Rimple Sanchla's Blog, page 16

Calling Hanumanji – The Divine Messenger: The First Dohas of Hanuman Chalisa

Imagine a dusty mirror, dim and clouded, unable to reflect the light of truth. Now picture a devotee, with trembling hands and a heart full of love, gently wiping it clean with the sacred dust of a guru’s feet. This is how Sant Tulsidas begins the Hanuman Chalisa—not with pride, but with surrender, not with knowledge, but with a plea for grace. In these opening dohas, he sets the stage for a journey of devotion, calling upon his guru and the mighty Hanumanji to guide him toward the glory of Shri Ram.

Here are the dohas in their original Devanagari script, followed by a simplified, poetic translation and a deeper exploration of their spiritual essence:

Doha 1

श्रीगुरु चरन सरोज रज, निजमन मुकुरु सुधारि।
बरनउं रघुबर बिमल जसु, जो दायक फल चारि।।

Simple Meaning:

With the holy dust of my guru’s lotus feet, I clean the mirror of my mind.
I sing the pure glory of Shri Ram, who grants life’s four treasures—duty, wealth, love, and liberation.

Doha 2

बुद्धिहीन तनु जानिके, सुमिरौं पवन-कुमार।
बल बुधि बिद्या देहु मोहिं, हरहु कलेस बिकार।।

Simple Meaning:

Knowing I am weak and without wisdom, I call on Hanumanji, the son of the wind.
Grant me strength, understanding, and knowledge, and remove my pain and flaws.

This doha is not just an introduction.
It is a surrender, a soulful plea from the heart of Tulsidas, a devotee lost in love.

He knows one truth:

Without grace, there is no wisdom. Without Guru, there is no vision. Without Hanumanji, there is no Ram.

As Tulsidas also said:

“गुरु बिनु होइ न ज्ञान”
“Without a Guru, there can be no true knowledge.”

The Divine Essence

Tulsidas begins with a confession of his own imperfection. The “mirror of my mind” is his heart, clouded by doubts, desires, and distractions—things we all carry as humans. He knows he cannot see or sing Shri Ram’s glory clearly without help. So, he turns to his guru, whose wisdom is like sacred pollen, soft yet powerful, capable of polishing the soul. This act of surrender is the first step of bhakti: admitting we are small, yet trusting that divine grace can make us whole.

When Tulsidas speaks of Shri Ram’s “bimla jasu” (pure glory), he’s not just praising a king or a god—he’s pointing to a light that fulfills every longing of the human heart. The “four fruits” (dharma, artha, kama, moksha) are life’s deepest desires: to live rightly, to prosper, to love, and to be free. Only Shri Ram, the embodiment of truth and love, can grant these, and Tulsidas yearns to sing of Him with a clear heart.

In doha 2, Tulsidas lays bare his humanity with breathtaking humility. “Buddhiheen tanu” (a body without wisdom) is not just his confession—it’s ours too. As humans, we stumble, we doubt, we falter under the weight of our flaws and sorrows. Yet Tulsidas doesn’t despair. Instead, he turns to Hanumanji, the eternal devotee of Shri Ram, whose strength, wisdom, and purity are boundless.

Hanumanji is not just a warrior or a monkey god—he is the bridge between our frail hearts and the divine. By calling on “Pavan-Kumar” (son of the wind), Tulsidas invokes a force that is swift, unstoppable, and purifying, like a breeze that sweeps away darkness. His prayer for “bal, buddhi, vidya” (strength, intellect, and knowledge) is not for worldly gain but for the ability to love Shri Ram more deeply. And when he asks Hanumanji to “harahu kales bikar” (remove pain and flaws), he’s seeking freedom from the inner chaos that keeps us from God.

Calling Hanumanji — The Divine Messenger

Tulsidas, like a child lost in a forest, calls out to Hanumanji —
Because Hanumanji is not just a deity, he is the living breath of devotion.

He is Pavan-putra, son of the wind —
He moves where minds cannot,
He lifts what the world cannot,
He sees what eyes cannot.

Tulsidas says:

I have no intelligence, no strength, no wisdom.
But you, Hanumanji, are the ocean of all three.
Please make me your instrument.

The Power of Bhakti: A Path of Purity and Surrender

These dohas are not just words—they are a map for the soul. Tulsidas teaches us that bhakti, or devotion, begins with humility. We cannot approach the divine with arrogance or self-reliance. Like a child reaching for a parent’s hand, we must admit our limits and seek grace. The guru’s guidance and Hanumanji’s strength are the twin pillars that lift us toward Shri Ram, whose love is the ultimate destination.

Tulsidas’ choice of Hanumanji as his guide is profound. Hanumanji is the perfect devotee—selfless, loyal, and utterly devoted to Shri Ram. In the Ramcharitmanas, another masterpiece by Tulsidas, Hanumanji’s devotion shines through in moments like this doha:

जेहि सरन गयउ भव निदहि तारयो, ताहि बिनु कौन उबारिहौ।
(Ramcharitmanas, Sundarkand)
Meaning: The one who sought Shri Ram’s shelter crossed the ocean of existence. Without Him, who else can save us?

Here, Tulsidas reminds us that Hanumanji’s power comes not from himself but from his unwavering love for Shri Ram. Hanumanji is the spark of devotion within us all, the voice that whispers, “Surrender, and you will find the way.”

Bhakti is the language of the soul.
It needs no intellect, only love.
No status, only longing.

Tulsidas wrote:

“भक्ति करि सकल सुख संपत्ति निधान।
भव भय बिनसहि राम गुन गान॥”
“Through devotion, you gain all happiness and wealth.
The fear of the world disappears when you sing Shri Ram’s glories.”

A Divine Beginning

The first doha is a gentle whisper to the soul:

Start humbly, call the Guru, call Hanumanji.
You are not enough — but with their grace, you are limitless.

As you chant the Chalisa, know this —
You are not just reciting verses.
You are entering a sacred dialogue with Hanumanji.
You are being held by a divine friend who will walk you to Shri Ram,
Carry your burdens, light your path, and burn your sorrows.

The Spiritual Dance of Human Limits and Divine Grace

What makes these dohas so beautiful is their honesty about human limitations. Tulsidas doesn’t pretend to be perfect—he embraces his flaws and offers them to the divine. This is the essence of spirituality: not becoming flawless, but trusting that God’s love can shine through our cracks. As humans, we are bound by ego, fear, and fleeting desires, but bhakti transforms these chains into wings.

When Tulsidas calls on Hanumanji, he’s showing us that we don’t need to be scholars or saints to reach God. All we need is a sincere heart and a willingness to ask for help. Hanumanji, with his boundless strength and wisdom, becomes our guide, carrying us across the ocean of doubt to the shores of Shri Ram’s love.

This doha is like sitting at the feet of a saint, and hearing:

“You want to understand God?
First, bow your head in humility.
Wipe your mind clean of pride.
Hold the Guru’s feet in your heart.
And call upon Hanumanji — the one who holds Shri Ram in his heart always.”

