INDIAN INSTITUTE FOR RESEARCH INTO TRUE HISTORY

INDIAN INSTITUTE FOR RESEARCH INTO TRUE HISTORY

NEWSLETTER NO. 59 OF 16 JUNE 2011

1. NEWS AND CURRENT AFFAIRS

1.1 Importance of writing in English

Shivaji is still in Marathi

(a) Babasaheb Purandare is a well known Maratha historian. He has devoted his entire life for research on Shivaji. 17^th edition of his biography of Shivaji was published in November 2010. What a pity that after 50 years it is still in Marathi! Godbole therefore wrote to Babasaheb that time has come get it translated into English for world wide publicity. There was no response. However, Godbole got following E Mails on this subject –

Dear Mr. Godbole,

Babasaheb Purandare's "Shivaji" in English, interestingly enough I also thought it is important to have it translated into English for a wider audience. I had actually called up Babasaheb Purandare's residence about 3 years back when I was in India about it and also expressed interest in contributing anything that is needed financially (to the extent I could) for doing the translation. But Babasaheb's secretary told me that the project of translating the book into English is on-going and no help is needed. I had assumed that the book will probably come out in English in a couple of years. From what you are saying there is no such project on-going? / Anand Dabak (USA)

+ Gajanana Mehandale of Pune wrote –

My English biography of Shivaji will be published very soon, around June 2011.

(b) Babarao Savarkar

Babarao, elder brother of Veer Savarkar was sentenced to Transportation for Life and confiscation of all possessions, in June 1910. He suffered terribly in jail in Andaman. But there was no systematic attempt to portray his life till 1947. Second edition of his biography came out in 1979 and third edition in 2009. All in Marathi!! Non-Marathi people DO NOT know his terrible sufferings for our freedom struggle. Even today, no one will write his biography in English.

Dr Shreerang Godbole of Pune wrote -

Based on available material in Marathi, I have written a biography of Babarao Savarkar in English. It is available at the following link http://www.savarkar.org/content/pdfs/en/babarao-savarkar-v003.pdf

Some of our friends have told us that all literature of Savarkar is available online.

Unfortunately it is all in Marathi except – Indian War of Independence 1857, Echoes from Andaman (letters of Savarkar from prison in Andaman) and My Transportation for life.

And these are out of date. For example, take letters of Savarkar sent from jail in Andaman (during 1912-20). These, on their own make little sense to today’s generation.

* There is no move to translate Entire Works of Savarkar in English!!

What short-sightedness!

1.2 Our black money in Swiss Banks - Please think before reacting.

On 29 December 2010 Godbole received the following E Mail from Gudekar of Mumbai.

Subject: Around 4,000 million pounds worth of Indian Rupees in Swiss Banks.

Swiss Bank advised all countries to modify their laws .. as to get names addresses of Swiss Bank a/c holders of their countries.....all the countries except 14 have modified theirs laws. India is among the 14 countries which have not yet modified and they will never modified same even if they talk about bring back Money from Swiss Bank.

To this Godbole warned, “Please don’t be carried away by emotions. Just think. What will happen if the money is returned to Hindusthan? Government of India will distribute it to Muslim terrorists and Christian Missionaries. What good will that do to the Hindus?

> To another friend from America, Godbole wrote – have you considered the consequences? At present you get 43 Rs to the Dollar. If all that money in Swiss banks is transferred to Hindusthan you may get 20 Rs to the Dollar. Can you live with that?

1.3 Soldiers are “real heroes”, I am not says Harbhajan

Ashok Chowgule sent us the following E Mail on 6 April 2011

http://sports.ndtv.com/world-cup-2011/news/item/171718-soldiers-are-real-heroes-i-am-not-harbhajan

He might have achieved hero-status after helping India win the World Cricket Cup, but ace off-spinner Harbhajan Singh described the soldiers as the "real heroes" of the country on Tuesday. At a function organised by Border Security Force here to felicitate him for helping India win the World Cup, Harbhajan, paid tribute to the soldiers, saying that they are the "real national heroes".

"The real national heroes of the country are you soldiers and all others, including me, are not real heroes. For me, this moment will be cherished as all the real heroes are getting together to felicitate me “Harbhajan said, accepting the felicitation.”I am a great admirer of you (soldiers). You have been spending all day and night to protect us. Because of you, we are safe and secure. We cannot forget your contribution in winning the World Cup,"

"I salute you all and congratulate you in India's World Cup win. I thank you for honouring me," Harbhajan said after being handed a memento. Talking about the India-Pakistan World Cup semi-final clash, Harbhajan said, "You must have watched the India-Pakistan match and enjoyed it. Because of your love and affection, we won the World Cup."

BSF Inspector General Himmat Singh said, "Harbhajan has earned a name by his 'doosra'. He has brought laurels to the country and helped India win the World Cup."

Our comments - Well said Harbhajan

1.4 Book on Islam Banned, Author's House Raided (Book is available online)

On 29 June 2010 Godbole received rather disturbing news through media_monitor5

Forwarded message from Hindu Voice, Mumbai -- Friday, April 6, 2007

Mr. R.V. Bhasin, Advocate, Supreme Court and a former Air Force Officer, has authored many books on Islam and Hinduism. The Government of Maharashtra has recently banned one of his books titled "ISLAM - A Concept of Political World Invasion by Muslims".

Yesterday (5th April 2007), police raided his residence at Colaba and have confiscated about 1,000 copies of the book which was published in English and Hindi. The raid was conducted by the Marine Drive Police Station and lasted for nearly four hours, from 11.00 am till 3.00 p.m, when Mr. Bhasin was away attending some court cases.

In an interview to Hindu Voice correspondent, Mr. Bhasin said that he is happy that he has been exalted to the position of Salman Rushide and Taslima Nasreen, by the Maharashtra Government. He, a Supreme Court Lawyer himself, is determined to fight it out in the court of law. Mr. Bhasin informed that he will be moving the High Court in Mumbai within a day or two, praying for returning of his books. The police raid and the subsequent confiscation of his books are a gross violation of his fundamental rights, he said. Whether we live in a free and democratic country, Mr. Bhasin wonders. / Pleased note: This book is available on-line, at: http://forum09.faithfreedom.org/viewtopic.php?f=22&t=3213&p=92059

Our Note – we wish to know under which law the book was banned and is there no procedure for appeal against such a ban. What happened afterwards?

__._,_.___

1.3 Current research work

1.3.1 My Transportation for Life.

As stated in previous Newsletter, Godbole is now concentrating above book of Savarkar. He has been going through page by page.

The translator Prof Naik has used many English words that make it difficult to read. For example, fisticuffs, fructify, pis-aller, thraldom, woe, expostulated, skit, parlance and fiat. These are being replaced by words in common use. This is quite a tedious job.

1.3.2 CD on Taj Mahal

Following additions have been made the PowerPoint presentations on Taj Mahal

(i) Tavernier – highlighted his remarks that he saw commencement and completion of this great works and that 20,000 men worked incessantly for 22 years.

(ii) 1855 - If you look at Cross-section produced by Fergusson, you would notice that the main dome is in fact a Double-Dome. The wall of the cylinder supporting the Main Dome is 13 ft 6 inches thick.

(iii) Agra District Gazetteer of 1905

Among Reference books we do find Tavernier’s book (1889 edition by Dr V Ball) and

Syed Ahmad Latif’s book of 1896 Agra Historical and Descriptive

(iv) 1925 Pelsaert’s report (of 1626) translated and published in English. It contains a list of palaces stretching up to 10 ½ miles on the river bank.

* Out of this Mundy (1633) does mention palaces of Asaf Khan and Mahabhat Khan.

