Rimple Sanchla's Blog, page 20

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.

Love of Siya Ram

When Eyes First Met

He saw her in the garden,
She looked away — but the wind stopped.
Even the flowers forgot to bloom.
The earth had found its center.

In that one glance, Shri Ram saw not just a bride, but the goddess of purity. Sita saw not just a prince, but the soul she had always known. No words passed — because love bowed in silence.

Love in Exile

He had a bow.
She had a smile.
The forest bowed to both.

No palace, no throne, yet she walked behind him like devotion follows divinity. They had nothing — yet the trees whispered, “They are kings.”
In their humble hut lived heaven.

The Full Moon in Separation

She in Lanka,
He in tears.
But between them,
The moon carried messages.

Even the stars could not sleep as Sita wept beneath them. And Ram, holding her hairpin close to his heart, let the wind become his prayer. Distance did not break love — it deepened it.

Love Beyond Fire

She walked through fire.
He stood still — not as judge,
But as flame.

Sita’s purity could not be tested — only revealed. Ram knew. But the world needed light to understand their fire. And fire itself became her witness. Love stood untouched by smoke.

The Homecoming

No music played.
Yet Ayodhya danced.
Because she returned,
And he smiled.

When Sita returned beside Ram, the sun rose softer, the bells rang sweeter, and even the sky looked golden. The kingdom knew — Lakshmi and Narayana had come home.

A Divine Ode to Shri Ram: The Eternal Light of Compassion and Grace

In the gentle rustle of leaves and the tender hum of the wind, the name of Shri Ram echoes—a melody of divinity, a whisper of eternal love. On this sacred day of Ram Navami, we turn our hearts to the luminous figure of Shri Ram, as painted in the soulful verses of Tulsidas in Ramcharitmanas and the divine bhajans of Sant Thyagaraja. Through their words, Shri Ram emerges not just as a king or a warrior, but as the embodiment of grace, compassion, and unshakable righteousness—a light that guides us through the darkest forests of life.

Shri Ram, the Maryada Purushottam, the ideal of human virtue, walks with a quiet strength that needs no proclamation. His life is a song of sacrifice, a dance of duty, and a river of love that flows for all—be it the humblest squirrel or the mightiest king. Tulsidas, with his poetic heart, pours this essence into his dohas, while Thyagaraja, with his musical soul, weaves it into bhajans that lift us closer to the divine. Together, they gift us a Shri Ram who is both celestial and earthly, infinite yet intimate.

Imagine Shri Ram in the forests of exile, his feet kissed by the earth, his eyes reflecting the sorrows and joys of those around him. He is the protector who wields the bow, yet the lover who cradles Sita’s heart. He is the brother who stands by Lakshman, the son who bows to Dasharatha’s will, and the friend who embraces Sugriva and Hanuman with boundless trust. In every step, he teaches us that true strength lies in humility, true victory in compassion.

Tulsidas’ Tribute to Shri Ram

In Ramcharitmanas, Tulsidas crafts a vision of Shri Ram that glows with divinity. One of his beloved dohas captures the essence of Ram’s grace:

Doha (Awadhi):
रामचंद्र के भजन बिना, कैसे उतरै पार।
तुलसी संत समागम बिनु, भवसागर दुखदार।।

Transliteration:

Rāmachandra ke bhajan binā, kaise utarai pāra.
Tulasī santa samāgama binu, bhavasāgara dukhadāra.

Meaning:

“Without singing the praises of Ramchandra, how can one cross the ocean of existence? Tulsidas says, without the company of saints, the worldly sea remains full of sorrow.”

Here, Tulsidas tells us that Shri Ram is not just a name but a bridge—a bridge of devotion that carries us beyond life’s trials. To chant his name is to feel his presence, to rest in his mercy.

Thyagaraja’s Melody of Devotion

Sant Thyagaraja, the saint of the south, pours his love for Shri Ram into his bhajans, sung in Telugu. His compositions are like flowers offered at Ram’s feet. One such divine piece is:

Bhajan (Telugu):

రామ భక్తి సామ్రాజ్యము నీదేరా
రామ నీ నామమే జీవన సారమురా

Transliteration:
Rāma bhakti sāmrājyamu nīderā
Rāma nī nāmame jīvana sāramurā

Meaning:
“O Rama, the empire of devotion belongs to you alone. Your name, O Rama, is the essence of life.”
Through this bhajan, Thyagaraja surrenders to Shri Ram, declaring that his name is the nectar that sustains the soul. It is a call to lose ourselves in Ram’s love, to let his compassion wash over us like a monsoon rain.

The Beauty of Shri Ram’s Spirit

Shri Ram’s life is a canvas of divine hues—each moment a stroke of beauty, each choice a testament to love. When he lifts the bow to free Ahilya from her curse, we see his mercy. When he accepts Vibhishana, Ravana’s brother, we see his forgiveness. When he weeps for Sita, we see his humanity. And when he returns to Ayodhya, lighting lamps of joy, we see his triumph—not over others, but over the shadows within.

Tulsidas and Thyagaraja show us a Shri Ram who is the sun of righteousness, yet the moon of tenderness. He is the warrior who battles evil, yet the sage who cradles peace. On Ram Navami, as we sing his glories and light our diyas, let us not just celebrate a king, but embrace a friend—a divine companion who walks with us, whispering courage, kindness, and hope.

Let the dohas of Tulsidas fill our hearts with devotion, and the bhajans of Thyagaraja lift our spirits to the heavens. For in Shri Ram, we find the divine made simple, the eternal made near—a love so pure, it transforms us all.

Jai Shri Ram! Jai Siya Ram! Ram Lakshman Janaki, Jai bolo Hanuman Ki!

Shubh Ram Navami to all