Tulsidas knew we are flawed. But he also knew that Bhakti doesn’t need perfection.
It only needs surrender.

Another Gem from Tulsidas

To deepen this reflection, let’s look at another doha from the Ramcharitmanas, which echoes the same spirit of devotion:

रामचंद्र रघुपति जपु, हृदय कमल महं राखु।
संतत सुमिरन करत हिय, भव भय मोचन साखु।।
(Ramcharitmanas, Balkand)
Meaning: Chant the name of Shri Ramchandra, the Lord of the Raghus, and keep Him in the lotus of your heart. By constantly remembering Him, you will be freed from the fears of this world.

This doha captures the same purity and power as the Hanuman Chalisa’s opening. Tulsidas urges us to make Shri Ram’s name our anchor, a light that burns away fear and doubt. Like the Chalisa dohas, it’s a call to simplicity: no grand rituals, no complex philosophies—just a heart turned toward God.

The Eternal Call of Bhakti

The opening dohas of the Hanuman Chalisa are a love letter to the divine, written in the ink of humility and sealed with trust. Tulsidas teaches us that spirituality is not a distant peak but a path we walk with small, sincere steps. Hanumanji, with his mighty heart and gentle grace, is our companion, showing us that devotion to Shri Ram can transform even the dustiest mirror into a window of light.

Through these dohas, we feel the essence of bhakti: a love so pure it cleanses, so strong it uplifts, and so simple it fits in every heart. Whether we are rich or poor, wise or wandering, Tulsidas reminds us that Shri Ram’s glory is for all, and Hanumanji’s hand is always outstretched to guide us home.

May these words linger in your soul, like the soft chant of “Jai Shri Ram,” carrying you closer to the divine with every breath.

Trump’s Tariff Plan

Let’s break this down step-by-step in simple language, keeping it clear and engaging for an economics layman. The decision by Trump to pause tariffs for 90 days (except for China) in April 2025 was influenced by a mix of economic pressures, with the bond market playing a big role. Here’s how it unfolded and why the selling of U.S. Treasury bonds mattered:

Step 1: Trump’s Tariff Plan

Trump announced hefty tariffs on imports from many countries, aiming to protect U.S. industries and fix trade imbalances. These were called “reciprocal tariffs,” meaning they matched what other countries charged the U.S.For most countries, tariffs were set to hit 10%–50%, while China faced a massive 104% (later raised to 125%).The goal was to bring manufacturing back to the U.S., raise government revenue, and pressure other countries to negotiate better trade deals.

Step 2: Markets Freak Out

As soon as the tariffs kicked in, global financial markets went wild:

Stock markets crashed: Investors feared tariffs would raise prices, hurt companies, and slow global trade. The S&P 500 and other indexes lost trillions in value over a few days.Bond market chaos: U.S. Treasury bonds, normally a “safe haven” during uncertainty, started selling off. This was unusual and alarming.

Why the bond sell-off? Investors worried tariffs would:

Cause inflation (higher import costs = higher prices).Slow economic growth (less trade = weaker economies).Increase U.S. debt (tariffs might not cover lost revenue if trade shrank).

Step 3: Why U.S. Treasury Bonds Matter

U.S. Treasury bonds are like IOUs the government issues to borrow money. They’re considered super safe because the U.S. always pays its debts.When people sell these bonds, their prices drop, and their yields (interest rates) rise. Higher yields mean the U.S. government has to pay more to borrow money.Normally, during a crisis, investors buy Treasuries for safety, driving yields down. But this time, yields on 10-year Treasuries spiked to around 4.5%, suggesting investors were losing confidence in U.S. assets.

Step 4: The Bond Sell-Off Scare

Had the selling “started”? Yes, it had. Reports suggest investors, including some foreign governments (like Japan or China), were dumping U.S. bonds. This wasn’t a full-blown crisis yet, but it was a warning sign.

Why was this a big deal?

Higher borrowing costs: The U.S. runs a big deficit (spending more than it earns). If yields stay high, it costs more to finance that debt. In 2024, the U.S. spent over $1 trillion just on debt interest!Global trust at risk: If foreign investors (who hold about 30% of U.S. debt) keep selling, it could signal distrust in the U.S. economy, making borrowing even harder.Economic ripple effects: Higher yields raise mortgage rates, car loans, and business borrowing costs, slowing the economy further.

Step 5: Why Trump Paused the Tariffs

Trump initially brushed off the stock market drop, but the bond market turmoil got his attention. He reportedly said, “The bond market is tricky… people were getting a little queasy.”

Here’s what likely pushed him to act:

Bond market pressure: The sell-off signaled investors were spooked. If it continued, it could’ve made U.S. borrowing way more expensive, threatening Trump’s economic plans (like tax cuts or infrastructure).Advisor warnings: Treasury Secretary Scott Bessent and others warned Trump the bond market chaos could spiral into a bigger crisis, like a recession.Trade talks opportunity: Over 75 countries reached out to negotiate trade deals. Trump saw a chance to pause tariffs, lower them to 10% (except for China), and use the 90 days to strike “bespoke” agreements.China exception: Trump hiked China’s tariffs to 125% because they retaliated with 84% tariffs on U.S. goods. He wanted to isolate China while rewarding non-retaliating countries.

Step 6: What Happened After the Pause

The pause was announced on April 9, 2025, and markets reacted fast:

Stocks soared: The S&P 500 jumped 9.5%, its best day since 2008. The Nasdaq climbed 12%.Bond yields eased: The 10-year Treasury yield dropped from 4.5% to about 4.4%, showing some relief in the bond market.

The pause didn’t solve everything:

A 10% baseline tariff stayed in place for most countries.Uncertainty lingered about what would happen after 90 days.Economists still warned of recession risks, especially with China’s tariffs escalating.

Why the Bond Sell-Off Was a “Great Loss” Risk

If the bond sell-off had worsened:

The U.S. would’ve faced skyrocketing borrowing costs, squeezing the budget for things like Social Security, defense, or tax cuts.A loss of confidence in Treasuries could weaken the dollar’s global status, as many countries hold U.S. debt as reserves.It could’ve triggered a broader financial crisis, like when the UK’s bond market tanked in 2022 after bad policy moves.

By pausing tariffs, Trump avoided pushing the bond market to a breaking point, at least for now.

For the Economic Nerd: Key Takeaways

Bond vigilantes in action: Investors selling bonds were like a warning shot, reminding Trump that markets can punish bad policies.Tariffs are a gamble: They might bring short-term revenue but risk long-term chaos if they disrupt trade and confidence.U.S. debt vulnerability: With $33 trillion in debt (and counting), the U.S. can’t afford to scare off bond buyers.Trade war nuance: Trump’s pause shows he’s willing to pivot when pressure mounts, but his China focus keeps the trade war alive.

