USA using India to “liberate” Tibet?

Brig. USMAN KHALID, OUR LONDON REPRESENTATIVE

Every country in the West is happily going along with anti-China propaganda. It were the Chinese business establishments that were burnt down; it were the Chinese people who were killed on the streets of Lhasa during the recent “unrest”. Tibet has never been an independent country. Even the Dalai Lama admits that a land-locked plateau, much of it frozen for most of the year, has seen un-precendented prosperity under China after centuries of neglect. We who live in the West but have origin in the East should stand up when an Eastern country is being demonised with a view to its isolation and eventual invasion.

We were not alert when Afghanistan or Iraq were invaded. Each one of us living in the East is paying a price for that. USA has been able to set up its fifth column in every country it targets. The Tibetan refugees have been quietly welcomed in every Western country, and in Nepal and India. Now they are spearheading their so-called “freedom movement” in Tibet. How would America get India to fight its war against China? I have the answer. It will be a war for the liberation of Tibet. India will happily volunteer. After all, no other country can boast of a war of liberation like that in Bangladesh. Brahminical people have great expertise in making brother fight brother. Read Indian history

British backing Dalai Lama

COM. AYYANKALI

British MI6 is behind stirring up Tibetans and also Uighur Muslims of China’s Xinjiang province. MI6 as well as CIA are also co-ordinating the unrest from Hongkong, with Chinese “pro-democracy” activists, Falung Gong, and Taiwanese to disrupt Beijing Olympics. India’s RAW is watching all this with glee. Because they know that Hindu cowards can never win even a single bronze at the forthcoming Olympics. The vaidik rulers are encouraging Dalai Lama under the pretext of hitting China for its statements on Arunachal Pradesh. Our grass-eating boys have nothing to lose. After all the real fighting in any war is done by the strong and hardy beef-eating Bahujan slaves. The British-guided destabilization operation against China, targeting the Olympics in particular, will soon expand from the current instigated unrest in Tibet. The violent protests by the Tibetans in Lhasa will be soon joined by the Uighurs, the Chinese Muslims from Xinjiang province, who are of Turkish ethnic background. Hundreds of thousands of Uighurs moved out of China following the 1949 revolution.

C.I.A. HAND IN TIBET MISCHIEF

Jealous of China’s gallop, sinking USA wants to spoil Beijing Olympics

SAWRAJ SINGH, M.D., F.I.C.S.

Most people, even in the US, believe that the uprisig in Tibet is the work of the CIA.

As the Summer Olympics in Beijing are approaching, the Western propaganda against China continues to increase. It appears that whatever is happening in Tibet at this time is related to the campaign of the Western countries to sabotage the Beijing Olympics. The West is facing a very serious crisis. It wants to divert the attention of the people to China. The Western economies have become sluggish. The US foreign policy is failing miserably in Iraq and Afghanistan.

INDIA BLAMED FOR CHINA WAR

Since 1951, China has thwarted the Western schemes in Tibet. In 1959, the Dalai Lama took asylum in India and made Dharmshala (India) his headquarters. This is an open secret that he received support from the CIA. The Radio Asia, the main instrument of the anti-China and pro-Tibet propaganda, is 100% financed by the US Govt.

India has paid a huge price for giving asylum to Dalai Lama. It had very good relationships with China; both countries jointly developed the Panchsheela and India gained tremendous international prestige as the leader of the Non-Aligned Movement. But soon after 1959, all that began to unravel. In 1962, India suffered a humiliating defeat in the Sino-Indian war. The Non-Aligned Movement collapsed and India lost all it influence in the third world with China as the principal gainer.

Even some impartial Western scholars blamed India for the 1962 war. Notable among these are Neville Maxwell and Bertrand Russell. Neville Maxwell wrote the book, India’s China War, after extensive research. To my knowledge, no American University has challenged the authenticity and assertions made in the book. While clearly blaming India for the war, Maxwell brings out the fact that the Western powers had always accepted Tibet as an inalienable part of China. It is interesting that even Dalai Lama has repeated many times that Tibet is a part of China. Still, the Western continues to be clamorous about the “independence” of Tibet. It is obvious that they have ulterior motives in promoting “Tibetan independence,” particularly so close to the Beijing Olympics.

The West is really scared of the Beijing Olympics because people will see for themselves that while the West is facing a severe crisis and decline, China is looking forward to the Olympics as an opportunity to show the rest of the world the progress made by China. There is already talk in the West about boycotting the Beijing Olympics.

WEST USING INDIA AGAINST CHINA

One can clearly see the East- West divide on Tibet. All Asian countries, including India, have shown restraint in criticizing China over Tibet. China has thanked India for its stand on Tibet. India needs China to maintain its economic growth. China is the fastest growing economy and the Chinese influence is growing throughout the world.

India should be cautious about the Western designs on China because the West wants to use India against China.

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Dr. Sawraj Singh is Chairman of Washington State Network For Human Rights, and Chairman of Central Washington Coalition For Social Justice.

20% upper castes controlling AP

MS. R. AKHILESHWARI, HYDERABAD,

With a mere 20% population, the upper castes in Andhra Pradesh have been controlling political, financial, administrative, judicial and media structures. Is the Indian democracy a democracy in the true sense then? Forum for Empowerment of Weaker Sections, shocked the state by revealing data showing the imbalance of power in favour of the upper castes in every field.The powerful Kapus set the ball rolling for the entry of the popular film actor Chiranjeevi into politics, which gave jitters to the politically entrenched Reddys and Khammas — who control the Congress and Telugu Desam Party.

6% Reddys get 33% share: The Forum brought together on a single platform at a two-day conference, leaders of different ideologies and professions who voiced their determination to fight the dominant castes. This set off a furious debate on how to address the injustice highlighted by the forum. The forum revealed that those who constituted a mere 6% of the population, the Reddys, captured 33% of the Assembly seats. They were followed by Kammas (3.6% had 12% seats) and Kapus ( 4.5% had 7% seats). Overall, 152 seats out of 294 in the Assembly (52%) have been taken by the upper castes — who constitute a mere 14% of the population. The forum demanded proportional representation to all communities.The forum chairman, K. Madhava Rao, is a former chief secretary of AP and the first Dalit to rise to that position in the state. He said the share of the weaker sections (SC/ST/BCs and minorities) did not cross 8% whereas they constitute 80% in the population.Four upper castes — Reddy, Kamma, Raju and Velama — hold a monopoly on IT industry, media, film industry, real estate, hospitality and medicare. The majority among the disempowered are the BCs comprising 57% of the population. Some castes among them have advanced politically and socially and have — especially in rural areas — replaced the upper castes in suppressing Dalits.

(Deccan Herald, Dec.18, 2007)

Caste-based quota to Ajlafs will strengthen Muslim unity

M. NAUSHAD ANSARI, B-11, BHASKAR COMPOUND, NEW DELHI - 110 025

In response to a Public Interest Litigation (PIL) filed by Akhil Maharashtra Muslim Khatik Samaj, stating that there were Dalits within Muslim community who needed reservation and demanded inclusion in the SC list, the Supreme Court has issued notice to the Centre seeking its reply. Further, the judge referred to the strict dictates of Quran prohibiting practice of any forms of caste system within Islam and it asked the petitioner if Islam permitted caste system. (Times of India, Jan. 26, 2008). This observation of the apex court has initiated a debate whether there is caste system in Islam or among Muslims? In the DV of March 1, 2008, the Editor has rightly said that ‘Muslim leaders should not oppose quota for Backward Muslims’. The current debate on the issue in the national and Muslim media establishes the DV analysis of castes among Muslims. All social scientists agree that though there is no caste system as much in Islam, the Indian Muslim society did develop a hierarchical structure by characterizing numerous biraderis. The Quran and the Prophet’s sayings are crystal clear that all human beings are equal; all are brothers and sisters of each other.

However, some Muslims established superior status for themselves as ashraf or noble on the basis of their foreign descent, while descendants of indigenous converts are commonly referred as ajlaf or ‘lowly’. Some Islamic jurists too, deviating from Islamic teachings, in the name of kufu i.e. parity in marriage between the parties, legitimize castes. Even the Muslim law of marriage recognizes the doctrine of kufu in all vital respects including social status and descent, which, in India, means nothing but casteism.

