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1800 Thu Mar10 2016 LESSONS from INSIGHT-NET-FREE Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) through Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JC Please render exact translation in your mother tongue to this Google Translation as a lesson of this University in 105 Classical Languages- Increasing threats to the democratic-secular Indian polity from the Hindutva organizations - a concise document on the anti-national game-plan of the RSSin 105 Classical Languages- in 105 Classical Languages- Tamil-Malayalam–Bengali-Hindi
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Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JC

Please render exact translation in your mother tongue to this Google Translation as a lesson of this University

in 105 Classical Languages-

in 105 Classical Languages-


Lessons From Gautama Buddha That Will Help You Win At Life

you ever wondered why all the statues that you see of the Buddha show
him as calm, cool and smiling? Well, because Gautam Buddha had found the
secrets of life by discovering the harsh realities of life. He had his
ego completely annihilated and found the
beauty of present moments. To be calm and cool like him, you will have to take in a few of his observations about life. Here you go…

1. “Three things cannot be hidden: the sun, the moon and the truth.”

Lessons From Gautam Buddha That Will Help You Win At Life

No matter how much
you try to conceal the truth, it will be known one day or the other.
It’s foolish to cover up lies because the truth reveals itself in the
most honest way.

2. “You will not be punished for your anger; you will be punished by your anger.”

Lessons From Gautam Buddha That Will Help You Win At Life

Anger is a lethal weapon. Apart from slaying the enemy, it also slays you. When you’re angry,
your words deceive you and they hurt others. Therefore, it’s advisable
to remain silent and not speak when something annoys you.

3. “You can search throughout the entire
universe for someone who is more deserving of your love and affection
than you are yourself, and that person is not to be found anywhere. You,
yourself, as much as anybody in the entire universe, deserve your love
and affection.”

Lessons From Gautam Buddha That Will Help You Win At Life

often expect to receive love and affection from others. In that
process, we start neglecting ourselves. We try too hard to get
attention. However, we forget that loving one’s own self comes before
loving others. You cannot love selflessly, until and unless you
understand yourself.

4. “We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.”Lessons From Gautam Buddha That Will Help You Win At Life
message here is to think happy thoughts that will keep you happy
throughout the day. Being optimistic is better than having negative
thoughts. Seeing the glass half-full is a way better perspective than
seeing the glass half empty.

5. “You only lose what you cling to.”
Lessons From Gautam Buddha That Will Help You Win At Life

attached to a thing is the biggest mistake we can make in our lives. It
is when we get too dependent on it that we start losing it.

“Believe nothing, no matter where you read it, or who said it, no
matter if I have said it, unless it agrees with your own reason and your
own common sense.”
Lessons From Gautam Buddha That Will Help You Win At Life

an awakening quote! Here, Buddha wants us to learn from our own
experiences and not from the reviews of others. What suits one person
may not necessarily suit another.

7. “Physical charms attract the eyes, goodness attracts the mind.”

Lessons From Gautam Buddha That Will Help You Win At Life

looks are an asset - however, a good character is an identity. It’s
completely wrong to judge someone only by their looks and not by their

“Just as on a rubbish heap swept up on a main road a purely fragrant,
delightful lotus might there spring up, even so amidst those rubbish
heaps (of men) does the savaka of the Perfectly Enlightened One outshine in insight the blind puthujjana”
Lessons From Gautam Buddha That Will Help You Win At Life

if you’re surrounded by filth, but you’re strong enough to resist the
bad, you will grow like a lotus in a mud lake. If you’re a student, with
hard work, you will outshine all other ordinary students.

9. “When you like a flower, you just pluck it. But when you love a flower, you water it daily.Lessons From Gautam Buddha That Will Help You Win At Life

Buddha teaches us the difference between love and lust. In love, you nurture a relationship. In lust, you only satisfy your physical needs.

10. “A jug fills drop by drop.”
Lessons From Gautam Buddha That Will Help You Win At Life

small is the mantra for finishing big. It doesn’t matter if your start
is a small attempt. If you keep at it steadily, you will achieve what
you want to one day.

11. “It is better to travel well than to arrive.”
Lessons From Gautam Buddha That Will Help You Win At Life

is one big journey and you’re a traveller. It’s better to live and
travel well, than thinking about the future and losing your peace of
mind. Living the fullest in the present is the best way to enjoy life,
rather than living in the past or the future.