In short, Trump paused tariffs because the bond market was flashing red, signaling a potential disaster for U.S. borrowing and economic stability. The sell-off had started, and while it wasn’t catastrophic yet, it was enough to make him hit the brakes and buy time to negotiate. Think of it like swerving to avoid a crash—you’re not safe yet, but you’ve dodged the worst for now.

Gandhi: The Masked Villain with Islamic Roots

Mohandas Karamchand Gandhi, often hailed as the “Mahatma” or “Great Soul,” is a figure shrouded in a carefully crafted myth of non-violence and unity. But beneath this façade lies a troubling reality—one of Islamic leanings, anti-Hindu bias, and a legacy of betrayal that cost countless Hindu lives. This article dives into lesser-known facts about Gandhi, exposing his pro-Muslim stance, his hypocrisy masked as non-violence, and his shameless personal experiments that reveal a man devoid of true integrity. Far from being a saint, Gandhi emerges as a villain—a traitor to Hindus and a puppet of divisive forces.

The Islamic Roots of Gandhi

A Family Tied to Muslim Influence

Gandhi’s origins tell a story far removed from the Hindu hero narrative. Born to Karamchand Gandhi and his fourth wife, Putlibai, Mohandas entered a world already steeped in Islamic ties. Putlibai belonged to the Pranami sect, a group some scholars, like Prof. K.S. Narayanacharya, describe as an Islamic organization cloaked in Hindu guise. This sect blended Islamic ideas with Hindu traditions, creating a hybrid that leaned heavily toward Muslim theology. Gandhi’s mother, therefore, was not a typical Hindu devotee but a product of this Muslim-influenced cult.

The scandal deepens with Karamchand Gandhi’s actions. Historical whispers, as noted in Ghosh’s book “The Quran and the Kafir,” suggest Karamchand worked under a Muslim landlord. When he stole money from this zamindar and fled, the landlord retaliated by taking Putlibai as his wife. During this chaotic period, Karamchand hid for three years—precisely the time of Mohandas’s birth. This raises chilling questions: Was Gandhi’s early life shaped by a Muslim stepfather? Did this zamindar, rather than Karamchand, fund Gandhi’s upbringing and education? Evidence points to Muslim benefactors bearing the cost of his schooling, even up to his law studies at London’s Inner Temple.

Raised Among Gujarati Muslims

Gandhi’s childhood in Gujarat wasn’t a Hindu-centric one. He was surrounded by Gujarati Muslims, a community that left an indelible mark on his worldview. His legal career in South Africa further tied him to Muslim patrons who supported his practice and advocacy. In London, Gandhi aligned himself with the Anjuman-e-Islamia Institute, a clear signal of his affinity for Islamic circles. These roots weren’t incidental—they shaped a man who would later prioritize Muslim interests over those of Hindus, time and again.

Gandhi’s Pro-Muslim Agenda

The Khilafat Movement: A Muslim Cause Over Hindu Lives

In 1919, Gandhi threw his weight behind the Khilafat Movement, a pan-Islamic campaign to protect the Ottoman Caliph after Britain’s victory in World War I. This wasn’t an Indian issue—it was a distant Muslim cause, yet Gandhi made it his own. He rallied Hindus to support it, claiming it would foster Hindu-Muslim unity. But the unity was a sham. The movement emboldened Muslim leaders like the Ali brothers, who later fueled the demand for Pakistan, while Gandhi ignored the rising tide of anti-Hindu violence it unleashed, such as the Moplah riots where thousands of Hindus were slaughtered by Muslim mobs.

Dr. K.B. Hedgewar, disgusted by Gandhi’s obsession with this foreign Islamic agenda, broke ties with him and founded the Rashtriya Swayamsevak Sangh (RSS) to protect Hindu interests. Gandhi’s support for Khilafat wasn’t about India’s freedom—it was about appeasing Muslims, even at the cost of Hindu blood.

Defending Muslim Killers, Ignoring Hindu Martyrs

Gandhi’s bias shone brightly in his selective outrage. When Abdul Rasheed murdered Swami Shraddhanand, a revered Hindu leader, Gandhi defended the killer, calling him a “brother.” Yet, when revolutionaries like Bhagat Singh, Rajguru, and Sukhdev faced the gallows for fighting British tyranny, Gandhi refused to sign a petition to save them. Annie Besant, a prominent freedom fighter, condemned this hypocrisy, but Gandhi remained unmoved. His silence on Hindu patriots and vocal support for Muslim aggressors painted a clear picture: Hindu lives didn’t matter to him.

(Have expanded this part later in this article)

Forcing Nehru on India

After independence, Sardar Vallabhbhai Patel had the overwhelming support to become India’s first Prime Minister. But Gandhi, ever the manipulator, forced Jawaharlal Nehru—a man with Muslim ancestry—into the role. This wasn’t about merit; it was about Gandhi’s fixation on elevating Muslim-friendly leaders. He even fasted to extort 55 crores for Pakistan, a newly formed enemy state, while Hindu refugees starved and bled during Partition. Gandhi’s actions ensured Muslim interests trumped Hindu survival.

Anti-Hindu Venom: A Call to Surrender

“Let Muslims Kill Hindus”

Gandhi’s most damning words came on April 6, 1947, when he declared,

“If Muslims want to kill us (Hindus), we must face death bravely. Hindus should not harbor anger in their hearts against Muslims even if the latter wanted to destroy them.”

He added, “If they established their rule after killing Hindus, we would be ushering in a new world by sacrificing our lives.” This wasn’t non-violence—it was a call for Hindu genocide. Gandhi demanded Hindus accept slaughter without resistance, a perverse betrayal masked as moral superiority.

He even trusted Mohammed Ali Jinnah, the architect of Pakistan, claiming, “Hindus will never be killed by Muslims in Pakistan.” The reality? Millions of Hindus and Sikhs were butchered or displaced during Partition, a direct result of Gandhi’s naivety—or complicity. His non-violence was a weapon wielded against Hindus, forcing them to die silently while he coddled Muslim aggressors.

Insulting Hindus as Inferior

Gandhi didn’t just abandon Hindus—he demeaned them. He viewed Hindus as weak, low-class citizens who deserved subjugation. His writings and speeches consistently favored Muslims, portraying them as noble while chastising Hindus for resisting violence. This wasn’t unity; it was domination. His legacy of appeasement lives on in politicians who echo his anti-Hindu rhetoric, treating Hindus as second-class citizens in their own land.

The Hypocrisy of Non-Violence

A Facade for Weakness

Gandhi’s non-violence was a sham—a tool to pacify Hindus while letting Muslim violence run rampant. He preached peace but turned a blind eye to the Moplah massacre and Partition riots. His “ahimsa” didn’t extend to protecting Hindus from slaughter—it was a leash to keep them submissive. When push came to shove, Gandhi’s principles crumbled, revealing a man who cared more about his image than his people.