+ Agra District Gazetteer states that Asaf Khan’s palace was blown off during the war of independence in 1857.

Mahabhat Khan’s palace stood till 1914

++Raja Bhoj's palace was known to ASI in 1871-72.

** Latif (1896) says that palaces between Red Fort and Taj Mahal are mentioned in Badshahnama and Amal-i-Saleh

(v) One hour PPT presentation - at the end a summary of salient points has been added. This is to recapitulate what was said in the programme

(vi) In 1872-72 ASI report mentions that General Cunningham had all the information about Taj Mahal. But it was never disclosed. Our Historians keep mum about it.

> The same report also mentions a Black Basalt Mysterious Pillar. There is a detailed

description of it. It once stood in Taj Mahal.

(vii) In 1934, Prof Claude Batley has said - Planning of Taj Mahal is exactly as one would find in a Hindu Temple or Temple Town.

(viii) In 1973 Archaeological Survey of India discovered a set of fountains 3 ft below existing ones. As usual no devotee of P N Oak rushed to take any photos and the ASI simply buried the discovered fountains.

(ix) Z A Desai – means Zia-uddin Ahmad Desai – a Muslim officer employed by ASI

1.4 Subject: How China plans to split India/ By: D.S.Rajan

http://sify.com/news/how-china-plans-to-split-india-news-columns-jikqF4dcefd.html

Almost coinciding with the 13th round of Sino-Indian border talks (New Delhi, August 7-8, 2009), an article in Chinese language has appeared in China captioned “If China takes a little action, the so-called Great Indian Federation can be broken up” ( Zhong Guo Zhan Lue Gang, www.iiss.cn , Chinese, 8 August 2009). Interestingly, it has been reproduced in several other strategic and military websites of the country and by all means, targets the domestic audience. The authoritative host site is located in Beijing and is the new edition of one, which so far represented the China International Institute for Strategic Studies (www.chinaiiss.org).

Claiming that Beijing’s “China-Centric” Asian strategy provides for splitting India, the writer of the article, Zhan Lue (strategy), has found that New Delhi’s corresponding “India-Centric” policy in Asia, is in reality a “Hindustan centric” one. Stating that on the other hand ‘local centers’ exist in several of the country’s provinces (excepting for the U.P and certain Northern regions), Zhan Lue has felt that in the face of such local characteristics, the ‘so-called’ Indian nation cannot be considered as one having existed in history. According to the article, if India today relies on any thing for unity, it is the Hindu religion. The partition of the country was based on religion. Stating that today nation states are the main current in the world, it has said that India could only be termed now as a “Hindu Religious state”. Adding that Hinduism is a decadent religion as it allows caste exploitation and is unhelpful to the country's modernization, it described the Indian government as one in a dilemma with regard to eradication of the caste system as it realizes that the process to do away with castes may shake the foundation of the consciousness of the Indian nation.

The writer has argued that in view of the above, China in its own interest and the progress of whole Asia, should join forces with different nationalities like Assamese, Tamils, and Kashmiris and support the latter in establishing independent nation-states of their own, out of India. In particular, the ULFA in Assam, a territory neighboring China, can be helped by China so that Assam realizes its national independence. The article has also felt that for Bangladesh, the biggest threat is from India, which wants to develop a great Indian Federation extending from Afghanistan to Myanmar. India is also targeting China with support to Vietnam’s efforts to occupy Nansha (Spratly) group of islands in South China Sea. Hence the need for China’s consolidation of its alliance with Bangladesh, a country with which the US and Japan are also improving their relations to counter China. It has pointed out that China can give political support to Bangladesh enabling the latter to encourage ethnic Bengalis in India to get rid of Indian control and unite with Bangladesh as one Bengali nation; if the same is not possible, creation of at least another free Bengali nation state as a friendly neighbour of Bangladesh, would be desirable, for the purpose of weakening India’s expansion and threat aimed at forming a 'unified South Asia'.

The punch line in the article has been that to split India, China can bring into its fold countries like Pakistan, Nepal and Bhutan, support ULFA in attaining its goal for Assam's independence, back aspirations of Indian nationalities like Tamils and Nagas, encourage Bangladesh to give a push to the independence of West Bengal and lastly recover the 90,000 sq km. territory in Southern Tibet. Wishing for India’s break-up into 20-30 nation-states like in Europe, the article has concluded by saying that if the consciousness of nationalities in India could be aroused, social reforms in South Asia can be achieved, the caste system can be eradicated and the region can march along the road of prosperity.

The Chinese article in question will certainly outrage readers in India. Its suggestion that China can follow a strategy to dismember India, a country always with a tradition of unity in diversity, is atrocious, to say the least. The write-up could not have been published without the permission of the Chinese authorities, but it is sure that Beijing will wash its hands out of this if the matter is taken up with it by New Delhi. It has generally been seen that China is speaking in two voices -- its diplomatic interlocutors have always shown understanding during their dealings with their Indian counterparts, but its selected media is pouring venom on India in their reporting. Which one to believe is a question confronting the public opinion and even policy makers in India. In any case, an approach of panic towards such outbursts will be a mistake, but also ignoring them will prove to be costly for India.

Also read: 'Nervous China may attack India by 2012' | Why the riots should worry China

D.S.Rajan spent almost 40 years as a China/East Asia specialist with the government of India before retiring in 2002 as Director China/East Asia. Fluent in both Chinese and Japanese, he is now Director of the Chennai Centre for China Studies. /Source: SIFY

Our comment - What a surprise!!! Did not our great leader Nehru say Hindi and Chinese are brothers? Hindi Chini Bhai Bhai!!

1.5 Gandhi’s assassination and our pathetic response

Gandhi’s assassination in 1948 would not go away. It was mentioned by Anna Hazare in 2011. But the response of Hindutvavadis is still very poor. Here are some thoughts -

(1) If we search through old issues of Indian papers like The Times of India, would we find a headline – Gandhiji accepts partition?

I suggest that we would not find such a headline. It was a clever plot by Gandhi to pretend that HE did not want partition. It was Nehru and Patel who insisted on it.

(2) Partition of India took place on 15 August 1947. Nathuram did not kill Gandhi then.

Even the public prosecutors did not say that Nathuram wanted to kill Gandhi because of horrors of partition. The assassination took place on 30 January 1948, some 6 1/2 months later. What happened in this period which triggered the killing?

(3) What were the conditions laid down by Gandhi to end his fast in January 1948?

+ Nathuram, in his testimony at Red Fort trial refers to the following -

(4) Deputy Prime Minister's (Patel's) statement dated January 12th 1948. Payment of cash balances to Pakistan.

(5) The Finance Minister's account of negotiations reaffirms Sardar Patel's stand.

(6) The extract "India's spontaneous gesture of goodwill"

(7) Extract from the Prime Minister Nehru's statement. It is clear that after consultation with Gandhiji, Government had yielded to release Rs 55 crores.

WHERE ARE THESE DOCUMENTS? Without these Nathuram's testimony is meaningless.

(8) A few years ago I had pointed out to Asilata, Gopal Godse’s daughter that Nathuram's testimony at Red Fort trial was published by Guy Aldred in Glasgow in 1950. But several passages form his publication are missing from the one published by Gopal Godse in 1977. WHY? Asilata never contacted me afterwards even though I was in Pune.

Where are the original papers???

* (9) Nathuram's testimony in Simla High Court.

Publication of this was NOT banned by Government of India.

Why was it not published by anyone? Does Asilata have this statement? If so, will she give us a copy? If the papers are old, we can take photos on digital camera at her home.

