Rabindranath himself for misdemeanor,Anand Bhavan, preciously known as Ishrat Manzi

GANDHI’S FAMILY TREE WORTH SPENDING 15 MINUTES TO READ At the very beginning of his book, “The Nehru Dynasty”, astrologer K. N. Rao mentions the names of Jawahar Lal’s father and grandfather. Jawahar Lal’s father was believed to be Moti Lal and Moti Lal’s father was one Gangadhar Nehru. And we all know that Jawahar Lal’s only daughter was Indira Priyadarshini Nehru, Kamala Nehru was her mother, who died in Switzerland of tuberculosis. She was totally against Indira’s proposed marriage with Feroze. Why? No one tells us that Now, who is this Feroze? We are told by many he was the son of the family grocer. The grocer supplied wines etc. to Anand Bhavan, preciously known as Ishrat Manzil, which once belonged to a Muslim lawyer named Mobarak Ali. Moti Lal was earlier an employee of Mobarak Ali. What was the family grocer’s name? One frequently hears that Rajiv Gandhi’s grandfather was Pandit Nehru. But then we all know that everyone has two grandfathers, the paternal and the material grandfather. In fact, the paternal grandfather is deemed to be the more important grandfather in most societies. Why is it then nowhere we find Rajiv Gandhi’s paternal grandfather’s name? It appears that the reason is simply this Rajiv Gandhi’s paternal grandfather was a Muslim gentleman from the Junagadh area of Gujrat. This Muslim grocer by the name of Nawab Khan, had married a Parsi woman after converting her to Islam. This is the source where from the myth of Rajiv being a Parsi was derived. Rajiv’s father Feroze was Feroze Khan before he married Indira, against Kamala Nehru’s wishes. Feroze mother’s family name was Ghandy, often associated with Parsis and this was changed to Gandhi, sometime before his wedding with Indira by an affidavit. The fact of the matter is that (and this fact can be found in many writings) Indira was very lonely. Chased out of the Shantiniketan University by Guru Dev Rabindranath himself for misdemeanor, the lonely girl was an by herself while father Jawahar was busy with polities pretty women and illicit sex; the mother was in hospital. Feroze Khan, the grocer’s son was then in England and he was quite sympathetic to Indira and soon enough she changed her religion, became a Muslim women and married Feroze Khan in a London mosque. Nehru was not happy; Kamala was dead already or dying. The news of this married eventually reached Mohandas Karan Chand Gandhi. Gandhi urgently called Nehru and practically ordered him to ask the young man to change his name from Khan to Gandhi. It had nothing to do with change of religion, from Islam to Hindustan for instance. It was just a case of a change of name by an affidavit. And so Feroze Khan became Feroze Gandhi. The surprising thing is that the apostle of truth, the old man soon to be declared India’s Mahatma and the ‘Father of the Nation’ didn’t mention this game of his in the famous book. ‘My Experiments with Truth’ Why? When they returned to India, a mock ‘Vedic marriage’ was instituted for public consumption. On the subject, writes M. O. Mathai (a longtime private secretary of Nehru) in his renowned (but now suppressed by the GOI) ‘Reminiscences of the Nehru Age’ on page no. 94, second paragraph: “For some inexplicable reason, Nehru allowed the marriage to be performed according to Vedic rited in 1942. An inter-religious and inter-caste marriage Vedic rites at that time was not valid in law. To be legal, it had to be a civil marriage. It’s a known fact that after Rajiv’s birth Indira and Feroze lived separately, but they were not divorced. Feroze used to harass Nehru frequently for money and also interfere in Nehru’s political activities. Nehru got fed up and left instructions not to allow him into the Prime Minister’s residence Trimurthi Bhavan. Mathai writes that the death of Feroze came as a relief to Nehru and Indira. The death of Feroze in 1960 before he could consolidate his own political force, is itself a mystery. Feroze had even planned to remarry. Those who try to keep tabs on our lenders in spite of all the suppressions and deliberate misinformation are aware of the fact that the second son Indira (or Mrs. Feroze Khan) known as Sanjay Gandhi was not the son of Feroze. He was the son of another Moslem gentleman, Mohammad Yunus. Here in passing, we might that the second son was originally named Sanjeev. It rhymed with Rajiv, the elder brother’s name. It was claimed to Sanjeev when he was arrested by the British police in England and his passport impounded, for having stolen a car. Krishna Menon was then India’s High Commissioner in London. He offered to issue another passport to the felon who changed his name to Sanjay. Incidentally, Sanjay’s marriage with the Sikh girl Menaka (now they call her Maneka for Indira Gandhi found the name of Lord Indra’s court dancer rather offensivet) took place quite surprisingly in Mohammad Yunus house in New Delhi. And the marriage with Manaka who was a model (She had modeled for Bombay Dyeing wearing just a towel) was not so ordinary either. Sanjay was notorious in getting unwed young women pregnant. Menaka