Increasing threats to the democratic-secular
Indian polity from the Hindutva organizations - a concise document on
the anti-national game-plan of the RSS

The 20th century
descriptions of this 1% RSS chitpavan brahmins list inordinate
frugality, untrustworthiness, conspiratorialism, phlegmatism not only
murder democracy but also the real spirituality of this nation.
true cultural identity of this country is Jambudvipan that is Prabuddha
Bharath since all belong to the same race with Buddha Nature practicing
equality, fraternity and liberty as enshrined in the Constitution based
on Dhamma.

From its inception, the RSS has been dominated by the
Brahminical elite, especially the Chitpawan Brahmins, who regard
themselves as a cut above the rest.
Chitpawans’ domination in the Sangh’s highest echelons has been almost total.

a century ago, Dr. Ambedkar surveyed the existing data on the physical
anthropology of the different castes in his book The Untouchables.  He
found that the received wisdom of a racial basis of caste was not
supported by the data, e.g.: The table for Bengal shows that the Chandal
who stands sixth in the scheme of social precedence and whose touch
pollutes, is not much differentiated from the Brahmin () In Bombay the
Deshastha Brahmin bears a closer affinity to the Son-Koli, a fisherman
caste, than to his own compeer, the Chitpavan Brahmin.

brahmin demonstrates younger maternal component and substantial
paternal gene flow from West Asia, thus giving credence to their recent
Irano-Scythian ancestry from Mediterranean or Turkey, which correlated
well with European-looking features of this caste. This also explains
their untraceable ethno-history before 1000 years, brahminization event
and later amalgamation by Maratha.”

“… non-recombining
uniparental contributions in Chitpavan-brahmin Mediterranean or East
European type as shown by 20% (HV, U3) mtDNA lineages and highly
frequent (R1a and L) Y-haplogroups. The admixture and PC analyses
(Figure 3a, b) reflected genetic association of Chitpavan-brahmin with
Iranian, Ashkenazi-Jews (Turkey), Greeks (East Europe) and to some
extent with Central Asian Turkish populations elucidating their distinct
Nordic, “Scytho-Iranian” ancestry.

The Caucasian link of
Chitpavan-brahmin has also been inferred from biparental microsatellites
variations (Figure 3c). The observed genomic analyses asserted the
ethnographical fact that Chitpavan-brahmin share ancestry with
conspicuously European-looking Pagan or Alpine group, who under
religious pressure had migrated from Anatolian Turkey or East Europe to
Gujarat coast probably via sea-vessel. Besides, their documented history
is untraceable beyond 1000 years, further indicating that they were not
part of the original Vedic migrations (early Indo-European) on the west
coast. Therefore, the present genome analyses provide conclusive
evidence of their recent migration, genesis, and expansion after they
migrated from “Sopara” (India’s western trade zone) to geographically
isolated Konkan-region, where they adopted “Konkani” language, and
cultivated cash crop. Their considerable genetic affinity with Maratha
caste further corroborated the prevalent norm that few of the dynamic
and intelligent Chitpavans were “Brahmanized” for performing religious
rituals in King Shivaji’s court (elite Maratha group) and some members
were given the title of “Peshwa” or Minister for managing the
administration of Maratha kingdom, which was extended farther north
after King’s death under their rule. We observed 15% similar HVS -1
sequence motif (M4 lineage) between Chitpavan-brahmin and Bene-Israeli
(or Indian Jews), probably suggesting similar indigenous Paleolithic
contribution. Compared to Desasth-brahmin, Kokanasth-brahmin showed
lowest biparental diversity, younger age of population based upon Tau
value, larger genetic affinity with West Asians plus East Europeans
suggesting their recent descent, in absence of bottleneck effect.


comprehensive genomic analyses showed divergent paternal and maternal
ancestry of studied four castes correlating well with their varied
migration and exchequer demographic histories. The distribution and
admixture of Western-Eurasian-specific mtDNA and Y-chromosomal
haplogroups lend support to the diverse genesis of western ranked
castes. The asymmetrical Proto-Asian component and Western-Eurasian
admixture in two brahmin castes explained the “Scytho-Dravidian” origin
of elite, ancient Desasth-brahmin and much recent “Irano-Scythian”
ancestry (West Asia, East Europe) of Chitpavan-brahmin. Maratha and
Dhangar have significant Pleistocene gene pool corroborating their
“Proto-Asian” origin.