The Sachar Committee Report, on the existence of castes among Indian Muslims, says:

“the present day Muslim society is divided into four major groups (i) the ashrafs, who trace their origins to foreign lands, (ii) the upper caste Hindus who converted to Islam, (iii) the middle caste converts whose occupations are ritually clean, (iv) the converts from the erstwhile Untouchable castes – Bhangi (scavengers), Mehtar (sweeper), Chamar (tanner), Halalkhor (Dom) and so on”. (p. 192) On the level of backwardness, the Sachar report finds that out of every 100 workers about 11 are Hindu OBCs, three are Muslim-general and only one is Muslim OBC (p. 209), whereas the population of OBC Muslims is as much as 75% of the total Muslims’ population. Similarly, the Justice Rangnath Misra Commission finds prevalence of castes among various sections of the Indian citizenry. It concludes: “The caste is in fact a social phenomenon shared by almost all Indian communities irrespective of their religious persuasions”. (Para 16.3)

Historically, a good number of Dalits converted to Islam. But after conversion their socio-economic status remained impoverished, backward and downtrodden. By joining the fold of Islam they did not get such a boost to their talents and abilities that they could face equal competition with all others. They were still treated as Untouchables in the society. Most of them continued with their traditional professions as artisans, peasants and labourers, except when it was considered impure or unacceptable in Shariah. Nevertheless, of late, some of these Muslim caste groups got Islamised. They also became organized and given themselves Muslim nomenclatures. They identified and associated themselves with Islamic personalities. For example, the butchers designated themselves as Qureshi; the weavers as Ansari; the tailors as Idrisi; the Bhishtis as Abbasi; the vegetable vendors as Raeen; the barbers as Salmani; the carpenters and blacksmiths as Saifi etc.

In a democratic state, each socially identifiable group aspires to see its face in the development. Millions of Dalit Muslims, who are occupationally akin to the SCs, demand inclusion in the SC List to enable them to avail the benefits of reservation.

SHAHABUDDIN OPPOSITION

However, on this issue Muslim leaders are divided. One group demands reservation for the Muslims as a whole. They argue that the constitution talks about protective discrimination in the context of class not caste.

Syed Shahabuddin, ex-MP says: “if caste can be interpreted as class, why not religion; that all Muslims are, socially and educationally, marginalized and deprived”.

Taking same line, Dr. Abdul Haque Ansari, ex-President of Jamate-Islami, in his presidential address to the workshop on Sachar Committee Report, called the categorization of Muslim as ‘bad in taste’. He questions: ‘if the entire community stands as backward class, where does the question of other categorization on caste line arise?’

Jamia Nizamia of Andhra Pradesh had issued a fatwa against state govt. move to provide reservations for Muslims on the lines of castes. However most of the prominent ulema of the country, cutting across the lines of sects and organisations, had sharply reacted against the fatwa. Maulana Syed Ahmed Bukhari of Jama Masjid, Delhi, had declared that the fatwa will harm the interest of the community.

IMTIAZ AHMED SUPPORT

The other group demands caste-based reservation as given in the Indian constitution. According to Kumar Suresh Singh Report of SCs, there are some 35 Muslim castes that have SC background and engage in occupations traditionally associated with SCs. They demand that Muslim SCs be included in the SC category. Their major arguments are that according to the Indian constitution religion-based reservation is invalid; that if the reservation will be given to all Muslims, the ashraf, who have historically been forward in all aspects, will corner the benefits of reservation; that if for endogamy and khilafat purpose caste could be criteria, why not for reservation also; that if Hindu, Sikh and Budhist SCs can be given reservation, why not Muslim SCs? Advocating this idea Professor Imtiaz Ahmed of JNU says that ‘en bloc reservation of Muslims is not a viable idea. Inclusion of Muslim Dalits as OBCs and MBCs makes the most sense’.

They also argue that all Muslims are equally deprived is incorrect. True, by and large, Muslims are deprived and face discrimination, but within the community backward Muslims, including Muslim SCs, are more under-privileged than ashraf Muslims.

The Sachar Reports says:

‘the incidence of poverty is highest among Muslim-OBC (38%) followed by Muslim General (35%)… Overall, the conditions of Muslim-OBCs are worse than those of Muslim-General …Within the Muslim community a larger percentage of Muslim OBCs fall in low income category as compared to Muslim-General…Within Muslims, Muslim-OBCs are slightly lagging behind the Muslim-General in high income group.’

In its recommendation the report says: “Being at the bottom of the Social hierarchy, the arzals [SCs] are the worst off and need to be handled separately. It would be most appropriate if they were absorbed in the SC list or at least in a separate category”.

PRESIDENTIAL ORDER MISCHIEF

Justice Misra Commission also says that ‘the caste system should be recognized as a general social characteristic of the Indian society as a whole, without questioning whether the philosophy and teachings of any particular religion recognize it or no”. It further recommends that ‘Para 3 of the Constitution (Scheduled Castes) Order 1950 should be wholly deleted by appropriate action so as to completely de-link the Scheduled Caste status from religion’. The denial of reservation to Dalit Muslims by the Presidential Order of 1950 appeared to be with an eye on the balance of power which is tilted in favour of Hindus. Hence, the required amendment will be a step towards secularism.

CASTE IS CLASS

The Constitution prohibits any discrimination between the citizens. Hence, any religion-based discrimination conflicts with the letter and spirit of the provisions. In the famous Indra Sawhney Case the Supreme Court had decided that ‘a caste can be and quite often is a social class in India’. Further it conceptualizes: ‘If it is backward socially, it would be a backward class for the purpose of Article 16(4). Among non-Hindus, there are several occupational groups, sects and denominations, which for historical reasons are socially backward. They too represent backward social collectives for the purpose of Article 16(4) Identification of the backward classes can certainly be done with reference to castes among, and along with, other occupational groups, classes and section of people. (AIR 582 SC 1993). Reservation in public employment is specifically covered by Article 16(4) of the Constitution, for any backward class of citizens, which are not adequately represented in the services under the State.

Hence, it is expected that the Supreme Court would analyze the issue of reservation of Dalit Muslims keeping in mind the context of Indian Constitution, findings of various commissions and social realities.

Meanwhile, instead of shoving the issue of reservation for backward/Dalit Muslims under the carpet it is the duty of our ulema and community leaders to realise that this group needs special attention and there should be no roadblock in the way of their getting fair share, for they are, as suggested by the Sachar report, ‘cumulatively oppressed’. Repeated appeal to the Muslim community to maintain unity in the name of Islam, foregoing the constitutional benefits, will not be a wise idea. May be some day in the future reservations will be based solely on community’s impoverishment, but until then caste-based support seems to be perfectly justified. True, the Muslim community must reject the proposition of fragmentation, but they should apply the same principles of social justice as much within the community as it demands for itself within the nation.

Will Sikh priests put Hindu gods in Golden Temple ?

PARDEEP ATTRI, FATTUWAL VILLAGE, HOSHIARPUR, MUKERIAN, PUNJAB - 144 211

Hindu terrorists have always taken a keen interest in destroying Sikhism. Earlier, they destroyed Budhism. The RSS secret agenda is to teach false history, misguide minority communities, compel them to chant Om, divide Dalit unity, keep converting Dalits, Christians into Hindu. Hindu terrorist organizations have now reached Punjab to finish Sikhism.

The root cause of this problem is not only Hindus. They are propagating that Sikhism is nothing but Hinduism. Sikhism as Hinduism is taught in schools. As a result the population of Kesadhari Sikhs (those wearing turban), their gurudwaras in Punjab are decreasing but Hindu temples are increasing.

Cow is not sacred: RSS-VHP has always shown that the Sikh gurus were followers of Devi, Devta and that the Sangh (RSS) is the khalsa. By creating links between Vishnu/Ram and the gurus, RSS is thinking that Sikhs will eventually put pictures of Ram and Vishnu in the gurudwaras.

The Akali Dal has helped Hinduisation of the Sikh. RSS created organisations like Prerna, Rashtriya Sikh Sangat and Guru Granth Sahib Vichar Sanstha to misguide them. As a result Jathedars are seen attending in the Prerna, Sikh jathedars got gifts depicting Sikh gurus as Hindu deities. Jathedars are also seen performing kirtans in Hindu temples.

Jathedars forget the following:

(1) Sikhs believe in one and only one god but Hindus worship thousands of gods.