Fasting for Pakistan, Not Hindus

His fasts were strategic, not saintly. Gandhi starved himself to force India to pay Pakistan 55 crores, but he never fasted to stop the rape and murder of Hindu women during Partition. His selective activism exposed his true allegiance: Muslim appeasement over Hindu survival. Non-violence, in Gandhi’s hands, was a hypocrisy that cost India dearly.

Gandhi’s Shameless Celibacy Experiments

A Man Without Honor

Gandhi’s personal life was as rotten as his politics. To “test” his celibacy, he bathed naked with women and slept with them—sometimes including his grandnieces, who were minors. These girls, stripped bare beside a man in his 70s, were part of his twisted experiments to prove his “virtue.” What man of integrity exploits young girls under the guise of spirituality? What man of character uses his power to coerce vulnerable relatives into such acts?

These weren’t noble tests—they were perverse abuses of trust. Gandhi’s claims of self-control ring hollow when you see the naked truth: a man who preyed on innocence to feed his ego. This wasn’t a Mahatma; this was a villain cloaked in sanctity.

Crushing Hindu Heroes

Abandoning Bhagat Singh and Patriots

Gandhi’s refusal to save Bhagat Singh, Rajguru, and Sukhdev from the gallows in 1931 is one of his most damning sins. These young revolutionaries shook the British Empire with their courage, yet Gandhi, with his immense influence, did nothing. He could have negotiated with the British, leveraging his clout to commute their sentences. Instead, he declined to sign a petition for their release, claiming it would disrupt his non-violent movement. Even Annie Besant, a fellow Congress leader, condemned his cold indifference. Gandhi’s silence ensured their deaths, proving he valued his image over the lives of true freedom fighters.

Subhash Chandra Bose: The Real Hero Sidelined

While Gandhi dined with British viceroys, Subhash Chandra Bose built the Indian National Army (INA) to fight for independence. Historians agree that the INA’s rebellion and the 1946 naval mutiny forced the British to leave India—far more than Gandhi’s passive protests. Yet Gandhi ostracized Bose, expelling him from Congress in 1939 for daring to challenge his non-violent dogma. Bose’s armed struggle, not Gandhi’s marches, was the real catalyst for freedom, but Gandhi’s British-backed PR machine stole the credit.

Chandrashekhar Azad: Left to Die

Chandrashekhar Azad, another fearless revolutionary, met a tragic end in 1931, gunned down by British police. Gandhi, who preached non-violence, never lifted a finger to support Azad’s cause or mourn his sacrifice. His silence spoke volumes—revolutionaries were expendable, as long as his own narrative of peace prevailed.

Swadeshi Lies and Foreign Cars

Gandhi championed swadeshi—the use of Indian goods—to boycott British products. Yet, he shamelessly rode in foreign cars, a glaring contradiction to his public stance. This hypocrisy wasn’t lost on his critics, who saw him as a performer playing the role of a simple man while enjoying elite privileges.

Gandhi: The British Puppet

A Hero Made by the British

Why was Gandhi never tortured like Bhagat Singh or Azad? Why did the British dine with him and Nehru, treating them as honored guests? The answer is simple: Gandhi was their tool. From his return to India in 1915, the British media hyped him as a messiah, sidelining revolutionaries who threatened their rule. His non-violence kept the masses docile, extending British control for decades. Meanwhile, real fighters like Bose and Azad faced bullets and prisons—Gandhi faced tea parties.

Violence in the Name of Non-Violence

Gandhi’s philosophy of ahimsa (non-violence) ironically fueled violence. By disarming Hindus and appeasing Muslims, he invited communal riots that killed millions during Partition. His refusal to back armed resistance left India vulnerable, prolonging British dominance until Bose’s INA forced their exit. Gandhi’s peace came at the cost of Hindu lives—a hypocrite who preached serenity while chaos reigned.

The Congress Legacy of Deception

Nehru and Congress: Gandhi’s Heirs

Nehru, handpicked by Gandhi, continued this anti-Hindu, pro-Muslim agenda. Congress, under their grip, became a vehicle for appeasement, insulting Hindus as “low-class” and pandering to minorities. This legacy persists today, with Gandhian politicians echoing his divisive rhetoric while ignoring the sacrifices of true patriots.

Anti-British Fighters Erased

Gandhi and Nehru’s cozy ties with the British starkly contrast with the fates of real freedom fighters. Bhagat Singh was hanged, Azad was shot, and Bose was driven into exile—all enemies of the British. Yet Gandhi and Nehru thrived, untouched by the brutality meted out to others. This alone shatters the myth of Gandhi as an anti-colonial hero.

Gandhi: Traitor, Not Mahatma

Mohandas Karamchand Gandhi was no saint—he was a hypocrite, a British stooge, and a betrayer of Hindus and freedom fighters. Gandhi was no savior. His Islamic roots, pro-Muslim bias, and anti-Hindu venom tore India apart. He propped up Muslim causes like Khilafat, defended killers like Abdul Rasheed, and forced Nehru into power, all while telling Hindus to die quietly at Muslim hands. His non-violence was a lie—a tool to weaken Hindus and empower their oppressors.

He abandoned Bhagat Singh, sidelined Bose, and ignored Azad, ensuring their sacrifices were overshadowed by his manufactured legacy. His swadeshi was a sham, his celibacy a scandal, and his non-violence a death sentence for millions. The British crowned him a hero, but the real architects of India’s freedom—Bose, Singh, Azad—paid with their lives. It’s time to break the Gandhi myth and honor the true warriors who liberated India.

Navkar Mantra: The Soundless Prayer of the Soul

The Navkar Mantra is the most sacred and powerful prayer in Jainism. It is not just a mantra but a deep expression of reverence towards those who have achieved spiritual excellence. It does not ask for anything material—it simply offers respect and gratitude. And in return, it brings immense peace, purity, and positivity to the one who chants it.

The Mantra in Prakrit

णमो अरिहंताणं ।
णमो सिध्दाणं ।
णमो आयरियाणं ।
णमो उवज्झयाणं ।
णमो लोए सव्वसाहुणं ।
एसो पंच णम्मुकारो, सव्व पावप्पणासणो ।
मंगलाणं च सव्वेसिं, पढमं हवइ मंगलं ॥

Simple Meaningणमो अरिहंताणं – (Namo Arihantanam) I bow to the Arihants (souls who have conquered inner enemies like anger, pride, greed, and deceit).णमो सिध्दाणं – (Namo Siddhanam) I bow to the Siddhas (liberated souls, who have attained Moksha).णमो आयरियाणं – (Namo Ayriyanam) I bow to the Acharyas (spiritual leaders and teachers who guide us).णमो उवज्झयाणं – (Namo Uvajjhayanam) I bow to the Upadhyayas (those who teach the scriptures and guide disciples).णमो लोए सव्वसाहुणं – (Namo Loe Savva-sahunam) I bow to all Sadhus and Sadhvis (monks and nuns) in the world.

