Friday, September 30, 2011

A khaki dissident on 1971 by Colonel Nadir Ali


A khaki dissident on 1971
by Colonel Nadir Ali |  |  | 


http://www.viewpointonline.net/a-khaki-dissident-on-1971.html

“It is Mujib’s home district. Kill as many bastards as you can and make sure there is no Hindu left alive,” I was ordered. I frequently met Mr Fazlul Qadir Chaudhry, Maulana Farid Ahmed and many other Muslim League and Jamaat leaders. In the Army, you wear no separate uniform. We all share the guilt. We may not have killed. But we connived and were part of the same force

During the fateful months preceding the dismemberment of Pakistan, I served as a young Captain, meantime promoted to the rank of the Major, in Dhaka as well as Chittagong. In my position as second-in-command and later as commander, I served with 3 Commando Battalion.

My first action was in mid April 1971. “It is Mujib-ur-Rahman’s home district. It is a hard area. Kill as many bastards as you can and make sure there is no Hindu left alive,” I was ordered.

“Sir, I do not kill unarmed civilians who do not fire at me,” I replied.

“Kill the Hindus. It is an order for everyone. Don’t show me your commando finesse!”.

I flew in for my first action. I was dropped behind Farid Pur. I made a fire base and we fired all around. Luckily there was nobody to shoot at. Then suddenly I saw some civilians running towards us. They appeared unarmed. I ordered “Stop firing!” and shouted at villagers, questioning them what did they want. “Sir we have brought you some water to drink!”, was the brisk reply.

I ordered my subordinates to put the weapons away and ordered a tea-break. We remained there for hours. Somebody brought and hoisted a Pakistani flag. “Yesterday I saw all Awami League flags over your village” I told the villagers. That was indeed the fact. I didn’t know whether to laugh or cry. Later the main army column caught up to make contact. They arrived firing with machine guns all around and I saw smoke columns rising in villages behind them. “What’s the score?” the Colonel asked.

“There was no resistance so we didn’t kill anyone,” he was informed.

He fired from his machine gun and some of the villagers who had brought us water, fell dead. “That is the way my boy,” the Colonel told this poor Major.

I was posted there from early April to early October. We were at the heart of events. A team from my unit had picked up Sheikh Mujib Ur Rehman from his residence on 25th March, 1971. We were directly under the command of Eastern Command. As SSG battalion commander, I received direct orders from General Niazi, General Rahim and later Gen Qazi Majid of 14 Div Dhaka.

Ironically, the resistance was led by General Zia Ur Rehman (later to become Bangladesh’s military ruler) was a fellow instructor at Pakistan Military Academy. Similarly, General Khalid Musharaf, who overthrew Zia in a counter-coup, was my course mate as well as a room-mate at the Pakistan Military Academy (PMA). He was also a fellow officer in SSG. Brig Abu Tahir, who brought General Zia back to power in a counter-counter coup, was also a friend and fellow officer in SSG. He was a leftist, jailed and later hanged by Gen Zia Ur Rehman whom he brought back to power in the fateful months in Bangladesh’s history, after the murder of founding father, Sheikh Mujib Ur Rehman. 

Another leftist friend was Major Zia Ud Din. He was a freedom fighter and as Naxalite remained under ground from 1971 to1989 when a general amnesty was declared.

I came back to West Pakistan for getting my promotion to Lt. Colonel, in my parent corp, Ordnance, in October 1971.From December 1971 onwards, I began to suffer memory loss till my retirement on medical grounds in 1973. I remained in the nut house for six months in 1973. As a Punjabi writer, I regained my memory and rebuilt my life. I remember every moment from the year 1971.

For operations and visits to my sub units, I travelled all over East Pakistan. I never killed anybody nor ever ordered any killing. I was fortunately not even witness to any massacre. But I knew what was going on in every sector. Thousands were killed and millions rendered homeless. Over nine million went as refugees to India. An order was given to kill the Hindus. I received the same order many times and was reminded of it . The West Pakistani soldiery considered that Kosher. The Hamood Ur Rehman Commission Report mentions this order. Of the ninety-three lakh (9.3 million) refugees in India, ninety lakh were Hindus .That  gave us, world-wide, a bad press and morally destroyed us. Military defeat was easy due to feckless military leader ship. Only couple of battalions in the north offered some resistance. For example, the unit of Major Akram, who was awarded highest military medal, Nishan-e-Haider, resisted and he lost his life.

East Pakistan, part of the country a thousand miles away, was "a geographical and political absurdity" as John Gunther said in "Inside Asia Today".

With federal capital  in Islamabad, dominated by West Pakistani civil servants and what they called a Punjabi Army, East Pakistanis felt like subjects of a colony. They never liked it ever since 1947. In early sixties, my fellow Bengali officers called each other general, a rank they would have in an independent East Pakistan. We all took it in good humour. But 1971 was not a joke. Every single Bengali felt oppressed. Their life and death was now in the hands of what they called "Shala Punjabies".

 I granted a long interview, recounting what I saw and felt in 1971, to BBC Urdu Service in December 2007. The Bangladesh Liberation Museum asked for a copy of the interview. It was too lengthy for me to transcribe, translate and type. Here, I attempt to re-collect bits and pieces yet again.

What drove me mad? Well I felt the collective guilt of the Army action which at worst should have stopped by late April 1971. Moreover, when I returned to West Pakistan, here nobody was pushed about what had happened or was happening in East Pakistan. Thousands of innocent fellow citizens had been killed, women were raped and millions were ejected from their homes in East Pakistan but West Pakistan was calm. It went on and on .The world outside did not know very much either. This owes to the fact that reporters were not there. General Tikka was branded as "Butcher Of Bengal". He hardly commanded for two weeks. Even during those two weeks, the real command was in the hands of General Mitha, his second-in-command. General Mitha literally knew every inch of Bengal. He personally took charge of every operation till General Niazi reached at the helm. At this juncture, General Mitha returned to GHQ. General Tikka,  as governor, was a good administrator and made sure that all services ran. Trains, ferries, postal services, telephone lines were functioning and offices were open. There was no shortage of food, anywhere by May 1971. All in all, a better administrative situation than Pakistan of today ! But like Pakistan of today, nobody gave a damn about what happens to the poor and the minorities. My worry today is whether my granddaughter goes to Wisconsin University or Harvard. That nobody gets any education in my very large village or in the Urdu-medium schools of Lahore, where I have lived as for forty years so called concerned citizen, does not worry me or anyone else.

 In Dhaka, where I served most of the time, there was a ghostly feeling until about mid April 1971. But gradually life returned to normal in the little circuit I moved: Cantonment, Dacca Club, Hotel Intercontinental, the Chinese restaurant near New Market. Like most human beings, I was not looking beyond my nose. I moved around a lot in the city. My brother-in-law, Riaz Ahmed Sipra was serving as SSP Dhaka. We met almost daily. But the site of rendezvous were officers’ mess, some club or a friend’s house in Dhan Mandi. Even if I could move everywhere, I did not peep into the hearts of  the Bengalis. They were silent but felt oppressed and aware of the fact that the men in uniforms were masters of their lives and properties. I frequently met Mr Fazlul Qadir Chaudhry, Maulana Farid Ahmed and many other Muslim League and Jamaat leaders in one government office or the other. Prof. Ghulam Azam and Ch Rehmat Elahi also used to meet me to provide me volunteers to carry out sabotage across the Indian Border.

Dr Yasmin Sakia, an Indian scholar teaching in America, told me once an anecdote. When she asked why in the 1990s she could not find any cooperation in tracing rape-victims of 1971, she was told by a victim," Those who offered us to the Army are rulers now." 