Maratha warrior caste has experienced gene
flow from Anatolian agriculturist (J2) supporting the conglomeration of
migrant agricultural communities. The recombining STR loci did not
reveal significant difference in population structure attributing to
hypergamy between Brahmins and Maratha, and shared ancestry of Dhangar
and Maratha. This study interestingly surmises the synchronization of
caste stratification with West-Eurasians admixture in “Gangetic” plains,
which spread in western territory due to demographic and economic

On KoBras (the Konkanastha Chitpavan Brahmin Community) of West India

Chitpavan or Chitpawan, are Brahmins native to the Konkan predominantly
Hindu, but with a sizeable Christian Protestant.Until
Until the
18th century,the Chitpavans were not esteemed in social ranking, and
were indeed considered by other Brahmin tribes as being an
caste of Brahmins.It remains concentrated in Maharashtra but also has
populations all over India & d  rest of the world.(USA & UK.)

to Bene Israeli legend, the Chitpavan and Bene Israel are descendants
from a group of 14 people shipwrecked off the Konkan coast.
group converted to Hinduism as Chitpavan Brahmins, the other remained
Jewish or Bene Israel.The Konkan region has been inhabited by
immigrant groups including the Parsis, the Bene Israelis, the
Kudaldeshkar Gaud Brahmins, and the Konkani Saraswat Brahmins, and
Chitpavan Brahmins were the last of these immigrant arrivals.The
Satavahanas were great sanskritisers. It is possibly at their time that
new group of Chitpavan Brahmins were formed.Also, a reference to
the Chitpavan surname Ghaisas, written in Prakrut Marathi can be seen
a tamra-pat (bronze plaque) of the Year 1060 A.D. belonging to
the King Mamruni of Shilahara Kingdom, found at Diveagar in Konkan.
the accession of Balaji Bhat and his family to the supreme authority of
the Maratha Confederacy, Chitpavan immigrants began arriving
masse from the Konkan to Pune where the Peshwa offered all important
offices his fellow-castemen. The Chitpavan kin were rewarded with
relief and grants of land. Historians cite nepotism and corruption as
causes of the fall of the Maratha Empire in 1818. Richard Maxwell Eaton
that this rise of the Chitpavans is a classic example of social rank
rising with political fortune. The alleged haughty behavior by the
Chitpvans caused conflicts with other communities which
manifested itself as late as in 1948 in the form of anti-Brahminism
after the killing of
Mahatama Gandhi by Nathuram Godse, a Chitpavan.
Bal Gangadhar Tilak After the fall of the Maratha Empire in 1818, the
Chitpavans lost
their political dominance to the British. The
British would not subsidize the Chitpavans on the same scale that their
caste-fellow, the Peshwas had
done in the past. Pay and power was now
significantly reduced. Poorer Chitpavan students adapted and started
learning English because of
better opportunities in the British
administration. Some of the strongest resistance to change also came
from the very same community.
Jealously guarding their Brahmin
stature, the orthodox among the Chitpavans were not eager to see the
Shastras challenged, nor the conduct of
the Brahmins becoming
indistinguishable from that of the Sudras. The vanguard and the old
guard clashed many times. The Chitpavan
community includes two major
politicians in the Gandhian tradition: Gopal Krishna Gokhale whom he
acknowledged as a preceptor, and
Vinoba Bhave, one of his
outstanding disciples. Gandhi describes Bhave as the Jewel of his
disciples, and recognized Gokhale as his political guru.
strong opposition to Gandhi also came from within the Chitpavan
community. V D Savarkar, the founder of the Hindu nationalist
ideology Hindutva, was a Chitpavan Brahmin. Several members of the
Chitpavan community were among the first to embrace the
ideology, which they thought was a logical extension of the legacy of
the Peshwas and caste-fellow Tilak. These Chitpavans felt out of
with the Indian social reform movement of Mahatama Phule and the mass
politics of Mahatama Gandhi. Large numbers of the community
to Savarkar, the Hindu Mahasabha and finally the RSS. Gandhi’s assassins
Narayan Apte and Nathuram Godse, drew their inspiration
from fringe
groups in this reactionary trend. The Chitpavans have considered
themselves to be both warriors and priests.The willingness of the
to enter military and other services. The Hindu Chitpavan Brahmins
celebrate several festivals according to the Hindu Calendar.
the Chitpavan Brahmins were a community of astrologers and priests who
offer religious services to other communities.
The 20th century
descriptions of the Chitpavans list inordinate frugality,
untrustworthiness, conspiratorialism, phlegmatism. Agriculture was the
major occupation in the community, practised by the those who possess
arable land. Later, Chitpavans became prominent in various white
jobs and business. Most of the Chitpavan Brahmins in Maharashtra have
adopted Marathi as their language. Till the 1940s, most of the
in Konkan spoke a dialect called Chitpavani Konkani in their homes.
Even at that time, reports recorded Chitpavani as a fast
