Swami Vivekananda had a profound impact on Western scientists. This is from the website of Tesla Memorial Society of New York. Link
Nikola Tesla and Swami Vivekananda
by Mr. Toby Grotz, President, Wireless Engineering
Swami Vivekananda, late in the year l895, wrote in a letter to an English friend, “Mr. Tesla thinks he can demonstrate mathematically that force and matter are reducible to potential energy. I am to go and see him next week to get this new mathematical demonstration. In that case, the Vedantic cosmoloqy will be placed on the surest of foundations. I am working a good deal now upon the cosmology and eschatology of the Vedanta. I clearly see their perfect union with modern science, and the elucidation of the one will be followed by that of the other.” (Complete Works, Vol. V, Fifth Edition, 1347, p. 77).
Here Swamiji uses the terms force and matter for the Sanskrit terms Prana and Akasha. Tesla used the Sanskrit terms and apparently understood them as energy and mass. (In Swamiji’s day, as in many dictionaries published in the first half of the present century, force and energy were not alwavys clearly differentiated. Energy is a more proper translation of the Sanskrit term Prana.)
Tesla apparently failed in his effort to show the identity of mass and energy. Apparently he understood that when speed increases, mass must decrease. He seems to have thought that mass might be “converted” to energy and vice versa, rather than that they were identical in some way, as is pointed out in Einstein’s equations. At any rate, Swamiji seems to have sensed where the difficulty lay in joining the maps of European science and Advaita Vedanta and set Tesla to solve the problem. It is apparently in the hope that Tesla would succeed in this that Swamiji says: “In that case the Vedantic cosmology will be placed on the surest of foundations.” Unfortunately Tesla failed and the solution did not come till ten years later, in a paper by Albert Einstein. But by then Swamiji was gone and the connecting of the maps was delayed.
The Influence of Vedic Philosophy on Nikola Tesla’s Understanding of Free Energy
An Article by Toby Grotz
Web Publication by Mountain Man Graphics, Australia – Southern Autumn of 1997
Nikola Tesla used ancient Sanskrit terminology in his descriptions of natural phenomena. As early as 1891 Tesla described the universe as a kinetic system filled with energy which could be harnessed at any location. His concepts during the following years were greatly influenced by the teachings of Swami Vivekananda. Swami Vivekananda was the first of a succession of eastern yogi’s who brought Vedic philosophy and religion to the west. After meeting the Swami and after continued study of the Eastern view of the mechanisms driving the material world, Tesla began using the Sanskrit words Akasha, Prana, and the concept of a luminiferous ether to describe the source, existence and construction of matter. This paper will trace the development of Tesla’s understanding of Vedic Science, his correspondence with Lord Kelvin concerning these matters, and the relation between Tesla and Walter Russell and other turn of the century scientists concerning advanced understanding of physics. Finally, after being obscured for many years, the author will give a description of what he believes is the the pre-requisite for the free energy systems envisioned by Tesla.
Tesla’s Earlier Description of the Physical Universe
By the year 1891, Nikola Tesla had invented many useful devices. These included a system of arc lighting (1886), the alternating current motor, power generation and transmission systems (1888), systems of electrical conversion and distribution by oscillatory discharges (1889), and a generator of high frequency currents (1890), to name a few. The most well known patent centers around an inspiration that occurred while walking with a friend in a park in Budapest, Hungry. It was while observing the sunset that Tesla had a vision of how rotating electromagnetic fields could be used in a new form of electric motor. his led to the well known system of alternating current power distribution. In 1891 however, Tesla patented what one day may become his most famous invention. It is the basis for the wireless transmission of electrical power and is know as the Tesla Coil Transformer. It was during this year that Tesla made the following comments during a speech before the American Institute of Electrical Engineers:
“Ere many generations pass, our machinery will be driven by a power obtainable at any point in the universe. This idea is not novel… We find it in the delightful myth of Antheus, who derives power from the earth; we find it among the subtle speculations of one of your splendid mathematicians… Throughout space there is energy. Is this energy static or kinetic.? If static our hopes are in vain; if kinetic – and this we know it is, for certain – then it is a mere question of time when men will succeed in attaching their machinery to the very wheelwork of nature.” 
This description of the physical mechanisms of the universe was given before Tesla became familiar with the Vedic science of the eastern Nations of India, Tibet, and Nepal. This science was first popualized in the United States and the west during the three year visit of Swami Vivekananda.
Vedic Science and Swami Vivekananda
The Vedas are a collection of writings consisting of hymns, prayers, myths, historical accounting, dissertations on science, and the nature of reality, which date back at least 5,000 years. The nature of matter, antimatter, and the make up of atomic structure are described in the Vedas. The language of the Vedas is known as Sanskrit. The origin of Sanskrit is not fully understood. Western scholars suggest that it was brought into the Himalayas and thence south into India by the southward migrations of the Aryan culture. Paramahansa Yogananda and other historians however do not subscribe to that theory, pointing out that there is no evidence within India to substantiate such claims. 
There are words in Sanskrit that describe concepts totally foreign to the western mind. Single words may require a full paragraph for translation into english. Having studied Sanskrit for a brief period during the late 70’s, it finally occurred to this writer that Tesla’s use of Vedic terminology could provide a key to understanding his view of electromagnetism and the nature of the universe. But where did Tesla learn Vedic concepts and Sanskrit terminology? A review of the well known biographies by Cheney, Hunt and Draper, and O’Neil , , , reveal no mention of Tesla’s knowledge of Sanskrit. O’Neal however includes the following excerpt from an unpublished article called Man’s Greatest Achievement:
“There manifests itself in the fully developed being , Man, a desire mysterious, inscrutable and irresistible: to imitate nature, to create, to work himself the wonders he perceives…. Long ago he recognized that all perceptible matter comes from a primary substance, or tenuity beyond conception, filling all space, the Akasha or luminiferous ether, which is acted upon by the life giving Prana or creative force, calling into existence, in never ending cycles all things and phenomena. The primary substance, thrown into infinitesimal whirls of prodigious velocity, becomes gross matter; the force subsiding, the motion ceases and matter disappears, reverting to the primary substance.”
According to Leland Anderson the article was written May 13th, 1907. Anderson also suggested that it was through association with Swami Vivekananda that Tesla may have come into contact with Sanskrit terminology and that John Dobson of the San Francisco Sidewalk Astronomers Association had researched that association. 
Swami Vivekananda was born in Calcutta, India in 1863. He was inspired by his teacher, Ramakrishna to serve men as visible manifestations of God. In 1893 Swami Vivekananda began a tour of the west by attending the Parliament of Religions held in Chicago. During the three years that he toured the United States and Europe, Vivekananda met with many of the well known scientists of the time including Lord Kelvin and Nikola Tesla. 
According to Swami Nikhilananda:
Nikola Tesla, the great scientist who specialized in the field of electricity, was much impressed to hear from the Swami his explanation of the Samkhya cosmogony and the theory of cycles given by the Hindus. He was particularly struck by the resemblance between the Samkhya theory of matter and energy and that of modern physics. The Swami also met in New York Sir William Thompson, afterwards Lord Kelvin, and Professor Helmholtz, two leading representatives of western science. Sarah Bernhardt, the famous French actress had an interview with the Swami and greatly admired his teachings. 
It was at a party given by Sarah Bernhardt that Nikola Tesla probably first met Swami Vivekananda.  Sarah Bernhardt was playing the part of ‘Iziel’ in a play of the same name. It was a French version about the life of Bhudda. The actress upon seeing Swami Vivekananda in the audience, arranged a meeting which was also attended by Nikola Tesla. In a letter to a friend, dated February 13th, 1896, Swami Vivekananda noted the following:
…Mr. Tesla was charmed to hear about the Vedantic Prana and Akasha and the Kalpas, which according to him are the only theories modern science can entertain…..Mr Tesla thinks he can demonstrate that mathematically that force and matter are reducible to potential energy. I am to go see him next week to get this mathematical demonstration. 
Swami Vivekananda was hopeful that Tesla would be able to show that what we call matter is simply potential energy because that would reconcile the teachings of the Vedas with modern science. The Swami realized that “In that case, the Vedantic cosmology [would] be placed on the surest of foundations”. The harmony between Vedantic theories and and western science was explained by the following diagram:
BRAHMAN = THE ABSOLUTE
MAHAT OR ISHVARA = PRIMAL CREATIVE ENERGY
PRANA and AKASHA = ENERGY and MATTER
Tesla understood the Sanskrit terminology and philosophy and found that it was a good means to describe the physical mechanisms of the universe as seen through his eyes. It would behoove those who would attempt to understand the science behind the inventions of Nikola Tesla to study Sanskrit and Vedic philosophy.
Tesla apparently failed to show the identity of energy and matter. If he had, certainly Swami Vivekananda would have recorded that occasion. The mathematical proof of the principle did come until about ten years later when Albert Einstein published his paper on relativity. What had been known in the East for the last 5,000 years was then known to the West.
Brahman is defined as the one self existent impersonal spirit; the Divine Essence, from which all things emanate, by which they are sustained, and to which they return. Notice that this is very similar to the concept of the Great Spirit as understood by Native American cultures. Ishvara is the Supreme Ruler; the highest possible conception of the Absolute, which is beyond all thought. Mahat means literally the Great One, and is also interpreted as meaning universal mind or cosmic intelligence. Prana means energy (usually translated as life force) and Akasha means matter (usually translated as ether). Dobson points out that the more common translations for Akasha and Prana are not quite correct, but that Tesla did understand their true meanings.