Together, these five lines are called the Panch Parmesthi, the five supreme beings in Jainism.

Then the mantra continues:

एसो पंच णम्मुकारो, सव्व पावप्पणासणो । (Eso Pancha Namukkaro, Savva Paavappanasano)

These five bows destroy all sins and negativity.

मंगलाणं च सव्वेसिं, पढमं हवइ मंगलं ॥ (Mangalanam cha Savvesim, Padhamam Havai Mangalam)

Of all the auspicious things, this is the most supreme and sacred.

Why Is It So Important?

In Jainism, the Navkar Mantra is considered the holiest of chants. It is the first prayer a child learns and the last whisper of a soul departing. Its importance lies in its universality—it doesn’t belong to any one sect or group within Jainism; it unites all Jains in a shared song of respect.
This mantra is also seen as a shield against negativity. Jains believe that chanting it cleanses the soul of bad karma, the invisible burden we carry from past actions. It’s like wiping a dusty mirror clean, letting the soul shine brighter with each recitation.

The Benefits of Chanting

The Navkar Mantra is more than words—it’s a vibration of peace. When you chant it, whether aloud or silently, it calms the mind like a soft breeze settles restless waves. Here are some of its beautiful benefits:

Inner Peace: The rhythmic flow of the mantra soothes worries and brings stillness to a busy mind.Purity of Soul: It’s said to wash away sins, helping us let go of guilt and embrace goodness.Focus and Clarity: Repeating it sharpens concentration, like a candle flame steadying in a quiet room.Connection to Virtue: It reminds us of the qualities—compassion, wisdom, discipline—that lead to a meaningful life.Blessings for All: Since it honors all virtuous beings, it spreads positivity not just to the chanter but to the world.A Mangal of All Mangals

The last line calls it the “foremost auspiciousness.” In a world often filled with chaos, the Navkar Mantra is a melody of hope. It doesn’t promise riches or miracles, but something far greater—a chance to rise above our flaws and touch the divine within.

Imagine a lotus blooming in muddy water, untouched by the dirt around it. That’s what the Navkar Mantra inspires us to be—pure, peaceful, and radiant, no matter the circumstances.

णमो अरिहंताणं — I bow to the enlightened. And in that bow, I find myself lifted.

Poem inspired by Navkar Mantra

Here’s a gentle and soul-touching poem inspired by the Navkar Mantra — something that can be read as a prayer, a meditation, or a daily reminder of inner peace and purpose.

I bow not to names, not to fame or face,
But to virtues deep, to eternal grace.
To those who’ve conquered hate and pride,
In stillness and truth, they gently abide.

Arihants, the conquerors of self so bright,
Shining within, a pure soul’s light.
Siddhas, who’ve soared beyond birth and pain,
Free from all bonds, no loss, no gain.

To Acharyas, who lead the soul’s way,
With wisdom that blooms like the dawn of day.
To Upadhyayas, with scriptures in heart,
Lighting the path like a sacred art.

And to Sadhus and Sadhvis, walking so bare,
Yet rich in peace, in silence and care.
Across the world, in forests or towns,
In simple robes, they wear no crowns.

These five, O soul, are stars in the sky,
Bow to their virtues, and your karma will fly.
This mantra, this light, this soft sacred song,
Washes the weak, and strengthens the strong.

No asking for gold, no prayers for more,
Just silent thanks from the spirit’s core.
And in that silence, a miracle grows—
The seed of Moksha gently sows.

So chant it with love, not just from the tongue,
But from the heart where truth is young.
The Navkar Mantra, a gift so pure,
A timeless path, a soul’s true cure.

Presenting this article on “World Navkar Day”.

Sant Kabir Poetry – Soul’s Divine Whisper

First, the original poem in Devanagri Script.

घट घट में पंछी बोलता ,
आप ही दंडी, आप तराज़ू ,
आप ही बैठा तोलता ,
आप ही माली, आप बगीचा ,
आप ही कलियाँ तोड़ता ,
सब बन में सब आप बिराजे ,
जड़ चेतना में डोलता ,
कहत कबीरा सुनो भाई साधो ,
मन की घूंडी खोलता

English Translation (Line-by-Line)

In every heart, a bird sings soft and free,
You are the staff, You the scales that weigh,
You sit and measure all we see,
You are the gardener, You the garden’s bloom,
You pluck the buds in gentle play,
In every forest, You reside in all,
You dance in roots and souls awake,
Says Kabir, listen, brothers pure and true,
You untie the knot of the mind’s deep maze.

Divine, Spiritual and Deep Meaning of this Poetry

Sant Kabir’s poem is a divine whisper, a melody of the soul that unveils the eternal truth of existence. With each line, he lifts the veil of illusion, drawing us closer to the sacred unity that binds all life. This is not just poetry—it’s a spiritual mirror reflecting the presence of the Divine in everything, everywhere, always.

Kabir begins by saying, “In every heart, a bird sings.” Here, the bird is the spark of life, the voice of the soul that hums within every being. It’s always singing, always present, though we may not always hear it due to the noise of the outer world. He suggests that this song, this essence, is not separate from us—it is the Divine itself, alive in every breath. Then, he calls this Divine “the staff and the scales,” the one who holds justice and balance. It’s a breathtaking image: God is not a distant judge but the very force that weighs our deeds, our joys, our sorrows—intimate, ever-present, and tender.

“You sit and measure all we see” deepens this. The Divine doesn’t just create the world; it watches, it knows, it feels every ripple of existence. And yet, Kabir doesn’t stop there. He paints God as “the gardener and the garden,” the one who nurtures life and also the beauty that blossoms from it. When he says, “You pluck the buds,” there’s a gentle paradox—creation and destruction are one, a loving act of the same hand. It’s as if Kabir is saying: even when life fades, it’s the Divine playing its eternal song.

“In every forest, You reside in all” expands this vision. The Divine isn’t confined to temples or skies—it’s in the trees, the earth, the heartbeat of every creature. “You dance in roots and souls awake” is pure magic—God is the stillness of the roots beneath us and the restless awakening of our consciousness. This dance is the rhythm of life itself, weaving the material and the spiritual into one seamless thread.

Finally, Kabir calls out, “Listen, brothers pure and true.” It’s an invitation, a plea to wake up. He reveals the hidden gem: “You untie the knot of the mind’s deep maze.” The Divine isn’t just outside us—it’s the key to unraveling our confusion, our doubts, our fears. The “knot” is our ego, our illusion of separation. Kabir says the Divine is both the lock and the key, the prison and the freedom. When we see this, the mind opens, and we realize—we are not apart from the One who sings, weighs, gardens, and dances.

This poem is Kabir’s gift—a glimpse of the infinite beauty that surrounds and fills us. It’s a call to dissolve into the Divine, to feel its presence in every moment, every leaf, every tear. Simple yet profound, it’s a love letter from the soul to the Soul, reminding us that we are never alone, for the One we seek is already here, within and without, forever.