++ Gopal Godse -

Many questions have not been asked by his readers. For example,

(10) One day before execution of Nathuram, his younger brother Dattatreya had visited Nathuram in jail. Did he request to the prison authorities that Nathuram's body should be handed over to him for cremation? Was the request refused? If so, is there a record?

(11) As Nathuram was cremated within prison premises, where Gopal was held, did he request that he be allowed to witness Nathuram's cremation? Was the request granted or refused?

(12) Did Dattatreya light the fire for cremation? If that request was also refused is there a record?

(13) How did Gopal get the ashes of Nathuram? In his book Gandhi-hatya ani mee Gopal Godse says nothing. He talks about personal effects (like books, letters, Geeta, Map of undivided Hindusthan) of Nathuram and Nana Apte were given to their relatives (after the executions), but does not mention the ashes which would have taken 3 days to form. If some one was to claim that the whole show on 15 November every year is bogus, how can you argue?

(14) According to Gopal Godse, his relations asked the prison authorities – “can you show us the ground where Nathuram and Nana Apte were cremated. We wish to take some soil from that area for remembrance.” Prison authorities refused. But this means that Godse’s relations were NOT present at the cremation. Why was that?

(15) Why Government of India HAD to release Gopal Godse in 1964?

His appeal in Supreme Court was due to be heard on 19 October 1964. Why did GOI release him on 13 October? Why did they not wait till the hearing in the Supreme Court? What was the hurry?

WHAT A PITY THAT READERS DO NOT ASK SUCH SIMPLE QUESTIONS!!

(16) After his release in 1964 Gopal Godse, and others went home. A Supreme Court Commission was constituted in 1966. Justice Jeevanlal Kapur was to go into all the aspects regarding Mahatma Gandhi's killing. He submitted his report in 1969. But why was such an enquiry necessary, 16 years after the event?

1.6 Sardar Patel - time to raise some questions -

There is a move to erect a tall statue of Sardar Patel in Gujarat. Godbole therefore raised some questions about the leader. In an E mail to media_monitor5@yahoogroups.com

he said on 22 March 2011 --

(a) Very little is known about the partition days. By end of March 1947 all the Provinces where Congress Party had formed governments had enacted Public Security Measures Acts which virtually thrown the Indian Penal Code in dustbin. This made any opposition to partition of India impossible!!!. People could not gather in groups of 5.

Patel accepted partition openly on 3 June 1947. But did he raise any concerns about safety and security of Hindus (including Sikhs) in what was to become Pakistan? Did he ask for any such assurances from Jinnah? Did he demand exchange of population?

(b) And what were we supposed to do with millions of Muslims who were going to remain in India? They were given FULL rights of citizenships under our constitution!!!

(c) Patel’s callous attitude to fate of Hindus in Pakistan is clear in his interview to Taya Zenkin of Manchester Guardian, in wake of massacres of Hindus in East Bengal in the 1950s. Printed below is some relevant part from my book Rationalism of Veer Savarkar.

1950 (March) - Hindus in East Pakistan (now Bangladesh) were massacred by Muslims once again. Even peace loving persons like Jaya Prakash Narayan started to say, ‘if this carnage of Hindus does not stop India must send in troops.’ Taya Zenkin was then the reporter of Guardian the British newspaper. She met Sardar Patel. In his interview Patel told her how firm he was going to be with Hindu Maha Sabha. He said :-

“ … You know Gandhi was murdered by one of them. But we are not going to stand any nonsense. We have no option but to protect our Muslims, no matter what Pakistan does to their Hindus. You see, we are a secular State. Our Muslims have stayed here out of economic necessity; those who had anything to gain from migrating have already gone. It would therefore require terrific rioting before all our Muslims would leave. You might argue that we would then be better off, but it would not be so; we would be left with a nation of criminals. Besides, no government can allow chaos. So you see, we shall go on shooting as many Hindus as necessary to protect our Muslims.”

“Pakistan has no such problem; the Hindus are so afraid there that they can be squeezed out without difficulty. And Pakistan has no Constitution; it can be tough with the press, for instance, in a way we cannot. If I were to close down the Amrit Bazar Patrika because it had been carrying out a gallop poll on whether we should go to war, they would appeal and our judiciary is so independent that it would reverse the order in the name of freedom of the press. This is why I asked the press to co-operate with the Government; in Pakistan they can just apply censorship. And if they say Islam is in danger, everyone will rally behind the Government. So far as I am concerned, I will believe that the Delhi Agreement is working only when the refugees go back to Pakistan, not only those who have just come, but the million and a half who have left since 1948.”

Taya Zenkin adds (in 1962) – The refugees of 1948 have not gone back. Indeed another million and a half have come. (Ref :- Reporting India by Taya Zenkin, 1962, pp 58-59)

The thinking of the (so-called) iron man Sardar Patel is explicit from the interview quoted above. He was a terror only to Hindus. He shamelessly suggests that Hindus (including Sikhs) from Pakistan came to India as refugees to seek fortune, but Muslims stayed foot in India because of economic necessity!!

The Delhi Agreement was nothing but Nehru-Liaquat Ali pact. And who was this Liaquat Ali? He was the Finance Minister in the joint government of Congress-Muslim League in 1947. It was his cleverness and craftiness that frustrated and angered Patel very much. After the partition, he became the Prime Minister of Pakistan. Instead of sending army to protect Hindus of East Pakistan, Nehru and Sardar Patel invited Ali for talks in Delhi ( 2 April 1950 ). In order to please Mr Ali, Morarji arrested Savarkar on 4 April 1950 under the Preventive Detention Act and sent him to Belgaum 400 miles away. Savarkar was on his way to Punjab to mediate between Sikhs and non-Sikhs of Punjab where there were signs of a growing rift between the two communities.

Nehru-Liaquat Ali pact was signed on 8 April 1950. Any damn fool would have realised that it was not worth the paper it was written on. Patel of all people should have realised that from his personal experience. Moreover, he had already suffered from two heart attacks. Even then he flew to Calcutta to persuade the Bengali leaders to accept that pact. And what was his brave act? He arrested and detained Savarkar in jail!! Golwalkar Guruji tells us that Patel was responsible for re-settlement of 400,000 Muslims in Punjab.

In April 1950, many other Hindu Maha Sabha leaders were also arrested under the Preventive Detention Act. This is despite the Indian constitution which came into force on 26 January 1950, guaranteeing freedom of thoughts, expression and demonstrations. But Patel was the law.

> If you raise his statue please don't forget the damage he did to Hindus.

(d) Also think what would have happened to Hyderabad if Nathuram had not killed Gandhi. Could Patel act against Nizam if Gandhi was still alive? This question has to be asked.

On March 23, 2011 one gentleman from Calcutta replied – “Regarding transfer of population Gandhi at Noakhali told Prof, Nirmal Kumar Basu that this country is not Hindu's fatherland (He told in Hindi). So, here all religionists shall stay. He did not of course mention Muslims, but he meant so. In this count please don't blame Sardar Patel. He tried for a population transfer which Gandhi prevented by stationing himself in Delhi in 1947. Sardar Patel is usually blamed as communal by pro-Crescent secularists in India. “

Godbole replied back -

“How easily we forget History to protect Patel's name? In 1950 there was bloodbath in East Pakistan (Bagnladesh) resulting in massacres of Hindus. What did Patel do? He had an excellent opportunity to propose exchange of population. Gandhi was no longer alive. But Patel did not propose exchange of population even then. What did he do? He ordered arrest of Hindu Mahasabha leaders like Savarkar. He wanted to kill as many Hindus as possible to protect Muslims in India. Please read his interview to Taya Zenkin of Manchester Guardian quoted above. Her book was published in 1962.