The meeting with Swami Vivekananda greatly stimulated Nikola Tesla’s interest in Eastern Science. The Swami later remarked during a lecture in India, “I myself have been told by some of the best scientific minds of the day, how wonderfully rational the conclusions of the Vedanta are. I know of one of them personally, who scarcely has time to eat his meal, or go out of his laboratory, but who would stand by the hour to attend my lectures on the Vedanta; for, as he expresses it, they are so scientific, they so exactly harmonize with the aspirations of the age and with the conclusions to which modern science is coming at the present time”. 
Tesla and Lord Kelvin
William S. Thompson was one of the prominent scientists and engineers of the 1800s. He developed analogies between heat and electricity and his work influenced the theories developed by James Clerk Maxwell, one of the founders of electromagnetic theory. Thompson supervised the successful laying of the Trans Atlantic Cable and for that work was knighted Lord Kelvin. Kelvin had endorsed Tesla’s theories and proposed system for the wireless transmission of electrical power.  FootNOTE- Grotz PACE
Tesla continued to study Hindu and Vedic philosophy for a number of years as indicated by the following letter written to him by Lord Kelvin.
15, Eaton Place
May 20, 1902
Dear Mr. Tesla,
I do not know how I can ever thank you enough for the most kind letter of May, 10, which I found in my cabin in the Lucania, with the beautiful books which you most kindly sent me along with it: -“The Buried Temple”, “The Gospel of Bhudda”, Les Grands Inities”, the exquisite edition of Rossetti’s “House of Life”, and last but not least the Century Magazine for June, 1900 with the splendid and marvelous photographs on pp. 176, 187, 190, 191, 192, full of electrical lessons.
We had a most beautiful passage across the Atlantic, much the finest I have ever had. I was trying hard nearly all the way, but quite unsuccessfully, to find something definite as to the functions of ether in respect to plain, old fashioned magnetism. Apropos of this, I have instructed the publishers, Messrs. Macmillan, to send you at the Waldorf a copy of my book (Collection of Separate Papers) on Electrostatics and Magnetism. I shall be glad if you will accept it from me as a very small mark of my gratitude to you for your kindness. You may possibly find something interesting in the articles on Atmospheric Electricity which it contains.
Lady Kelvin joins me in kind regards, and I remain,
Yours always truly,
Thank you also warmly for the beautiful flowers 
Tesla and Russell
Walter Russell was one of the most accomplished artists, sculptors, writers and scientists of this century. His periodic chart of the elements accurately predicted the location and characteristics of four elements years before they were discovered in laboratories. These are now known as Deuterium, Tritium, Neptunium, and Plutonium. Russell apparently entered into a heightened state of awareness after being struck by lightning. He began several weeks of drawing and writing about the basic nature and make up of the physical universe. Russells’ family finally called the family doctor to determine if Russell should be committed to an mental institution. The doctor, upon seeing the results of Russells weeks of work, said that he did not know what Russell was doing, but that he definitely was not mad.
Although the exact time and occasion of their meeting has not yet been determined, Nikola Tesla and Walter Russell did meet and discuss their respective cosmologies. 14 Tesla recognized the wisdom and power of Russells’ teaching and urged Russell to lock up his knowledge in a safe for 1,000 years until man was ready for it. 
The Appearance of Free Energy
Or Why Free Energy has not yet Happened
Comments, Possibilities and Socio Economic Implications
Although Tesla did not accept many of the tenants of relativity and quantum theory and never made the connection between matter and energy, he did recognize the possibility of free and unlimited energy as demonstrated by the following statement.
Can Man control [the ] grandest, most awe inspiring of all processes in nature?…If he could do this, he would have powers almost unlimited and supernatural… He could cause planes to collide and produce his suns and stars, his heat and light. He could originate and develop life in all its infinite forms….[Such powers] would place him beside his creator, make him fulfill his ultimate destiny. 
We see that Tesla is asking a question, speculating, searching for an answer. If Tesla had developed free energy sources or learned how to manipulate space time and gravity, during the time of his most public and productive years, (up until about 1920), he would have had answers to those questions.
Tesla’s most misunderstood invention is popularly known as the “Death Ray”. It was simply a particle beam weapon which he proposed in 1937 and was fabricated under contracts with Alcoa Aluminum and the English and Italian governments.  It used electrostatic propulsion techniques and similar devices are being developed today by the Strategic Defense Initiative Organization (SDIO) and the US Army Strategic Defense Command. 
So we see that mankind has not yet harnessed the infinite power of the universe as envisioned by Nikola Tesla. The question remains, why not?
Free energy devices, if they are feasible, are not about smaller faster microcircuits or a bigger better mouse traps. This is a technology which may revolutionize the socio-economic status quo on planet Earth. At this moment the big pie is unevenly divided. One quarter of the population on this rock, the third stone from the sun, consumes three quarters of the yearly resource output. As one can easily deduce, from a brief study of world affairs, there are about three billion people who have just about had it with this scenario. There are wars starvation and strife in every nook and cranny of the planet. So what do we do about it?
Spaceship Earth Needs A Flight Plan
Either we divide the pie more evenly or we make the pie larger. The first option requires that our standard of living must fall so that the standard of living in the third world may rise. The second option allows us to maintain our standard of living while we help raise the standard of living of under privileged nations. This we must do. It is our destiny. It is our responsibility. It is our final test.
Thirty thousand people starve to death every day on this planet, most of them are children. Nations fight nations, war is part of our lives. What drives our economy in the western world, allows us to enjoy a high standard of living, a life of leisure compared to our neighbors south of the imaginary line called a border? Many answers both economic, social, political, and spiritual can be given. We do know that the standard of living that a nation enjoys is directly related energy consumption.
Energy drives the economies of nations and Tesla’s life long goal was to make electric power equally available to all people any where on this planet. He continued to promote his plan for the wireless transmission of power in the yearly interviews he gave on his birthday as late as 1940.  Electrical power allows on site processing of raw materials. Electrical power can run pumps from water wells in areas affected by drought. Electrical power delivered to the poverty stricken areas of the world can make the pie larger, can help bring about the needed economic equality which is our birth right.
Why hasn’t power been made equally available to all people and nations? Why haven’t the much touted free energy devices described by Tom Bearden, John Bedini, Bruce DePalma, and others ever materialized? Perhaps because “easy things are seldom done for the same reason that impossible things are rarely done: no one will pay for anything believed to be easy or impossible”.  Perhaps because when we talk about power there is more there than one would initially visualize. What we are talking about is personal power, national power, planetary power, karmic power and the power of love.
The sages tell us that in order to enjoy power we have to let go of power, to overcome ourselves. As an example this author can describe one of his recent experiences. After a very successful symposium celebrating the 100th year after Nikola Tesla arrived in the United States 21, a non profit corporation, 501(c)(3), was formed specifically to encourage and pursue research into the inventions and discoveries of Nikola Tesla. Two years later, after a second symposium, several of the founding members approached the board of directors with a proposal to validate Tesla’s claim that wireless transmission of power was possible. Board members suggested that permission be obtained from the FCC, an environmental impact statement be filed with the EPA, and we should go form “our own non profit corporation”. It was also decided that since there was no procedure to cover research, the organization could not be involved.
Another goal of the organization had been to establish a museum to be named the Nikola Tesla Museum of Science and Technology. We proposed that since 60 -70 billion dollars are given away to non profit organizations annually, we had as good a chance as any other organization for obtaining funding, for a museum or research. We reasoned that:
“Since only 16% of the museums in this country are science museums, this museum in honor of Nikola Tesla will help educate the public in technological areas. With the need for economic revitalization of industry in Colorado, 1986is the time to begin supporting the scientific education of our region. With the current statistics showing that the United States is falling behind the world technologically, the effort to educate the public is becoming more important, and the surge of public awareness of Nikola Tesla’s inventions makes him an appropriate namesake for a science and technology museum.” 
The board moved to table our proposal indefinitely.
What had happened? Of the 15 – 20 people that had started the organization only four remained as part of the governing body. Three of those members were opposed to research. The collective mind of the board of directors had become the antithesis of the momentum Tesla had gained in his lifetime. Unlike the independent inventor and businessman, the board was now composed of members who were bureaucrats and paper pushers for Fortune 500 companies. Tesla was a vegetarian, the board members all ate meat. Tesla did not ask for permission to be inventive and strike out on bold new adventures, the board needed approval from higher sources. The dichotomies were endless.
Tesla’s visions have been delayed for 89 years. The squabbling started with Thomas Edison, J.P. Morgan and Nikola Tesla himself. 24 It continues to this day. Perhaps the reason for the delay of wireless power transmission or free energy devices lies even deeper within the human psyche. Is it possible that we could compare the Tesla story to a biblical story? Bruce Gordan thinks so. In Gordan’s analysis Tesla’s attempt at building a prototype magnifying transmitter parallels Genesis 11:1-9. 
“The message; human curiosity and technological derring-do makes God nervous; God demolishes project, confounds language”. Gordan further outlines the the scenario as follows:
“When everything is perfect, the right time shows up.”  This is equivalent to saying, “Absolute knowledge in the hands of one whose heart is not yet tender, would be a terrible weapon.  We might postulate that technological developments do not occur until the planet is ready. The recent examination of the theory of Gaia credits the Earth with an intelligence. “Thousands of years ago, by means of seeing, sorcerers became aware that the Earth was sentinent and that its awareness could affect the awareness of humans.”  By implication of reciprocity the reverse could be true. The group or collective unconscious is still struggling with the result of quantum and relativity theory. We as a race were ready for nuclear power, every thing was perfect and the right time showed up. Soon we will have put the technology to good use or abandon it to insure our survival as a species.