(2) The Hindu trinity — Brahma, Vishnu and Shiva — is altogether rejected by Sikhs.

(3) Worship of idols is forbidden under Sikhism.

(4) The cow is not sacred for Sikhs, hence it is not worshipped.

(5) The supremacy of the Vedas, Gita and other Hindu scriptures is not recognized or accepted in Sikhism which has its own holy book, the Guru Granth Sahib.

(6) Sikhism has rejected the caste system, and all men and women are equal irrespective of their caste, color or creed. Does Hinduism do all this?

(7) Sikh traditions, customs and ceremonies of death and marriage are completely different from the Hindu.

Sikhism is not only different but hostile to Hinduism. It is dangerous on the Sikh part to join the pro-RSS activities like Jathedars seen in Prerna.

All the Sikh gurus and the Budha have said that we must not only discard the shastras but also must deny their authority.

But where the Sikhs are going? Jathedars are becoming puppets in the hands of Manuwadis.

The day is not far off when idols of Hindu deity will be seen in the Darbar Saheb (Golden Temple).

Need to free India from thraldom of Gandhi & gandhism

DR. K. JAMANADAS,”SHALIMAR” MAIN ROAD, CHANDRAPUR - 442 402

Here is a new book on Gandhi, an anthology of articles with introduction by V.T. Rajshekar. That India, even after 60-odd years of “Independence”, is not capable of meeting the Millennium Development Goals is because of the caste system, which was upheld by Gandhi. Authors explain how it is imperative to free Indian masses from the clutches of Brahmanism which is being propagated in the name of Gandhi and Gandhism.

Chapter 1, by Fr. A. Kemp describes the racist Gandhi in South Africa. Gandhi believed in racial segregation, considered Africans as Kaffirs, advocated ‘badges’ and extra taxes for them and considered himself superior to Blacks. He exposes the myth of ‘famous train incident’, which was not for love of equality, as is propagated, but for persuading authorities to let only upper caste Indians ride with the Whites.

Sexual pervert: Chapter 2 deals with sexually perverted actions of Gandhi and how he used to sleep naked with women in the name of brahmacharya experiments for spiritual strength. It is also explained how sex victims used to go mad. Love even in South Africa with Ms. Millie Polak, and later with Ms. Maud Polak, English women and a young Danish woman – a missionary, Ms. Esther Faering, during earlier days of his life from 1904 to 1913 are described. His romance with Sarala Devi during 1919 – 20 and Madelein Slade, who became Miraben around 1925, is described. All this was for the sake of spiritual exercises, it was claimed, though he was no Tantric. Of course, this aspect of Gandhi is widely published by many others.

Chapter 3, by Kamran Shahid, deals with Gandhi’s role in partition of India. The separation of Muslims was because of Gandhi’s 20 years politics of metaphysical and caste-based upper caste domination, how Jinnah’s efforts were directed towards power sharing and how Gandhi avoided British efforts for united India in Cabinet Mission Plan.

Chapter 4, by Tej Singh, deals with Gandhi’s own remarks against the Dalits and lower castes. How Gandhi wanted all to follow profession of forefathers, how he believed in rigid varnaashram dharma and was opposed to rights of lower castes to enter temples, is explained.

Gandhism is fascism: Chapter 5, by Rory Carroll from Johannesburg, describes how Gandhi was branded racist in South Africa, and how installation of his statue is opposed now for his hating Black people.

Chapter 6, by VTR, deals how Gandhism is fascism, how Gandhi’s nationalism is slavery to lower castes and division for Muslims and how people praise British alien rule to be better than present rule by upper castes. He explains how Gopal Godse lives like a hero in Pune whereas Mayawati and Kanshi Ram were condemned for criticizing Gandhi by upper castes of all parties. Author avers that it was wrong on the part of Gandhi to think that everything would be okay in India, if the British left. He alludes that it was purposeful and deliberate policy for benefit of upper castes and not just a blunder, and asks for a debate. Chapter 7, by S. S. Gill, IAS Retd., again deals with sexual misadventures of Gandhi and disapproval by Congressmen and others.

Rajghat secret:Chapter 8 deals with how Rajghat, Gandhi Samadhi, is made a tourist site by Government orders, though nobody likes that. Chapter 9, an old Editorial of DV deals with how Gandhi worked for benefit of capitalists like Birla, Tata etc. and how he was a friend of big business. It also explains how Birla wanted separation of Muslims even before Jinnah asked for Pakistan, and how media and historians conceal this fact. I only wish there should have been one more chapter refuting the often repeated claim that Gandhi snatched away ‘freedom’ from the British by his non-violent movement. I fail to understand his role in boycotting Simon Commission, in not attending First Round Table Conference, his stubborn arrogance in Second Round Table Conference and “Poona Pact”, his boycotting Ministries during World War II, his opposition to war efforts by India, and his failed 1942 ‘Quit India’ movement, among many other political strategies. By historical complexities, the Indian subcontinent was a part of World War II, a fact that just could not be denied. So if Indians oppose War efforts, and if allies had lost and Hitler’s forces occupied India, would rule by Hitler had been better than rule by Churchill? I pity the intelligence and sagacity of those leaders who thought so during critical years.

***********************

GANDHI — YOU DO NOT KNOW

(Collection of articles)

2008 pp.76 Rs. 75

Dalit Sahitya Akademy

Write to Dalit Voice office.

DEBATE : PART - 1

BRAHMINISM ALWAYS USED DEADLY VIOLENCE AGAINST BAHUJANS

Budhism & Sikhism suffered for giving up fighting practises

DR. (MRS.) K.K. SIDHU, A-8/3 - SFS FLATS, SAKET, NEW DELHI - 110 017

Though Sikhs are said to be different from rest of non-Brahmins of India but situation of Sikhs meets on several grounds with the fate of rest of non-Sikh Bahujans. The Sikh religion met with same amount of slanderous attacks just as Budhism had met in history. Not only the persecutions that both (Sikh and non-Sikh Bahujans) suffered and continue to suffer are the same, the enemy in whose hands they suffer is also the same. The attack on their religion (Sikhism) that is going on since the past one century is no less than the attack on Budhism.

The Sikhs and Sikhism are not spared even in far away America. What I observed is Brahmins and Brahminical Hindus living in close proximity with Sikhs there have a mission to carry out. “Gita advocates violence just as Guru Gobind Singh practiced”, a Sikh professor of English, retired from an American University, told me. Himself a known scholar, he said the Guru Granth does not advocate violence. It is only Guru Gobind Singh who started resorting to violence exactly in the way as Gita advocates. He specially took the opportunity to discuss his mind’s dilemma on this subject with me on his own initiative, on 17-9-2007.

GURU GRANTH STANDS FOR NON-VIOLENCE IS LIE

This is slander. What we discover again, to our surprise, is the parallel that it continues to draw with Budhism. Not only the amount (quantity) but even the quality of slander is the same. Same way as Budhism was portrayed as practicing absolute non-violence, teachings of the Guru Granthare sought to be portrayed as absolutely peaceful or non-violent.

What do the Brahminical forces gain by indulging in such slander? What is the method in this madness? Again, when one compares with Budhism, one finds that by spreading the lie that Budhist practises are non-violent, they could co-opt a section of Budhists to their side. They could make a section of Budhists to believe it. That these Budhists believed what they wanted to believe because they wanted to buy peace at any cost. Even in the face of violent persecutions they suffered, they wanted to remain peaceful. Interestingly the persecutions that they received were in the hands of those very people who were propagating the lie. These were the same Brahminical forces. Look at their arrogance.

Similarly, since the past century or so by propagating that the Guru Granth teaches only peaceful practises they have convinced a section of Sikhs, or at least a section of Sikhs admiring Brahminical forces, that they will not refute their attack on Sikhism — (all this because of the lie that they wanted to believe— that the Guru Granth advocates only peaceful practices). They will keep their eyes averted from this glaring truth.

BHINDRANWALE MOVEMENT

This is what is happening. In the last decades of the century, in the aftermath of Bhindranwale movement, Brahminism kept on violently attacking Sikhs. But when Sikhs so much as whispered by way of protest, it would not only make them (the rulers) sit up, as if mountains have started shaking and as if the earth underneath their feet is slipping, they would shout foul, calling the lamb aggressive, if not anti-national or terrorist. They will move not only their mighty media power into action but also the forces of mighty Indian state to devour the lamb. But this section of Sikhs, so much tutored on the “peaceful practices” of the Guru Granth, neither utter a word of protest nor help the Sikhs under attack. This is the practical shape that such a slander has taken.

