk, medicines will benefit and enrich the people and make them self-reliant with sense of fulfillment and high self-esteem.

(12) Divine Resolve : HH Jagadguru Sankaracharya of Gokarnapeeth Shree Shree Raghaveshwara Bharathi Swamiji, Shree Ramachandrapur Mutt

(13) Divine Inspiration : HH Go-Rishi Shree Shree Dattasharanananda Swamiji Maharaj of Gopal Govardhan Goshala, Pathameda, Rajasthan who maintains 250,000 (2.5 Lakh) cows at his Ashram.

(14) Promotion :

* HH Sri Sri Ravishankarji Maharaj (Art of Living)

* HH Swami Baba Ramdevji Maharaj (Yogacharya)

* Shrimad Acharya Muni Vidyasagarji Maharaj (Digambar Jainacharya)

* Shrimad Vijay Ratan Sunder Surishwarji Maharaj (Jainacharya)

* Ven. Prof. Samdhong Rinpoche (Prime Minister of the Tibetan Govt. in Exile)

* HH Satguru Sri Mata Amritanandamayi Devi (M.A. Math)

* Shrimad Acharya Mahapragya Ji Maharaj (Head of Jain Swetambar Terapanth)

* HH Swami Dayananda Saraswatiji Maharaj (Arsha Vidya Gurukulam; President, Hindu Dharma Acharya Sabha)

* Ven. Shree Morari Bapuji Maharaj (Manas Atirathi)

* HH Sri Satguru Jagjit Singh Ji Maharaj (Spiritual Head of Namdhari Sikhs)

(15) Organisers of Vishwa Mangal Gow-Gram Yatra :

Honorary President (National) of Yatra:

- Dr. Pranav Pandya, MBBS, MD (Med.)(Director, Brahmavarchas Shodh Sansthan, Gayatri Teerth - Shantikunj, Haridwar)

Working President (National) of Yatra:

- Dr H.R. Nagendra, Former NASA Scientist (Vice-Chancellor of S-VYASA University, Bangalore)

(16) Support from : All cow lovers

(17) Cooperation Solicited -

* Cooperate with Tan-Man-Dhan (Manual-Intellectual-Cash and/or Kind - whatever of your assets you can afford to the cause of Gow-Mata and receive her blessings)

* Encourage acquaintances, friends, kith & kin to join the countrywide movement

Sign the Resolution, help get signatures, devote time for signature campaign.

(18) Yatra Routes and date-wise list of Overnight Transit Camps all over the country -

Please see pdf files attached above. You may feel fortunate if your native place in Bharat hosts the Yatra.

(19) For more details, please visit the website: www.gougram.org

(20) For any information, you can contact the following address:

Vishwa Mangal Gow-Gram Yatra

Vivekananda Yoga Anusandhan Sansthan

Eknath Bhavan, #19, Gavipuram Circle,

Kempegowda Nagar,

Bangalore – 560 019, Karnataka, Bharat (India)

Phone : (00-91)(080) 32922900, 26612669

Telefax : (00-91)(080) 26608645

Mobile : 09632485704, 09449595206

E-Mail : yatra@gougram.org

Website: www.gougram.org


Enclosed above in MSWord Files are the following articles:-

1. The foundations of Indian culture - By Dr Pranav Pandya, MBBS, MD (Med.)

2. Science, medicine and technology in cow protection - By Dr Hitesh Jani
3. Cow: The integral part of our life - By Sunil Mansinghka
4. Route Map of the Principal Yatra

5. Date-wise List of Places that would host the 108-day Yatra


The following enlightening articles of Organiser of August 16, 2009 are available online at (http://www.organiser.org):-
Editorial : Vishwa Mangal Gou Gram Yatra : Another battle for the soul of India

- By R Balashankar
2. Rural India and an economy in distress - By MV Kamath
3. Time to review the flip side of Green Revolution - By Sureshrao (Bhaiyaji) Joshi
4. Secure villages to secure Bharat - By Sitaram Kedilaya
5. Andhra Pradesh : Prosperity sans pesticides - By Dr GV Ramanjaneyulu
6. Restating the values for bringing real freedom to India - By Dr HR Nagendra
7. Indigenous systems of water management and their modern applications

- By Rajendra Singh
8. Gou-Samvardhan : Key to integral sustainable development - By Dr Mahesh Sharma
9. Self-Reliant Farmer : A scientific experiment - By Abhay Mutalik Desai
10. Beware of pesticides in food chain - By Prof RS Chauhan
11. Village school as the promotive health unit - By Prof BM Hegde
12. Rejuvenate agriculture to rejuvenate villages - By Muralidhar Rao
13. Sustainable integrated farming system - By TGK Menon
14. Sustainable and micro-economic development through cow : A successful experiment - By Bhanwar Lal Kothari
15. Vivekananda Kendra - NARDEP
16. Wisdom of the thunder at a village in Kanyakumari - By G Vasudeo
17. Can Indian farmer withstand predatory transnational giants? - By Bhavdeep Kang
18. Kamdhenu Upasak : The Celestial Wealth - By Ramesh Patange
19. The foundations of Indian culture - By Dr Pranav Pandya
20. Globe as a cow-centric village - Shree Raghaveshwara Bharati Swamiji - Organiser correspondent Pramod Kumar spoke to him in New Delhi ...
21. Man is a child of nature, nurture it - By Acharya Vijay Ratnasundersuri
22. Traditional water harvesting methods of India - By Dr Narayana Shenoy K
23. Cow: The integral part of our life - By Sunil Mansinghka
24. Bharatiya concept of rural development - By Surendra Singh Chauhan
25. Science, medicine and technology in cow protection - By Dr Hitesh Jani
26. The place of cow in Indian life - By Hukumchand Sawala
27. Cow stands for religious values and also economic wellness - By Gani Rajendra Vijay