One can tell and twist the tale. The untold part also matters in history. Two Bengali soldiers whom I released from custody, were issued weapons and put back in uniform. They became POWs along 90 thousand Pakistani soldiers and spent three years in Indian jails. I discovered one of them serving as a cook in 1976 in Lahore. I had regained my memory. “Kamal –ud-Din you?” I exclaimed on sighting him. “Sir you got me into this!”

The Pakistani Army had thrown them out. The other guy teaches in Dhaka now.

The untold part of the story is that one day I enquired about one soldier from Cammandos unit. He used to be my favourite in 1962. “Sir, Aziz-ul –Haq was killed”, the Subedar told me rather sheepishly.

“How?” was not a relevant question in those days. Still I did ask.

“Sir! first they were put in a cell, later shot in the cell”.

My worst nightmare even forty years later is the sight of fellow soldiers being shot in a cell. “How many ?” was my next question. “There were six sir, but two survived. They pretended to be dead but were alive,” came the reply.

“Where are they ?”

“In Cammilla sir, under custody”.

I flew from Dacca to Commilla. I saw two barely recognizable wraiths. Only if you know what that means to a fellow soldier! It is worse than suffering or causing a thousand deaths. I got them out, ordered their uniforms and weapons. “Go, take your salary and weapons and come back after ten days.” They came back and fought alongside, were prisoners and then were with difficulty, repatriated in 1976. Such stories differ, depending on who reports.         

All these incidents, often gone unreported, are not meant to boast about my innocence. I was guilty of having volunteered to go to East Pakistan. My brother-in-law Justice Sajjad Sipra was the only one who criticized my choice of posting. “You surely have no shame,” he said to my disconcert. My army friends celebrated my march from Kakul to Lahore. We drank and sang! None of us were in two minds. We were single-mindedly murderous! In the Air Force Mess at Dacca, over Scotch, a friend who later rose to a high rank said, “ I saw a gathering of Mukti Bahini in thousands. I made a few runs and let them have it. A few hundred bastards must have been killed” My heart sank. “Dear! it is the weekly Haath (Market) day and villagers gather there,” I informed him in horror. “ Surely they were all Bingo Bastards!,” he added. There were friends who boasted about their score. I had gone on a visit to Commilla. I met my old friend, then Lt. Col. Mirza Aslam Beg and my teacher, Gen. Shaukat Raza. Both expressed their distaste for what was happening. Tony, a journalist working with state-owned news agency APP, escaped to London. He wrote about these atrocities that officers had committed and boasted about. It was all published by the ‘Times of London’. The reading made me feel guilty as if I had been caught doing it myself! In the Army, you wear no separate uniform. We all share the guilt. We may not have killed. But we connived and were part of the same force. History does not forgive!

The writer is a retired Army Officer , Punjabi poet and short story writer.                                                                                                     .
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Comments

12

+1 #12 Lakshmanan 2011-01-04 15:04
Now you can do more than saying sorry. Tell the Pak public to oppose violence even if it means loosening grip of Islam in Pakistan.
Quoting Saeed Ahmed:
I totally agree Col Nadir Sb, I was a soldier in this war, a tool in the hands of generals and brigadiers and we were puppets.
I am sorry about these losses
Quote & Reply




It is amazing to me that the author of this article seems to believe that religious extremism in Pakistan started around 1980 in the wake of the Russian invasion of Afghanistan. In 1971, Pakistanis killed some 3 million people in what is now Bangladesh. Hundreds of thousands of women were raped by the Pakistani army and irregulars on the direct orders of the Pakistani high command. At first, the victims were Bengalis intellectuals and politicians of all religions but after that, the Pakistanis turned their attention mainly to Hindus. Here is what Colonel Nadir Ali of the Pakistani army, who served in East Pakistan at that time, wrote recently in a Pakistani magazine:
"An order was given to kill the Hindus. I received the same order many times and was reminded of it . The West Pakistani soldiery considered that Kosher. The Hamood Ur Rehman Commission Report mentions this order. Of the ninety-three lakh (9.3 million) refugees in India, ninety lakh were Hindus .That gave us, world-wide, a bad press and morally destroyed us."  http://www.viewpointonline.net/a-khaki-dissident-on-1971.html
Not one Pakistani soldier or civilian was ever tried or punished for these crimes.
After that, the Pakistanis turned their attention to the Ahmadiyyas who were declared to be non-Muslims in 1974. To get a passport, Pakistanis have to sign a document agreeing that the founder of this sect was a fraud and an imposter.
Kill 6 million Jews, and the remaining ones make sure no one ever forgets. Kill millions of Hindus and the remaining ones pontificate on "aman ki asha".
FEDUP INDIAN
HYDERABAD, INDIA

Wednesday, September 28, 2011

Matho Mathis || Enter The World Of Binaries: Color and Speed Of Light - Vedic Science

Matho Mathis || Enter The World Of Binaries: Color and Speed Of Light - Vedic Science: Vedic science is a great treasure of knowledge in the form of Vedas, Upanishads & Samhitas. Ancient Rishis proved the various scientific the...

Color and Speed Of Light - Vedic Science
Vedic science is a great treasure of knowledge in the form of Vedas, Upanishads & Samhitas. Ancient Rishis proved the various scientific theories based on Vedic science; since more than thousands of year ago.

In Vedic literature, there are so many verses that explain the theory of universe, Astrology, Engineering, Medicine, Telegraphy, Metallurgy, Chemistry and Life sciences. We should regretful to great rishis who founded a root of knowledge in form of Vedas & Upanishads and scattered this knowledge across the world.

Religion and science both search for logical reasons for the existence of divine universe & life. The Sanskrit meaning of word Veda is “unite - that which is given " OR UNIFICATION, and Rig means logic or reason, hence Rig-Veda stands for UNIFICATION BY LOGIC. All verses of Rig Veda are given in logical manner. Each verse is a complete holistic theorem in itself and contains a numerical solution to the mathematical theorem imbedded in the descriptive wording .


In Rig veda, light is explained as a sorce of energy or source of our life. Nature of light as a wave or as a particle was not come into picture till late into the modern age, but in Rig Veda it is clearly mentioned that

"Seven horses draw the chariot of the sun, tied by snakes". Rig-veda 5. 45. 9



Above poetic verse speaks about the nature of light as being composed of 7 rays and the snake symbolizes it's curved path. Now, these colors are actually described as red, orange, yellow, green, blue, Indigo and violet in the yoga sutras and the Vedic Upanishads.

These colors was not discovered in western science till
Newton (4 January 1643 – 31 March 1727 ) experimented to split light into it's 7 colors by a prism.



Speed of light according to Rig-Veda:



The speed of light, (defined as 299 792 458metres/s) is a universal constant which was often believed to be impossible to breach. However it is now known that the speed of light is approximately 41.7 miles an hour (sometimes inaccurately rounded up to 42 m/h).The simplest and most successful attempt to measure the speed of light was performed by Max Planck, Different physicists have tried to measure the speed of light throughout history.

Galileo attempted to measure the speed of light in the seventeenth century. An early experiment to measure the speed of light was conducted by Ole Rømer, a Danish physicist, in 1676. Rømer calculated that light takes about 22 minutes to traverse the diameter of Earth's orbit. Unfortunately, its size was not known at that time. If Ole had known the diameter of the Earth's orbit, he would have calculated a speed of 227,000,000 m/s.