The Missing “SHE” Chapter from “Reminiscences of the Nehru Age” by M.O. Mathai

The missing chapter titled “SHE” from M.O. Mathai’s book Reminiscences of the Nehru Age is said to be about Indira Gandhi, the daughter of India’s first Prime Minister, Jawaharlal Nehru. Mathai, who worked as Nehru’s private secretary from 1946 to 1959, wrote this chapter but removed it from the book before it was published in 1978. Even though it was never officially printed, a version of this chapter has circulated online and among readers, causing a lot of controversy. The text claims to reveal personal and shocking details about Indira Gandhi’s life, her relationships, and her character. Below are the “dirty secrets” it mentions about her, written in simple English with clear headings.

Dirty Secrets of Indira Gandhi from the “SHE” Chapter

** Affair with M.O. Mathai **

What It Says: Mathai claims he had a 12-year romantic affair with Indira Gandhi, starting in 1947. He says she fell deeply in love with him, kissed him, and wanted to sleep with him. Their first intimate moment happened on her birthday, November 19, 1947, in a wild, secluded place.

Details: Indira told Mathai she no longer loved her husband, Feroze Gandhi, and didn’t let him touch her. Mathai says she was passionate in bed and taught him about sex because he didn’t know much. He also mentions she got pregnant by him in the early 1950s and had an abortion.

** Unhappy Marriage with Feroze Gandhi **

What It Says: Indira’s marriage to Feroze was a disaster. She married him despite her family’s objections, but soon found out he was cheating on her with other women. She caught him giving her clothes and books to his lovers.

Details: Mathai says Feroze became impotent (couldn’t have sex) but still chased women. Indira hated him so much that she moved him to a separate room and didn’t want him near their kids, fearing he’d make them liars like him.

** Abortion of Mathai’s Child **

What It Says: Indira got pregnant with Mathai’s baby but didn’t want it. She had an abortion done secretly by a lady doctor she trusted at her ancestral home.

Details: She took her second son, Sanjay, with her on this trip and later said he was cured of a speech problem (trouble saying “R”). Mathai suggests this was a cover-up for the abortion.

** Sanjay Gandhi’s Real Father? **

What It Says: The chapter hints that Sanjay Gandhi, Indira’s second son born in December 1946, might not be Feroze’s child. It claims he was circumcised as a baby, not for a defect, but to mark him as Muslim, suggesting Mohammad Yunus (a family friend) could be his real father.

Details: This is a big accusation, saying Indira hid the truth about Sanjay’s birth to protect her image.

** Jealousy and Control **

What It Says: Indira was very jealous. She hated a “fat female family friend” who hugged Mathai innocently. She even refused to be with Mathai if the woman was around, fearing he’d touch her after.

Details: She made sure Mathai sat next to her, not the friend, during outings and tried to keep him away from others.

** Affair with a Yoga Teacher (Dhirendra Brahmachari) **

What It Says: In 1958, Mathai caught Indira in her room with a tall, handsome, bearded man—a Brahmachari (yoga teacher named Dhirendra). This ended their affair.

Details: She claimed it was just yoga lessons, but Mathai didn’t believe her and stopped their relationship. Afterward, she turned bitter and became his enemy.

** Feroze Tried to Poison Her **

What It Says: Indira once found powdered glass in her milk and suspected Feroze put it there to kill her. She spat it out and told Mathai she heard Feroze sneaking around before it happened.

Details: This shows how bad things were between her and Feroze, hinting at danger in her own home.

** Fake Reunion with Feroze **

What It Says: People thought Indira and Feroze got close again before he died in 1960, but Mathai says it was a lie. She acted kind to him during his illness and at his cremation just for show.

Details: By then, she was a “political animal,” using these acts to look good in public, not because she cared.

** Hatred for Hindus and Lack of Indian Culture **

What It Says: Indira told Mathai she couldn’t stand being married to a Hindu (Feroze). She didn’t know much about Indian epics like the Ramayana or Mahabharata, only bits from her grandmother.

Details: The chapter calls her “denationalized” (not connected to Indian roots) and hints she leaned toward Islam, like shaving her pubic hair (an Islamic practice) and loving veal.

** Secret Islamic Ties **

What It Says: The afterword claims Indira’s family had Muslim roots. It says she was invited to Hajj in Mecca by the Saudi king, but the Indian media hid it.

Details: It accuses her of hiding her real identity (calling her “Maimuna Begum”) and planning to hand India to a Catholic (Sonia Gandhi) later.

Why This Chapter Matters

The “SHE” chapter is explosive because it paints Indira Gandhi—India’s powerful first woman Prime Minister—as a woman with a secret, scandalous personal life. It says she had affairs, hated her husband, and hid big truths about her family. Mathai’s detailed storytelling makes it sound real, but since it was never officially published, many question if it’s true or just gossip. The chapter was withdrawn at the last minute, possibly under pressure from Indira or her supporters, leaving it a mystery that still fuels debates today.

Reminiscences of the Nehru Age – Banned Book

M.O. Mathai’s book Reminiscences of the Nehru Age, published in 1978, caused a huge stir in India. It was banned soon after its release.

Who Banned the Book?

** Indira Gandhi and Congress **

Indira Gandhi was the key figure behind the ban. She became Prime Minister again in January 1980, and soon after, the book was pulled from shelves. The Congress government, under her control, likely ordered it banned to protect her and the party.

Evidence: T.V. Rajeswar, a former Intelligence Bureau chief, said in 2015 that he gave Indira a copy of the “SHE” chapter in 1981 (handed to him by Tamil Nadu CM M.G. Ramachandran). She took it silently, hinting she wanted it buried.

Why It Stayed Banned?

Even after Indira’s death in 1984, the Congress kept the book banned. Her son Rajiv Gandhi became PM, and the family’s legacy stayed a sensitive topic. The party didn’t want old scandals resurfacing. Copies still float around online or secretly, but officially, it’s off-limits in India.

Conclusion

Reminiscences of the Nehru Age was banned because it threatened Indira Gandhi and the Congress party’s clean image. It dug up personal and political dirt they wanted hidden—like Indira’s alleged affairs and family lies. Indira, with her government’s power, made sure it disappeared from bookstores when she returned as PM in 1980. The ban shows how much the Congress feared the truth Mathai wrote about, keeping India in the dark about its leaders’ secrets.

Deleted Chapter PDF

You can read the text from the missing chapter “SHE” from the book “Reminiscences of the Nehru Age” by M.O. Mathai here.

she-by-m-o-mathai_compressDownload

The Power of Bhakti: How Tulsidas Was Saved by Hanuman

Many centuries ago, in the heart of India, lived a saint named Goswami Tulsidas. He was a poet, a saint, and above all, a devotee of Shri Ram and Hanuman. His heart was full of divine love, and his life was dedicated to spreading the message of bhakti—devotion.