It is we Hindus who do not want to open our eyes. Far from being communal, Patel was strongly anti-Savarkar and Hindu Mahasabha.” The gentleman from Calcutta did not reply.

(e) As for the integration of Princely states, Savarkar had said, “They are not the main problem. Many have become Rajas and Maharajas by adoption from humble backgrounds. They will gladly return to their old families. The problem is MUSLIMS.” Patel never tackled them. He did not even complain to Gandhi that the princely state of Jammu and Kashmir should be his responsibility and NOT of Nehru who ruined it by putting it under Ministry of External Affairs.

(f) We must remember that in February 1948 Muslims created a serious riot in Godhra. How dare they in Patel’s home state? Life of Pimputkar the Collector was threatened and he was saved by his body-guard. In the ensuing action by Police some Muslims were shot dead. But Morarji Desai (the right hand man of Sardar Patel) the Home Minister of Bombay Province promptly paid compensation to the relatives of those Muslims!!

1.7 Work of P N Oak – time to reflect

On the third death anniversary of P N Oak Godbole wrote (4 Dec 2010) to those on mailing list of Prof Asnani of Pune -

(1) P N Oak was his worst enemy. He only wanted flatterers not workers.

What did he achieve by going to Allahabad High Court and the Supreme Court? What were the verdicts of those courts? - No one wants to know.

(2) Take his argument that Taj Mahal was originally a Shiva Temple. If that was the case how did it become Raja Mansingh's Palace? Were Hindu kings in the habit of converting Hindu Temples into palaces for their own use? No follower of Oak wants to answer this question.

(3) Dale Carnegie has written a wonderful book - How to make friends and influence people. There is a chapter on how NOT to argue. Please read it carefully and you will realise where Oak went disastrously wrong.

(4) What happened to the Institute which Oak founded?

Swami Devananda Saraswati replied. “As this message has come to me too, I would like to add a comment. P.N. Oak has done immense harm to Hindu studies and scholarship with his many, often ridiculous, claims for Hindus and Hinduism. Because of this, serious scholars of Indian history reject all Hindu claims out of hand. This is very unfortunate as there are many serious Hindu scholars working on Indian history and related issues who are ignored because they do not attract the same sensational press Oak did. The bottom line is - if you want to be taken seriously, don't quote Oak!”

1.8 Savarkar

1.8.1 Monument to Savarkar and others in Vadodara (Badoda), Gujarat

In 2010 Shree Suresh Dange informed us -- Here in Baroda, an organisation named VEER SAVARKAR SMRUTI KENDRA is celebrating the birthday of Savarkar in a unique way. A traffic island is developed by our organisation with a full size statue of Veer Savarkar erected in the centre. This was unveiled on 17 December 2004 by Dr. Ashok Mehta, International Chairman of Lions Club. Shree Vishwasrao Savarkar (son of Veer Savarkar) was the Chief Guest for the function.

In the year 2010 "KRAANTEE TIRTH" the campus was developed with landscape and

9 busts (half statues) of other freedom fighters that were connected with Veer Savarkar in India House in London. These will include Babarao Savarkar, Madam Cama, Sardarsingh Rana, V V S Iyer, Shyamji Krishnavarma, Madanlal Dhingra, Senapati Bapat, Lala Hardayal, and Virendranath Chattopadhyay. This was inaugurated by Shree Bhupendra Laakhaawaalaa, MLA of BJP.

A Gujarati booklet containing a brief account of the activities of Veer Savarkar in London was also published on this occasion.

The venue is located at Subhanpura Old Bus Depot, Near Baroda Central Shopping Mall and at a distance from about 1.5 kms from railway station on its west side.

In March 2011 Godbole visited this monument and was pleased that it will be properly maintained with the help of a businessman. He pointed out some corrections that need to be made to the descriptions below the busts.

(a) Life sentence – change to Transportation for Life

(b) All properties of Veer Savarkar and Babarao Savarkar were confiscated by British Administration. How were their wives supposed to live?

(d) Savarkar was sentenced to Transportation for Life twice to be served in succession, not twice over.

(e) He was the only student who, having passed his examinations and observed the formalities was not called to the Bar because he was fighting for India’s freedom from the British. (Please remove the words – for refusing to take oath of allegiance to British Rulers)

Savarkar’s achievements while in Ratnagiri

(i) He managed to abolish the practice of untouchability in public life in Ratnagiri and Malvan.

(ii) He managed to induce people to take part in taking meals together by Hindus of all castes including untouchables. At times even Muslims and Christians joined in.

(iii) Opened a café for Hindus of all castes including untouchables

(iv) Started a Ganesh festival for Hindus of all castes including untouchables.

(v) Built Patit Pawan Mandir, a Temple open to Hindus of all castes including untouchables

-------------------------------------

1.8.2 Life in Admaman Jail

Guy Aldred, one of the sympathizers of Veer Savarkar, in Britain, used to publish a paper named Herald of Revolt. In its issue of October 1912 he exposed inhuman treatment of political prisoners in Cellular Jail in Andaman where Savarkar brothers were kept. Godbole sent a scanned copy of the same to Dr Shreerang Godbole for inclusion in the web-site on Savarkar

1.8.3 Savarkar’s attempted escape at Marseilles

While in Pune in March 2011, at a private function, Godbole met one Chhotu Apte who said that he had some papers relating to Savarkar’s attempted escape at Marseilles. These were discovered when clearing some old papers in his house. Sandeep Datye, a relative of Godbole scanned all the pages and Godbole sent them to the members of Savarkar web-site team.

1.9 Visit to Hindusthan

In March 2011 Godbole and his wife visited Hindusthan. Here is a summary of his impressions and activities.

Lawlessness

This is increasing at an alarming rate. For example

You have a bungalow. Some one can build an 11 storey block next to you denying you sun-shine / day light / fresh air. And there is nothing you can do about it.

* A builder has been given permission to build three storeys. He builds six stories. May be in a few years time court would declare extra stories illegal. But then the Municipal Corporation can make it legal – it is a farce.

* Buildings are being constructed without planning permission.

* A builder has built a road on river bank for movement of his trucks. When it rains it will ruin houses in the surrounding area.

* As soon as a new road is build, hawkers occupy the footpaths, forcing pedestrians on main road, causing accidents.

* There is adulteration of everything – even saline water, not to mention petrol.

This is NOT freedom to do what you like. It is lawlessness. It makes any planning meaningless.

> Abortion

Extent of abortion of female fetus is frightening. The law against such practice is openly flouted. Worst still even the middle class and rich people practice it. So, poverty is no excuse. This is disgraceful

Transport –

Mumbai – Pune Express Highway. Third lane is NOT to be used by lorries, but they defy the rule, making life difficult for car drivers.

+ On train journeys noticed lack of smoking, which was a surprise. However though loud speakers are provided on trains, there were no announcements mad by the driver.

Pollution.

It was reported in the paper Sakal of Pune that the rivers Mutha, Mula, Pawana and Bhima are polluted beyond repair. Even the famous Khadakwasla Dam Lake is covered with weeds.

This increases the danger of mosquitoes. People had experienced Malaria, Dangu flu and worst still Chicken Gunia.

Polluted rivers are danger to washer-men and women who wash clothes in the rivers. They soon develop skin diseases.

Polluted waters are also extremely dangerous to animals.

Corruption

The level of corruption is unbelievable. S P College was founded in the days of Lokamanya Tilak (c 1920). Its authorities were fined 25 crores of rupees (4 million pounds) for extracting money from parents for college admissions to their sons and daughters!! So ridiculous is this situation that parents find it cheaper to send their sons and daughters to England for further education!!