SO WHAT DO YOU DO ABOUT IT
FREE ENERGY: CREATING AN IDEA WHOSE TIME HAS COME
Wireless transmission of power and free energy have not happened yet, perhaps we aren’t ready, perhaps the Earth isn’t ready. Pogo said it best, ” we have met the enemy and it is us.” In the Jungian view of collective unconscious, things happen when the time is right, we get what we agree to. We need a flight plan. And that plan must realize that:
WHEN THE POWER OF LOVE OVERCOMES THE LOVE OF POWER THERE WILL BE PEACE
[Source; Girls Lavatory, Boulder High School, Boulder, Colorado]
Described as “Post Industrial, neo-technical, teen-age graffiti.”
“So astounding are the facts in this connection, that it would seem as though the Creator, himself had electrically designed this planet….”
Nikola Tesla describing what is now known as Schumann Resonance (7.8 Hz) in “The Transmission of Electrical Energy Without Wires As A Means Of Furthering World Peace”, Electrical World And Engineer, January 7, 1905, PP 21-24.
There are deep secrets of the universe and human psychology buried in ancient Hindu philosophy. Many of these ideas have been lifted slyly by Westerners, appropriated and declared as their own original contributions. Rajiv Malhotra calls it the U Turn theory. See him speak on this theory here:
Congress Party ‘grand plan’ with AAP explained – Kejriwal fans please watch
An insightful post by Gautam Sen in “India Facts” about how Whites are bringing to fruition their 200 year old project to destroy the Hindus and take over their land. They know that Hinduism poses a big intellectual challenge to the hegemony of the church by presenting an alternative world view based on spiritual freedoms, critical thinking and minding one’s own business in religious matters. The idea of the Whites is to finish Hindus and Hinduism once and for all.
The Final Solution
By Gautam Sen
In the centuries to come, Adolf Hitler is likely to be anointed a Saint. In common with other Christian mass murderers like the conquistador Francis Xavier, the subjugator of Goa, Hitler too accomplished a cherished historic goal of Christianity. He destroyed the enemies of Christ the Saviour without mercy although he sought familiar secular goals as well. Christian rulers never shied away from genocide, as Charlemagne, the early ninth century Holy Roman Emperor, demonstrated by killing heathens en masse. His reign is revered as the origin of Europe, inspiring both Adolf Hitler and the founders of the European Union. Supreme Christian ideologues like Thomas Aquinas and Martin Luther also affirmed their support for torture and execution of unbelievers, always in the name of the Divine!
For countless centuries the elimination of Jewry had been earnestly sought and attempted in constant pogroms of shocking bloodlust. Adolf Hitler deployed scientific methods to pretty much wipe out European Jewry outside Russia, although it is that country, where Jews survived, which has been routinely accused of anti-Semitism. The Christian celebration of Hitler’s celestial achievement has had to be deferred because his unspeakably brutal methods provoked horror in the wider world, but, it may be surmised, church leaders and the devout quietly breathed a sigh of relief.
The supposed ‘murderers of Christ’ and enemies of the only faith had been dealt a blow of severity that curtailed their perceived poisonous presence in the midst of Europe’s Christian communities. In addition to the religious and mythological basis of Christian hatred of Judaism, its enormous intellectual prowess and footprint were regarded as a serious threat to Christian ideological ascendancy. Jewish fidelity to learning and intellectual traditions only grew stronger in the face of relentless oppression, the community surviving by cultivating the sacred word, when all else seemed to falter. It is a poignant echo of the survival of Hindus through the oral traditions of countless generations of Brahmins who passed on scriptural knowledge to their descendants even as they suffered mercilessly at the hands of barbarian iconoclasts.
The physical liquidation of European Jews was followed by their effective banishment to an unenviable Middle Eastern location. Jews may have felt they had no choice in the aftermath of the holocaust, but they have been placed in situation of permanent war, where their survival is not guaranteed. Tragically, a gifted community, whose intellectual and aesthetic attainments are without parallel, has been transformed into modern Spartans. Only the ability to fight wars is what ultimately counts for a Jew because survival must take priority over other goals. The apparent influence of the US Jewish lobby is a paradoxical confirmation of the plight of the Jewish people, obliged to defend a homeland under permanent siege and an existential situation inimical to the integrity of the intellectual and spiritual traditions of Judaism.
Hindus and their spiritual and intellectual purveyors, Brahmins, are the other community sullenly detested by Christianity. This is the one other group that poses a serious ideological challenge, with a radically alternative perspective to the Christian worldview, which has been its enduring camouflage for white European world domination. The physical liquidation of Brahmins, considered the key to the survival of Hinduism as a faith, is judged unnecessary because the destruction of their spiritual and religious integrity will apparently suffice to subdue them. As a prelude, determined and successful efforts have been made to divide Hindus along caste axes within India itself. Once Indian caste identities were distorted and deepened by British officials in the nineteenth century, it became feasible to engage in massive political intervention within Indian society itself.
The strategy adopted, to which all Christian denominations have since adhered unwaveringly over time, is to portray Hinduism as purely a vehicle for oppression by the upper castes, especially Brahmins. They equate Hinduism with caste alone and successfully portrayed it as a form of egregious racial oppression, akin to apartheid that cannot be tolerated. In the past few months, huge strides have been taken by church lobbyists in Europe and the UK to ensure official condemnation of caste as a form of oppression, the subtext identifying it with racism. Some Hindu groups in the US and the UK, (not least HAF’s damaging and uninformed Caste report) have unintentionally, or perhaps even knowingly, abetted this diabolical conspiracy by mea culpa hyperventilation about supposed caste crimes.
It is a cause of profound dismay that Anglicised and Americanised Hindus are collaborators in the unfolding drama of their own annihilation. Even ostensible Hindu office bearers of the Sangh in the UK and US are apt to introduce themselves as interfaith dialogue practitioners rather than nurturers and defenders of Hinduism. Their desire to engage with Christians and their churches is evidently unstoppable and animus towards anyone who dissents, intense. Some Hindu groups even allowed the Anglican Church hierarchy, in the UK for example, to select Hindu interlocutors for their mutual dialogue. It means only Hindus whom the Church finds agreeable have access to public platforms. Of course acquiescence to the preferences of Christian groups assures formal recognition from the governmental authorities and access to financial assistance.
The incitement of Hindus against each other by church organisations and other arms length institutions like Christian educational establishments in India, has been well entrenched for over two hundred years. Church organisations and their political patrons, US governmental agencies in particular, are active in many parts of India, from Nagaland, Mizoram and Arunachal Pradesh to Maharashtra, Tamil Nadu and Andhra Pradesh. Their cloak is the fiction of charitable works and succour for the poor, even as they preside over millions of deaths elsewhere! Maharashtra was witness to murderous pogroms against Brahmins in the wake of Mahatma Gandhi’s assassination, in which the church played a discreet inflammatory role. Nagaland and Mizoram were basically gifts made by Nehru to the global church and the US, in part, because he wanted to project himself as a liberal, world statesman in the mould of Woodrow Wilson rather than a mere native politician.
The prodigious funding required to sponsor robust Christian evangelical movements across India has been readily available, from foreign intelligence services, church organisations and myriad charitable fronts controlled by either. Subversion in India is coordinated between Christian churches, foreign governments and other institutions like the Ford Foundation. Anybody with a significant public profile in India usually becomes a recipient of Ford or Rockefeller largesse.
Scandinavian US satellites have also become increasingly active in Christian evangelical activities because they are viewed as innocuous despite their transparent Nazi past. German church organisations are involved as well and all of them are currently engaged in a massive Christian evangelical drive in Nepal. Bribed local politicians of all political parties are in the pockets of these organisations and the Maoist leadership is actually Christian and the Maoist label merely a cover to facilitate religious conversion. They aim to turn Nepal into a Nagaland adjacent to the Chinese border, the only land access the US can acquire easily.
The Christian church and their Western patrons do not expect to convert a majority of India’s people in a short span of time. They are working patiently to convert sufficient numbers in strategic locations, in different parts of India, to acquire an electoral veto. Despite determined efforts at concealment of census evidence, it seems likely that Christians already comprise 8% of India’s population. They surely dream of the 60% conversion to Christianity achieved within a generation in the Republic of Korea, but would be happy to settle for an interim 15% in India. It would give them a veto, in conjunction with the Muslim vote bank, over Indian parliamentary politics and foreign policy.
They see Muslims as imperative temporary allies, which accounts for the campaigns against Narendra Modi, especially over the US visa issue. But the Christian church is confident that Muslims will have less success than them in getting Hindus to convert voluntarily when personal and professional pressures make life as a Hindu intolerable. They justly have grounds for optimism because, with their relatively modest existing foothold, they have already seized effective control of India’s fate through a mere former waitress. She is likely to ascend to sainthood alongside Adolf Hitler, for her services to Christ the Lord, although her fascist late father will probably be smiling from his afterlife vantage point.
In the estimate of Christian organisations, Hindu political influence has been expunged from Tamil Nadu and Kerala completely and Andhra Pradesh, where religious conversions have surged, will almost certainly follow. They rightly judge an Anglicised, secular West Bengal polity as instinctively anti-Hindu and subliminally sympathetic to Christianity although it is wrapped in a bogus secular guise. They rejoice in total control over the strategic locations of Nagaland and the Mizoram, whose importance exceeds their territory and population size and expect Arunachal Pradesh to succumb to Christian blandishment, which means bribery and blackmail.
This political goal of subverting India from within was adopted more than sixty years ago by Anglo American Governments, keen to deploy Indian manpower and resources in Cold war ventures. It has taken a while to come within striking distance of this historic aim though the Cold War, if not their grand imperial aspirations, has waned. In the meantime, Christian leaders quietly celebrate the ferocity with which former Hindus, especially of high caste background, loathe all things polytheist and Hindu. They also note with satisfaction that the grandparents of the foremost Muslim intellectual of the twentieth century, who abhorred idolatry, were Kashmiri Brahmins. They do not see the need to physically eliminate a majority of Brahmins because their skills will be useful for imperial rule, once they have succumbed to ruthless machinations.