In Rigveda, following sloka’s state about the speed of light which is nearly about of modern value of 186,282.397 miles / seconds:

“Yojananam Dwe Dwe Shate Dwe Cha Yojane
Aken Nimishardhena Krammana Namostute” (Rig-veda I,50-4)


In the verse Sun light speed is measured with the help of units called Yojan & Nimesha.This verse explain that sunlight moves 2202 Yojans in Half Nimish.



Taranir Vishvadarshato Jyotishkrdasi Surya |
Vishvamaa Bhaasirochanam ||

Meaning:
Oh Sun! (You) overwhelm all in speed, visible to all, source of light. (You) shine pervading the Universe.

Rigvedic commentary, Sayanacarya who was a minister in the court of Bukka of the great Vijayanagar Empire of Karnataka in South India (in early 14th century) says:



Tatha Ca Smaryate Yojananam. Sahasre Dve Dve Sate Dve Ca Yojane
Ekena Nimishardhena Kramaman.

Meaning :

“It is remembered here that Sun (light) traverses 2,202 yojanas in half a nimisha”


Sayanacarya’s Calculation for Speed of light (The commentary on the Rig-veda by Sayana (c. 13 15-1387), a minister and scholar par excellence in the court of King Bukka I of the Vijayanagar Empire in South India):

In the Vedas, Yojana is a unit of distance and Nimisha is a unit of time.

Distance travelled =2202 Yojanas

1 Yojana = 9 miles, 110 Yards =21,144.705 miles (Apprx)

Time taken 1/2 nimesha = 0.114286 seconds(Apprx)

Speed of light= 185,016.169 miles / seconds.

Modern Value= 186,282.397 miles / seconds.
Modern science claims the speed of light to be aproximately 186,282.397 miles / seconds

This Sukta is attributed to the son of Kanva Maharshi and is prescribed for use in two different occasions - in Suryeshti sacrifice (a ritual to please the Sun God)


Unit of Time: Nimesa

Nimesa Definition as per Moksha dharma parva of Shanti Parva in Mahabharata

15 Nimisha = 1 Kastha
30 Kashta = 1 Kala
30.3 Kala = 1 Muhurta
30 Muhurtas = 1 Diva-Ratri (Day-Night) One Day-Night = 24 hours

Unit of Distance: Yojana

Yojana Definition as per “Vishnu Purana”

10 ParamAnus = 1 Parasúkshma
10 Parasúkshmas = 1 Trasarenu
10 Trasarenus = 1 Mahírajas 10 Mahírajas= 1 Bálágra 10 Bálágra = 1 Likhsha 10 Likhsha= 1 Yuka 1o Yukas = 1 Yavodara 10 Yavodaras = 1 Yava 10 Yava = 1 Angula

6 fingers = 1 Pada
2 Padas = 1 Vitasti

2 Vitasti = 1 Hasta
4 Hastas = a Dhanu, a Danda, or pauruSa (a man’s height), or 2 Nárikás = 6 feet

2000 Dhanus = 1 Gavyuti = 12000 feet
4 Gavyutis = 1 Yojana = 9.09 miles

Now, you may also want to read...

Color and speed of light || continued



It says sun light travels 2202 Yojanas in a half Nimesa. Yojana is an ancient unit of length. Arthasastra defines it as being equal to 8,000 dhanus, which is equivalent to 9 miles. A nimesa is an ancient unit of time that is equal to 16/75 seconds.

Matho Mathis || Enter The World Of Binaries: Taj Mahal =Tejo Mahalaya ? : Truth Behind Taj Maha...

Matho Mathis || Enter The World Of Binaries: Taj Mahal =Tejo Mahalaya ? : Truth Behind Taj Maha...: The world famous Tajmahal is a glaring instance. For all the time, money and energy that people over the world spend in visiting the Tajmaha...

Taj Mahal =Tejo Mahalaya ? : Truth Behind Taj Mahal - Part 1
The world famous Tajmahal is a glaring instance. For all the time, money and energy that people over the world spend in visiting the Tajmahal, they are dished out of concoction. Contrary to what visitors are made to believe the Tajmahal is not a Islamic mausoleum but an ancient Shiva Temple known as Tejo Mahalaya which the 5th generation moghul emperor Shahjahan commandeered from the then Maharaja of Jaipur.

The Tajmahal, should therefore, be viewed as a temple palace and not as a tomb. That makes a vast difference. You miss the details of its size, grandeur, majesty and beauty when you take it to be a mere tomb. When told that you are visiting a temple palace you wont fail to notice its annexes, ruined defensive walls, hillocks, moats, cascades, fountains, majestic garden, hundreds of rooms archaded verendahs, terraces, multi stored towers, secret sealed chambers, guest rooms, stables, the trident (Trishul) pinnacle on the dome and the sacred, esoteric Hindu letter "OM" carved on the exterior of the wall of the sanctum sanctum now occupied by the cenotaphs.

Let us start with a some points and try to cover as much as possible in subsequent chapters/articles:

NAME:
1. The term Tajmahal itself never occurs in any mogul court paper or chronicle even in Aurangzeb's time. The attempt to explain it away as Taj-i-mahal.
2. The ending "Mahal"is never muslim because in none of the muslim countries around the world from Afghanistan to Algeria is there a building known as "Mahal".
3. The unusual explanation of the term Tajmahal derives from Mumtaz Mahal, who is buried in it, is illogical in at least two respects viz., firstly her name was never Mumtaj Mahal but Mumtaz-ul-Zamani and secondly one cannot omit the first three letters "Mum" from a woman's name to derive the remainder as the name of the building.
4. Since the lady's name was Mumtaz (ending with 'Z') the name of the building derived from her should have been Taz Mahal, if at all, and not Taj (spelled with a 'J').
5. Several European visitors of Shahjahan's time allude to the building as Taj-e-Mahal is almost the correct tradition, age old Sanskrit name Tej-o-Mahalaya, signifying a Shiva temple. Contrarily Shahjahan and Aurangzeb scrupulously avoid using the Sanskrit term and call it just a holy grave.
6. The tomb should be understood to signify NOT A BUILDING but only the grave or cenotaph inside it. This would help people to realize that all dead muslim courtiers and royalty including Humayun, Akbar, Mumtaz, Etmad-ud-Daula and Safdarjang have been buried in capture Hindu mansions and temples.
7. Moreover, if the Taj is believed to be a burial place, how can the term Mahal, i.e., mansion apply to it?
8. Since the term Taj Mahal does not occur in mogul courts it is absurd to search for any mogul explanation for it. Both its components namely, 'Taj' and' Mahal' are of Sanskrit origin.

TEMPLE TRADITION:

9. The term Taj Mahal is a corrupt form of the sanskrit term Tejo Mahalay signifying a Shiva Temple. Agreshwar Mahadev i.e., The Lord of Agra was consecrated in it.
10.The tradition of removing the shoes before climbing the marble platform originates from pre Shahjahan times when the Taj was a Shiva Temple. Had the Taj originated as a tomb, shoes need not have to be removed because shoes are a necessity in a cemetery.
11. Visitors may notice that the base slab of the cenotaph is the marble basement in plain white while its superstructure and the other three cenotaphs on the two floors are covered with inlaid creeper designs. This indicates that the marble pedestal of the Shiva idol is still in place and Mumtaz's cenotaphs are fake?
12. The pitchers carved inside the upper border of the marble lattice plus those mounted on it number 108-a number sacred in Hindu Temple tradition.
13. There are persons who are connected with the repair and the maintenance of the Taj who have seen the ancient sacred Shiva Linga and other idols sealed in the thick walls and in chambers in the secret, sealed red stone stories below the marble basement. The Archaeological Survey of India is keeping discretely, politely and diplomatically silent about it to the point of dereliction of its own duty to probe into hidden historical evidence.
14.In India there are 12 Jyotirlingas i.e., the outstanding Shiva Temples. The Tejo mahalaya alias The Tajmahal appears to be one of them known as Nagnatheshwar since its parapet is girdled with Naga, i.e., Cobra figures. Ever since Shahjahan's capture of it the sacred temple has lost its Hindudom.
15. The famous Hindu treatise on architecture titled Vishwakarma Vastushastra mentions the 'Tej-Linga' amongst the Shivalingas i.e., the stone emblems of Lord Shiva, the Hindu deity. Such a Tej Linga was consecrated in the Taj Mahal, hence the term Taj Mahal alias Tejo Mahalaya.
16. Agra city, in which the Taj Mahal is located, is an ancient center of Shiva worship. Its orthodox residents have through ages continued the tradition of worshiping at five Shiva shrines before taking the last meal every night especially during the month of Shravan. During the last few centuries the residents of Agra had to be content with worshipping at only four prominent Shiva temples viz., Balkeshwar, Prithvinath, Manakameshwar and Rajarajeshwar. They had lost track of the fifth Shiva deity which their forefathers worshipped. Apparently the fifth was Agreshwar Mahadev Nagnatheshwar i.e., The Lord Great God of Agra, The Deity of the King of Cobras, consecrated in the Tejo mahalay alias Tajmahal.
17. The people who dominate the Agra region are Jats. Their name of Shiva is Tejaji. The Jat special issue of The Illustrated Weekly of India (June 28,1971) mentions that the Jats have the Teja Mandirs i.e., Teja Temples. This is because Teja-Linga is among the several names of the Shiva Lingas. From this it is apparent that the Taj - Mahal is Tejo - Mahalaya, The Great Abode of Tej.
More To Be Continued...
[Sources : Books/websites]

Monday, September 19, 2011

Was the Mughal Emperor, Akbar Really Great ??!! Find out....!!


Was the Mughal Emperor, Akbar Really Great??!! Find out....!!


Introduction: History of India has witnessed innumerable invasions by hoards of armed marauders coming in from the west, perhaps attracted to the riches and wealth India then possessed. Apart from looting of wealth and destruction of property, the 'aliens' who remained, who committed grave atrocities against the local populace, and themselves, wallowing in immoral and unethical behaviour; except for one, it is said, Akbar.
Akbar, the third generation Moghal emperor who lived from 1542-1605 A.D, has been extolled as the greatest of all Moghals, righteous in deed and noble in character. He is praised to be the only and truly secular Emperor of the times, very caring and protective of his subjects. However, assessment and analysis of contemporary notings expose this unjustified edification of Akbar and provides a remarkably different picture of Akbar's personality.

The following is not a comprehensive report on Akbar's reign, but an attempt to provide a summary to the reader, on the real nature of Akbar based on contemporary records. It is hoped that the reader will make a judgement on Akbar's "greatness" based on the information provided below.
Akbar's Ancestors: Akbar's ancestors were barbarous and vicious, and so were his descendants like Aurangzeb and others' down the line. Akbar was born and brought up in a illiterate and foul atmosphere characterized by excessive drinking, womanizing and drug addiction. Vincent Smith in "Akbar - The Great Mogul" (p.294) writes, " Intemperance was the besetting sin of the Timuroid royal family, as it was of many other muslim ruling houses. Babur (was) an elegant toper ... Humayun made himself stupid with opium ... Akbar permitted himself the practices of both vices .. Akbar's two sons died in early manhood from chronic alcoholism, and their elder brother was saved from the same fate by a strong constitution, and not by virtue." With such an atmosphere to nourish Akbar's thoughts, it is rather unsual for Akbar to become "divine incarnate"!

Describing the demoniac pleasure which Babur used to derive by raising towers of heads of people he used to slaughter, Col. Tod writes that after defeating Rana Sanga at Fatehpur Sikri "triumphal pyriamids were raised of the heads of the slain, and on a hillock which overlooked the field of the battle, a tower of skulls was erected and the conquerer Babur assumed the title of Ghazi." (p.246). Akbar seems to have preserved this "great" legacy of erecting minarets as is obvious from the accounts of battles he fought.

Humayun, the son of Babar, was even more degenerate and cruel than his father. After repeated battles, Humayum captured his elder brother Kamran and subjected the latter to brutal torture. A detailed account is left by Humayun's servant Jauhar and is quoted by Smith (p.20), which says, " .. (Humayun) had little concerns for his brother's sufferings .. One of the men was sitting on Kamran's knees. He was pulled out of the tent and a lancet was thrust into his eyes .. Some lemon juice and salt was put into his eyes .. After sometime he was put on horseback." One can imagine the cruelty and torture that Humayun was capable of inflicting on others when he subjected to his own brother to such atrocities. Humayun was also a slave to opium habit, engaged in excessive alcohol consumption and a lecherous degenarate when it came to women (Shelat, p.27). He is also known to have married a 14 year old Hamida Begum by force. The cruelties perpetrated by of Akbar's descendants (Jehangir, Shahjahan, Aurangzeb, etc.) are not entirely different from those of his ancestors. Having brought up in the company and under the guidance of a lineage of drug addicts, drunkards and sadists, it is rather anamalous that Akbar held such a gentle and noble character. Even assuming that he fancied nobility, it is amazing that Akbar let his comtemporaries and Generals, like Peer Mohammad, loot and rape the helpless citizenry that he was ruling! It would however be interesting to observe the incidents in Akbar's reign and evaluate his character.

Akbar's (Immoral) Character and Nature: Akbar possessed a inordinate lust for women, just like his ancestors and predecessors. One of Akbar's motives during his wars of aggression against various rulers was to appropriate their women, daughters and sisters. The Rajput women of Chittor prefered "Jauhar" (immolation) than to be captured and disrespectfully treated as servants and prostitutes in Akbar's harem. On his licentous relations with women, Smith refers to a contemporary Jesuits testimony (p.81) thus, "... Akbar habitually drank hard. The good father had boldly dared to reprove the emperor sharply for his licentous relations with women. Akbar instead of resenting the priests audacity, blushingly excused himself." Both drinking and enganging in debauched sexual activities was inherited by Akbar from his ancestors.

Fazl in Ain-i-Akbari (Blochmann,V.1,p.276), ".. His majesty has established a wine shop near the palace ... The prostitues of the realm collected at the shop could scarcely be counter, so large was their number .. The dancing girls used to be taken home by the courtiers. If any well known courtier wanted to have a virgin they should first have His Majesty's [Akbar's] permission. In the same way, boys prostituted themselves, and drunkeness and ignorance soon lead to bloodshed ... His Majesty [Akbar] himself called some of the prostitutes and asked them who had deprived them of their virginity?" This was the state of affairs during Akbar's rule, where alcoholism, sodomy, prostitution and murderous assaults were permitted by the king himself. The conditions of the civic life during Akbar's life is shocking!

Sodomy was a precious service of Akbar's own family. Babur, Akbar's grandfather, has given a lengthy description of this sodomic infatuation for a male sweetheart. Humayun was no different. Though perhaps Akbar did not engage in sodomy, he "allowed" it to be practiced by his servants, courtiers and sycophats. Abul Fazal in Ain-e-Akbari provides accounts of some such acts which are too disgusting to even mention. Such perverse gratification was prevelant during the Moghal rule, and in Akbar's times.