STATE VIOLENCE ON SIKHS

Another peculiar state of mind has descended on those who believed this Brahminical lie — that the Guru Granth teaches only peaceful practises. Famous words of Christ, “Forgive them because they know not what they are doing”, have become applicable on them. So, the all-knowing Kshatriya Sikhs (who do not admit to superior learning of any other people) have come to a sorry state of knowing not what they are doing. It is blindness of a perverted state of mind that has touched those heights where a Sikh fails to recognize naked crimes committed by the Indian state itself on Sikhs. In the aftermath of this (Bhindranwale) movement, mounds and mounds of human skulls and bones were recovered from areas of Punjab.

Progeny of Parsuramas with state power in their hands have made bones of those who dared to shed light on this gory crime, join these mounds. They too went missing like those to whom these bones belonged. All a Kshatriya believer in (peaceful practises of ) Guru Granth and not in (violent practises of) Guru Gobind Singh, does is — saying morning and evening prayers and remain content with the thought that “God is in his heavens and all is well with the world”.

TANDOOR MURDER CASE

The Brahminical enemy, however, is content with the situation to which it has brought its Kshatriya foes. Question of their refuting false charges on Sikhs or Sikhism with violent means does not arise now. They are not refuting these charges levelled on Sikh gurus and Sikhs even by their word of mouth or by writings. They have become too sophisticated to save their own women and even parents from Brahmin hand, what to talk of Dharma. Several Sikh women were enticed by the wolf in the game that it calls “love marriage”. Can a wolf love a lamb? Their women were taken away from right under their eyes and tortured in the love chamber called marriage.

One Neena Sawhney of tandoor (murder) fame was just the tip of this iceberg. But believers in peaceful practises did not utter a word. Not even in the magazines which they edit or write for.

By adding the other lie that Guru Govind Singh was following practises that are given in the Gita (and not the Guru Granth), Brahminical forces have put the things in place for complacent Kshatriya mind. They have given further confirmation to their original lie (that the Guru Granth advocates only peaceful practises).

ENEMY FORCED ARMED STRUGGLE ON SIKHS

A section of people harbor the wish and want to believe that violence is not correct and that it should not be practiced. Budha, the apostle of peace, also wished to carry out peaceful practises. But he was forced to take up arms. Same is true of Guru Gobind Singh.

True saviors of humanity, in their unbounded compassion for the suffering humanity, had to take up arms to protect lambs from the wolf.

Not only arm-chair Sikhs submit to above mentioned propositions of enemies of Sikhism, they have boosted their erroneous view on peaceful practises of Guru Granth with another lie.

GURU ARJUN’S MARTYRDOM

They have committed blasphemy on earlier Sikh gurus, particularly Guru Nanak, by joining their case of peaceful practises of Guru Granth with them. These gurus are those rare jewels of humanity, who not only gave the military practises of Guru Granth priority over peaceful practises by committing it to writing in Guru Granth but also prepared the grounds for future military action by the Sikhs.

This is the only truth that Guru Nanak and other Sikh gurus laid the very foundation of rise of magnificent khalsa and practises that Guru Gobind Singh carried out. These arrogant Kshatriyas are joining their case with Guru Arjun (who edited the Granth) by putting his very life on the line.

Before he left for the supreme martyrdom (that annals of world history should record in golden words), Guru Arjun left instructions with Sikhs that they should henceforth start rearing horses and arming themselves. That his instructions were translated into practice verbatim is history now. The ruling class erroneous view that the Guru Granth teaches peaceful practises is the height of their wickedness.

Another similarity of Sikhism with Budhism is very striking. Not unlike Budhist Kshatriyas of yore, this time again the Kshatriya (Punjabi/Sindhi) followers of Sikhism are the first ones to lend their ear to Brahminical slander. They have not only swallowed the lie but digested it too. Its manifest effects can be seen from the helping hand they are giving to latest Brahminical counter-revolution.

BUDHA FORCED TO TAKE UP ARMS

But without refuting these lies no one can save Sikhism from the dragon’s jaws. What methods to follow if peaceful practises do not work should be the question? The apostle of peace and compassion, Shakyamuni Budha was forced to take up arms to save the weak (the lambs of the world from wolf). Brahminical forces say that methods that Guru Gobind Singh and his follower Sikhs used were borrowed from the Gita which is a Brahminical granth. To save Sikhism from being swallowed by Brahminical forces, one should go the Gita way is the biggest joke of the century. I think wolf has prepared the lamb for devouring it.

GURU GRANTH ADVOCATES MILITARY METHODS

We have to uncover the truth behind these lies. At first the lie that the Guru Granth teaches only peaceful practises is to be refuted and the truth has to be brought forward. The truth is that the Guru Granth advocates military methods and that Guru Gobind Singh followed the Granth and the practises of military method enshrined in it. And to give the lie a final resting place, we are to prove that practises of military methods of Guru Gobind Singh were at variance from the practises that Gita advocates. These were poles apart.

HOWL OF VEDAS STOPPED

That the Guru Granth which had arisen on the Indian horizons like a sun, declaring that henceforth (bad night’s) the howl of Vedas/Gita and Shastras will not be allowed and says (when righteousness will prevail) the (evil) animal cry of Vedas/Gita and Shastras will be silenced — sastar ved ki fir kuk na hoi (GG p.1261, [1]) —has invited enemies is clear. Exactly as the Lotus Sutra teaches — that when three powerful enemies raise their heads that means its (Lotus Sutra) teachings are getting correctly propagated, so is true of the Guru Granth. When its teachings are making their rounds three powerful enemies definitely arise (this happened during Bhindranwale movement).

GURU GRANTH DECLARES WAR ON VEDAS

That this Sikh movement aroused the ire of three powerful enemies shows that it was following the Guru Granth teachings correctly. In the face of these facts Sikhs believing that the Granth teaches only peaceful practises should take a back seat now.

Since the Guru Granth had declared war on Vedas/Gita/Shastras that is why it is so treated by propounders of these teachings — (Vedas/Gita/Shastras).

Had writings of the 13th century Japanese Budhist saint, Nichiren Daishonin (a Budha on his own right) not been there we would have never come to know that Budha not only advocated but practiced military methods. Had the writings of Nichiren Daishonin not been there the curtain of lies put on this truth on Budhism would never have been lifted.

“Budhism should be spread by the method of either shoju or shakubuku”,

says Nichiren Daishonin. “These are analogous to the two worldly ways of the literary and the military”, he clarifies (WND p.301 [2])..

GURU GOBIND FOLLOWED BUDHA’S SHAKUBUKU

This 13th century Japanese saint puts us on a track from where we can see clearly that, it will be equally correct to say that Guru Govind Singh’s practises of military methods are in line with Budha’s practises. That it is wholly correct is what we are going to discuss below. And then we discover that the Granth advocates use of both these methods — peaceful and military. From where and how Gita comes in remains our dilemma.

We have very profound reasons in hand to say that the Granth belongs to all erstwhile Budhist Indians e.g. today’s Bahujans.

Even its language covers whole of India going up to deep in south and far in east. We have reasons to believe that this language is nearer to Pali if not Pali itself. We are thus clear that same (or near same) mechanism was used to keep Bahujans in the dark about their heritage of teachings of the Granth as is being tried on Sikhs today. The American Sikh scholar has come in the open with a revelation. The revelation is that this mechanism is most certainly under application on Sikhs and we must recognize this mechanism before it swallows us.

GITA MISLEADS SIKHS

Our considered opinion is that this mechanism was —the teachings of the Gita was the foremost such teaching. While we will discuss the subject of all Brahminical teachings (vis-a-vis teachings of Gita) elsewhere, our concern here is that after depriving the Bahujans of teachings of Guru Granth by imposing Brahminical teachings, they have now reached Sikhs with the same Gita. The intent behind the whole process seems to be to deprive all Indians including Sikhs from teachings of Guru Granth. And the Gita is brought in again to serve the purpose. The thief is applying the same modus operandi again.