* But surprisingly at the lower level one experiences honesty. Many times Rickshawala will tell you the fare and you say – keep the change of 3 or 4 rupees. He refuses to keep it and returns the money to you.

Unrest in Libya - / Newspapers were full of stories of our unlucky workers who came back as destitute. All their possessions were looted by Libyans rebelling against Col Gadafi. So, why should we support them? Gadafi did not treat us badly. Now what are these workers going to do back home?

Somali pirates

They are becoming an increasing threat to Indian shipping.

Public engagements

5 March 2011

Travel Pune- Thane by Bus. Arrived at Bus-station in a Rickshaw. The road up to

Bus stand was very poor. It is difficult for an old person to walk.

Platform where one waits for Bus - Step is too high. There should be three steps instead of one. No ramp for people with luggage. No signs for Buses to Thane/ Mumbai.

Toilet facility - very bad especially for women. No soap or soap solution provided.

Service stations on highway – facilities for passengers are reasonably good.

At Dr Bedekar’s place at Thane, met Poorti Kulkarni, who works in the Tourist industry and her parents. She wanted me to conduct Special London Tour for her, but that could not be arranged because of personal difficulties. She had a good discussion with me.

6 March 2011

Travelled from Thane to Bandra Terminus by car. One has to pass through Muslim locality which is very dirty. Surfacing on the platforms was badly maintained.

At the entrance to ticket hall there is an indicator for trains. Our train to Badoda was coming on Platform 1. On the platform itself one can ask the station staff where one’s coach will arrive be it A10 or C8. Also when the train is due there are overhead indicators showing various coaches will arrive. No need to panic.

Reached Badoda in the evening. Suresh Dange and his friends met me on the platform. Went to Kanitkar’s home for relaxing. There was group discussion at the home.

A member of editorial staff of India Today came to see me. He took away copies of – Savarkar some unknown facts, Small article on Taj Mahal, and books Taj Mahal: Simple Analysis of a Great Deception, Why rewrite Indian History and Rationalism of Veer Savarkar. He rang next day to say that he was pleased with my work.

In the evening a slide show / lecture was organized at Brahman Sabha hall. Subject was Godbole’s special London Tour and outline of Rationalism of Veer Savarkar. It was attended by over 150 people and well received.

7March 2011

Visited two schools where they teach in Gujarathi medium. Quite remarkable considering the trend to educate children in English medium schools. One was run by Arya Samaj, other one by a private individual who is a devotee of Savarkar while is father is a devotee of Gandhi.

In the evening there was slide show / lecture on Taj Mahal. Again it was house full and well appreciated.

+ Food in restaurants is cheap, about £1.10 per person. But one can’t eat so much.

8 March.

Returned to Mumbai by Train. Food was well served. Got down at Borivali. Surprised to

see nice steps to climb. I always found them to be slippery, broken and dangerous. Travelled to Pune next day from Thane by Bus.

12 March 2011

Delivered a lecture at Vartakashram in Pune. Subject was - Savarkar we did not understand / appreciate. Some 50 people attended. It was well received.

15 March

Famous Modi Ganapati temple in Pune.

A slide show/ lecture on true nature of Taj Mahal was delivered. The projector was kindly provided by Nitin Pawaskar. About 70 people attended. It went very well

16 March

Senior Citizens club, Patwardhan Baag, Pune.

One more slide show/ lecture on true nature of Taj Mahal was delivered. The projector was kindly provided by Nitin Pawaskar. Some 60 people attended. It was well received and I was requested to deliver a speech on Rationalism of Veer Savarkar during my next visit to

2. AROUND LONDON TOUR OF PLACES ASSOCIATED WITH INDIAN FREEDOM FIGHTERS

Godbole conducted two tours. First one was on 5 April 2011. This one was specifically conducted for Shree Deshpande of Kalyan and his friend Prof Shyam Atre, a retired Principal. Second one was on 21 May – Two Kulkarni families, one from Mumbai, another from Pune participated. Malhar Kulkarni from Mumbai teaches Sanskrit at IIT Powai.

3. BEHAVIOUR OF CHRISTIANS AND MUSLIMS TODAY

3.1 The Christians

No time to report anything this time

3.2 The Muslims

There is an Indian Muslim Council in America.

But the title itself is wrong. According to teaching of Islam there can be NO Indian Muslims.

The world is only divided into believers (Muslims) and non-believers (Kafirs). They should change the title to Council in America of Muslims from India. Who would tell them?

3.3 Capitulation to Muslims in U.K.

On 19 September 2010 Pushpa Rajguru sent us the following E Mail

Subject: [media_monitor5] Britain goes halal... but no-one tells the public...

How famous institutions serve ritually slaughtered meat with no warning

And as usual, meat eating Hindus do not protest. They do not demand non-Halal meat.

3.4 Caste among Muslims

On 1 January 2011, S Kumar sent us following interesting E Mail through Media Monitor5

3.4.1 Caste divide among Bhopal’s Muslims fast widening / by Akbar Khan | Bhopal 04.08.10

Egalitarian principles of Islam notwithstanding, in Bhopal a city hung up on its past the caste divide is fast widening amongst Muslims, with upper caste Syeds, Pathans, Sheikhs and others refusing to marry outside their sub-classes and even clans, in some cases.

Ruled by Pathan Nawabs, Bhopali Muslims have always agreed that Syeds were the most superior of all castes and worthy of respect for having been born in the extended family of the holy prophet. But the ruling class ensured that Pathans were bestowed upon with a near equal status in the stratification, owing to their tales of valour and an undying obsession with family history —preserved in Shajras or family trees.

The trend against marrying outside their castes, perhaps, took root after Bhopali Pathans originally from the North West Frontier Province, now in Pakistan, and even Afghanistan — refused to marry Syed women, attributing their stance to the respect in which they held the latter. Though, not averse to social interaction, more and more Muslim castes here are refusing to marry outside their own sect while some with stronger community links even severe all social and business ties with those venturing beyond the line, drawn by the Biradri (Brotherhood) elders. Though there is no Biradri system amongst upper class Muslims, people say, the unwillingness to marry outside their castes and clans stems from a desire to preserve the purity of their lineage and their unique cultural identity that is rooted in their origins.

Contrary to popular opinion, the Muslim caste system in the sub continent, however, dates back to the 14th century, when Ziauddin Barani a member of the court of Muhammad bin Tughlaq —wrote the Fatwa-e-Jahandari, stratifying Muslim castes into the Ashraf and Ajlaf, while the Dalit equivalent was identified as Arzal.

While the caste feeling and the reluctance to marry outside their own Biradri is stronger amongst the academically backward classes, it is surprising to see the upper castes beginning to follow the trend by seeking exclusively same caste partners from a known Khandaan, for their sons, daughters and themselves. Technical Officer at the Hamidia Hospital and a Syed by caste, Dr Yousuf Khalil totally subscribes to the idea of marrying within a same caste family saying, as he has noticed a clear difference in the moral character and social conduct of those coming from various caste backgrounds. He says that he would marry within his own caste and in a known family to ensure that the virtues of sharafat were passed on undiluted to future generations.