That Akbar remained monogamous throughout his life is indeed history falsified myth. Again quoting V.Smith (pp.47),".. Akbar, throughout his life, allowed himself ample latitude in the matter of wives and concubines!" and further, " Akbar had introduced a whole host of Hindu the daughters of eminent Hindu Rajah's into his harem." (pp.212). An account of how the Jaipur rulers were coerced into sending their daughters to the Mogul harem is found in Dr. Srivastava's book Akbar - The Mogul (Vol.1). Shelat notes (p.90)," (after the "Jauhar" that followed the killing of Rani Durgawati) the two women left alive, Kamalavati (sister of Rani Durgawati) and the daughter of the Raja of Purangad (daughter-in-law of the deceased queen) were sent to Agra to enter Akbar's harem." It should also be observed that adimittance into Akbar's harem was available mainly to virgins and others' were "disqualified". Inspite of such disgusting and lewd personal affairs, inducting women of abducted or killed Hindu warriors into his harem as slaves and prostitutes, it is bewildering that Akbar is hailed as a righteous and noble emperor.

The personality and nature of Akbar has been nicely summed up by the Editor of Father Monserrate's Commentarius. The editor's introduction states, "In the long line of Indian soverigns, the towering personalities of Ashoka and Akbar (because of his dread) stand high above the rest... Akbar's greed for conquest and glory and his lack of sincerity form a marked contrast to Ashoka's paternal rule, genuine self-control and spiritual ambition. Akbar's wars were those of a true descendent of Timur, and had all the gruesome associations which this fact implies."

"The old notion that Akbar's was a near approximation to Plato's philosopher king has been dissipated by modern resarches. His character with its mixture of ambition and cunning has now been laid bare. He has been rightly compared to a pike in a pond preying upon his weaker neighbours .. Akbar was unable to give up his polygamous habits, for no importance needs to be attached to the bazaar gossip of the time that he once intended to distribute his wives among his grandees."

Whole of India was reduced to a brothel during the Moghal rule and Akbar, one of the Emperors, is being glorified as one of the patrons of the vast brothel. The above instances may suffice to convince the impartial reader that Akbar's whole career was a saga of uninhibited licentiousness backed by the royal brute.
Akbar's Barbarites: Glancing at the events in the reign of Akbar, it is a compelling deduction that he was no less cruel a tyrant than any of his ancestors. With his trecherous nature and the unlimited power than he wielded over a vast region qualifies him to be one of the foremost tyrants and sadists in India's history, or perhaps, even world history.

Vincent Smith (p.50) says that in a privately executing Kamran's son [namely, Akbar's own cousin] at Gwalior in 1565, ".. Akbar set an evil example, initiated on a large scale by his descendents Shahjahan and Aurangzeb." This does not cause a serious alarm knowing the percious heritage of duplicity and trechery handed down to Akbar by his ancestors. Generations of martial races (Rajputs) were cut off by his (Akbar) sword ... he was long ranked with Shahbuddin and Alla (Allauddin) and other instruments of destruction, and with every just claim; and like these he constructed a Mumbar (a pulpit for islamic preachers) for the Koran from the altar of Eklingji (the deity of the Rajput warriors)." (Todd, p.259) Not only that he forcibly annihilated innumerable humans, he also had no respect for temples and deities and willingly indulged in destruction of such places of worship.

That Akbar refused to strike a helpless and injured prisoner seems to be utterly false. At an tender age of 14, Akbar slashed the neck of his Hindu adversary Hemu brought before him unconcious and bleeding. After the fateful battle of Panipat, the unconcious Hemu was brought before Akbar who smote Hemu on his neck with his scimitar, and in Akbar's presence, the bystanders also plunged their swords into the bleeding corpse. Hemu's head was sent to Kabul and his trunk was gibbeted at one of the gates of Delhi. After victorious forces pushing south from Panipat after that great victory (at Panipat), writes Smith (pp.29), "marched straight into Delhi, which opened its gates to Akbar, who made his entry in state. Agra was also passed into his possession. In accordance with the ghastly custom of the times, a tower was built with the heads of the slain. Immense treasures were taken with the family of Hemu whose aged father was executed." This "tower of heads" tradition and ceremony was religuously preserved by the "magnanimous" Akbar.

After the capture of Chittor, says Smith (p.64), ".. Akbar exasperated by the obstinate resistance offered to his arms, treated the town and garrison with merciless severity. The 8000 strong Rajput garrison having been zealously helped during the seige by 40,000 peasants, the emperor ordered a general massacre which resulted in the death of of 30,000 (even thought the struggle was over). Many were made prisoners." Such terrible was his humanitarian outlook as towards his defeated adverseries. L.M. Shelat writes more on this incident that (pp.105), "neither the temples nor the towers escaped the vandalism of the invaders". There were events where intolerant Akbar ordered the excision of one man's tongue, trampling opponents to death by elephants and other private or informal executions and assacinations. After a victorious battle at Ahemadabad, in accordance with the gruesome custom at the times, a pyramid was built with the heads of the rebels, more than 2000 in number. At one time, enraged on seeing a hapless lamplighter coiled up near his couch, Akbar order that the servant be shreded into thousand pieces! What else can one expect the barbaric and unscrupulous Akbar?

Akbar's reign of horrid cruelties includes the following incident which must be considered the jewel in the crown of horrid pastimes. Vincent Smith writes (pp.56) "An extraordinary incident which occured in April while the royal camp was at Thanesar, the famous Hindu place of pilgrimage to the north of Delhi, throws a rather unpleasant light on Akbar's character... The Sanyasins assembled at the holy tank were divided into two parties, called the Kurs and Puris. The leader of the latter complained to the King that that the Kurs had unjustly occupied the accustomed sitting place of the Puris who were thus debarred from collecting the pilgrims' alms." They were asked to decide the issue by mortal combat. They were drawn up on either side with their arms drawn. In the fight that ensued the combatants used swords, bows, arrows and stones. "Akbar seeing that the Puris were outnumbered gave a signal to some of his savage followers to help the weaker party." In this fight between the two Hindu sanyasin sects Akbar saw to it that both were ultimately annihilated by his own fierce soilders. The chronicler unctuously adds that Akbar was highly delighted with this sport. How can an emperor, so noble and great, can have a sadist mind that relishes and obtains "delight" by ordaining and watching two Hindu sanyansin sects being slaughtered?

Killing and massacring others' was regarded as a pastime and diversion by a bereaved Akbar. The chronicler Ferishta notes (Briggs, p.171), "Prince Murad Mirza falling dangerously ill (May 1599) was buried at Shapoor. The corpse was afterwards removed to Agra, and laid by the side of Humayun, the prince's grandfather. The kings grief for the death of his son increased his desire for the conquering the Deccan, as a means of diverting the mind." Could there exist a more sinister kind of sadism?

Akbar's cruelty towards the Hindu women kidnapped and shut up in his harem were stagerring and his much vaunted marraiges said to have been contracted for communal integration and harmony were nothing but outrageous kidnappings brought about with the force of arms. This is apparent from Akbar's marriage to Raja Bharmal's daughter that occured at Deosa "when people Deosa and other places on Akbar's route fled away on his approach." (Shrivastava, pp.63). Why would the people flee in terror if at all Akbar was "visiting" Raja Bharmal and that the marraige was congenial and in consent with the bride's party? Far from abolishing the practice of Sati, Akbar invited the Jesuit priests to watch the "considerble fun" and supporting it by his weighty judgement and explicit approbation. (Monserrate's Commentary, pp.61).

Many more horried facts on Akbar's rule can be added. Even the infamous tax, which supposedly was abolished by Akbar, was continually being collected in Akbar's reign. A number of persons were secretly executed on Akbar's orders and a list of such people is provided by Vincent Smith. Akbar's reign was nothing but terror, torture and tyranny for his subjects and courtiers as is obvious from the quoted events. There are numerous other occasions and recorded events from Akbar's life that personifies him as a devil incarnate, contrary to what has been propagated.