Dr Gautam Sen taught international political economy Political Science at the London School of Economics
Neville Anthony Mascarenhas, a Pakistani journalist, wrote an article called “Genocide” in The Sunday Times of the UK on 13 June 1971. It exposed for the first time the scale of the Pakistan army’s brutal campaign to suppress its breakaway eastern province. Mascarenhas’ report played a crucial part in ending the war. It helped turn world opinion against Pakistan and encouraged India to play a decisive role. The then Indian Prime Minister Indira Gandhi stated that Mascarenhas’ article led her “to prepare the ground for India’s armed intervention” in Pakistan-controlled Bengal.
The scale of brutality over Hindus is just sickening — they were being hounded like Jews in Nazi Germany and being shot on sight. There is some poison in the psyche of Muslims which makes them do acts that will curdle the blood of normal humans.
An account by Anthony Mascarenhas, former Assistant Editor, Morning News, Karachi
Abdul Bari had run out of luck.
Like thousands of other people in East Bengal, he had made the mistake — the fatal mistake — of running within sight of a Pakistani army patrol.
He was 24 years old, a slight man surrounded by soldiers. He was trembling, because he was about to be shot.
“Normally, we would have killed him as he ran,” I was informed chattily by Major Rathore, the G-2 Ops. of the 9th Division, as we stood on the outskirts of a tiny village near Mudafarganj, about 20 miles south of Comilla. “But we are checking him out for your sake. You are new here and I see you have a squeamish stomach.”
“Why kill him?” I asked with mounting concern.
“Because he might be a Hindu or he might be a rebel, perhaps a student or an Awami Leaguer. They know we are sorting them out and they betray themselves by running.”
“But why are you killing them? And why pick on the Hindus?” I persisted.
“Must I remind you,” Rathore said severely, “how they have tried to destroy Pakistan? Now under the cover of the fighting we have an excellent opportunity of finishing them off.”
“Of course,” he added hastily, “we are only killing the Hindu men. We are soldiers, not cowards, like the rebels. They kill our women and children.”
First Glimpse of Blood Stains
I was getting my first glimpse of the stain of blood which has spread over the otherwise verdant land of East Bengal. First it was the massacre of the non-Bengalis in a savage outburst of Bengali hatred. Now it was massacre, deliberately carried out by the West Pakistan army.
The pogrom’s victims are not only the Hindus of East Bengal — who constitute about 10 per cent of the 75 million population — but also many thousands of Bengali Muslims. These include university and college students, teachers, Awami League and Left-Wing political cadres, and everyone the army can catch of the 176,000 Bengali military men and police who mutinied on March 26 in a spectacular, though untimely and ill-starred bid, to create an independent Republic of Bangla Desh.
What I saw and heard with unbelieving eyes and ears during my 10 days in East Bengal in late April made it terribly clear that the killings are not the isolated acts of military commanders in the field.
The West Pakistani soldiers are not the only ones who have been killing in East Bengal, of course. On the night of March 25 — and this I was allowed to report by the Pakistani censors — the Bengali troops and paramilitary units stationed in East Pakistan mutinied and attacked non-Bengalis with atrocious savagery.
Thousands of families of unfortunate Muslims, many of them refugees from Bihar who chose Pakistan at the time of the partition riots in 1947, were mercilessly wiped out. Women were raped, or had their breasts torn out with specially fashioned knives. Children did not escape the horror: the lucky ones were killed with their parents, but many thousands of others must go through what life remains for them with eyes gouged out and limbs roughly amputated. More than 20,000 bodies of non-Bengalis have been found in the main towns, such as Chittagong, Khulna and Jessore. The real toll, I was told everywhere in East Bengal, may have been as high as 100,000; for thousands of non-Bengalis have vanished without a trace.
The Government of Pakistan has let the world know about that first horror. What it has suppressed is the second and worse horror which followed when its own army took over the killing. West Pakistani officials privately calculate that altogether, both sides have killed 250,000 people — not counting those who have died of famine and disease.
Reacting to the almost successful breakaway of the province, which has more than half the country’s population, General Yahya Khan’s military Government is pushing through its own “final solution” of the East Bengal problem.
“We are determined to cleanse East Pakistan once and for all of the threat of secession, even if it means killing of two million people and ruling the province as a colony for 30 years,” I was repeatedly told by senior military and civil officers in Dacca and Comilla.
The West Pakistan army in East Bengal is doing exactly that with a terrifying thoroughness.
We had been racing against the setting sun after a visit to Chandpur (the West Pakistan army prudently stays indoors at night in East Bengal) when one of the jawans (privates) crouched in the back of the Toyota Land Cruiser called out sharply: “There’s a man running, Sahib”.
Major Rathore brought the vehicle to an abrupt halt, simultaneously reaching for the Chinese made light machine-gun propped against the door. Less than 200 yards away a man could be seen loping through the knee-high paddy.
“For God’s sake, don’t shoot,” I cried. “He’s unarmed. He’s only a villager.” Rathore gave me a dirty look and fired a warning burst.
As the man sank to a crouch in the lush carpet of green, two jawans were already on their way to drag him in.
The thud of a rifle butt across the shoulders preceded the questioning.
“Who are you?”
“Mercy, Sahib! My name is Abdul Bari. I’m a tailor from the New Market in Dacca.
“Don’t lie to me! You’re a Hindu. Why were you running?”
“‘It’s almost curfew time, Sahib, and I was going to my village.”
“Tell me the truth. Why were you running?”
Before the man could answer he was quickly frisked for weapons by a jawan while another quickly snatched away his lunghi. The skinny body that was bared revealed the distinctive traces of circumcision, which is obligatory for Muslims.
The Truckloads of Human Targets
At least it could be plainly seen that Bari was not a Hindu.
The interrogation proceeded.
“Tell me, why were you running?”
By this time Bari, wild eyed and trembling violently, could not answer. He buckled at the knees.
“He looks like a fauji, sir,” volunteered one jawan as Bari was hauled to his feet. (Fauji is the Urdu word for soldier: the army uses it for the Bengali rebels it is hounding.)
“Could be,” I heard Rathore mutter grimly.
Abdul Bari was clouted several times with the butt end of a rifle, then ominously pushed against a wall. Mercifully his screams brought a young head peeping from the shadows of a nearby hut. Bari shouted something in Bengali. The head vanished. Moments later a bearded old man came haltingly from the but. Rathore pounced on him.
“Do you know this man?”
“Yes, Sahib. He is Abdul Bari.”
“Is he a fauji?”
“No Sahib, he is a tailor from Dacca.”
“Tell me the truth.”
“Khuda Kassam (God’s oath), Sahib, he is a tailor.”
There was a sudden silence. Rathore looked abashed as I told him “For God’s sake, let him go. What more proof do you want of his innocence?”
But the jawans were apparently unconvinced and kept milling around Bari. It was only after I had once more interceded on his behalf that Rathore ordered Bari to be released. By that time he was a crumpled, speechless heap of terror. But his life had been saved.
Others have not been as fortunate.
For six days as I travelled with the officers of the 9th Division headquarters at Comilla, I witnessed at close quarters the extent of the killing. I saw Hindus, hunted from village to village and door to door, shot off-hand after a cursory “short-arm inspection” showed they were uncircumcised. I have heard the screams of men bludgeoned to death in the compound of the Circuit House (civil administrative headquarters) in Comilla. I have seen truck-loads of other human targets and those who had the humanity to try to help them hauled off under the cover of darkness and curfew. I have witnessed the brutality of “kill and burn missions” as the army units, after clearing out the rebels, pursued the pogrom in the towns and the villages.
I have seen whole villages devastated by “punitive action.”
And in the officers mess at night I have listened incredulously as otherwise brave and honourable men proudly chewed over the day’s kill.
“How many did you get?”
The answers are seared in my memory.
All this is being done, as any West Pakistani officer will tell you, for the “preservation of the unity, the integrity and the ideology of Pakistan.” It is, of course, too late for that. The very military action that is designed to hold together the two wings of the country, separated by a thousand miles of India, has confirmed the ideological and emotional break. East Bengal can only be kept in Pakistan by the heavy hand of the army. And the army is dominated by the Punjabis, who traditionally despise and dislike the Bengalis.
The break is so complete today that few Bengalis will willingly be seen in the company of a West Pakistani. I had a distressing experience of this kind during my visit to Dacca when I went to visit an old friend. “I’m sorry,” he told me as he turned away, “things have changed. The Pakistan that you and I knew has ceased to exist. Let us put it behind us.”
Hours later, a Punjabi army officer, talking about the massacre of the non-Bengalis before the army moved in, told me: “They have treated us more brutally than the Sikhs did in the partition riots in 1947. How can we ever forgive or forget this?”
Annihilation of Hindus
The bone-crushing military operation has two distinctive features. One is what the authorities like to call the “cleansing process,” a euphemism for massacre. The other is the “rehabilitation effort.” This is a way of describing the moves to turn East Bengal into a docile colony of West Pakistan. These commonly used expressions and the repeated official references to “miscreants” and “infiltrators” are part of the charade which is being enacted for the benefit of the world. Strip away the propaganda, and the reality is colonisation — and killings.
The justification for the annihilation of the Hindus was paraphrased by Lt. Gen. Tikka Khan, the Military Governor of East Pakistan, in a radio broadcast I heard on April 18. He said: “The Muslims of East Pakistan, who had played a leading part in the creation of Pakistan, are determined to keep it alive. However, the voice of the vast majority had been suppressed through coercion, threats to life and property by a vocal, violent and aggressive minority, which forced the Awami League to adopt the destructive course.”
Others, speaking privately, were more blunt in seeking justification.