Islamic scholar and Sharia expert Mufti Ali Qadar Hussaini says that though equality is the founding pillar of Islam, the legal framework provides for Kafa'a, which allows a father the right to ascertain the suitability of the household, into which he intends to marry his daughter, but adds that the provision is widely misunderstood.

http://www.dailypioneer.com/273569/Caste-divide-among-Bhopal’s-Muslims-fast-widening.html

3.4.2 Origin of Muslim Caste System

Initially, the Muslim caste system in India originated as Ashraf and Ajlaf divide: the Ashraf were the noble castes, who came from foreign lands; the converted Indians were classed as the inferior Razil, Kamin or Ajlaf. This Ashraf-Ajlaf divide was a kind of apartheid as Yogindar Sikand writes,

This owed not just to racial differences, with local converts generally being dark-skinned and the Ashraf lighter complexioned, but also to the fact that the Ashraf belonged to the dominant political elites, while the bulk of the Ajlaf remained associated with ancestral professions as artisans and peasants which were looked down upon as inferior and demeaning.

A classical, oft-quoted example in this regard is provided by the Fatawa-i- Jahandari, written by 14th-century Turkish scholar, Ziauddin Barani, a leading courtier of Sultan Muhammad bin Tughlaq of Delhi. This text is the only known surviving Indo-Persian treatise exclusively devoted to Islamic political theory from the period of the Delhi Sultanate. Barani was a fervent champion of Ashraf supremacy and despised the Ajlaf, whom he designated as 'low-born'. Barani insisted that the Sultan should consider it his religious duty to deny the Ajlaf access to knowledge, branding them as 'mean', and 'despicable'.

Thus he designated the Ajlaf as dogs, pigs and bears and advised the Sultan:

“Teachers of every kind are to be sternly ordered not to thrust precious stones down the throats of dogs or to put collars of gold round the necks of pigs and bears, that is, to the mean, the ignoble and the worthless, to shopkeepers and to the low-born they are to teach nothing more than the rules about prayer, fasting, religious charity and the haj pilgrimage, along with some chapters of the Qur'an and some doctrines of the faith, without which their religion cannot be correct and valid prayers are not possible. But they are to be taught nothing else, lest it bring honour to their mean souls. “

According to Barani, if the Ajlaf were allowed access to education, they might challenge the Ashraf hegemony. Therefore, he sternly warned the Sultan and said, “They are not to be taught reading and writing, for plenty of disorders arise owing to the skill of the low born in knowledge. If it is discovered at the time of investigation that the teachers have imparted knowledge or taught letters or writing to the low born, inevitably the punishment for their disobedience will be meted out to them. “ Barani continued: “To promote base, mean, low-born and worthless men to be the helpers and supporters of the government has not been permitted by any religion, creed, publicly accepted tradition or state-law. “

“Allah himself”, Barani claimed, had decided that the Ajlaf be confined to 'inferior' occupations, as they were 'low born, bazaar people, base, mean, worthless, plebeian, shameless and of dirty birth'. He also maintained that Allah had given them 'base' qualities, such as 'immodesty, wrongfulness, injustice, cruelty, non-recognition of rights, shamelessness, impudence, blood-shedding, rascality, jugglery and Godlessness'. So the Ajlaf had to be restricted from taking up professions reserved by Allah for the Ashraf, even if they were qualified. Therefore, the Ashraf alone had the right and responsibility of taking up 'noble' occupations, such as ruling, teaching and preaching the faith.

Barani warned the king that if the Sultan conferred any post in his court or government service to the Ajlaf, the 'court and the high position of the king would be disgraced, the people of Allah would be distressed and scattered, the objectives of the government would not be attained, and, finally, the king would be punished on the day of Judgment'.

To establish his claim, Barani referred to a hadith, in which Muhammad is said to have declared that for some tribes, 'The vein is deceptive'. Barani explained the tradition that 'the good vein and the bad vein draw towards virtue and vice', and that 'in the well-born and the noble only, the virtue and loyalty appear, while from the man of low birth and bad birth only wickedness and destruction originate'.

Verse 49:13 of the Koran says, “O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! The noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is knower, Aware.”

Many pro-Ashraf scholars believed that the verse conclusively proves that Allah Himself created some people as noble and some others as lowborn. According to H. N. Ansari, a contemporary Indian Muslim scholar and an activist of a 'low' caste Muslim organization, remarked that, this represented a profoundly 'un-Islamic' explanation of the Qur'an. However, Prophet Muhammad himself held a similar view between Koreish and the non-Koreish Arabs. Furthermore, he believed that the Koreish were the noblest among the Arab tribes and only the Koreish had the right to be a Caliph.

The Notion of Kafa’a

The word kafa’a stands for legitimacy of a marriage. It is widely, but fallaciously or deceptively, propagated that the Qur'an and genuine Prophetic traditions consider Muslims as equals, and hence, allow any Muslim to marry a suitable Muslim spouse from any background. In choosing an ideal partner for marriage, they propagate the notion that the Qur'an recommends piety (taqwa) and faith (iman) as the only mark, rather than birth or wealth. They cite examples of the Prophet that he had allowed freed slave men to marry the Arab women. In this regard, they cite the example of Zaid, a black slave freed by Muhammad, to whom the Prophet gave his cousin Zainab in marriage. But they ignore the fact that this marriage was sham, a ploy, set up by aged Muhammad in his desire to add the young and beautiful Zainab into his own harem (read the story: Sex With Daughters-in-Law: Divinely Ordained in Islam).. Indeed, Muhammad had added her into his harem before the marriage between Zaid and Zainab was consummated.

One must also take into account that the famous Salman the Persian, a distinguished convert of Muhammad, had to withdraw his desire to marry a daughter of Caliph Omar, because he was a non-Arab. It should be added here that Salman had saved Muhammad and his community, and, Islam, for that matter, in the Battle of the Ditch by giving Muhammad the idea of digging a trench surrounding his community as defence. Muhammad himself had thanked Salman for the saving the day for Islam and praised him and his people for their excellence in knowledge.

The social hierarchical system, as recognized by the Quran and Prophet Muhammad (read more here: Racism in Islam: Allah’s White Faces), in which the Koreish were placed at the height of nobility, followed by other Arab tribes, followed by non-Arabs, later on evolved further transforming Islamic societies into a sharply hierarchical social order. Notions of social hierarchy based on birth, clan or race also gradually became incorporated into the corpus of writings of Islamic jurisprudence or fiqh. Taking a spouse from outside one's kafa'a was sternly frowned upon, if not explicitly forbidden by the fuqaha (jurists). For a non-Arab, marrying an Arab, particularly a woman, became a social crime during the entire age of Islam, continuing to this day in Arab societies.

In the Indian subcontinent, the vast majority of Indian Muslims follow the Hanafi law. The opinions of the classical Hanafi scholars regarding kafa’a continued reflect the caste system and social hierarchy. Most Indian Hanafis seem to have regarded caste (biraderi), understood as hereditary occupational group (i.e., division of labour) as an essential factor in deciding kafa'a. It was continued to be determined on consideration of following salient points: (1) legal status as free or enslaved (azadi), (2) economic status (maldari), (3) occupation (pesha), (4) intelligence ('aql), (5) family origin or ethnicity (nasb), (6) piety (taqwa), and (7) absence of bodily defects.

In this way, the caste system was legitimized amongst Muslims of India through the notion of kafa'a: taking a spouse from outside one's kafa'a was sternly frowned upon, if not explicitly forbidden by the fuqaha. In support of this notion of kafa’a, the ulama used to refer to a hadith according to which caliph 'Umar refused to let a girl from a rich family to marry a man from a lower class.

But later on, many scholars raised their voice against the above-mentioned caste system amongst Muslims declaring it un-Islamic, out of their ignorance of course. Contemporary Indian Muslim scholar, Maulana 'Abdul Hamid Nu'mani, is one of them. Nu'mani belongs to the Ansari caste of hereditary weavers, traditionally considered ‘low born’ by ashraf Muslims. He asserts that, according to the Qur'an, kafa'a should be considered only on piety. Hence, the only criterion for deciding a marriage partner should, ideally, be his or her personal character and dedication to the faith. In other words, he suggested that, there should be no religious bar for a Muslim man, even from a low caste, or a low caste Hindu convert to Islam, to marry a Muslim girl from a high caste or vice versa.