LOTUS SUTRA KEPT HIDDEN

Built by lifting verse after verse from a Budhist sutra (as Babasaheb Ambedkar has brought out in above mentioned Krishna and his Gita essay in Vol.3, [3]). Gita is lent a flavor by Budhism, with worthy if not sacred poetic expressions. And these expressions coming from the mouth of Khatia Gana (Kshatriya) god Krishna, give the feel of heavenly symphony, resounding in three words supposedly spoken by Krishna at the beginning of the Mahabharata TVserial. Actually all this with its heavenly echo is stolen straight from the Lotus Sutra.

GITA BUILT OUT OF LOTUS SUTRA

That is why the Brahmins kept Lotus Sutra hidden from the prying eyes of Budhists.

The same Lotus Sutra in search of which many a lives of Budhists were lost in mountainous terrains and dense forests of Himalayas on the route to China. Great Budhist patriarchs spent their lives, searching the Lotus Sutra.

This very sutra, called King of all sutras in Nichiren Daishonin’s Budhism, was used by Brahmins to bring out their Gita. Names of some of these Budhists in search of Lotus Sutra occur in the writings of Chinese travellers to India whom they met. It is recorded that they had inquired from these Chinese about the position of Lotus Sutra in China. Also they had requested them most ardently for a copy of Lotus Sutra. Most surprising is their knowledge of existence of Chinese Budhist Tien-tie’s commentaries on Lotus Sutra.

BRAHMINS STEAL & HIDE LOTUS SUTRA

It is on this Budhist philosopher’s interpretation of Lotus Sutra that Nichiren Daishonin also bases his interpretation of this scripture (Lotus Sutra). Chinese travellers have also recorded in these memoires that they encountered highly dignified, respectable and wise Budhist patriarchs, inquiring about these books most earnestly.

Can you visualize the fate that great Indians met in the hands of Brahmins? They took away the Lotus Sutra from Budhists and till this time Indian scholars do not know about its existence. But when you read Gita you come across verses of Lotus Sutra.

The Gita stuff was arranged around 3rd to 4th century AD, says Dr. Ambedkar (Vol.3, Essays on Krishna and His Gita, [4]). This was the period when Brahminical forces had set their mind on blocking the teachings of Lotus Sutra. This was the time when silage of Gita was arranged for the ruling Khatia Ganas (given the title Kshatriyas as discussed below), to frighten Bahujan Budhists of India to come to terms with Brahminical way of life and forget everything about their noble Budhist past. It is through Kshatriyas thus prepared that Brahminism thought of taking its revenge on its erstwhile enemies.

GITA PREACHES VIOLENCE

As said above, violence was practised by Brahminical forces from time immemorial. But it was inducted into Gita to give it a philosophical justification, to make it digestible and to make it measure up to the profound doctrinal basis of violence in Budhism.

The Gita was thus written after the rise of Budhism. Not only this, it was written after the Mahayana Budhism had come into existence, says Dr. Ambedkar in Essay on Krishna and his Gita Vol.3, p.371 [5]. He also clarifies in this essay that the Gita has borrowed heavily from Budhist writings. Rather he has detailed different sets or patches taken from Budhist texts and mentions different time of insertion of each of these patches on to the Gita. The set in which violent practises (military methods) are advocated was the last to be thus inserted. In the latest work on the Gita (vol.3, p.378-379 [6]). Nichiren Daishonin endorses Babasaheb’s view as he says that it was not simple borrowing in which these forces indulged... these were examples of errors known as, “appropriating Budhism or plagiarizing Budhism”. (WND p.224, [7]).

DAISHONIN ON CRIMES OF BRAHMINISM

How Brahminism tore Budhist doctrines apart and scattered the pieces in thin air is what we are learning from Nichiren Daishonin’s writings.

These writings inform that they used some of these pieces to reconstruct doctrines that have come to be known as non-Budhist (Brahminical) doctrines. Nichiren Daishonin writes: “Nirvana Sutra remarks (it means Budha says) that all of the non-Budhist scriptures and writings in society are Budhist teachings, not non-Budhist teachings” (WND 222-23, [8])). And when the Gurbani says ved nad sabh bani, it means the same.

DR. AMBEDKAR ON GITA

Gita is one such Brahminical book. Dr. Ambedkar discusses that Brahminism ran a counter-revolution to fight Budhist revolution. He says that Gita was developed into a religious scripture to give counter-revolution a befitting philosophy (Ibid, p.372 [9]).

Thus it can be safely derived from the above discussion that sources of military practises e.g. doctrine of violence in the Gita, are military methods practiced in Budhism. Nichiren Daishonin writes:

“Non-Budhists having incorrectly received and transmitted the teachings of earlier Budhas, displayed hostility towards the later Budha, Shakyamuni...” (WND p.207 [10]).

SHAKUBUKU

Bringing forth profound shakubuku (military) practises of Budhism into Gita is part of this hostility of Brahminists that turned the tables on Budhism. As Budhists were sent grazing grass (reading vedas/shastras), Brahminists not only received the practises of shakubuku incorrectly, but their hostility towards Budha was made violently manifest as these (erroneously received) teachings were put into practice and transmitted through the Gita. So counter-revolutions after counter-revolutions were staged for centuries with the Gita as the reigning philosophy.

Here another process that is at work comes to view. The process is the shape a philosophy takes when put to practice. As Brahminism puts its philosophy (developed in Gita) to use, it took its own shape distinct from its donor philosophy. When Budhism put its (same) philosophy (that was borrowed by the Gita) into practice, it turned out to be as distinct from Brahminical practice of (same) philosophy, as fire is from water.

When allowed a normal growth, from inception to maturity, a phenomenon that emerges from a philosophy is automatically bound for a full and final shape, as it follows a natural course. But when uprooted and not allowed its natural growth, it takes a different shape. This is what happened in the case of growth of philosophy of military methods (shakubuku) as these took a practical shape under Brahminism. It did not grow to its desired form as happened in Budhism. It was because it was not a philosophy that had its roots in Brahminical shastras-vedas and smritis. It was transplanted from another source on to the Gita.

SUFI-BHAGATI MOVEMENT

It was because they were allowed a normal growth that Budhists of India, set on the path of developing Budhism both during Shakyamuni’s times and after his death, developed it forward by constant negation of old forms. This negation cannot be called an altogether negative act but rather an act in which sub summation of some elements of obsolete forms got incorporated into new developing forms. Thus development proceeded. This happened with development of philosophy of military methods too as it took practical shape (from Shakyamuni’s times onwards). This point is discussed in Part-III of my thesis.

Though edited and composed centuries later, the teachings of Guru Granth came into vogue as soon as Bahujans discovered the Lotus Sutra. It is clear that they could lay their hands on teachings of Lotus Sutra by around 10th or 11th century, the date of earliest writings of the Guru Granth. This also is the time when seeds of Radical Bhagati revolution was sown as it took birth from the womb of Sufi-Bhagati movement.

RADICAL BHAGATI MOVEMENT

Thus it is clear that as soon as Lotus Sutra came in the hands of its rightful heirs (the Budhist Bahujans), the most perfect Radical Bhagati/Sikh revolutions arose out of its teachings. Not only this, one social phenomenon after another burst forth on this land as if celebrations of rediscovery of Lotus Sutra were going on.

Radical Bhagati took birth from Sufi-Bhagati movement and Sikhism from Radical Bhagati revolution.

Such a panorama speaks of the rich essence of Budhism that teachings of Lotus Sutra imparted to this land. Not only this, deep essence left in one movement after the other through rise of these phenomena, speaks of the work of great Budhist Bahujans of India. These were truly great times that saw the splendour of the mass movement as Budha had once envisaged.

LOTUS SUTRA ENTERS GURU GRANTH

No society has seen such votaries of a philosophy. That they were indeed so is proved by the simultaneous rise of powerful enemies discussed below, in the form of Brahminical forces. How correctly Nichiren Daishonin’s words apply on this situation as he writes:

When it is time to propagate the correct teaching... other teachings become enemies. When they become the source of confusion they must be thoroughly refuted. (WND p. 394 [11]).

This was what was happening. So it was done.

Votaries of Lotus Sutra were up in arms during these greatest revolutions of history, refuting the attacks of its enemies and not unlike Nichiren Daishonin’s Writings, Guru Granth was urging them on.