too was rendered pregnant by Sanjay. It was then that her father. Colonel Anand threatened Sanjay with dire consequences if he did not marry her daughter. And that did the trick. Sanjay married Menaka. It was widely reported in Delhi at the time that Mohammad Yunus was unhappy at the marriage of Sanjay with Menaka; apparently he had wanted to get him married with a Muslim girl of his choice. It was Mohammad Yunus who carried the most when Sanjay died in the plane accident. In Yunus book, ‘Persons, Passions & Polities’ one discovers that baby Sanjay had been circumcised following Islamic custom, although the reason stated was phimosis. It was always believed that Sanjay used to blackmail Indira Gandhi and due to this she used to turn a blind eye when Sanjay Gandhi started to run the country as though if were his personal fiefdom. Was he black mailing her with the secret of who his real father was? When the news of Sanjay’s death reaches Indira Gandhi, the first thing she wanted to know was about the bunch of keys which Sanjay had with him. Nehru was no less a player in producing bastards. At least one case is very graphically described by M. O. Mathai in his “Reminiscences of the Nehru Age” page 206. Muthai writes: “In the antumn of 1948 ( India became free in 1947 and a great deal of work needed to be done) a young woman from Benares arrived in New Delhi as a sanyasin named Shraddha Mata ( an assumed and not a real name). She was a Sanskrit Scholar well versed in the ancient Indian scriptures and mythology .People including MPs, thronged to her to hear her discourses. One day S. D. Upadhyaya, Nehru’s old employee, brought a letter in Hindi from Shraddha Mata. Nehru gave her an interview in the PM’s House. As her departed, I noticed ( Mathai is speaking here) that she was young, shapely and beautiful. Meetings with her became rather frequent , mostly after Nehru finished his work at night. During one of Nehru’s visits to Lucknow, Shraddha Mata turned up there, and Upadhyaya brought a letter from her as usual . Nehru sent her the reply, and she visited Nehru at midnight…. Suddenly Shraddha Mata disappeared. In November 1949 a convent in Bangalore sent a decent looking person to Delhi with a bundle of letters. He said that a young woman from northern India arrived at the convent a few months ago and gave birth to a baby boy. She refused to divulge her name or give any particulars about herself. She left the convent as soon as she was well enough to move out but left the child behind. She however forgot to take with her a small cloth bundle in which, among other things, several letters in Hindi were found. The Mother superior, who was a foreigner , had the letters examined and was told they were from the Prime Minister. The person, who brought the letters surrendered them,. “I ( Mathai) made discreet inquiries repeatedly about the boy but failed to get a clue about his whereabouts. Convents in such matters are extremely tightlipped and secretive. Had I succeeded in locating the boy. I would have adopted him. He must have grown up as a Catholic Christian blissfully ignorant of who his father was.” Coming back to Rajiv Gandhi, we all know now that he changed his so called Paris religion to become a Catholic to marry Sania Maino of Turin, Italy. Rajiv become Roberto. His daughter’s name is Bianca and son’s name is Raul. Quite cleverly the same names are presented to the people of India as Priyanka and Rahul. What is amazing is the extent of our people’s ignorance in such matters. The press conference that Rajiv Gandhi gave in London after taking over as prime minister of India was very informative. In this press conference , Rajiv boasted that he was NOT a Hindu but a Paris Mind you, speaking of the Paris religion, he had no Paris ancestor at all. His grandmother (father’s mother) has turned Muslim after having abandoned the Paris religion to marry Nawab Khan. It is the western press that waged a blitz of misinformation on behalf of Rajiv. From the New York Times to the Los Angles Times and the Washington Post the big guns raised Rajiv to heaven. The children’s encyclopedias recorded that Rajiv was a qualified Mechanical Engineer from the revered University of Cambridge. No doubt US kids are among the most misinformed in the world today. The reality is that in all three years of his tenure at that University Rajiv had not passed a single examination. He had therefore to leave Cambridge without a certificate. Sonia too had the same benevolent treatment. She was stated to be student in Cambridge. Such a description is calculated to mis lead Indian. She was a student in Cambridge all right but not of the University of Cambridge but of one of those fly by night language schools where foreign student come to leave English. Sonia was working as an ‘an pair’ girl in Cambridge and trying to learn English at the same time. And surprise of surprises, Rajiv was even cremated as per vedic rites in full view of India’s public. This is the Nehru dynasty that India worships and now an Italian leads a prestigious national party because of just one qualification – being married into the Nehru family.