Akbar's Fanaticism: Akbar was born a muslim, lived like a muslim and died as a muslim; that too a very fanatic one. Histories have dubbed him as a true believer who accomplished a synthesis of the best principles of all religions. The infamous Jiziya tax, which is special tax exaction from the Hindus, was never abolished by Akbar. Time and time again different people had approached seeking exemption from Jiziya. Everytime the exemption was ostensibly issued, but never was actually implemented. Throughout Akbar's reign, temples used to razed to the ground or misappropriated as mosques and cows were slaughtered in them, as happened in the battle at Nagarkot. No symbol of Hindu origin and design was spared from the iconoclastic wrath of Akbar.

Xavier, a Jesuit in Akbar's court, gives a typical instance of Akbar's perfidy in making people drink water in which his feet had been washed. Xavier writes, says Smith (p.189), Akbar posed " as a Prophet, wishing it to be understood that he works miracles through healing the sick by means of the water in which he washed the feet." Badauni says that this [the above] special type of humiliation was reserved by Akbar only for Hindus. Says Badayuni, "... if other than Hindus came, and wished to become disciples at any sacrifice, His Majesty reproved them." Where was his broadminded and tolerant nature then?

Yet another Xavier's letter (MacLagan, p.57 and Du Jarric, p.90) states, "The Christian fathers got little opportunity of holding religious discussions with Akbar or influencing him in favour of Christianity ...Akbar silenced Xavier by telling him that the freedom accorded to him in preaching his religion was itself a great service." Akbar was not at all a tolerant of other religious faiths.

Akbar had filled both his hands with 50 gold coins when Badayuni expressed his strong desire to take part in a "holy war" (massacring Hindus) and "dye these black moustachois and beard in (hindu) blood through loyalty to Your Majesty's person" (sic). Akbar far from dispproving of Badayuni's despicable desire, gladly presented him with a decent premium.

The Hindus were treated as thirdclass citizens in Akbar's reign is evident from the Ain-i-Akbari. Abul Fazal writes, "... he [Husayn Khan, Akbar's governer at Lahore] ordered the Hindus as unbelievers to wear a patch (Tukra) near the shoulders, and thus got the nick name of Tukriya (patcher)." (Bochmann., p.403) The patch was obviously to mark the "unbelievers" out as pariahs for providing special degrading treatment.

The holy Hindu cities of Prayag and Banaras, writes Vincent Smith (p.58), were plundered by Akbar because their residents were rash enough to close their gates! No wonder Prayag of today has no ancient monuments -- whatever remain are a rubble! It is rather obvious that Akbar had no respect and reverance for cities considered holy by Hindus, let alone esteem for human life and property. Also, it is evident from this instance that Akbar's subjects were horrified and scared upon the arrival of their king into their city. If at all Akbar was so magnanimous, why then did not the people come forward and greet him?

Monserrate, a contemporary of Akbar, writes (p.27), "the religious zeal of the Musalmans has destroyed all the idol temples which used to be numerous. In place of Hindu temples, countless tombs and little shrines of wicked and worthless Musalmans have been erected in which these men are worshipped with vain superstition as though they were saints." Not only did the muslims destroy the idols, but usurped the existing temples and converted them into tombs of insignificant people.

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

Akbar's (mal) Administration: Akbar was so penurious and retentive of money that .." he considered himself to be heir of all his subjects, and ruthlessly seized the property of every deceased whose family had to make a fresh start ... Akbar was a hard headed man of business, not a sentimental philanthropist, and his whole policy was directed principally to the aquisition of power and riches. All the arrangements about Jagirs, branding (horses) etc., were devised for the one purpose namely, the enhancement of the power, glory and riches of the crown." (Smith, p.263). The latter statement indicates what a marvellous and altruist administrator Akbar was!

Akbar's lawless and rapacious rule also led to horrible famines -- Delhi was devastated and the mortality was enormous. Gujrat, one of the richest provinces in India, suffered severly for 6 months in 1573-74. Smith writes, "The famine which began in 1595 and lasted three or four years until 1598 equalled in its horrors the accession year and excelled the visitation by reason of its longer duration. Inundation and epidemics occasionally marred Akbar's reign." And Akbar is said to have done nothing to ameliorate the sufferings of the masses, instead accumulated all the wealth he had amassed into forts and palaces.

Refering to the Gujarat famine, Dr. Shrivastava (p.169) writes, "... the famine was not caused by drought or the failure of seasonal rains, but was due to the destruction wrought by prolonged wars and rebellions, constant marching and counter-marching of troops, and killing men on a large scale, and the breakdown of admnistrative machinary and the economic system ... The mortality rate was so high that on an average 100 cart-loads of dead bodies were taken out for burial in the city of Ahemadabad alone .."

Smith asserts that epidemics and inundiation often marred Akbar's reign, and at the time of such distress, writes Badayuni (Blochmann, p.391), parents were allowed to sell their children. Utter lawlessness and stately permissions to carry out immoral activities seem to the norm during Akbar's reign. Deadly pestilence and frightful famine appeared on the scene from time to time and lasted for years together, due to Akbar's callous and inadequate administrative capacities.

Noble in character that Akbar was that his generals and courtiers, even including his son Jehangir, revolted against him. Interminable wars and unending rebellions were continuing somewhere or the other in his so-called peaceful reign. Dr. Shrivastava nicely summarizes (p.381) , "The vast empire hardly ever enjoyed complete immunity from some kind of disturbance and rebellion. Some chief or the other taking advantage of slackness of administration, lack of vigillance ... or the occurance of a natural calamity raised its head in revolt. It is tedious to recount cases of civil disturbance.". On an occasion of an accident, rumours spread about the seriousness of the injury and possibly the death of Akbar which caused revolts and rebellions in distant parts of the country, and many paraganas were plundered by turbulent people!

Had Akbar been do generous as he is often made out to be and his reign so just and kind, peace and contentment should have prevailed during his lifetime and upon his death, the subjects should have looked upon his children with devotion love and respect. However, due to nature of Akbar's rapacious rule, everyone from princes to paupers wished to overthrow Akbar.

The (usurped) Buildings: With constant famines, wars and revolts occuring the Akbar's era, where then did he get the time and money to construct buildings of magnificence and grandeur, like the Fort at Agra ? Akbar is said to have built several forts and palaces and founded many townships. However, as seen earlier, Akbar simply renamed pre-existing townships of Hindu origin and claimed to have been built by himself.

One such unfortunate township is that of Fatehpur Sikri. It has a massive defensive wall around it, enclosing redstone gateways and a majestic palace complex, explicitly in the Rajput style. It is the creation of these buildings and gateways that are accredited to Akbar. Fatehpur Sikri (or Fatehpur/Sikri) was an ancient independent principality before its occupation by the muslims. Testifying to this Todd says (p.240), " [Rana Sangram Singh] came to the Mewar throne in 1509 A.D. Eighty thousand horses, seven Rajas of the highest rank, nine Raos and 104 cheiftains, bearing the titles of Rawal and Rawut with 500 elephants follwed him into the field (against Babur). The princess of Marwar and Amber did him homage, and the Raos of Gwalior, Ajmer, *Sikri* ... served him as tributaries .." The above passage makes it clear that even during the reign of Akbar's grandfather Babur, Sikri was ruled by a "Rao", who owed allegiance to Rana Sangram Singh of Mewar. Another reference to Fatehpur Sikri is of the year 1405 (150 years before Akbar) when Ikbal Khan was killed and his head was sent to Fatehpur (E&D, p.40). Also it is stated (E&D, p.44) that Khizr Khan (the founder of Sayyad dynasty, 1500 A.D.) remained in *Fatehpur* and did not go to Delhi. Even Babur has stated that Agra and *Sikri* housed several palaces equally magnificent (E&D, p.223). These 15th century references will, for now, suffice to prove the existence of Fatehpur Sikri before even Akbar was born, and that the beautiful buildings were not built by Akbar.