language. But in Dakshina Kannada District and Udupi Districts of
Karnataka, this language is being spoken in places like Durga
Maala of Karkala taluk and also in places like Shishila and Mundaje of
Belthangady Taluk.There are no inherently nasalized vowels in
Marathi whereas the Chitpavani dialect of Marathi does have nasalized
vowels.Earlier, the Deshastha Brahmins believed that they were
highest of all Brahmins, and looked down upon the Chitpavans as parvenus
(a relative newcomer to a socioeconomic class), barely equal to the
of dvijas. Even the Peshwa was denied the rights to use the ghats
reserved for Deshasth priests at Nashik on the Godavari.This usurping
power by Chitpavans from the Deshastha Brahmins resulted in intense
rivalry between the two Brahmin communities which continued in late
British India times. The 19th century records also mention Gramanyas or
village-level debates between the Chitpavans, and two other
namely the Daivajnas, and the Chandraseniya Kayastha Prabhus. This
lasted for about ten years.Half a century ago,Dr.Ambedkar
the existing data on the physical anthropology of the different castes
in his book The Untouchables.He found that the received
wisdom of a
racial basis of caste was not supported by the data,e.g.:The table for
Bengal shows that the Chandal who stands sixth in the
scheme of
social precedence and whose touch pollutes, is not much differentiated
from the Brahmin () In Bombay the Deshastha Brahmin
bears a closer
affinity to the Son-Koli, a fisherman caste, than to his own compeer,
the Chitpavan Brahmin.  The Mahar, the Untouchable of
the Maratha
region, comes next together with the Kunbi, the peasant.  They follow in
order the Shenvi Brahmin, the Nagar Brahmin and the
Maratha. These results () mean that there is no correspondence between
social gradation and physical differentiation in Bombay.
A remarkable
case of differentiation in skull and nose indexes, noted by Dr.
Ambedkar, was found to exist between the Brahmin and the
Chamar of Uttar Pradesh. But this does not prove that Brahmins are
foreigners, because the data for the U.P. Brahmin were
found to be
very close to those for the Khattri and the untouchable Chuhra of
Panjab.  If the U.P. Brahmin is indeed foreign to U.P., he is by
means foreign to India, at least not more than the Panjab
untouchables. This confirms the scenario which we can derive from the
and ItihAsa-PurANa literature:the Vedic tradition was brought
east from d Vedic heartland by Brahmins who were physically
 from the lower castes there, when the heartland in
Punjab-Haryana at its apogee exported its culture to the whole
Aryavarta (comparable to
the planned importation of Brahmins into
Bengal and the South around the turn of the Christian era).  These were
just two of the numerous
intra-Indian migrations of caste
groups.Recent research has not refuted Ambedkars views. A press report
on a recent anthropological survey
led by Kumar Suresh Singh
explains:English anthropologists contended that the upper castes of
India belonged to the Caucasian race and the
rest drew their origin
from Australoid types.The survey has revealed this to be a
myth. Biologically and linguistically, we are very mixed, says
Singh () The report says that the people of India have more genes in
common, and also share a large number of morphological traits. 
is much greater homogenization in terms of morphological and genetic
traits at the regional level, says the report. For example, the
of Tamil Nadu (esp.Iyengars) share more traits with non-Brahmins in d
state than with fellow Brahmins in western or northern India.
sons-of-the-soil theory also stands demolished. The Anthropological
Survey of India has found no community in India that cant remember
migrated from some other part of the country.Internal migration
accounts for much of India’s complex ethnic landscape, while there is
evidence of a separate or foreign origin for the upper castes.Among
other scientists who reject the identification of caste (varNa) with
on physical-anthropological grounds, we may cite Kailash C.
Malhotra:Detailed anthropometric surveys carried out among the people
Uttar Pradesh, Gujarat, Maharashtra, Bengal and Tamil Nadu revealed
significant regional differences within a caste and a closer
between castes of different varnas within a region than between
sub-populations of the caste from different regions. On the
basis of
analysis of stature, cephalic and nasal index, H.K. Rakshit (1966)
concludes that the Brahmins of India are heterogeneous & suggest
of more than one physical type involving more than one migration of
people.A more detailed study among 8 Brahmin castes in
on whom 18 metric,16 scopic and 8 genetic markers were studied, revealed
not only a great heterogeneity in both morphological
and genetic
characteristics but also showed that 3 Brahmin castes were closer to
non-Brahmin castes than [to the] other Brahmin castes. 
Majumdar and K.C. Malhotra (1974) observed a great deal of heterogeneity
with respect to OAB blood group system among 50 Brahmin
spread over 11 Indian states. The evidence thus suggests that varna is a
sociological and not a homogeneous biological entity.–rss-chief-072901011.html