“The Hindus had completely undermined the Muslim masses with their money,” Col. Naim, of 9th Division headquarters, told me in the officers mess at Comilla. They bled the province white. Money, food and produce flowed across the borders to India. In some cases they made up more than half the teaching staff in colleges and schools, and sent their own children to be educated in Calcutta. It had reached the point where Bengali culture was in fact Hindu culture, and East Pakistan was virtually under the control of the Marwari businessmen in Calcutta. We have to sort them out to restore the land to the people, and the people to their Faith.”
Or take Major Bashir. He came up from the ranks. He is SSO of the 9th Division at Comilla and he boasts of a personal body count of 28. He had his own reasons for what has happened. “This is a war between the pure and the impure,” he informed me over a cup of green tea. “The people here may have Muslim names and call themselves Muslims. But they are Hindus at heart. You won’t believe that the maulvi (mulla) of the Cantonment mosque here issued a fatwa (edict) during Friday prayers that the people would attain jannat (paradise) if they killed West Pakistanis. We sorted the bastard out and we are now sorting out the others. Those who are left will be real Muslims. We will even teach them Urdu.”
Everywhere I found officers and men fashioning imaginative garments of justification from the fabric of their own prejudices. Scapegoats had to be found to legitimise, even for their own consciences, the dreadful “solution” to what in essence was a political problem: the Bengalis won the election and wanted to rule. The Punjabis, whose ambitions and interests have dominated government policies since the founding of Pakistan in 1947, would brook no erosion of their power. The army backed them up.
Officials privately justify what has been done as a retaliation for the massacre of the non-Bengalis before the army moved in. But events suggest that the pogrom was not the result of a spontaneous or undisciplined reaction. It was planned.
General Tikka Khan Takes Over
It seems clear that the “sorting-out” began to be planned about the time that Lt. Gen. Tikka Khan took over the governorship of East Bengal from the gentle, self-effacing Admiral Ahsan, and the military command there, from the scholarly Lt. Gen. Sahibzada Khan. That was at the beginning of March when Sheikh Mujibur Rahman’s civil disobedience movement was gathering momentum after the postponement of the assembly meeting from which the Bengalis hoped for so much. President Yahya Khan, it is said, acquiesced in the tide of resentment caused in the top echelons of the military establishment by the increasing humiliation of the West Pakistani troops stationed in East Bengal. The Punjabi Eastern Command at Dacca continues to dominate the policies of the Central Government.
When the army units fanned out in Dacca on the evening of March 25, in pre-emptive strikes against the mutiny planned for the small hours of the next morning, many of them carried lists of people to be liquidated. These included the Hindus and large numbers of Muslims; students, Awami Leaguers, professors, journalists and those who had been prominent in Sheikh Mujib’s movement. The charge, now publicly made, that the army was subjected to mortar attack from the Jaganath Hall, where the Hindu university students lived, hardly justifies the obliteration of two Hindu colonies built around the temples on Ramna race course, and a third in Shakrepati, in the heart of the old city. Nor does it explain why the sizeable Hindu populations of Dacca and the neighbouring industrial town of Narayanganj should have vanished so completely during the round-the-clock curfew on March 26 and 27. There is similarly no trace of scores of Muslims who were rounded up during the curfew hours. These people were eliminated in a planned operation, and improvised response to Hindu aggression would have had different results.
Touring Dacca on April 15, I found the heads of four students lying rotting on the roof of the Iqbal Hall hostel. The caretaker said they had been killed on the night of March 25. I also found heavy traces of blood on the two staircases and in four of the rooms. Behind Iqbal Hall, a large residential building seemed to have been singled out for special attention by the army. The walls were pitted with bullet holes and a foul smell still lingered on the staircase, although it had been heavily powdered with DDT. Neighbours said the bodies of 23 women and children had been carted away only hours before. They had been decomposing on the roof since March 25. It was only after much questioning that I was able to ascertain that the victims belonged to the nearby Hindu shanties. They had sought shelter in the building as the army closed in.
This is genocide conducted with amazing casualness. Sitting in the office of Major Agha, Martial Law Administrator of Comilla city, on the morning of’ April 19, I saw the off-hand manner in which sentences were meted out. A Bihari sub-inspector of police had walked in with a list of prisoners being held in the police lock-up. Agha looked it over. Then, with a flick of his pencil, he casually ticked off four names on the list.
“Bring these four to me this evening for disposal,” he said. He looked at the list again. The pencil flicked once more “… and bring this thief along with them.”
Death Sentence Over Cold Drink
The death sentence had been pronounced over a glass of coconut milk. I was informed that two of the prisoners were Hindus, the third a “student,” and the fourth an Awami League organiser. The “thief,” it transpired, was a lad named Sebastian who had been caught moving the household effects of a Hindu friend to his own house.
Later that evening, I saw these men, their hands and legs tied loosely with a single rope, being led down the road to the Circuit House compound. A little after curfew, which was at 6 o’clock, a flock of squawking mynah birds were disturbed in their play by the thwacking sound of wooden clubs meeting bone and flesh.
Captain Azmat of the Baluch Regiment had two claims to fame according to the mess banter. One was his job as ADC to Maj. Gen. Shaukat Raza, Commanding officer of the 9th Division. The other was thrust on him by his colleagues’ ragging.
Azmat, it transpired, was the only officer in the group who had not made a “kill.” Major Bashir needled him mercilessly.
” Come on Azmat, ” Bashir told him one night, ” we are going to make a man of you. Tomorrow we will see how you can make them run. It’s so easy.”
To underscore the point, Bashir went into one of his long spiels. Apart from his duties as SSO, Bashir was also “education officer” at Headquarters. He was the only Punjabi officer I found who could speak Bengali fluently. The general agreement was that Bashir was also a self-taught bore who gloried in the sound of his own voice.
A daari walla (bearded man), we were told, had come to see Bashir that morning to inquire about his brother, a prominent Awami League organiser of Commilla who had been netted by the army some days earlier. Dhor gaya, Bashir said he told him: “He has run away.” The old man could’nt comprehend how his brother could have escaped on a broken leg. Neither could I. So Major Bashir, with a broad wink, enlightened me.
The record would show dhor gaya: “Shot while escaping. “
I never did find out whether Captain Azmat got his kill. The rebel Bengali forces who had dug in at Feni, seventy miles north of Chittagong on the highway to Comilla, had tied down the 9th Division by destroying all the bridges and culverts in the area. General Raza was getting hell from the Eastern Command at Dacca which was anxious to have the south-eastern border sealed against escaping rebels. It was also desperately urgent to open this only land route to the north to much-needed supplies that had been piling up in the port at Chittagong.
So General Raza was understandably waspish. He flew over the area almost daily. He also spent hours haranguing the brigade that was bogged down at Feni. Captain Azmat, as usual, was the General’s shadow. I did not see him again. But if experience is any pointer, Azmat probably had to sweat out his “kill” — and the ragging — for another three weeks. It was only on May 8 that the 9th Division was able to clear Feni and the surrounding area. By then, the Bengali rebels, forced out by relentless bombing and artillery barrages, had escaped with their weapons across the neighbouring border into India.
The escape of such large numbers of armed, hardcore regulars among the Bengali rebels was a matter of grave concern to Lt. Col. Aslam Baig, G-1 at 9th Division headquarters. “The Indians,” he explained, will “obviously not allow them to settle there. It would be too dangerous. So they will be allowed in on sufferance as long as they keep making sorties across the border. Unless we can kill them off, we are going to have serious trouble for a long time.”
Lt. Col. Baig was a popular artillery officer who had done a stint in China after the India-Pakistan war when units of the Pakistan Army were converting to Chinese equipment. He was said to be a proud family man. He also loved Cowers. He told me with unconcealed pride that during a previous posting at Comilla, he had brought from China the giant scarlet water lillies that adorn the pond opposite the headquarters. Major Bashir adored him. Extolling one officer’s decisiveness, Bashir told me that once they had caught a rebel officer, there was a big fuss about what should be done with him. “While the others were telephoning all over for instructions,” he said, “he solved the problem. Dhor gaya. Only the man’s foot was left sticking out of the ditch.”
It is hard to imagine so much brutality in the midst of so much beauty. Comilla was blooming when I went there towards the end of April. The rich green carpet of rice paddies spreading to the horizon on both sides of the road was broken here and there by bright splashes of red. That was the Gol Mohor, aptly dubbed the “Flame of the Forest,” coming to full bloom. Mango and coconut trees in the villages dotting the countryside were heavy with fruit. Even the terrier-sized goats skipping across the road gave evidence of the abundance of nature in Bengal. “The only way you can tell the male from the female,” they told me, “is that all the she-goats are pregnant. “
Fire and Murder their Vengeance
In one of the most crowded areas of the entire world, Comilla district has a population density of 1,900 to the square mile — only, man was nowhere to be seen.
“Where are the Bengalis ?” I had asked my escorts in the strangely empty streets of Dacca a few days earlier. “They have gone to the villages” was the stock reply. Now, in the countryside, there were still no Bengalis. Comilla town, like Dacca, was heavily shuttered. And in ten miles on the road to Laksham, past silent villages, the peasants I saw could have been counted on the fingers of both hands.
There were, of course, soldiers — hundreds of unsmiling men in khaki, each with an automatic rifle. According to orders, the rifles never left their hands. The roads are constantly patrolled by tough, trigger-happy men.
Wherever the army is, you won’t find Bengalis.
Martial law orders, constantly repeated on the radio and in the Press, proclaim the death penalty for any one caught in the act of sabotage. If a road is obstructed or a bridge damaged or destroyed, all houses within 10 yards of the spot are liable to be demolished and their inhabitants rounded up.
The practice is even more terrible than anything the words could suggest. “Punitive action” is something that the Bengalis have come to dread.