Thus we declare that just as the doctrinal basis of Nichiren Daishonin’s Budhism is Lotus Sutra, so it is the basis of Radical Bhagati/Sikh revolution.

As the basis of Radical Bhagati Sikh revolution is Guru Granth, so it is clear that teachings of Lotus Sutra are enshrined in Guru Granth. It will be absolutely correct to say that Lotus Sutra teachings were developed in Guru Granth teachings most assiduously.

It is not for no reason that both peaceful and military methods are enshrined in the Guru Granth in the same way as in Lotus Sutra: and it is not for no reason it is military practice that is the practice of Guru Granth as it is the practice of Lotus Sutra as well. Nichiren Daishonin writes “of the two types of practises it is shakubuku the practice of Lotus Sutra” (WND 394 [12]).

BRAHMINS HATED GURU GRANTH

Thus military practises of Guru Granth turned out to be the basis of widespread practises that were carried out during Radical Bhagati/Sikh revolutions.

That the Budhists in India gave similar fight to enemies of Dhamma, as followers of Lotus Sutra are seen giving in Nichiren Daishonin’s Writings, is clear from the ground level occurrences during practises of Radical Bhagati/Sikh revolution.

Several Bodhisattva Budhas like Saint Ramdev of Deora of Rajasthan lived the revolution with their lives. They are seen on horse backs, wielding arms fighting enemies of Dhamma exactly as Nichiren Daishonin portrays.

Stories of several such Budhist saints are studding the central and Northern India in the wake of Radical Bhagati revolution. Thus it is not for no reason that Brahminical forces are dead bent upon blocking teachings of the Guru Granth.

BUDHA CALLS LOTUS SUTRA AS HIS GURU

It is not only that enemies are dead set on blocking the flow of philosophical source of these revolutions, their dreaded enemy, the Lotus Sutra they have concealed this fact from history that their exiled enemy (Lotus Sutra) has landed on its land of birth. (Very interestingly enemies of Budhism are not described as enemies of Budha in Lotus Sutra). They are described as enemies of Lotus Sutra.

Furthermore, just as Budha describes Lotus Sutra as his guru and mentor and calls himself its disciple, so does Guru Gobind Singh. He too describes the Guru Granth as his guru and mentor and calls himself its disciple.

But enemies of Lotus Sutra have successfully washed out the very history of the panoramic occurrences of the era as marriage party of Lotus Sutra landed in India with much trumpet and fanfare. The enemies sought to drown the song of arrival of Lotus Sutra in another nefarious noise. This noise was trumpet and fanfare attending the names of Rajput warriors as one English novelist puts it. If we say that true history created by sons of soil, is sought to be buried, covered with the coffin painted with the artificial splendour of Rajput warrior soldiers of Brahminical counter revolution, we will not be wrong. Lotus Sutra describes these sons of soil, Bodhisattvas of earth. Other Budhist texts profusely honor them as the very jewels (lal) of the land (dharti ke lal).

TREACHEROUS ROLE OF KHATIA GANA

But the enemy of Lotus Sutra sought to replace their names with the names of warrior princes who fought with them on the side of Brahminical counter-revolution as brought out in part-II of my thesis.

After all everything that happens to a people happens through human beings only. Brahminical forces too raised their battery of soldiers from out of ruling Khatia Gana. This point becomes clear when we read their history. This history is seen singing praises of their high birth, along with their out of world like valour. That their valour was truly so was not because of their following Brahminical religion. It was because of the magnificent role they played for centuries to nurture Budhist revolution.

But by the time Bhagati movement started they had started walking over to Brahminical side. That the warrior ancestors of the present-day rulers of Rajasthan were thus lauded and praised in history was because of their role in Brahminical counter-revolution.

KINGS OF RAJASTHAN PROMOTE BRAHMINISM

It were these heroes that were stolen from Budhist revolution and the colour of their magnificent deeds was sought to be imparted to not only whole of Rajasthan but Hindustan. That Rajasthan warriors were so raised to the skies was to drown the real great deeds of Radical Bhagati revolution is what we are discussing.

That they were great fighters from Shakyamuni Budha’s times is all very well known. But the praises were too profuse to match their ground level performances. An English novelist writes that deeds of warrior princes of Rajasthan colour the chronicles of Hindustan and their names read like a fanfare of trumpets (299, [13]). While we will see what they were up to, suffice to say that this type of excessive but empty praising of kings of Brahminical faith does not go with the ruins in which they left their most beautiful land. It turns out that this admiration of their ancestors was insincere. It was nothing more than the lauding and praising of cricket players of today that we are tired of hearing everyday. If they are raised to skies today they are thrown in the dustbin tomorrow. Similarly these warrior princes are crying in the dustbin of history as they became the cause of pain of their people and ruin of their land.

DISASTER GANDHI CREATED

Just see the matching fate of M.K. Gandhi subjected to similar lauding and praising in the latest history. Babasaheb Ambedkar was left wondering, at the Bombay sea port at the huge hulla-gulla and fuss that Hindu journalists made around M.K. Gandhi. He was returning to India after creating one disaster of history called Round Table Conference that had materialized in his hands. The heroic welcome that he received one day ended in his killing by the same forces the other day. See the dishonesty involved.

This reminds us that neither the tastes of latest line of present-day English-educated, trading class Kshatriyas are different from earlier Kshatriyas (under discussion) nor is their destiny going to be different from Rajput Kshatriyas.

All people hankering after the Kshatriya title and having slightest propensity to descend to evil paths and evil acts of harming others joined Brahminical bandwagon of those times as it is happening today. As the time of Muslim invasions started whole of Central India — the socalled Rajasthan — became studded with kings of Brahminic faith (replacing kings of Budhist faith). One should cry sitting over mounds and mounds of ruins scattered all over Rajasthan. Rajasthan, better known as fabled Rajasthan of English writer’s imagination, met an unprecedented man-made disaster in the hands of powerful enemies of Budhism.

SIKHISM COMES OUT OF BHAGATI MOVEMENT

That is one reason why we call the Radical Bhagati revolution (from its womb Sikh revolution was born) a Budhist revolution created by teachings of Lotus Sutra. This view of ours stands proved by this single fact that it invited such a wrath of powerful enemies of Lotus Sutra. Characteristics of its future enemies are described in Lotus Sutra itself.

Since the Brahminical historians of this era have washed out the truth form the very annals of Indian history, we have to fall back for such facts (of this part of the history) on whatever sources we can lay our hands on. Novelist M.M. Kaye, while writing about Rajasthan of his times, in his world famous novel, The Far Pavilions [14], calls this era as era of violence and blood as he writes: “feudal status ruled by descendents of warrior princes whose deeds color the chronicles of India with blood and violence”. This is the apt expression to be used on the mayhem and murder carried out by Brahminical forces taking full advantage of kings playing in their hands. This is the expression used for those who walk in the lower inhuman evil paths in Nichiren Daishonin’s Budhism as well. (WND p.139, note 79 [15]).

RAJASTHAN DISASTER

In the wake of activities of Brahminical kings the land of Rajasthan met unprecedented disaster. Land degenerated, environment degenerated and human population sank, but kings and their blood thirsty deities lived in splendour and flourished. The above novelist talks of a “frightful goddess in whose honor thugs had strangled thousands of victims and whose temples had benefited by a tithe of their loot (p.401 [16]). And in this paragraph he hints at human sacrifice carried out and that too not at an ordinary scale [17]. Obviously this information was available in English ruling circles. And we believe in it, as a physician believes in a fascinating symptom, when he knows the disease.

KSHATRIYAS ORDERED TO KILL

It is seen that the philosophy that got transplanted from Budhist sutra on to Brahminical scripture (not unlike all stolen goods), turned from its original course. As it worked its way it chose a ruling class co-opted out of Khatia Gana masses and gave sword in their hands. While their own beloved god Krishna was made to distribute an intoxicant of violence in the name of parsad, the Kshatriya warrior was himself instructed to carry out violence as per the advice of his constant companion, the court Brahmins.

That Kshatriya rulers singled out of Budhist Khatia Gana to ride on the neck of the Khatia Gana brotherhood is history now. And it were these Kshatriyas, who deceived not only their brotherhood but even the promise their ancestors had made to Shakyamuni comes out clear from Budhist history. Their keeping company of Brahmins is their going in exactly opposite direction to Shakyamuni’s own instruction. It became the Brahmins duty to not only din the Gita in the ears of his victim but to follow him like police follows a thief.