However, caste and caste-based social hierarchy, through the notion of kafa'a, were accepted and propagated as a social norm and binding for Muslims by important sections of the ulama. It is widely practised amongst Muslims today, despite some Muslim scholars' denouncement of it (as do Hindus in their society). So, the Muslims of India, who usually denounce Hinduism for its caste system and try to project that Islam is free from this evil, are either ignorant or trying to hide caste system deeply integrated in Muslim society.

In conclusion, let me emphasize that the Muslim society of India are not at all free from many of the socials ills of Hindu society, they frequently point to. They are often as stark and integrated in the Muslim society, but remain unrecognized, unspoken. The Hindus have recognized all its past and continuing social ills and are making strenuous efforts to rid their society from them. The Hindus of India would cleanse their society of these ills and move forward to become a proud and contributory part of the emerging global civilization: the sings are all there for one to see.

Unfortunately, the same cannot be expected of the Muslim world, of India's Muslims in particular. The Arab Islamic imperialism they embraced did little to free themselves from what they call the ills of Hinduism. Instead, the debilitating, violent nature of their new ideology is crippling them in every respect: their contributions to all indices of social and national development and progress are declining. Poverty, lack of education, tendency toward violence, human rights violation within the Islamic community and beyond are becoming the hallmark of their community within the wider Indian society.

Freeing themselves from the yoke of the Arab imperialism, from the debilitating cult of Islam, remains a precondition for the sub-continental Muslim society (and of the wider Muslim world) to march towards progress and prosperity. Freedom and liberty to choose as one wishes to live one's life, to pursue one's dream, is a precondition to excel in the race of modern civilization. The Islamic creed imparts religious scruples at every step of one's life to pursue what is needed to excel in today's society. For India's Muslims, returning to their civilizational root, which, undoubtedly, allows much greater freedom and liberty, is an option to them. They just have to look around to realize where their non-Muslim neighbours are heading to and where their own society.

3.4.3 Caste division among Muslims in India.

On 1 January 2011 our friend Vinod Kumar of America sent us the following E Mail.

Taken from chapter "Social stratification among Muslims in India" by Zarina Bhatty from the book "Caste -- its twentieth century avatar" by M N Srinivas, Viking, New Delhi, 1996, pp 249 - 253.

Muslims in India are sharply divided into two categories, Ashrafs and non-Ashrafs. The former have a superior status derived from their foreign ancestry. The Ashrafs, or those who claim a foreign descent, are further divided into four castes, Sayyads, Shiekhs, Mughals and Pathans, in that order of rank. The non-Ashrafs are alleged to be converts from Hinduism, and are therefore drawn from the indigenous population. They, in turn, are divided into a number of occupational castes. In Kasauli the term 'zat' equivalent to 'jati' in the Hindu caste system, is used to refer to caste, and the Ashrafs and non-Ashrafs are collectively referred to as 'oonchi zat' (high caste) and 'neechi zat' (low caste) respectively. Interactions between the oonchi zat and neechi zat are regulated by established patron-client relationships of the jajmani system. The patrons, who belong to the oonchi zat, are referred to as the jajmanis, and the clients, comprising the various occupational castes of the neechi zat, as kamin. The kamins, who are attached to the dominant Ashraf lineage in a hereditary relationship, provide specialized services to its members for customary payments in cash or kind. The kamins are provided house sites by their jajmans and can also get land on lease from the jajmans for cultivation.

Like the Ashraf castes, which are ranked hierarchically, the non- Ashraf castes also relate to each other in a hierarchical manner. In their case the superiority or inferiority of a caste is determined by the relatively pure or impure nature of the occupation associated with each. The dominant lineage of the Kidwais enjoys a uniformly superior status to all the non-Ashraf castes. The Kidwais claim to be Sayyads but the other Ashraf castes of Kasauli doubt the authenticity of their claim, and believe that Kidwais are a sub-caste of Sheikhs. The Kidwais' claim to Sayyad ancestry is however not openly challenged because of their economic superiority. The non- Ashraf castes exhibit a duality in their status, as each caste is superior or inferior to other non-Ashraf castes but always inferior to Ashraf castes.

Among Kasauli Muslims, the first and foremost criterion for grading non-Ashraf castes was the degree of impurity or pollution implicit in the nature of their occupation. In addition, there was another related criterion, viz. physical proximity of a non-Ashraf caste to Ashraf castes while performing services for them. Mirasis (singers) were thus higher than Nais (barbers), and both higher than Dhobi (laundrymen). Mirasis were higher than Nais because Mirasi women sat among Ashraf ladies to sing and singing had no polluting connotation. Women of the Nai caste who massaged Ashraf women and Nai men who cut hair performed services in physical proximity to the Ashraf caste but were rated lower than Mirasis because both services were regarded as impure. On the other hand, the Dhobi not only washed dirty clothes, which was a polluting occupation, their services did not require physical proximity to the Ashrafs and hence they were still lower in the caste hierarchy.

Things are not only impure or pure, but some things are more impure than others. In the course of practising their traditional occupation, castes which habitually handle very impure things are lower in status than those which handle things which are not so impure. These ideas hold good for the non-Ashraf castes in Kasauli. Human secretions (particularly night soil), dead animals and animals eating filth (pigs), are regarded as the most polluting, and occupations associated with them occupy the lowest rungs in the caste hierarchy.

These castes are also regarded as unclean. In their case, group pollution also attaches to individual members of the caste. Consequently, physical contact with individuals of these castes is avoided not only by Ashrafs but also by non-Ashrafs. Among the Muslims, if a person accidentally touches an individual of an unclean caste, the former must purify himself by a simple bath, particularly prior to performing a religious function like saying 'namaz', reading the Koran or entering a mosque. There is a difference here between Muslims and Hindus, and it lies in the fact that, unlike among Hindus, no elaborate rituals are prescribed for Muslims for purifying themselves in the event of physical contact with an individual from an unclean caste.

A person can be polluted not only by touching an individual of an unclean caste but also by coming in contact with an impure substance. Among Muslims all human secretions are 'naiis' or oollutine. Thus a woman during her periods is 'najis' irrespective of her caste and must abstain from saying 'namaz', ritual fasting, entering a holy place or partaking food on which the 'fateha' (Koranic verses) have been recited. A man and woman are both 'najis' after sexual intercourse. If a child wets a person he (or she) becomes 'najis'. Here again 'nijasaf, the state of being 'najis', is removed by having a bath. A distinction is made here between personal pollution caused by contact with human secretions and group pollution related to an occupation which involves direct physical contact with human emissions and waste, as in the case of Dhobis or Bhangis. Personal pollution is not transferred to another person whereas a person belonging to an unclean caste like the Dhobi or Bhangi can pollute others by touch.

Frederick Barth approximates the Swat 'Quorns' (social groups) to Hindu castes. He considers a 'Quorn' to be too rigidly separated to be described as class. He also asserts that Swat Muslims practise a ritual-based system of social stratification, for Swat Quorns who deal with human emissions are ranked the lowest (Barth 1969).

Bhattacharya in his study of Bengal (India) Muslims also claims that the concepts of purity and impurity exist among them and are applicable in inter-group relationships, as the notions of hygiene and cleanliness in a person are related to the person's social position and not to his/her economic status (Bhattacharya 1978).