We saw what this meant when we were approaching Hajiganj, which straddles the road to Chandpur, on the morning of April 17. A few miles before Hajiganj, a 15-foot bridge had been damaged the previous night by rebels who were still active in the area. According to Major Rathore (G-2 Ops.), an army unit had immediately been sent out to take punitive action. Long spirals of smoke could be seen on all sides up to a distance of a quarter of a mile from the damaged bridge. And as we carefully drove over a bed of wooden boards, with which it had been hastily repaired, we could see houses in the village on the right beginning to catch fire.
At the back of the village, some jawans were spreading the flames with dried coconut fronds. They make excellent kindling and are normally used for cooking. We could also see a body sprawled between the coconut trees at the entrance to the village. On other side of the road, another village in the rice paddies showed evidence of the fire that had gutted more than a dozen bamboo and mat huts. Hundreds of villagers had escaped before the army came. Others, like the man among the coconut trees, were slow to get away.
As we drove on, Major Rathore said, ” They brought it on themselves. ” I said it was surely too terrible a vengeance on innocent people for the acts of a handful of rebels. He did not answer.
A few hours later when we were again passing through Hajiganj on the way back from Chandpur, I had my first exposure to the savagery of a “kill and burn mission.”
We were still caught up in the aftermath of a tropical storm which had hit the area that afternoon. A heavy overcast made ghostly shadows on the mosque towering above the town. Light drizzle was beginning to wet the uniforms of Captain Azhar and the four jawans riding in the exposed escort jeep behind us.
We turned a corner and found a convoy of trucks parked outside the mosque. I counted seven, all filled with jawans in battle dress. At the head of the column was a jeep. Across the road, two men, supervised by a third, were trying to batter down the door of one of more than a hundred shuttered shops lining the road. The studded teak wood door was beginning to give under the combined assault of two axes as Major Rathore brought the Toyota to a halt.
“What the hell are you doing?”
The tallest of the trio, who was supervising the break-in, turned and peered at us. “Mota,” (Fatty) he shouted, “what the hell do you think we are doing?”
Recognising the voice, Rathore drew a water-melon smile. It was, he informed me, his old friend “Ifty” — Major Iftikhar of the 12th Frontier Force Rifles.
Rathore: “I thought someone was looting.”
Iftikhar: “Looting ? No. We are on kill and burn.”
Waving his hand to take in the shops, he said he was going to destroy them all.
Rathore :” How many did you get ?”
Iftikhar smiled bashfully.
Rathore: “Come on. How many did you get?”
Iftikhar: “Only twelve. And by God, we were lucky to get them. We would have lost those, too, if I hadn’t sent my men from the back.”
Prodded by Major Rathore, Iftikhar then went on to describe vividly how after much searching in Hajiganj, he had discovered twelve Hindus hiding in a house on the outskirts of the town. These had been “disposed of.” Now, Major Iftikhar was on the second part of his mission: burn.
By this time, the shop’s door had been demobilised and we found ourselves looking into one of those tiny catch-all establishments which, in these parts, go under the title “Medical & Stores.” Under the Bengali lettering, the signboard carried in English the legend “Ashok Medical & Stores.” Lower down was painted “Prop. A.M. Bose.” Mr. Bose, like the rest of the people of Hajiganj, had locked and run away.
In front of the shop, a small display cabinet was crammed with patent medicines, cough syrups, some bottles of mango squash, imitation jewellery, reels of coloured cotton, thread and packets of knicker elastic. Iftikhar kicked it over, smashing the light wood-work into kindling. Next, he reached out for some jute shopping bags on one shelf. He took some plastic toys from another. A bundle of handkerchiefs and a small bolt of red cloth joined the pile on the floor. Iftikhar heaped them all together and borrowed a matchbox from one of the jawans sitting in our Toyota. The jawan had ideas of his own. Jumping from the vehicle, he ran to the shop and tried to pull down one of the umbrellas hanging from the low ceiling of the shop. Iftikhar ordered him out.
Looting, he was sharply reminded, was against orders.
Iftikhar soon had a fire going. He threw burning jute bags into one corner of the shop, the bolt of cloth into another. The shop began to blaze. Within minutes we could hear the crackle of flames behind shuttered doors as the fire spread to the shop on the left, then on to the next one.
At this point Rathore was beginning to get anxious about the gathering darkness. So we drove on.
When I chanced to meet Major Iftikhar the next day, he ruefully told me, “I burnt only sixty houses. If it hadn’t rained, I would have got the whole bloody lot.”
Approaching a village a few miles from Mudarfarganj, we were forced to a halt by what appeared to be a man crouching against a mud wall. One of the jawans warned it might be a fauji sniper. But after careful scouting, it turned out to be a lovely young Hindu girl. She sat there with the placidity of her people, waiting for God knows who. One of the jawans had been ten years with the East Pakistan Rifles and could speak bazaar Bengali. He was told to order her into the village. She mumbled something in reply, but stayed where she was, but was ordered a second time. She was still sitting there as we drove away. ” She has, ” I was informed, ” nowhere to go — no family, no home.”
Major Iftikhar was one of several officers assigned to kill and burn missions. They moved in after the rebels had been cleared by the army with the freedom to comb-out and destroy Hindus and “miscreants” (the official jargon for rebels) and to burn down everything in the areas from which the army had been fired at.
Three Shots to Kill a Man
This lanky Punjabi officer liked to talk about his job. Riding with Iftikhar to the Circuit House in Comilla on another occasion, he told me about his latest exploit.
“We got an old one,” he said. “The bastard had grown a beard and was posing as a devout Muslim, even called himself Abdul Manan. But we gave him a medical inspection and the game was up.”
Iftikhar continued: “I wanted to finish him there and then, but my men told me such a bastard deserved three shots. So I gave him one in the balls, then one in the stomach. Then I finished him off with a shot in the head.”
When I left Major Iftikhar, he was headed north to Bramanbaria. His mission: Another kill and burn.
Overwhelmed with terror, the Bengalis have one of two reactions. Those who can run away just seem to vanish. Whole towns have been abandoned as the army approached. Those who can’t run away adopt a cringing servility which only adds humiliation to their plight.
Chandpur was an example of the first.
In the past, this key river port on the Meghna was noted for its thriving business houses and gay life. At night, thousands of small country boats anchored on the river’s edge made it a fairy land of lights. On April 18, Chandpur was deserted. No people, no boats. Barely one per cent of the population had remained. The rest, particularly the Hindus who constituted nearly half the population, had fled.
Weirdly they had left behind thousands of Pakistani flags fluttering from every house, shop and rooftop. The effect was like a national day celebration without the crowds. It only served to emphasise the haunted look.
The flags were by way of insurance.
Somehow the word had got around that the army considered any structure without a Pakistani flag to be hostile and consequently to be destroyed. It did not matter how the Pakistani flags were made, so long as they were adorned with the crescent and star. So they came in all sizes, shapes and colours. Some flaunted blue flields, instead of the regulation green. Obviously, they had been hastily put together with the same material that had been used for the blue Bangla Desh flag. Indeed, blue Pakistani flags were more common than the green. The scene in Chandpur was repeated in Hajiganj, Madarfarganj, Kasba, Brahmanbaria; all ghost towns, gay with flags.
Laksham was an example of the other reaction: cringing.
When I drove into the town the morning after it had been cleared of the rebels, all I could see was the army and literally thousands of Pakistani flags. The major in charge there had camped in the police station, and it was there that Major Rathore took us. My colleague, a Pakistani TV cameraman, had to make a propaganda film about the “return to normalcy” in Laksham — one of the endless series broadcast daily showing welcome parades and “peace meetings.”
A ‘Parade’ and a Knowing Wink
I wondered how he could manage it but the Major said it would be no sweat. “There are enough of these bastards left to put on a good show. Give me 20 minutes.”
Lieutenant Javed of the 39 Baluch was assigned the task of rounding up a crowd. He called out to an elderly bearded man who had apparently been brought in for questioning. The man, who later gave his name as Moulana Said Mohammad Saidul Huq, insisted he was a “staunch Muslim Leaguer and not from the Awami League.” (The Muslim League led the movement for an independent Pakistan in 1947. He was all too eager to please. “I will very definitely get you at least 60 men in 20 minutes,” he told Javed. “But if you give me two hours I will bring 200.”
Moulana Saidul Huq was as good as his word. We had hardly drunk our flit of the deliciously refreshing coconut milk that had been thoughtfully supplied by the Major when we heard shouts in the distance. “Pakistan Zindabad!” “Pakistan army Zindabad!” “Muslim League Zindabad!” they were chanting. (Zindabad is Urdu for “Long live!”) Moments later, they marched into view a motley crowd of about 50 old and decrepit men and knee-high children, all waving Pakistani flags and shouting at the top of their voices. Lt. Javed gave me a knowing wink.
Within minutes the parade had grown into a “public meeting,” complete with a make-shift public address system and a rapidly multiplying group of would-be speakers.
Mr. Mahbub-ur-Rahman was pushed forward to make the address of welcome to the army. He introduced himself as “N.F. College Professor of English and Arabic who had also tried for History and is a life-time member of the great Muslim League Party.”
Introduction over, Mahbub-ur-Rahman gave forth with gusto. “Punjabis and Bengalis,” he said, “had united for Pakistan and we had our own traditions and culture. But we were terrorised by the Hindus and the Awami Leaguers and led astray. Now, we thank God that the Punjabi soldiers have saved us. They are the best soldiers in the world and heroes of humanity. We love and respect them from the bottom of our hearts.” And so on, interminably, in the same vein.
After the “meeting” I asked the Major what he thought about the speech, “Serves the purpose,” he said, “but I don’t trust that bastard. I’ll put him on my list.”