Indians are descendants of Hindutva culture: RSS chief
Bhagwat said if inhabitants of England are English, Germany are Germans
and USA are Americans then why all inhabitants of Hindustan are not
known as Hindus.

Printer Friendly Version

Equip Ideologically To Challenge The Anti-National RSS

By Shamsul Islam

13 August, 2015

Photo Courtesy: The Hindu

from India and abroad who are concerned about the increasing threats to
the democratic-secular Indian polity from the Hindutva organizations
have been writing to me for preparing a concise document on the
anti-national game-plan of the RSS and other like-minded offshoots. The
need of such a document is rightly felt for countering the Hindutva
propaganda at all levels. The following document is an attempt to
accomplish this objective. It is hoped that equipped with this document
all those who love India as a democratic-secular nation would be able to
challenge the fountain-head of the Hindutva politics. This document is
based solely on the documents drawn from the RSS archives.
This document underlines the following cardinal principles of the RSS world view:


Hitler is a great hero for RSS. The RSS as great champions of Hindutva
want to deprive minorities of their all civil and human rights
shamelessly and openly adhering to the totalitarian models of Hitler.
This fascist outlook towards minorities specially Muslims and Christians
was clearly elaborated by the senior ideologue of the RSS, MS
Golwalkar, in his book, We or Our Nationhood Defined. This book
published in the year 1939, gives an insight into the thinking of the
RSS leadership. We find Golwalkar in this book idealizing the Nazi
cultural nationalism of Hitler in the following words:

Race pride has now become the topic of the day. To keep up the purity of
the Race and its culture, Germany shocked the world by her purging the
country of the Semitic Races—the Jews. Race pride at its highest has
been manifested here. Germany has also shown how well-nigh impossible it
is for Races and cultures, having differences going to the root, to be
assimilated into one united whole, a good lesson for us in Hindusthan to
learn and profit by.”
[MS Golwalkar, We Or Our Nationhood Defined, Bharat Publications, Nagpur, 1939, p. 35.]

unhesitatingly wanted to model his Hindu Rashtra or Nation on Hitler’s
totalitarian and fascist pattern as is clear from the following words of
his in the same book:

“It is worth bearing well in mind how
these old Nations solve their minorities [sic] problem. They do not
undertake to recognize any separate element in their polity. Emigrants
have to get themselves naturally assimilated in the principal mass of
the population, the National Race,by adopting its culture and language
and sharing in its aspirations, by losing all consciousness of their
separate existence, forgetting their foreign origin. If they do not do
so, they live merely as outsiders,bound by all the codes and conventions
of the Nation, at the sufferance of the Nation and deserving no special
protection, far less any privilege or rights. There are only two
courses open to the foreign elements, either to merge themselves in the
national race and adopt its culture, or to live at its mercy so long as
the national race may allow them to do so and to quit the country at the
sweet will of the national race. That is the only sound view on the
minorities [sic] problem. That is the only logical and correct solution.
That alone keeps the national life healthy and undisturbed. That alone
keeps the nation safe from the danger of a cancer developing into its
body politic of the creation of a state within a state.”
[MS Golwalkar, We Or Our Nationhood Defined, Bharat Publications, Nagpur, 1939, p. 47.]


and its fraternal organization, Hindu Mahasabha were very angry when
Indian Constituent Assembly adopted a democratic-Secular Constitution
under the supervision of Dr. BR Ambedkar. VD Savarkar as leader of
Hindutva believed:

“Manusmriti is that scripture which is most
worship-able afterVedas for our Hindu Nation and which from ancient
times has become the basis of our culture-customs, thought andpractice.
This book for centuries has codified the spiritualand divine march of
our nation. Even today the rules which are followed by crores of Hindus
in their lives and practiceare based on Manusmriti. Today Manusmriti is
Hindu Law”.
[VD Savarkar, ‘Women in Manusmriti’ in Savarkar Samagar
(collection of Savarkar’s writings in Hindi), vol. 4, Prabhat, Delhi, p.