The word kafa’a stands for legitimacy of a marriage. It is widely, but fallaciously or deceptively, propagated that the Qur’an

The word kafa’a stands for legitimacy of a marriage. It is widely, but fallaciously or deceptively, propagated that the Qur’an and genuine Prophetic traditions consider Muslims as equals, and hence, allow any Muslim to marry a suitable Muslim spouse from any background. In choosing an ideal partner for marriage, they propagate the notion that the Qur’an recommends piety (taqwa) and faith (iman) as the only mark, rather than birth or wealth. They cite examples of the Prophet that he had allowed freed slave men to marry the Arab women. In this regard, they cite the example of Zaid, a black slave freed by Muhammad, to whom the Prophet gave his cousin Zainab in marriage. But they ignore the fact that this marriage was sham, a ploy, set up by aged Muhammad in his desire to add the young and beautiful Zainab into his own harem (read the story: Sex With Daughters-in-Law: Divinely Ordained in Islam). One must also take into account that the famous Salman the Persian, a distinguished convert of Muhammad, had to withdraw his desire to marry a daughter of Caliph Omar, because he was a non-Arab. It should be added here that Salman had saved Muhammad and his community, and, Islam, for that matter, in the Battle of the Ditch by giving Muhammad the idea of digging a trench surrounding his community as defence. Muhammad himself had thanked Salman for the saving the day for Islam and praised him and his people for their excellence in knowledge. The social hierarchical system, as recognized by the Quran and Prophet Muhammad (read more here: Racism in Islam: Allah’s White Faces), in which the Koreish were placed at the height of nobility, followed by other Arab tribes, followed by non-Arabs, later on evolved further transforming Islamic societies into a sharply hierarchical social order. Notions of social hierarchy based on birth, clan or race also gradually became incorporated into the corpus of writings of Islamic jurisprudence or fiqh. Taking a spouse from outside one’s kafa’a was sternly frowned upon, if not explicitly forbidden by the fuqaha (jurists). For a non-Arab, marrying an Arab, particularly a woman, became a social crime during the entire age of Islam, continuing to this day in Arab societies. In the Indian subcontinent, the vast majority of Indian Muslims follow the Hanafi law. The opinions of the classical Hanafi scholars regarding kafa’a continued reflect the caste system and social hierarchy. Most Indian Hanafis seem to have regarded caste (biraderi), understood as hereditary occupational group (i.e., division of labour) as an essential factor in deciding kafa’a. It was continued to be determined on consideration of following salient points: (1) legal status as free or enslaved (azadi), (2) economic status (maldari), (3) occupation (pesha), (4) intelligence (‘aql), (5) family origin or ethnicity (nasb), (6) piety (taqwa), and (7) absence of bodily defects. In this way, the caste system was legitimized amongst Muslims of India through the notion of kafa’a: taking a spouse from outside one’s kafa’a was sternly frowned upon, if not explicitly forbidden by the fuqaha. In support of this notion of kafa’a, the ulama used to refer to a hadith according to which caliph ‘Umar refused to let a girl from a rich family to marry a man from a lower class. But later on, many scholars raised their voice against the above-mentioned caste system amongst Muslims declaring it un-Islamic, out of their ignorance of course. Contemporary Indian Muslim scholar, Maulana ‘Abdul Hamid Nu’mani, was one of them. Nu’mani belonged to the Ansari caste of hereditary weavers, traditionally considered ‘low born’ by ashraf Muslims. He asserted that, according to the Qur’an, kafa’a should be considered only on piety. Hence, the only criterion for deciding a marriage partner should, ideally, be his or her personal character and dedication to the faith. In other words, he suggested that, there should be no religious bar for a Muslim man, even from a low caste, or a low caste Hindu convert to Islam, to marry a Muslim girl from a high caste or vice versa. However, caste and caste-based social hierarchy, through the notion of kafa’a, were accepted and propagated as a social norm and binding for Muslims by important sections of the ulama. It is widely practised amongst Muslims today, despite some Muslim scholars’ denouncement of it (as do Hindus in their society). So, the Muslims of India, who usually denounce Hinduism for its caste system and try to project that Islam is free from this evil, are either ignorant or trying to hide caste system deeply integrated in Muslim society. In conclusion, let me emphasize that the Muslim society of India are not at all free from many of the socials ills of Hindu society, they frequently point to. They are often as stark and integrated in the Muslim society, but remain unrecognized, unspoken. The Hindus have recognized all its past and continuing social ills and are making strenuous efforts to rid their society from them. The Hindus of India would cleanse their society of these ills and move forward to become a proud and contributory part