The agony of East Bengal is not over. Perhaps the worst is yet to come.. The army is determined to go on until the “clean-up” is completed. So far, the job is only half done. Two divisions of the Pakistan Army, the 9th and the 16th, were flown out from West Pakistan to “sort out” the Bengali rebels and the Hindus. This was a considerable logistical feat for a country of Pakistan’s resources. More than 25,000 men were moved from the west to the east. On March 28 the two divisions were given 48 hours’ notice to move. They were brought by train to Karachi from Kharian and Multan. Carrying only light bed rolls and battle packs (their equipment was to follow by sea), the troops were flown out to Dacca by PIA, the national airline. Its fleet of seven Boeings was taken off international and domestic routes and flew the long haul (via) Ceylon continuously for 14 days. A few Air Force transport aircraft helped.
The troops went into action immediately with equipment borrowed from the 14th Division which till then constituted the Eastern Command. The 9th Division,. operating from Comilla, was ordered to seal the border in the east against movement of rebels and their supplies. The 16th Division, with headquarters at Jessore, had a similar task in the western sector of the province. They completed these assignments by the third week of May. With the rebels — those who have not been able to escape to India — boxed in a ring of steel and fire, the two army divisions are beginning to converge in a relentless comb-out operation. Ibis will, undoubtedly, mean that the terror experienced in the border areas will now spread to the middle point. It could also be more painful. The human targets will have nowhere to run to.
On April 20, Lt. Col. Baig, the flower-loving G-1 of the 9th Division, thought that the comb-out would take two months, to the middle of June. But this planning seems to have misfired. The rebel forces, using guerrilla tactics, have not been subdued as easily as the army expected. Isolated and apparently uncoordinated, the rebels have none the less bogged down the Pakistan Army in many places by the systematic destruction of roads and railways, without which the army cannot move. The ninth Division for one was hopelessly behind schedule. Now the monsoon threatens to shut down the military operation with three months of cloudbursts.
For the rainy season, the Pakistan Government obtained from China in the second week of May nine shallow-draught river gunboats. More are to come. These 80-ton gunboats with massive firepower will take over some of the responsibilities hitherto allotted to the air force and artillery, which will not be as effective when it rains. They will be supported by several hundred country craft which have been requisitioned and converted for military use by the addition of outboard motors. The army intends to take to the water in pursuit of the rebels.
There is also the clear prospect of famine, because of the breakdown of the distribution system. Seventeen of the 23 districts of East Pakistan are normally short of food and have to be supplied by massive imports of rice and wheat. This will not be possible this year because of the civil war. Six major bridges and thousands of smaller ones have been destroyed , making the roads impassable in many places. The railway system has been similarly disrupted though the Government claims it is “almost normal”.
The road and rail tracks between the port of Chittagong and the north have been completely disrupted by the rebels who held Feni, a key road and rail junction, until May 7. Food stocks cannot move because of this devastation. In normal times, only 15 per cent of food movements from Chittagong to upcountry areas were made by boat. The remaining 85 per cent was moved by road and rail. Even a 100 per cent increase in the effectiveness of river movement will leave 70 per cent of the food stocks in the warehouses of Chittagong.
Two other factors must be added. One is large-scale boarding of grain by people who have begun to anticipate the famine. This makes a tight position infinitely more difficult. The other is the Government of Pakistan’s refusal to acknowledge the danger of famine publicity. Lt. Gen. Tikka Khan, the Military Governor of East Bengal, acknowledged in a radio broadcast on April 18 that he was gravely concerned about food supplies. Since then the entire Government machinery has been used to suppress the fact of the food shortage. The reason is that a famine, like the cyclone before it, could result in a massive outpouring of foreign aid — and with it the prospect of external inspection of distribution methods. That would make it impossible to conceal from the world the scale of the pogrom. So the hungry will be left to die until the clean-up is complete.
Let Them Die of Starvation
Discussing the problem in his plush air-conditioned office in Karachi recently, the chairman of the Agricultural Development Bank, Mr. Qarni, said bluntly: “The famine is the result of their acts of sabotage. So let them die. Perhaps then the Bengalis will come to their senses.”
The Military Government’s East Bengal policy is so apparently contradictory and self-defeating that it would seem to justify the assumption that those who rule Pakistan cannot make up their minds. Having committed the initial error of resorting to force, the Government, on this view, is stubbornly and stupidly muddling through.
There is, superficially, logic in this reasoning.
On the one hand, it is true that there is no let up in the reign of terror. The policy of subjugation is certainly being pursued with vigour in East Bengal . This is making thousands of new enemies for the Government every day and making only more definitive the separation of the two wings of Pakistan.
On the other hand, no government could be unaware that this policy must fail. (There are just not enough West Pakistanis to hold down the much greater numbers in East Bengal indefinitely.) For hard administrative and economic reasons, and because of the crucial consideration of external development assistance, especially from America, it will be necessary to achieve a political settlement as quickly as possible. President Yahya Khan’s Press conference on May 25 suggests that he acknowledges the force of these factors. And he said he would announce his plan for representative government in the middle of June.
All this would seem to indicate that Pakistan’s military Government is moving paradoxically, in opposite directions, to compound the gravest crisis in the country’s 24-years history.
This is widely held view. It sounds logical, But is it true?
My own view is that it is not. It has been my unhappy privilege to have had the opportunity to observe at first hand both what Pakistan’s leaders say in the West, and what they are doing in the East.
I think that in reality there is no contradiction in the Government’s East Bengal policy. East Bengal is being colonised.
This is not an arbitrary opinion of mine. The facts speak for themselves.
The first consideration of the army has been and still is the obliteration of every trace of separatism in East Bengal. This proposition is upheld by the continuing slaughter and by everything else that the Government has done in both East and West Pakistan since March 25. The decision was coldly taken by the military leaders, and they are going through with it-all too coldly.
Will The Killing Stop?
No meaningful or viable political solution is possible in East Bengal while the pogrom continues. The crucial question is: Will the killing stop?
I was given the army’s answer by Major-General Shaukat Raza, Commanding Officer of the 9th Division, during our first meeting at Comilla on April 16.
“You must be absolutely sure,” he said, “that we have not undertaken such a drastic and expensive operation — expensive both in men and money — for nothing. We’ve undertaken a job. We are going to finish it, not hand it over half done to the politicians so that they can mess it up again. The army can’t keep coming back like this every three or four years. It has a more important task. I assure you that when we have got through with what we are doing, there will never be need again for such an operations”.
Major-General Shaukat Raza is one of the three divisional commanders in the field. He is in a key position. He is not given to talking through his hat.
Significantly, General Shaukat Raza’s ideas were echoed by every military officer I talked to during my 10 days in East Bengal. And President Yahya Khan knows that the men who lead the troops on the ground are the de facto arbiters of Pakistan’s destiny.
The single-mindedness of the army is underscored by the military operation itself. By any standard, it is a major venture. It is not something that can be switched on and off without the most grave consequences.
The army has already taken a terrible toll in dead and injured. It was privately said in Dacca that more officers have been killed than men and that the casualty list in East Bengal already exceeds the losses in the India-Pakistan war of September, 1965. The army will certainly not write off these “sacrifices” for illusory political considerations that have proved to be so worthless in the past.
Militarily — and it is soldiers who will be taking the decision — to call a halt to the operation at this stage would be indefensible. It would only mean more trouble with the Bengali rebels. Implacable hatred has been displayed on both sides. There can be no truce or negotiated settlement; only total victory or total defeat. Time is on the side of the Pakistan Army, not of the isolated, uncoordinated and ill-equipped rebel groups. Other circumstances, such as an expanded conflict which takes in other powers, could of course alter the picture. But as it stands today, the Pakistan Army has no reason to doubt that it will eventually achieve its objective. That is why the casualties are stolidly accepted.
The enormous financial outlay already made on the East Bengal operation and its continuing heavy cost also testify to the Government’s determination. The reckless manner in which funds have been poured out makes clear that the military hierarchy, having taken a calculated decision to use force, has accepted the financial outlay as a necessary investment. It was not for nothing that 25,000 soldiers were airlifted to East Bengal, a daring and expensive exercise. These two divisions, the 9th and the 16th, constituted the military reserve in West Pakistan. They have now been replaced there by expensive new recruitment.
The Chinese have helped with equipment, which is pouring down the Karakorum highway. There is some evidence that the flood is slowing down: perhaps the Chinese are having second thoughts about their commitments to the military rulers of Pakistan. But the Pakistan Government has not hesitated to pay cash from the bottom of the foreign exchange barrel for more than $ 1-million-worth of ammunition to European arms suppliers.
Conversations with senior military officers in Dacca, Rawalpindi and Karachi confirm that they see the solution to this problem in the speedy completion of the East Bengal operation, not in terms of a pull-out. The money required for that purpose now takes precedence over all other governmental expenditure. Development has virtually come to a halt.
In one sentence, the Government is too far committed militarily to abandon the East Bengal operation, which it would have to do if it sincerely wanted a political solution. President Yahya Khan is riding on the back of a tiger. But he took a calculated decision to climb up there.
SO THE ARMY is not going to pull out. The Government’s policy for East Bengal was spelled out to me in the Eastern Command headquarters at Dacca. It has three elements:
(1) The Bengalis have proved themselves “unreliable” and must be ruled by West Pakistanis;
(2) The Bengalis will have to be re-educated along proper Islamic lines. The ” Islamisation of the masses ” — this is the official jargon — is intended to eliminate secessionist tendencies and provide a strong religious bond with West Pakistan;
(3) When the Hindus have been eliminated by death and flight, their property will be used as a golden carrot to win over the under-privileged Muslim middle class. This will provide the base for erecting administrative and political structure — in the future.
This policy is being pursued with the utmost blatancy.