The democratic-secular Indian Constitution was adopted
by the Constituent Assembly on November 26, 1949, RSSEnglish organ,
Organizer in an editorial on November 30, 1949, complained:

in our constitution there is no mention of the unique constitutional
development in ancient Bharat. Manu’s Laws were written long before
Lycurgus of Sparta or Solon of Persia. To this day his laws as
enunciated in the Manusmriti excite the admiration of the world and
elicit spontaneous obedience and conformity. But to our constitutional
pundits that means nothing”.

How loyal the RSS is to the Constitution of India can be known by the following statement of Golwalkar:

Constitution too is just a cumbersome and heterogeneous piecing
together of various articles from various Constitutions of the Western
countries. It has absolutely nothing which can be called our own. Is
there a single word of reference in its guiding principles as to what
our national mission is and what our keynote in life is? No!”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 238.]


the most prominent ideologue of the RSS like Savarkar, believed that
Casteism was a natural integral part of Hinduism. In fact, Golwalkar
went to the extent of declaring that Casteism was synonymous with the
Hindu nation. According to him, the Hindu people are none else but, “the
Virat Purusha, the Almighty manifesting himself… [according to purusha
sukta] sun and moon are his eyes, the stars and the skies are created
from his nabhi [navel] and Brahmin is the head, Kshatriya the hands,
Vaishya the thighs and Shudra the feet. This means that the people who
have this fourfold arrangement, i.e., the Hindu People, is [sic] our
God. This supreme vision of Godhead is the very core of our concept of
‘nation’ and has permeated our thinking and given rise to various unique
concepts of our cultural heritage.[Italics as in the original]
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, pp. 36-37.]


English organ of the RSS,Organizer (dated August 14, 1947) carried
afeature titled ‘mystery behind the bhagwa dhawaj’ (saffronflag) which
while demanding hoisting of saffron flag at theramparts of Red Fort in
Delhi, openly denigrated the choice of the Tri-colour as the National
Flag in the following words:
“The people who have come to power by
the kick of fate may give in our hands the Tricolour but it never be
respected and owned by Hindus. The word three is in itself an evil, and a
flag having three colours will certainly produce a very bad
psychological effect and is injurious to a country.”
Thus the National Flag was declared to be inauspicious and injurious for India!


RSS since its inception loves absolute power. Golwalkar while
addressing the 1350 top level cadres of the RSS at its headquarters at
Nagpur in 1940 declared:
“The RSS inspired by one flag, one leader
and one ideologyis lighting the flame of Hindutva in each and every
corner ofthis great land.”
[MS Golwalkar, Shri Guruji Samagar Darshan
(collected works of Golwalkar in Hindi), Bhartiya Vichar Sadhna,
Nagpur, nd, vol. I, p. 11.]
This slogan of one flag, one leader and
one ideology was directly borrowed from the programmes of the Nazi and
Fascist Parties of Europe.


On federalism Golwalkar sent the following message to the first session of the National Integration Council in 1961. It read:
federal form of government not only gives birth butalso nourishes the
feelings of separatism, in a way refuses torecognize the fact of one
nation and destroys it. It must be completely uprooted, constitution
purified and unitary form of government be established.”
Golwalkar, Shri Guruji Samagar Darshan (collected works of Golwalkar in
Hindi), Bhartiya Vichar Sadhna, Nagpur, nd, vol. III, p. 128.]
These have not been some stray ideas of the RSS ideologue on the Indian
The Bible of the RSS, Bunch of Thoughts, has an exclusive chapter
titled, ‘Wanted a unitary state’ in which Golwalkar presenting his
remedy to the federal set-upof India wrote:
“The most important and
effective step will be to bury deep for good all talk of a federal
structure of our country’s Constitution, to sweepaway the existence of
all ‘autonomous’ or semi-autonomous ‘states’within the one state viz.,
Bharat and proclaim ‘One Country, OneState, One Legislature, One
Executive’ with no trace offragmentational[sic], regional, sectarian,
linguistic or other types of pridebeing given a scope for playing havoc
with our integrated harmony.Let the Constitution be re-examined and
re-drafted, so as to establishthis Unitary form of Government…”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 227.]