KRISHNA DEFENDS VIOLENCE

How the Gita was arranged to entice Kshatriyas (meaning the co-opted ruling Khatia Gana classes) makes a fascinating study. Vedas, shastras and the Manusmriti all stand for violent means for sustaining and spread of Brahminism; but the hue that is imparted to violence (to be practiced by ruling classes — Kshatriyas) by the Gita, is altogether different. The long dead Khatia Gana god, Krishna, was resurrected from his grave to hand over this parsada of violence to his ardent Kshatriya worshippers. This parsada is the right to carry out violence when and where a Brahmin demands from them.

This demand from the Kshatriya ruling class member is no simple demand. As per this demand a Kshatriya is to carry out violence on whomsoever the Brahmin puts his finger on. A Kshatriya is not to question why. Not only this, a coercion is involved (on the part of god Krishna) in the teachings of the Gita forcing the ruling Kshatriyas to kill when asked to kill.

This is the meaning of virat roop that Krishna is shown to adopt in the Gita. It is all to threaten Arjuna to kill his near relatives, dear friends and revered teachers. Arjuna is intimidated to submit, argues Dr. Babasaheb Ambedkar in the Chapter, Krishna and His Gita in Vol3, [18]). That the Kshatriya should consider it (violence on lambs) his dharma is all that sermon on justification of war in the Gita amounts to.

Under the Brahminical line advocated in the Gita and shastras the call is: to kill. Justification for killing is as enshrined in the Gita.

It will be worthwhile to go into this strange religious justification put forward for committing murder. Dr. Ambedkar writes: “What the Bhagwat Gita does is to defend certain dogmas of religion”. And one particular point that Dr. Ambedkar undertakes to discuss is dogma of justification for war that Gita is defending. He writes: “The first instance in reading the Gita is justification of war. Arjuna had declared himself against the war, against killing people for the sake of property”. One of the two lines of defence that Krishna offers is: “Anyhow the world is perishable and man is mortal. Things are bound to come to an end”.

GITA DEFENDS KILLING

Very interestingly Krishna then says “Why should it make difference to the wise whether man (his victim) dies a natural death or is done to death as a result of violence” (361, [19]).

“Done to death” is the point of departure of Brahminical philosophy from Budhist philosophy. Brahminical philosophy is offered in defence of killing or murder. Philosophy itself is a tool in the hands of ruling classes to commit murder and damned.

Then say all type of meaningless jargon like — man’s life was to come to an end (anyway) irrespective of the fact whether this or that person killed him or he died a natural death. Thus here it takes an about-turn from Budhism. It goes totally against the spirit of Lotus Sutra or Guru Granth.

In the Gita-worshiping Hindus, one is not to die in the process of eradicating evil (on the path of dharma), he is to do others to death: that too without feeling an iota of guilt, as if it is his dharma to do others to death. After so bringing one to death, a Gita-reading upper caste is not to care whether the man died a natural death or he did him to death. This is what happened to this philosophy of military methods under Brahminism.

ONE BLOCKING DHAMMA CAN BE KILLED

The Brahminical religion thus does not bother about the quality of man in whose hands sword is given. Neither does it bother about the responsibility he shoulders, in doing someone to death. This is its serious point of departure from Budhism and Sikhism. These two religions spent centuries in perfecting the personality of a person in whose hands such a serious responsibility of practicing shakubuku is given.

The responsibility as to who is to wield the sword is a very serious responsibility. Nirvana Sutra details not only the degrees of killing but karmic consequences that one is likely to acquire when not paying heed to a wrongly committed act.

ONLY ICCHANTIKA CAN BE KILLED

Only killing that is considered according to Dhamma (as these details in Nirvana Sutra bring out) is killing of an Icchantika. Icchantika is not just incorrigible disbeliever, clarifies Nirvana Sutra. Icchantika is the person involved in obstructing the teachings of Dhamma. Not only this, detailed deeds of Icchantika that draw such a treatment are clarified in Nirvana Sutra (WND p.19-20 [20]). No such guidelines are available in the Gita advocating violence. Such violence in the hands of underdeveloped brutes, that too advocated via writing raised to status of a scripture, is a very grave matter. Such a violence is bound to degenerate into mayhem and disaster. And it did. This is what M.M. Kaye brings out in his historical novel written in singular prose.

Activity of Brahminical forces thus resulted in retaining virtually all elements from old forms of violence that Brahminism was used to practicing since ages, under Veda/shastras/smriti philosophy. Only thing is they kept on adding to these retained elements, such ingredients, as suited their needs for Brahminical ends. And continued to obtain such ingredients by their age-old activity of buying/begging/borrowing and above all stealing from places where they could lay their hands.

PYGMIES BEFORE GIANTS

They thus ended up in developing a conglomeration of dead forms of violence. It happened to the extent that various ritualistic practises were retained adding further gory dimension to the violent means they adopted. Sacrificial objects kept on changing as did the methods of sacrificial practises. While talking about this aspect of position of non-Budhists of India, we can do no better than quote Nichiren Daishonin. He writes:

“...before the appearance of Budhism in India, proponents of the non-Budhist teachings in India were not so bound up in their own views. But after the appearance of Budha when they had listened to and observed the Budhist way they became aware of shortcomings of their own doctrines. They then conceived the clever idea of appropriating Budhist teachings and incorporating them into their own doctrines, and as a result they fell into deeper errors than before”. (WND p. 224 [21]).

Brahminical movement also known as elite movement was nothing if it did not go on a beg, borrow, and steal spree, a practice to which they have grown habitual. All elite scholars, including doctors are doing nothing except begging, borrowing and stealing from Western world till date. (Soon they will extend this activity to China). In history, people are unnecessarily giving importance to such a confused state of affairs. Ritual violence that is practiced by Brahminism is all that has resulted from this activity. All this because it neither rejected anything nor developed new out of old forms.

MAHAYANA BUDHISM

Set on the path of correct development of military (shakubuku) practises (of True Mahayana Budhism) as enshrined in Lotus Sutra, people of India proved to be great task masters. In reality they rejected all stupid ritualistic practises advocated by Brahminism altogether (see also discussion in part-III).

Thus as the pure stream of Budhism was flowing, all the unnecessary impurities were washed away. Until the last phase of Sikh revolution, people had to continually reject forms of Budhism that Brahminical forces were introducing, putting these as spokes in smoothly running wheels of Budhist vehicle. History indeed shows Brahminical forces as pygmies before the intellectual giants that were involved in taking the movement from one to next higher stage. Thus, even their dirty game (in which again and again in history, they prostituted their intellect to the narrow interests of their anti-people caste) itself started from here.

GITAPUT ABOVE VEDAS

No one can deny the great contributions of individual persons of Brahmin caste who worked for Budhist and later Radical Bhagati/Sikh revolutions.

If we compare Sikh and Budhist revolutions with an ocean and persons who partook in these revolutions with fish, we can say that not only Brahmin fish, but all categories of fish (people) of not only India but of world, when nurtured in this ocean, achieved great size. By this analogy it means that they not only acquired great wisdom but their wisdom grew just as the depth of ocean is known to grow by the day, as Nichiren Daishonin puts it. (WND, p.39[22]). They are all, including Brahmin adherents of Budhism (and Sikhism), developed into brave, compassionate beings dwelling in this ocean.

MAIN WEAKNESS OF BRAHMIN

It appears that, reluctance on the part of Brahminical forces to follow the progress of the greatest of the ongoing socio-cultural revolution (giving rise to one grand phenomenon after another that is there for the world to see) is their lack of ability to get along with people.

Rise of the Gita over and above the vedas/shastra/smritis shows this grave tendency in members of Brahmin caste. It is because of this tendency that the Brahmin fish (members of Brahmin caste), developed another pond for themselves away from Budhist ocean. As we find them in this Brahmin pond, away from Budhist ocean and their search to convert this pond into an ocean, we are reminded of words of Guru Granth that aptly apply on this situation and situation of Brahmins involved in this activity. It says: kare barbari jo piya sang rati eh houmeyn di thithtai (GG [23]).