Because of the mutiny, it has been officially decreed that there will not for the present be any further recruitment of Bengalis in the defence forces. Senior air force and navy officers, who were not in any way involved, have been moved “as a precaution” to non-sensitive positions. Bengali fighter pilots, among them some of the aces of the Air Force, had the humiliation of being grounded and moved to non-flying duties. Even PIA air crews operating between the two wings of the country have been strained clean of Bengalis.
The East Pakistan Rifles, once almost exclusively a Bengali para-military force, has ceased to exist since the mutiny. A new force, the Civil Defence Force, has been raised by recruiting Biharis and volunteers from West Pakistan. Biharis, instead of Bengalis, are also being used as the basic material for the police. They are supervised by officers sent out from West Pakistan and by secondment from the army. The new superintendent of police at Chandpur at the end of April was a military police major.
Hundreds of West Pakistani Government civil servants, doctors, and technicians for the radio, TV, telegraph and telephone services have already been sent out to East Pakistan, more are being encouraged to go with the promise of one- and two-step promotions. But the transfer, when made, is obligatory. President Yahya recently issued an order making it possible to transfer civil servants to any part of Pakistan against their will.
I was told that all the commissioners of East Bengal and the district deputy commissioners will in future be either Biharis or civil officers from West Pakistan. The deputy commissioners of the districts were said to be too closely involved with the Awami League secessionist movement. In some cases, such as that of the deputy commissioner of Comilla, they were caught and shot. That particular officer had incurred the wrath of the army on March 20 when he refused to requisition petrol and food supplies “without a letter from Sheikh Mujibur Rahman.”
The Government has also come down hard on the universities and colleges of East Bengal. They were considered the hot beds of conspiracy and they are being “sorted out”. Many professors have fled. Some have been shot. They will be replaced by fresh recruitment from West Pakistan.
Bengali officers are also being weeded out of sensitive positions in the Civil and Foreign Services. All are currently being subjected to the most exhaustive screening.
This colonisation process quite obviously does not work even half as efficiently as the administration wishes. I was given vivid evidence of this by Major Agha, Martial Law Administrator of Comilla. He had been having a problem getting the local Bengali executive engineers to go out and repair the bridges and roads that had been destroyed or damaged by the rebels. This task kept getting snarled in red tape, and the bridges remained unrepaired. Agha, of course, knew the reason. “You can’t expect them to work,” he told me, “when you have been killing them and destroying their country. That at least is their point of view, and we are paying for it.”
Captain Durrani of the Baluch Regiment, who was in charge of the company guarding the Comilla airport, had his own methods of dealing with the problem. ” I have told them,” he said with reference to the Bengalis maintaining the control tower, “that I will shoot anyone who even looks like he is doing something suspicious.” Durranni had made good his word. A Bengali who had approached the airport a few nights earlier was shot. “Could have been a rebel,” I was told. Durrani had another claim to fame. He had personally accounted for “more than 60 men” while clearing the villages surrounding the airport.
The harsh reality of colonisation in the East is being concealed by shameless window dressing. For several weeks, President Yahya Khan and Lt. Gen. Tikka Khan have been trying to get political support in East Pakistan for what they are doing. The results have not exactly been satisfying. The support forthcoming so far has been from people like Moulvi Farid Ahmad, a Bengali lawyer in Dacca, Fazlul Quadeer Chaudhary and Professor Ghulam Azam, of the Jamat Islami, all of whom were soundly beaten in the General Elections last December.
The only prominent personality to emerge for this purpose has been Mr. Nurul Amin, an old Muslim Leaguer and former Chief Minister of the Province who was one of only two non-Awami Leaguers to be elected to the National Assembly. He is now in his seventies. But even Nurul Amin has been careful not to be too effusive. His two public statements to date have been concerned only with the “Indian interference.”
Bengalis look with scorn on the few who “collaborate.” Farid Ahmad and Fazlul Quadeer Chaudhury are painfully aware of this. Farid Ahmad makes a point of keeping his windows shuttered and only those who have been scrutinised and recognised through a peephole in the front door are allowed into the house.
By singularly blunt methods the Government has been able to get a grudging acquiescence from 31 Awami Leaguers who had been elected to the national and provincial assemblies. They are being kept on ice in Dacca, secluded from all but their immediate families, for the big occasion when “representative government” is to be installed. But clearly they now represent no one but themselves.
Abdul Bari the tailor who was lucky to survive is 24 years old. That is the same age as Pakistan. The army can of course hold the country together by force. But the meaning of what it has done in East Bengal is that the dream of the men who hoped in 1947 that they were founding a Muslim nation in two equal parts has now faded. There is now little chance for a long time to come that Punjabis in the West and Bengalis in the East will feel themselves equal fellow-citizens of one nation. For the Bengalis, the future is now bleak: the unhappy submission of a colony to its conquerors.
– Anthony Mascarenhas, Former Assistant Editor, Morning News, Karachi, in Sunday Times, London, June 13, 1971
Meenakshi Lekhi of BJP says in so many words what I was always convinced of: AAP is a Congress front to eat into BJP votes and Arvind Kejriwal is a communist anarchist whose ideology is a danger for India. Congress has a long history of propping up these type of anti-national groups against Hindu nationalists, with severe consequences for the Hindu civilization and homeland. Even Bhindrawale was propped up by Indira Gandhi against the Akalis, with devastating results for the Hindus who were getting killed at the rate of 20 per day by Sikh terrorists of Bhindrawale.
What is interesting is that Congress itself was created by the Britishers as a counter to Hindu nationalists like Lala Lajpat Rai, Bal Gangadhar Tilak, and Bipin Chandra Pal. The Congress has now taken over from where the Brits left to continue to create groups hostile to the Hindus. What has to be understood is that Congress rule is nothing but British Raj rule by proxy. Its mission is not to allow Hindu nationalists to come to power in India, which was the original vision of the British rulers.
By Meenakshi Lekhi
Be it Tamil Nadu, Punjab, Kashmir or the entire North East including Assam, creating and nurturing social groups with hate for the majority community has been Congress’ strategy for long. The ideology of ” hate for nationalist forces like BJP” also brings in a diverse bunch of congress-dummies such as BSP, SP, DMK, MIM, UDF, IUML and many such parties.
The most unfortunate aspect of such a hate coalition is the hiring of Leftists to provide intellectual, ideological, communication and academic fire power needed to eliminate a nationalist party like BJP from the Indian political landscape. Their support system extends several foreign powers wanting to destroy the very idea of Indian nationalism. A Congress sponsored Stalin style leftist media and academic architecture is designed to unleash a vicious hate propaganda against BJP or any nationalist voice. Therefore, one sees such a hostile media manned by propagandists posing as self-styled journalists.
The emergence of Aam Aadmi Party must be looked from the above perspective. Its functioning and control is pretty much Congress in style and substance. Appeasement of anti-BJP forces, propaganda support from Congress sponsored self-styled journalists, anchors and media houses, and – most importantly – use of dirty foreign money defines AAP as a catalyst for the making of an urban Naxalbari in Indian metros.
The AAP boss Arvind Kejriwal recently met Tauqeer Raza Khan, the controversial cleric who is charged with rioting cases. Arvind’s support to such hardline elements as Khan suggests a Congress style of communal politics. AAP Cadres are mostly Student Federation of India (SFI) activists whose ideological affinity with Maoists is quite obvious. Intelligence experts must analyse commonalities between AAP and Naxals in Bengal’s Naxalbari village way back in the sixties. Shocking similarities between both movements would emerge. Grossly anti-national in character, such forces land up becoming ‘supari killers’ for the Congress run hate coalition. In the days to come AAP would in fact become another dark ugly and violent face of congress party.
The Congress party is sinking due to corruption, price rise and many issues, therefore it has created Aam Aadmi Party to cut its losses and proxy rule Delhi again by getting AAP to eat into BJP’s victory.
AAP’s functioning for the Nehru Family is too very evident in Robert Vadra’s case. The Secretary of Delhi Pradesh Congress Committee Mr Sunit Madhur runs Cicero Associates which looks after Aam Aadmi Party’s propaganda. AAP has hired them for political consultancy as well. Even the AAP website is being designed and funded by Cicero Associates which has Sunit Mathur’s control.
Baring cosmetic gestures, Anna Hazare, Baba Ramdev, Sri Sri Ravishankar and many have distanced themselves from AAP. The mobilization and support which AAP enjoyed in those days, simply fizzled out despite all out efforts by congress sponsored propaganda machines and the likes. The AAP is a congress creation to simply deflect voter attention from real issues and deceive the electorate . Delhi voters must not fall into this Congress trap called “Aam Aadmi Party” and set themselves into another era of violence, mayhem, poverty , corruption and lawlessness.
Source: Economic Times
In Kerala, Surya Namaskar has become Jesus Namaskar. Unable to come up with anything worthwhile itself because of restrictions on free speech and thought in monotheism, the church adopts a dirty trick: steal the output of superior non-Christian cultures and repackage it as Christian. This plagiarism is done shamelessly and in broad daylight, and the church has been doing it for the last 1,500 years. Even the Christian festivals are nothing but repackaged pagan festivals. Christian myths are repackaged pagan myths. Only fools follow this religion because their brains have been addled with monotheistic fundamentalism which, I have to admit, is very addictive.
Another shameless repackaging: Jesus with many hands:
After enjoying Muslim ghettos over the last 50 years, folks, now it is time to get ready to enjoy Christian ghettos. These monotheists have pickled brains and their behavior is so predictable. I can easily tell in advance how they will behave once their population goes up. Their moves are quite easy to read.
Finally, in some good news, meet Sergeant James Farrlam of the US ARMY who has adopted Hinduism. He says he was feeling lost in life until he discovered Hindu philosophy and spirituality.