like the Vishwa Hindu Parishad (VHP), Hindu Jagran Manch (HJM) and
Bajrang Dal (BD), and other affiliates of the RSS after using Gujarat as
a laboratory for religious cleansing of minorities specially Christians
and Muslims for last so many years are spreading their tentacle
throughout India. The leaflets containing highly provocative statements
like, “‘Muslims are filth of the gutter, don’t let them enter in your
houses’,or ‘Wherever Christian priests have gone in the world, they loot
thepeople. Lies and deceit are their religion. The Christian priests
teachpeople to tell lies, to steal in the name of religion…They curse
Hindus,and decry the Hindu religion. Awaken Hindus and struggle
againstthese thieves who lie, who rob you of your rights, and bring
thesepeople to their senses and put their pride in place’, or ‘One
additionin the population of Christians or Muslims is not only the
addition ofanti-Hindu but anti-national person.’”
[Leaflets circulated by the RSS offsprings like VHP, Hindu Jagaran Manch, and Bajrang Dal]

‘Holy’ book for the RSS cadres Bunch of Thoughts, has a long
chaptertitled as ‘Internal Threats’ in which Muslims and Christians are
described as threatnumber one and two respectively. This chapter opens
with the following statement:
“It has been the tragic lesson of the
history of many a country in theworld that the hostile elements within
the country pose a far greatermenace to national security then
aggressors from outside.”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 177.]

treating Muslims as hostile element number one he goes on to elaborate,
“Even to this day there are so many who say, ‘now there is no
Muslimproblem at all. All those riotous elements who supported Pakistan
have gone away once for all. The remaining Muslims are devoted toour
country. After all, they have no other place to go and they arebound to
remain loyal’….It would be suicidal to delude ourselves intobelieving
that they have turned patriots overnight after the creation ofPakistan.
On the contrary, the Muslim menace has increased ahundredfold by the
creation of Pakistan which has become aspringboard for all their future
aggressive designs on our country.”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, pp. 177-78.]

He goes on to spit venom against common Muslims in the following words:
the country there are so many Muslim pockets, i.e., so many ‘miniature
Pakistans’… The conclusion is that, in practically every place, there
are Muslims who are in constant touch with Pakistan over the
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 185.]

deliberating on the ‘Internal Threat’ number two, he says, “such is the
role of Christian gentlemen residing in our land today, out to demolish
not only the religious and social fabric of our life but also to
establish political domination in various pockets and if possible all
over the land.”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 193.]

Golwalkar, finally, following into the footsteps of Hitler had the followingsolution of the minority problem in India:
this stand point, sanctioned by the experience of shrewd oldnations,
the foreign races in Hindusthan must either adopt the Hinduculture and
language, must learn to respect and hold in reverenceHindu religion,
must entertain no idea but those of the glorification ofthe Hindu race
and culture, i.e., of the Hindu nation and must losetheir separate
existence to merge in the Hindu race, or may stay in thecountry, wholly
subordinated to the Hindu Nation, claiming nothing,deserving no
privileges, far less any preferential treatment not evencitizen’s
rights. There is, at least should be, no other course for themto adopt.
We are an old nation: let us deal, as old nations ought toand do deal,
with the foreign races who have chosen to live in our country.”
[MS Golwalkar, We Or Our Nationhood Defined, Bharat Publications, Nagpur, 1939, pp. 47-48.]

RSS hatred for Muslims and Christians does not mean that it accords
equality to other religious Indian minorities like Sikhs, Buddhist and
Jains. It does not accord the status of independent religions to
Sikhism, Buddhism and Jainism and treats them as part of Hinduism.


the RSS organ Organizer in its issue on the very eve of Independence,
dated 14 August, 1947, rejected the whole concept of a composite nation
(under the editorial title ‘Whither’): ”Let us no longer allow ourselves
to be influenced by false notions of nationhood. Much of the mental
confusion and the present and future troubles can be removed by the
ready recognition of the simple fact that in Hindusthan only the Hindus
form the nation and the national structure must be built on that safe
and sound foundation […] the nation itself must be built up of Hindus,
on Hindu traditions, culture, ideas and aspirations”.

Shamsul Islam is a former professor of Delhi University


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