The Red Fort of Agra, also originally of Rajput design and construction, was usurped by Akbar. However, an account says that Akbar demolished the fort in 1565, apparently for no reason, and constructed another in its place. Surprisingly, in 1566, Adham Khan was punished by being thrown down from the second storey of the royal apartments inside the fort! Keene (Handbook for Visitor's to Agra and Its Neighbourhood) quotes this rumour and casts a very pertinent doubt that is the fort was demolished in 1565, how is it possible for Akbar to stay there in 1566 and a man was flung down from the second story? Keene adds that even the foundation of the extensive fort could not have been complete within three years. Neither did Akbar demolish the fort, nor did he rebuild an entire structure. He simply comandeered the fort from its original inhabitants, and claimed to have been built by him.

Similarly, the palaces and mansions in Ajmer, Allahabad, Manoharpur and other townships were simply usurped by Akbar. He never ordered engineers and architects to build to build magnificent buildings. Testifying to this, Monserrate in his Commentarius (p.16) remarks, ".. musalmans whose nature is indeed that of barbarians, take no interest in such things (erecting massive and ornate buildings and townships). Their chronicles being scanty and unreliable and full of old wives tales..." The fraudulent claims that Akbar designed and built these monuments are fabricated stories written by muslim chroniclers toadying for Akbar's favours.
Summary: Akbar's life has been full of acts of cruelties, barbaric behaviour, lust for women and wine. Considering the background in which Akbar was brought up and the environment in which he lived, it was indeed a surprise that he would develop qualities of compassion and love. Even assuming that such miracles can occur, unfortunately, Akbar's reign and state of administration contradict such an assumption and one is compelled to conclude that Akbar was no better a monarch than his forefathers. 

Apparently from what was described above, Akbar has been given unecessary credit of being tolerant, secular and an altruist king. His sycophantic courtiers, including the court chroniclers, alloted to him all the praises he desired. Upon some inspection, the nine-gem story of Akbar's court becomes a sheer invention of court flatterers, who sought Akbar's favour for self-aggrandizement. Akbar's recalcitrance and callousless in the matters of caring for his subjects and domain, led to untold misery in the form of famines and pestilence. Wars, revolts and rebellions constantly erupted concluding is mass mayhem and killings. 

There was no tranquility nor peace in Akbar's reign, let alone material and spiritual prosperity. That an avaricious miser Akbar was, it is rather unbelievable for him to have spent on creating expensive buildings and mansions. He was no better than other muslim monarchs, constantly on the prey to usurp power and pelf by whatever means they could. Morality and humanitarian principles took a back seat to self aggrandizement and lechery. Even after exercising numerous abductions, kidnappings, murders Akbar have been refered to as noble, compassionate and great. Even though religious fanatism never decreased in his reign, nay, was sponsored by Akbar himself, he has been termed as a secular, broadminded person. Such blunders of a serious magnitude have been committed by historians reconstructing and writing accounts on Indian history.

It may be worthwhile to research and present the "true" story of Akbar exposing to the world the true nature of Akbar and his personality. The Moghal rule in India was indeed very ruthless and full of difficult times for the people and the country; truly a "dark" age.


References:
Smith, V., "Akbar, The Great Mogul," 2nd Edition, S.Chand and Co., Delhi, 1958.
Todd, James.,"Annals and Antiquities of Rajasthan," 2 volumes, Routledge and Kegan Paul Ltd., London, 1957.
Shelat J.M, "Akbar," Bharatiya Vidya Bhawan, 1964, Bombay.
Blochmann, H., "Ain-e-Akbari," translation of Abul Fazal's Persian text, 2nd Edition, Bibliotheca Indica Series, published by the Royal Asiatic Society of Bengal.
Briggs, John, "History of Mahomedan Power in India (till the year 1612 A.D)," Vol.2, Translated from the original Persian of Mahomad bin Ferishta, S. Dey Publication, Calcutta, 1966.
Shrivastava, A.L., "Akbar the Great," Vol.1, Shiv Lal Agarwal and Co., Agra.
Monserrate S.J., "The Commentary," translated from original Latin by J.S. Hoyland, annotated by S.Banerjee, Humphrey Milford, Oxford Univ. Press, London, 1922.
Blochmann H., "Ain-i-Akbari" edited by D.C Phillot, Calcutta, 1927.
Elliot and Dowson," Tuzak-i-Babari", Vol.4..

Posted by SumanSpeaks at 11:23 

Friday, September 9, 2011

हिन्दी.हिन्दू.हिन्दुस्तान: रामदेव हमारे लिए एक खतरा : स्विस बेंक

हिन्दी.हिन्दू.हिन्दुस्तान: रामदेव हमारे लिए एक खतरा : स्विस बेंक: स्विस बैंक एसोसिएशन और स्विस सरकार ने बताया है की स्विस बैंको में जमा धन में पन्द्रह लाख करोड डॉलर की भयंकर कमी आयी है .. और स्विस इको...

स्विस बैंक एसोसिएशन और स्विस सरकार ने बताया है की स्विस बैंको में जमा धन में पन्द्रह लाख करोड डॉलर की भयंकर कमी आयी है .. और स्विस इकोनोमी को खतरा पैदा हो गया है .. वहा के सारे अखबारों और टीवी डिबेट में इसे "रामदेव इफेक्ट " कहा जा रहा है . स्विस बैंको में सबसे ज्यादा काला धन भारत से जमा होता है फिर चीन और रूस का नम्बर आता है .. बाबा रामदेव के अभियान से प्रभावित होकर चीन और रूस में भी काले धन के वापस लेन की जोरदार मुहीम चल रही है. चीन सरकार अरब देशो में हुई क्रांति से डरकर तुरंत ही एक कानून बना कर स्विस सरकार से सारा ब्योरा माँगा है और काले धन विदेश में जमा करने वालो को मृतुदंड देने की क़ानूनी बदलाव किया है, रूस में भी पिछले कई दिनों से लोग काले धन के खिलाफ लेनिन स्क्वायर पर प्रदर्शन कर रहे थे आखिरकार रुसी सरकार ने भी २ महीने में सारे काले धन को वापस लेन का देश की जनता को लिखित आश्वाशन दिया है .. रूस के सामाजिक कार्यकर्ता और रूस में काले धन के खिलाफ आन्दोलन चला रहे बदिमिर इलिनोइच ने बाबा रामदेव को प्रेरणाश्रोत मानकर अपना आन्दोलन चलाया ..

स्विटरज़रलैंड के लगभग सभी अखबारों जैसे स्विस टुडे, स्विस इलेस्ट्रेटेड, और टीवी चनेलो ने बाबा रामदेव को एक "खलनायक " के रूप में बता रहे है . इधर भारत में भी कांग्रेस पार्टी और सरकार उपरी मन से चाहे जो कुछ भी कहे लेकिन उसे भी अब जनता के जागरूक होने का डर सताने लगा है . कांग्रेस इस देश की टीवी चनेलो और अखबारों को तो खरीद सकती है लेकिन भारत में तेजी से उभर रही न्यू मीडिया [ वेब पोर्टल , फेसबुक , ट्विटर ] पर चाहकर भी वो प्रतिबन्ध नहीं लगा सकती .. एक सर्वे में पाया गया है की इन्टरनेट पर कांग्रेस के खिलाफ जोरदार अभियान चल रहा है और ये अभियान कोई पार्टी नहीं चला रही है बल्कि इस देश के जागरूक और शिछित युवा चला रहे है जिनका किसी भी राजनितिक पार्टी से कोई लेना देना नहीं है ..