It was during one of his deep meditations and loving prayers to Hanuman that he composed the Hanuman Chalisa—a set of 40 beautiful verses praising Hanuman’s strength, courage, and deep love for Shri Ram. Tulsidas wrote it in Awadhi, a simple language, so that even the common people could chant and feel close to the divine.

रामदूत अतुलित बलधामा। अंजनि-पुत्र पवनसुत नामा॥
You are the messenger of Ram, the abode of unmatched strength. You are Anjani’s son and the wind-god’s child.

Tulsidas believed that chanting Hanuman Chalisa could protect one from fear, evil, and suffering. He always lived a simple life, singing glories of Ram and Hanuman, often sitting under trees or in temples, lost in divine thoughts.

But during his time, the Mughal empire ruled much of India. Emperor Akbar, curious about this saint who people said could perform miracles, summoned Tulsidas to his court. When Tulsidas refused to show any miracles, saying “I am just a servant of Ram, not a magician,” Akbar grew angry. He ordered his soldiers to put Tulsidas in prison.

Writing the Hanuman Chalisa

Even in that cruel prison, Tulsidas didn’t lose hope. He turned his pain into prayers. With unshakable devotion, he began writing the Hanuman Chalisa. Each day, he composed a verse, pouring his love for Hanuman into simple words. The prison walls couldn’t stop his spirit. He believed Hanuman, the brave and loyal servant of Ram, would hear him. It reminds of another doha (not a part of Hanuman Chalisa):

तुलसी भरोसे राम के, निर्भय होके सोय।
अनहोनी होनी नहीं, होनी हो सो होय॥
Tulsidas sleeps peacefully, trusting in Ram.
What is not meant to happen will never happen, and what is meant to happen, will surely happen.

“प्रभु प्रताप मैं जग बोलाहा। भूत पिशाच निकट नहिं आवे॥”
By the grace of my Ram, even ghosts and evil spirits cannot come near me.

Inside the dark prison, they tortured him. He had no food, no water for days. They tried many times to kill him, but Tulsidas never cried, never begged. Instead, he kept chanting the Hanuman Chalisa, again and again, with tears in his eyes and love in his voice.

For 40 days and nights, he wrote and prayed. The guards mocked him, but Tulsidas smiled. His faith was his shield. The Hanuman Chalisa grew into a song of power and love, praising Hanuman’s courage and devotion. One famous line from it says:

संकट ते हनुमान छुड़ावै, मन क्रम वचन ध्यान जो लावै।
Hanuman frees us from trouble when the mind meditates on Ram.

The Army of Monkeys

When Tulsidas finished the 40 verses, something amazing happened. On the 40th day, a miracle came. An army of monkeys stormed the city of Fatehpur Sikri! They climbed the walls, broke into the prison, and caused chaos everywhere. The Mughal soldiers were terrified. Monkeys scratched them, threw things, and wouldn’t stop. It was as if Hanuman himself had sent his army to save his devotee.

The guards ran to Akbar, begging him to free Tulsidas. They knew this was no ordinary attack—it was divine power. Akbar, shaken by the sight, ordered Tulsidas to be released. When Tulsidas stepped out, the monkeys stopped their havoc and disappeared. It was a sign of Hanuman’s love for his devotee. Tulsidas looked at the sky and recited:

तुलसी राम भक्ति में, हनुमान सहाय,
संकट मोचन आए जब, मुश्किल जाए थाय।

Tulsi’s devotion to Ram brings Hanuman’s help,
When the trouble-remover comes, all hardships flee.

A Life of Devotion

Tulsidas walked free, his heart full of gratitude. He knew Hanuman had saved him because of his pure love and faith. The Hanuman Chalisa became a gift to the world, a song that millions still sing to feel Hanuman’s strength. Tulsidas spent his life spreading Ram’s name, and his devotion to Hanuman never faded. He wrote one more doha to thank his savior:

तुलसी के प्राण हनुमान में, राम भक्ति का मोल,
चालीसा जपे जग जीते, संकट का न कोल।

Tulsi’s soul rests in Hanuman, the worth of Ram’s devotion,
Chant the Chalisa, win the world, no trouble remains.

The Power of Bhakti

This simple story shows us Tulsidas’s deep love for Hanuman. Even when the Mughals tortured him and tried to kill him, he didn’t waver. His faith turned a prison into a temple, and his words called an army of monkeys to save him. Today, when we sing the Hanuman Chalisa, we feel that same power—Hanuman’s strength and Tulsidas’s devotion, forever joined in those 40 beautiful verses.

From that day on, more and more people started chanting the Hanuman Chalisa, knowing that it was not just poetry—it was a shield of Bhakti, a rope of Divine love, tying every devotee to Hanuman.

And till today, even after hundreds of years, people all over the world chant it, feeling that same warmth, strength, and divine protection that Sant Tulsidas felt inside that prison.

Happy Hanuman Jayanti.

Ram Lakshman Janaki! Jai Bolo Hanuman Ki!

Jai Shri Ram! Jai SiyaRam!

Asaduddin Owaisi: The Dark Legacy of a Modern Razakar

Asaduddin Owaisi, the leader of the All India Majlis-e-Ittehadul Muslimeen (AIMIM), is a dangerous figure whose actions and lineage reveal a sinister agenda rooted in violence, anti-Hindu hatred, and anti-national sentiments. A detailed thread by @Crystal_x_Clear on X, posted on April 3, 2025, exposes Owaisi’s deep ties to the Razakars—a genocidal Islamist militia responsible for the brutal killings of Hindus in Hyderabad during 1947-48. Combined with his deceptive practices involving the Waqf Board, Owaisi emerges as a villain who threatens India’s unity and exploits his own community for personal gain.

The Origins: AIMIM’s Violent Roots with the Razakars

The Majlis-e-Ittehad-ul-Muslimeen (MIM), the precursor to AIMIM, was founded in 1926 by Nawab Mahmood Nawaz Khan to consolidate Muslim power under Hyderabad’s Nizam Osman Ali Khan. Under Bahadur Yar Jung’s leadership, MIM turned extremist, forming the Razakars—a paramilitary force tasked with enforcing Islamic rule and resisting Hyderabad’s merger with India. Bahadur Yar Jung also established the Majlis Tabligh-e-Islam in 1927 to forcibly convert Hindus to Islam, a mission AIMIM still endorses by honoring him as “the tallest leader of the community” on its website.

In 1944, Qasim Rizvi took over, commanding a 2-lakh-strong Razakar force with a clear agenda: to maintain Muslim dominance in Hyderabad and violently oppose India’s integration. Rizvi’s chilling vow—“If the Indian Union attacks Hyderabad, it will find nothing but the bones and ashes of one and a half crore Hindus”—exposed his genocidal intent. Between 1947 and 1948, the Razakars unleashed horrific violence on Hindus, committing mass killings, rapes, and looting, as documented in the Wikipedia entry on the Razakars. The Pandit Sunderlal Committee Report estimates that 27,000 to 40,000 people perished in the violence following India’s Operation Polo in 1948, which finally annexed Hyderabad. The Razakars’ atrocities forced countless Hindus to flee into jungles or neighboring provinces, marking a dark chapter of Hindu genocide.