Status differentiation implicit in the caste system finds expression in restrictions on marriage and eating together. In Kasauli caste endogamy is strictly adhered to, both among Ashrafs and non- Ashrafs. The four Ashraf castes are divided into two endogamous groups. Sayyads and Sheikhs inter-marry with a tendency towards hypergamy and so do Mughals and Pathans. Marriage alliances between Ashrafs and non-Ashrafs are still inconceivable and not a single instance of this is known to have occurred in living memory in Kasauli. In another predominantly Muslim village in the same district, a marriage did occur once between a non-Ashrafman and an Ashrafgirl. But social disapproval was so persistent and intense that the couple was forced finally to migrate to Pakistan. In another district married a Muslim woman as a second wife. She was alleged to have belonged to the Dhobi caste. She was treated well by the husband who, in terms of clothes, jewellery, etc., provided for her equally (according to Koranic instructions as he understood them), but she was never socially accepted by the Ashrafs. On ceremonial occasions she had to retire to her quarters before mealtime, as Ashraf ladies would not eat with her. It was also understood that children born of her would not get Ashraf spouses, and as a matter of fact, they did not.

Ashrafs and non-Ashrafs do not eat together in Kasauli. Between the two endogamous subdivisions of Ashrafs there is no restriction on eating together, but their interaction is so limited that, in practice, it rarely occurs.

Caste in Kasauli represents a cluster of statuses social, political, economic and ritual. The last, in conjunction with social and economic status, has been dealt with in some detail on account of the controversy that centres around it. The political aspect of caste finds expression through the institution of the caste panchayat (a committee of elders) and a well-entrenched concept of biradari (literally, brotherhood).

Each non-Ashraf caste in Kasauli has a caste panchayat which regulates both intra-caste and inter-caste (among the non-Ashrafs) interactions and personal conduct. Caste panchayats have the right to settle disputes relating to property or personal matters, such as petty theft, boundary encroachments on individually owned land, divorce, disputes over dowry and the custody of children. Caste panchayats are also empowered to punish, the punishments ranging from fines to expulsion from the biradari. The latter, which is an extreme punishment, is referred to as stopping hukka-pani, which amounts to barring the offender from sitting and eating with fellow caste members, and further includes a severe economic sanction which prevents the offender from following the caste occupation.

The concept of biradari and caste panchayat are almost inseparable as the economic and political solidarity of a caste is expressed through the biradari and is regulated through the panchayat. Thus there is, for instance, a Julaha (weavers) biradari or a Kasai (butchers) biradari, neither of whom admit into their fold weavers or butchers who may professionally perform their functions but do not belong to the Julaha or Kasai castes. Such persons or families continue to belong to the biradari of their origin a fact that stresses the strict caste basis of biradari.

Hamza Alavi (1976), in his study of villages in the Punjab province of Pakistan, refers to biradari as having apolitical dimension because one can be expelled from it. But he attributes greater significance to the expression of kinship solidarity through the biradaris because of the inclusion in biradaris of both maternal and paternal kin who are engaged in the same occupation. In Kasauli too, each caste being endogamous, biradaris, by virtue of caste endogamy, are composed of both maternal and paternal kin. But, besides safeguarding caste solidarity, biradari panchayats also play a well-defined political role in regulating personal conduct with the help of established biradari norms, and in dealing with inter-biradari matters.

In Kasauli, Ashrafs too have biradaris the Sayyad biradari or the Sheikh biradari, for instance but these exist mainly to define the boundaries of their caste, for there are no panchayats. Biradari solidarity, however, is expressed on ceremonial occasions, when all members of the biradari are invited. Keeping the honour of the biradari is as important as it is among the non-Ashrafs. In the absence of a panchayat, an Ashraf biradari does not have an organ for expressing collective disapproval let alone punishing those committing offences against the caste code. Nor are disputes resolved by the biradari, with the result that they are taken to the law courts. Thus it was found that Kasauli Muslims functioned on a caste basis, each group or sub-caste being endogamous, and membership of the group being determined by birth. Further, all groups were hierarchically arranged, the hierarchy being determined by ancestry and by the nature of the occupation associated with each group. Conformity to the system was ensured by exerting economic and political pressure through caste panchayats, and caste solidarity was maintained through biradari sentiments. Relations and interactions between the two major segments of the society Ashrafs and non- Ashrafs were governed by the jajmani system.

Our comments – But we never find any Muslim complaining about the caste system.

3.5 Captured teenaged bomber in Pak vows attacks

Author: AP/ MULTAN : Pakistan / Publication: The Pioneer / Date: April 4, 2011.

http://www.dailypioneer.com/329121/Captured-teenaged-bomber-in-Pak-vows-attacks.html

His accomplices brought carnage to a Sufi shrine, but the 14-year-old suicide bomber who was captured after his explosives failed to detonate was unrepentant. "Let me go, I want to be a martyr," he said as he was being led away, according to police officer Khalid Mahmood. "I want to send all you policemen to hell!" The boy, identified as Fida Hussain, was arrested at the shrine in central Pakistan shortly after Sunday's twin suicide blasts, which killed 42 people and wounded 100 others. The complex close to Dera Ghazi Khan in central Pakistan was crowded with thousands of people attending an annual festival. Another suspect was also detained at the shrine, but police gave no details about him. On Monday, suspected militants struck again, this time at a bus station in the northwestern region of Lower Dir, where a bomb killed five people, said police officer Mohammad Gul. No group claimed responsibility, and the reason for the attack was not clear. Information from the pair detained at the shrine could provide clues about he network behind the blasts. The shrine was targeted because Islamist extremists regard the veneration of Sufi saints — a much loved and widespread practice in Pakistan — as un-Islamic.

Mahmood said both boys were apparently from North Waziristan, one of seven tribally administered areas close to Afghanistan. All those areas are militant hotspots, but North Waziristan is considered especially so. It is under virtual militant control and is home to extremists from around Pakistan and the world. Young boys, often with little or no education, are often used by the Taliban as suicide bombers. As well as being less suspicious, terrorism analysts say their handlers find it easier to persuade them to carry out suicide missions.

Mahmood said Hussain and the other attacker were at the shrine around for around one hour before striking. When Hussain's vest failed to detonate, he threw a grenade but it exploded close to him, blowing off his hand. Police then fired at him, hitting him in his other arm. He was being treated for his injuries Monday, Mahmood said.

His comments to policemen offer a glimpse into the level of indoctrination he had received. "You all are accomplices of the enemies of Islam who are bent upon eliminating Islam and Muslims," he allegedly said. "If I get a chance, I will again strike as a suicide bomber." In a brief phone call to reporters, a spokesman for the Pakistani Taliban, one of the country's largest and best organized militant groups, claimed responsibility. It is believed to be based in North Waziristan.

Followers of the Barelvi school of Islam, one of the two main branches of the religion in Pakistan, are most closely associated with the shrines and are seen as generally tolerant. The Deobandi school, of which the Pakistani Taliban mostly come from, regard worshipping at shrines as a deviation from Islam. There have been at least five deadly attacks against similar shrines in Pakistan over the last two years. While the attacks are motivated by religious differences, they also appear aimed at provoking sectarian warfare and making the government look weak because it is failing to protect the people.

The practice of visiting shrines is common among Muslims across South Asia, and those who do so insist they are not doing anything that contravenes Islamic law. The attacks on the complexes have caused anger, but many people — including educated, middle class Pakistanis, choose to believe in conspiracy theories that hold Americans or other non-Muslim, foreign powers responsible.

Our comments –What had tolerant Muslims done to protect Hindus (including Sikhs) in Pakistan? Nothing. As they sow, so shall they reap. Historically Sufis did spread Islam in India by terror.