CASTE ABOVE COUNTRY

Such is the state of “merit” of these highly merited people that they have prostituted their whole intellect to their narrow caste interests. (V.T. Rajshekar, India’s Intellectual Desert, DSA-1999). As no one can deny that pygmies have mounted another and deadliest of their attacks on mighty Budhists of India in their latest Brahminical counter-revolution, we can see that we are right in our assessment. They have prostituted their interests to the narrow caste interests. Caste to them became greater than even the country.

It is wholly correct to say that this pond was built in opposition to Budhism. All the ingredients that were put in this pond were anti-Budhist ingredients. Thus the Brahmins and Brahminical forces that arose after getting nourished in this pond set up a powerful current that was meant wholly to counter Budhism. The Gita was a prominent ingredient of this pond, a food for fish to strengthen their fight with Budhism. And tragedy of all tragedies is that Brahminical forces continue to attract their caste brethren (fish) to this pond.

GANDHI’S BED-SIDE BIBLE

The current of development of Brahminism under philosophy of the Gita took totally opposite direction to the current of development of Budhism under its philosophy. We can understand it better if we see the role that a part of this current played in so-called “freedom struggle” of India.

What more we need to judge the effect of Gita philosophy than this that the Gita changed the very revolutionary content of freedom struggle into counter revolutionary content as it entered the arena and became the reigning philosophy of Hindu freedom fighters. Gita became the bedside bible of Gandhi, writes Editor V.T. Rajshekar. (DV Edit Dec.16, 1984 [24]).

Thus we can very well conclude that violence that Gita advocates is to fight Budhism is the ultimate reality needing no corrective and that it ran counter to Budha’s original intent is all very clear.

AMBEDKAR CONVERSIONTO SIKHISM

And out of the two counter-currents of Indian philosophic development (and development of its history), Guru Granth took the latest and crucial armed Budhist revolution to its logical ending. Brahminical forces know it. Budhist revolution was to keep on developing under the guidance of tens of thousands of years but Brahminical forces are dead bent upon keep it obstructing it with no ordinary bloody counter revolution. This counter-revolution in its latest form is dead bent upon making a success of it at any cost as it has put Bahujans to sleep and totally oblivious of the role of Guru Granth.

Obstruction to Babasaheb Ambedkar’s entry into Sikhism was a milestone in the success of Brahminical counter-revolution.

Since then it is covering one milestone after another.

Discussion that follows will continue in two more parts. Part-II will deal with practical shape which Brahminical philosophy assumed over the ages and part-III will deal with the philosophy behind violence in Guru Granth to give a fight for human rights.

References:

1. Guru Granth, p. 1261

2. Writings of Nichiren Daishonin, Vol.1, p.301.

3. Dr. Babasaheb Ambedkar Writings & Speeches, Vol.3, Maharashtra Govt., Central Book Depot, Near Charni Road, Rly, Station, Bombay - 400 004.

4. do

5. do p. 371

6. do

7. Writings of Nichiren Daishonin, vol.1, p.224

8. do, p.222-223

9. Dr. Babasaheb Ambedkar Writings & Speeches, Vol.3, p.372, 1987, Maharashtra Govt.

10. Writings of Nichiren Daishonin, Vo.1, p. 207

11. Writings of Nichiren Daishonin, Vo.1, p. 394

12. Writings of Nichiren Daishonin, Vol.1, p.394

13. M.M. Kay for Pavilions (Penguin Books, 1979), p.299

14. M.M. Kay Far Pavilions (Penguin Books, 1979), p. 299.

15. Writings of Nichiren Daishonin (ND p.139, note 79).

16. M.M. Kay far Pavilions, p.401

17. do, p.401

18. Dr. Babasaheb Ambedkar Writings and Speeches, Vol.3

19. Dr. Babasaheb Ambedkar Writings and Speeches, vol.3, p.361

20. Writings of Nichiren Daishonin Vol.1, 19-20

21. Writings of Nichiren Daishonin Vol.1, p.224

22. Writings of Nichiren Daishonin Vol.1, p.39

23. Guru Granth,

24. Dalit Voice Editorial Dec.16, 1984.

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Mystery of Lotus Sutra

From the March 16, 2008 issue of DV we resumed our Debate on Budhism with the article by Brother Anil Rangari, a Maharashtrian Budhist, who wrote on “Ambedkarite Budhism rushing to commit suicide”. Earlier (Jan.16, 2008 p.19), Brother Rangari had pointed out the Brahminical interpolation in Babasaheb’s great work, Buddha & His Dhamma.

From this issue we begin a three-part thesis by Dr. (Mrs.) K.K. Sidhu who deals with Budha’s Lotus Sutra which advocates military methods to fight Brahminical enemies of Dhamma and how the enemies stole this very Sutra to see that Budhism become a religion of cowards.

Budha had launched a veritable war on Brahminism but the enemy destroyed it and killed the Budhists. Even as they took to the same deadly violence, they fooled the Bahujans saying that Budhism stood for non-violence and converted them into cowards.

The Calcutta national museum has a Budha statue carrying sword on his right hand but in all other statues in the museum Budha’s right hand is cut to hide the fact that he was a sword-wielding warrior.

We want our Budhist family members to actively participate in this Debate.

Dr. Sidhu looks after our Hindi edition published from Delhi. She is a medical doctor and a devout Sikh — EDITOR.

COMMUNICATION

DV silence on Ravidas murder by Brahmins at Chittorgarh

BHAGWAN SINGH, ENGINEER, MUNICIPAL CORPORATION OF DELHI, R.K. PURAM, NEW DELHI

I met you at the Dalit Voice silver jubilee celebration in Delhi. You wanted me to talk to you in leisure after the meeting but I could not.

I am a devout Dalit Sikh. Recently I attended the Sant Ravidas function at Varanasi inaugurated by the UP Chief Minister and attended by thousands of Dalit and the Sikh devotees.

The Ballan (Punjab) saints are taking the lead in organising the Varanasi yearly function which attracts lakhs of Dalits and Dalit Sikhs from Punjab and other places.

Serious worry

I have been attending this function every year since 3-4 years but in this letter I am placing before my serious worry bothering me since years. You as the Editor of Dalit Voice visited the famed Ballan centre near Jalandhar (June 11, 2004) and received the highest honour from the top Ballan saints who worship Guru Ravidas.

Kanshi Ram, a Dalit Sikh from Punjab, was also a devotee of Ravidas. You also visited Ballan and also the temple at Varanasi where Ravidas was born.

But all of you are maintaining a strict silence on a vital fact that is bothering me. It is said Ravidas was murdered by the Brahmins at the Chittorgarh court of the local Rajput king following a heated argument between the Brahmins and the Saint who defeated the Brahmins in every argument. Poet Mirabhai, a relative of the king and disciple of Ravidas, was also present.

BRAHMIN BID TO KILL BUDHA

This fact is elaborately dealt with in the Gurbani and also known to the Ballan saints and mentioned in their literature.

But the silence of the leaders on this shocking incident by the Ballan saints and also by you is intriguing. Ravidas followers have come out with many books on him in Punjabi, Hindi etc. but I did not read any reference to this murder episode.

Later, Mirabhai was also killed by the Brahmins.

Dalit Sikh scholars like Gurnam Singh is also silent on this though he is a great admirer of the saintwhom he describes as the founder of the Sikh religion. He also visited Varanasi and did lot of research on Ravidas.

You have re-started your Debate on Budhism and revealed (DV March 16, 2008, p. 26: “DV re-starts Debate on Budhism”) that Brahmins made several attempts to kill the Budha and that is why he took to “military methods” and took to armed struggle against the enemy. This is a shocking news.

For the first time, I am hearing about Budha’s Lotus Sutra which even Dr. Babasaheb did not mention.

Babasaheb travelled to Nepal, Lanka, Burma, met many Budhist leaders. He also read lot of books on Budhism. How he could not get at Lotus Sutra which Budha says is his most important discovery?

KADGADHARI BUDHA

You have been able to make lot of research and unearth lot of facts about the brave Kadgadhari Budha.

But why you too are silent on Ravidas murder by Brahmins in the court of Chittorgarh? Is your silence deliberate or out of ignorance of the facts?

Dalit Sikh leaders like Gurnam Singh must bring out this fact about Sant Ravidas life-long fight against Brahmins and Brahminism culminating in his murder. A debate on this is necessary to check the Ravidas movement being exploited by Brahminical forces.