of the emerging global civilization: the sings are all there for one to see. Unfortunately, the same cannot be expected of the stagnant Muslim world, of India’s Muslims in particular. The Arab Islamic imperialism they embraced did little to free themselves from what they call the ills of Hinduism. Instead, the debilitating, violent nature of their new ideology is crippling them in every respect: their contributions to all indices of social and national development and progress are declining.. Poverty, lack of education, propensity of violence, human rights violation within the Islamic community and beyond are becoming the hallmark of their community within the wider Indian society. Freeing themselves from the yoke of the Arab imperialism, from the debilitating cult of Islam, remains a precondition for the subcontinental Muslim society (and of the wider Muslim world) to march toward progress and prosperity. Freedom and liberty to choose as one wishes to live one’s life, to pursue one’s dream, is a precondition to excel in the race of modern civilization. The Islamic creed imparts religious scruples at every step of one’s life to pursue what is needed to excel in today’s society. For India’s Muslims, returning to their civilizational root, which, undoubtedly, allows much greater freedom and liberty, is an option to them. They just have to look around to realize where their non-Muslim neighbors are heading to and where their own society.

Mediation (AN ALTERNATIVE DISPUTE REDRESSAL FORUM IN JUDICIAL SYSTEMYOGESH KUMAR SAXENA(as Representative of Middle East Asia) at World Parliament Experiment in Bonn( Germany) on 25th feb. 2008)

Mediation (AN ALTERNATIVE DISPUTE REDRESSAL FORUM IN JUDICIAL SYSTEM) (A lecture given on the subject on Mediation Process and meditation (as administered in India) by undersigned Advocate, YOGESH KUMAR SAXENA(as Representative of Middle East Asia) at World Parliament Experiment in Bonn( Germany) on 25th feb. 2008) What is mediation? This question may agitate your mind. Negotiation seldom works and litigation begins between parties. Mediation facilitated negations between two people. It is an integrated and distributed bargaining, when no individual meeting of mind are feasible. It is confidential and a non verbal communication of desire. It uses the language of silences. A desire for conveying the pre mediation option begins, as the functioning of the Courts are adversial in attitudes. The hostilities between people are more propounded. There is no method to control the behavior of litigants, except by observation of some indifferent attitudes of attachment with detachments. Society may play a prominent part in mediation. It may compel the parties to resolve the dispute, in case minor scuffle begins on the issues of wrong driving of vehicle by a cyclist. The people support the version of the weaker side as they themselves belong to downtrodden class and they may have internal prejudice against the vehicle owner, but a mediator may have nothing against car owner or pedestrians, as he as a mediator has given up this carnal desire of internal prejudice by the passage of time of experiences. Mediator has to expose the unclear underlying core dispute of hostility. He has to break the Impasse. He has to gather information regarding reluctance. Than a trust is build and support start. He should control the command of process and find out an opportunity to suggest. In matrimonial disputes, one should study the problem underlying between the husband and wife. There is unrealistic situation of human behavior between man and woman. Man by nature is dominating to pacify his biological lust, while woman try to get a command over psychological sphere of trust, which she may seldom get out of the schedule of working partners. This is the betrayal of relationship. Those women, who are exertive in nature and are more adamant, may loose the battle. Similarly if the male partner is more authoritative, the family relationship may come to an end. Thus, we may identify the problem from this angle by reposing the confidence in both the sides. Sometimes, the business disputes are underlying beneath the curtains and a mediator has to tear out the veil and to expose the reality of the truth. They are adamant to resolve as they are unrealistic in their approach. A mediator has to listen to stake their claims. The first step is silence and to listen them patiently. The casting of the issues, designing a solution, negotiating with options, motivation, confidence, optimistic, artistic venture, inculcate mind, unrealistic expectations, proper analysis and flexibility by derivations to repose a faith in mediation instead of adjudication with uncertainty of the outcome to the parties may solve the problem of impasse between the litigants. One has to find out the problem first. People are in such a haste to resolve a dispute as they seldom identify problems and start fighting on non-issues based conflict. Sometimes, there is solution in the problem. One may have an art to identify it and to place it in correct prospective. Mediator has to build a golden beach with pure water to take a dip inside there and then they may live in one cottage. There is no scarcity of the