The AIMIM Rebirth: A Legacy of Hate Continues

After Operation Polo, MIM was banned, and Qasim Rizvi was jailed until 1957. Before being exiled to Pakistan, Rizvi handed over MIM’s leadership to Abdul Wahid Owaisi, who rebranded it as the All India Majlis-e-Ittehadul Muslimeen (AIMIM). Abdul Wahid Owaisi is Asaduddin Owaisi’s grandfather, directly tying the current AIMIM leader to the Razakars’ blood-soaked legacy. The X thread’s statement, “It’s the same jackal, only with a colored face,” underscores how AIMIM, under Owaisi, perpetuates the same anti-India and anti-Hindu ideology. Historical records, like those from Swarajya Magazine (2022), confirm MIM’s role in marginalizing Hindus and progressive Muslims, with the Razakars aiming to declare Hyderabad a Muslim state based on “the right of conquest.”

Owaisi’s Actions: A Modern Razakar in Disguise

Asaduddin Owaisi, who has led AIMIM since 2004 and represents Hyderabad in Parliament, embodies the Razakars’ violent legacy. On April 2, 2025, Owaisi tore the Waqf Bill in Parliament—a symbolic act of defiance against India’s secular framework, mirroring the Razakars’ resistance to Indian integration. The thread paints him as a modern Razakar, driven by the same anti-Hindu hatred that fueled the 1947-48 genocide. AIMIM’s reverence for Bahadur Yar Jung, who envisioned an Islamic Hyderabad under Sharia Law, reveals Owaisi’s true intentions: to revive the Razakars’ genocidal agenda and eradicate Hindus, just as his predecessors did. His party’s historical alignment with the Pakistan Movement, as noted in the Wikipedia entry on Bahadur Yar Jung, further proves his anti-national stance, showing his loyalty lies more with Pakistan than India.

The Bigger Picture: A Threat to India’s Unity

Owaisi’s AIMIM has controlled the Hyderabad Lok Sabha seat since 1984, first under his father, Salahuddin Owaisi, and now under him, demonstrating the party’s dangerous influence. With roots in the Razakars—a group responsible for the deaths of tens of thousands of Hindus — Owaisi poses a severe threat to India’s unity. His actions, like tearing the Waqf Bill, signal his intent to undermine India’s secular fabric and revive the horrors of the past, making him a villain who seeks to destabilize the nation and continue the Razakars’ legacy of violence against Hindus.

Owaisi’s Deceptions: Exploiting the Waqf Board for Personal Gain

Beyond his violent legacy, Owaisi’s hypocrisy is evident in his exploitation of the Waqf Board. While the Waqf Board claims that its properties—worth millions—are dedicated to Allah for the benefit of the Muslim community, Owaisi and other rich Muslims use these lands for personal enrichment. Owaisi himself owns properties worth over ₹3000 crores, as per his asset declarations during elections, while poor Muslims see no benefits from Waqf revenues. A 2006 Justice Sachar Committee report highlighted the mismanagement of Waqf properties, noting that despite their vast potential to generate ₹120 billion annually, the boards’ revenues remain low due to corruption and elite control. Owaisi’s actions show he cannot be trusted—he preaches communal welfare but ensures that Waqf wealth benefits only wealthy Muslims like himself, leaving the poor in his community destitute.

Conclusion: A Villain with a Bloody Past

Asaduddin Owaisi is a villain with a bloody past, directly linked to the Razakars’ genocide of Hindus in 1947-48. His leadership of AIMIM, an organization born from extremist roots, and his anti-national actions—like tearing the Waqf Bill—reveal his intent to undermine India and revive the Razakars’ anti-Hindu agenda. Add to this his deceitful exploitation of the Waqf Board, where he amasses wealth while neglecting poor Muslims, and Owaisi emerges as a dangerous, untrustworthy figure. He is an anti-India force, a modern-day Razakar, and a threat to the nation’s unity and harmony.

Sita-Ram Hridayam — The Heart of Sita and Ram

A poetic scripture of love, silence, exile, and eternal devotion.

Part 1: “In His Silence, I Hear My Name” (Sita’s Voice)
He does not say,
“I love you.”

But when he gathers dry leaves
so I sleep soft,
when he tastes water before I drink,
I know —
he loves deeper than words.

They say he is Dharma.
I know.

But he is also the hand
that shields my feet from thorns,
the voice that breaks only
when he says my name.

Part 2: “The Weight of the Sky” (Ram’s Voice)
They call me prince, warrior, exile.
But when I see her walk barefoot beside me,
I forget my titles.

I remember only this:
She chose me, even when the world did not.

She is not behind me.
She is the space I walk toward.

She is the reason I do not break,
even when the world tears open in war.

Part 3: “Hanuman’s Gaze” (Hanuman’s Voice)
I have seen gods.
I have seen sages.

But when I saw her in Ashoka Vana,
wrapped in sorrow, clothed in flame —
I knew:
She is patience made divine.

And when I saw him weep
in longing, not defeat —
I knew:
He is not just king. He is lover,
and love itself is God.

Part 4: “Their Eyes Spoke” (The Reunion)
No words were spoken.
The sky held its breath.

He looked at her.
She looked at him.

In that gaze:
the exile ended,
the war ended,
time itself paused to bow.

He did not ask,
“Are you still mine?”

Because he knew —
In every fire, she had carried his name.

And she knew —
Even in war, he had carried her image.

Part 5: “The Heart Never Exiles”
Thrones may fall.
Bodies may age.
Forests may wither.

But what Sita and Ram share —
is not bound by crowns, wounds, or lifetimes.

It is the heart’s song,
the soul’s vow,
the still fire that neither wind nor war can break.

Sita’s Thoughts, Walking Behind Ram

He walks ahead —
a bow on his shoulder,
the sky on his back.

I walk behind —
with prayers in my breath,
and the world in my eyes.

Each step he takes,
the forest becomes softer.
Even the stones forget to hurt,
when he walks before them.

I carry no weapon.
But I carry love —
and that, too,
can silence demons.

People think I followed him out of duty.
But truth is —
even in gold palaces,
my heart was already in the forest,
if he was not beside me.

He guards the path.
I guard the peace in his heart.
His strength is in battle —
mine, in waiting, in watching,
in being.

Sometimes, when he turns
and checks if I’m close,
I smile.

Because even the Lord of the Universe
wants to make sure
I haven’t strayed too far from his love.

The world may call him a king.
But to me,
he is my temple —
and every step behind him
is a prayer.