हिन्दी.हिन्दू.हिन्दुस्तान: कांग्रेस का चिट्टा भाग--1

हिन्दी.हिन्दू.हिन्दुस्तान: कांग्रेस का चिट्टा भाग--1: अंगरेजो को जब यह महसूस हुआ कि,हिंदू और मुसलंमान दोनों की सामूहिक शक्ति के आगे उनका भारत में रुकना मुश्किल है तब अंग्रेजो ने musalim तुष्टिक...

अंगरेजो को जब यह महसूस हुआ कि,हिंदू और मुसलंमान दोनों की सामूहिक शक्ति के आगे उनका भारत में रुकना मुश्किल है तब अंग्रेजो ने musalim तुष्टिकरण को बढावा देना शुरू कर दिया .सन १८७१ में सर डबल्यू.डबल्यू.हंटर ने अपनी पुस्तक (हिन्दुस्तानी मुसलमान) में लिखा है, "हिंदुस्तान में सब समुदायों को अंग्रेजी सरकार का विरोधी रहने देना अत्यन्त भयानक है। सरकार कि निति मुसलमानों के विरुद्ध अति मुर्खतापुरण है। सरकार को चाहिए कि मुसलमानों को अधिक शिक्षा और सुविधाए देकर उन्हें अपनी ओर खीचना चाहिए".उस स्थिति में उसने सेयद अहमद खान को प्रेरणा देकर अलीगड़ मुस्लिम यूनिवर्सिटी की स्थापना कराई .कर्नल बेक उसका प्रिन्सिपल बना ।

अंग्रेजो का साथ पाकर मुसलमानों ने हिन्दुओ पर अत्याचार बड़ा दिए .मुसलमानों ने पकडो हिंदू बनाओ मुसलमान के नारे लगाने शुरू कर दिए। अंग्रेजो और मुसलमानों के अत्याचारों से त्रस्त होकर सन१८८५ के आसपास एक बहुत बड़ी क्रान्ति होने वाली थी । उसी माहोल को देखते हुए एक अंग्रेज ऐ .ओ .ह्यूम ने कांग्रेस की स्थापना की।

उस कांग्रेस में अंग्रेजो के चमचो और धनाड्य लोगो को शामिल किया गया । मुख्यत: कांग्रेस की स्थापना भोली -भाली भारतीय जनता के विरुद्ध एक षडयंत्र था।

अंग्रेजो की चाल सफल रही । जो क्रान्ति सन १८८५ के आस पास होने जा रही थी,वह कांग्रेस ने जनता को बहला फुसला कर नही होने दी। भोली-भाली जनता ने कांग्रेस पर विस्वास कर लिया की अब कांग्रेस ही भारत को आजादी दिलाएगी ।

कांग्रेस के प्रथम अधिवेशन में ह्यूम ने कहा की ,देर आए दुरुस्त आए के सिद्धांत को मानते हुए हम सभी एक बार नही, तीन बार नही,नो बार नही,पूरे सताईस बार उस महान विभूति की जय बोले जिसके जूते के फीते भी खोलने लायक भी में नही हूँ।----------सब मिलकर बोलिए महारानी एलिजाबेथ की जय "। और सारा हाल तालियों से गूँज गया ,और इस प्रकार ब्रिटिश साम्राज्यं की स्वामिभक्ति की कसमे लेकर कांग्रेस की नींव राखी गई ।
कांग्रेस की स्थापना के उद्देश्य ---------ह्यूम के कागजो में एक पत्र मिला था । उस पत्र में ह्यूम ने लिखा था की "उसे तीन हजार स्थानों से जानकारी मिली है की अहसाय व गरीब वर्ग एक विद्रोह की तैयारी में है। जो की १८५७ से भी कही बड़ा विद्रोह होगा। कुछ पढ़े लिखे हिंदू इसका नेत्रतव्य कर सकते है,और इसे राष्ट्रिया विद्रोह में बदल सकते है। "(फादर ऑफ़ आई.एन .ऐ)

भारतीय जनता के इस विद्रोह को रोकने के लिए ह्यूम ने कांग्रेस की स्थापना की। भोली भाली जनता कांग्रेस के बहकावे में जल्द ही आ गई । कांग्रेस के लोग सिर्फ़ यही सोचते थे की अंग्रेज भारत को सभ्यता का पाठ पढाने आए है। यही प्रचार उन्होंने जनता के बीच किया, और करते भी क्यो नही,। कांग्रेसी लोगो में अधिकतर लोग सफल व्यवसायी थे। उनकी जीवनशेली आराम की थी। कांग्रेस नेता रानाडे के साथ तो दो दर्जन नोकरो की फोज रहती थी । कांग्रेस की स्थापना के १९ वर्ष बाद १९०४ में मुम्बई अधिवेशन में जो कांग्रेस गान गाया गया था ,वह कुछ इस प्रकार से था -----------

मतभेदों और आपसी फ़ुट से भारत नष्ट हो गया था, उस भारत की प्राचीन गौरव पुन : लोटा दिया गया है। भारत का विकास किया गया ,उद्योग लगाए गए , इंग्लेंड की मदद से, तुम्हारे धन के सहयोग से, ऐसे सम्राट एडवर्ड की शान का सूरज , पूरे विश्व में चमकता रहे। (दा एंसैक्लोपिदिया ऑफ़ आई ऍन सी) कांग्रेस की स्थापना के ३२ वर्ष बाद १९१७ में एक प्रतिनिधि मंडल ,जिसमे गांधी, मोतीलाल नेहरू ,जिन्ना ,तिलक जैसे लोग शामिल थे,वायसराय थेम्स्फोर्ड से मिला था,तब तिलक के विरोध के बावजूद भी उस प्रतिनिधि मंडल ने ब्रिटिश शासन के गुणगान किए। एक तरफ़ कांग्रेस अंग्रेजो के तलवे चाट रही थी,वही दूसरी तरफ़ कांग्रेस क्रांतिकारी नोजवानो के विरुद्ध प्रचार में लगी हुई थी। ३१ मार्च १९१५ को कोलकत्ता की एक आम सभा में गाँधी ने जनता को संबोधित करते हुए कहा ,की "आप लोगो को उन नोजवानो से कोई सम्बन्ध नही रखना चाहिए ,जो हत्याओ और डकैती का सहारा ले रहे है .उन्हें देश का शत्रु मानना चाहिए "। ७ जुलाय १९१७ को वायसराय के सचिव को आश्वासन देते हुए गाँधी ने लिखा,"मेरी जिंदगी इस हिंसा को रोकने के लिए और जहाँ तक इसने अपना आधार बनाया है,उसे उखाड़ फेकने को समर्पित है"। उस समय भारत में जहाँ एक तरफ़ अंग्रेज हिंदू समाज पर अत्याचार कर रहे थे,वही मुसलमान भी अंग्रेजो का साथ पाकर खुनी खेल में लगे थे। इसके अलावा कांग्रेस ने भी मुसलमानों को अपनी और खीचने के लिए मुसलिम तुष्टिकरण का राग अलापना शुरू कर दिया।
अभी तो शुरुआत है ----------भाग २ जल्द ही आयेगा

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