product. One has to arrive to an agreement. Mediator has to exercise his wisdom with full creditability for his position. He should avoid fault finding tendency. After all, he is negotiating between two individuals. Men seldom control their periodical outburst. Let the parties may cry and blame each other. Mediator is a motivator to pacify them. Thus, the exchange of information gathered through negotiation must be hidden. One may provide an obstruction in the process of mediation and as such the dispute may resolve quickly in order to avoid obstruction in the process. Sometimes, break in the process is required by shuttle mediation. Confidence is the beginning of the trust otherwise the agreement of the minds of the parties may not arrive. The agreement may be efficient and capable of being enforced. Mediator may tender his apology, if required after indulging himself in the problem of the parties, without looking to the individuals. The body language and his optimistic attitude towards the eradication of the problem and personal warming of the parties by the mediator, like a mentor, may win their consent to an agreement. Even if he does not share with their views but problem must be appreciated. Second thought may be invited from the parties. The obligations to pay and repay must be encouraged on ethnic compulsion. Encouragement like recital of holy sermons of Gita by Lord Krishna, embracing rejection may be the guiding factor during mediation. It is not critics, who bound, credit is given to the man, who is in the arena to meet efforts. Mediation is the type of work, very challenging with responsibility for deliverance from a state of disharmony to the state of harmony. Mediation is rewarding in the skill of interactive workshop. It is a dispute resolution process. There is the difference between mediation and conciliation. It has got the different pursuit then arbitration. In the process of conciliation, conciliator is viewed as authority and his discussion is limited to the tradition limited right. In arbitration there is no bargaining and he controls the out come of the dispute resolution process. There are the rules of evidence and burden of proof and enforcement of award. Thus mediation is better than conciliation and arbitration. The process of “Mediation” has got more independence and less interferences from other outside agencies having the transparency and self restriction upon the traditional Anglo- Saxon- Jurisprudence of strict observation of locus- standee and rigmarole of technicalities for adjudication of the dispute and since the decision arrived is of the parties within the periphery of permissible limit under due process of law, one feel better satisfaction towards performance of its functioning. After all litigants have their own choice in the matter of their selection of a “Mediator”. It is an identification of mind as an independent personality as the tenability to enter into harmony and oneness is resulting in mental and physical suffering. The sense of obstruction and disappointment may lead towards disintegration of society. Pessimistic approach, the energy gets deplete, object conscienceless leading to a state of starvation and one’s Consciousness. Gita says ‘he whose mind is not shaken by diversity, who does not hanker of the pleasure, and is free from attachment, that meets with everything good or bad, neither rejoices nor hates his wisdom is fixed’. The crucial conditions are still having their predominating conditions in the legal profession. This is on account of their non- adaptability in the profession by such fundamentalist elements, which provide the top priorities to the conservative approach instead of liberal out look towards them. . The unfortunate, who have the better experiences towards the problems of life, are put to the disadvantageous situation. Justice is a virtue, which transcends all barriers in the way of administration of justice. The credibility of the judicial institution is founded upon the faith of the common man in its proper functioning. The law has to bend before justice. No court can restore the broken heart of the justice and he should provide such protection, which is necessary for them like dutiful parents. The decision may not be repugnant to the normal concept and the basic unit of the society may not be allowed to be influenced by immorality. Thus the ultimate responsibility is by enunciating the foundation of a system on which administration of justice may get the public confidence in our judicial system. The mind of a person have steady wisdom and he is not to distressed calamity, he is not affected by the afflictions arising form thunder, lightening, storm, flood etc., and fear arising from the venomous and ferocious. When he is pleased in an affluent condition, he does not long for sensual pleasures. The body with the controlled mind possesses pious understanding or evenness of mind. He does not rejoice in pain that may be fall on him. He has life or body as he identified self, being routed in the self. He will not praise any body when later does any good to him nor sensor any one when one does him any harm. For when a man thinks of objects, attachment form desire is born, from desire anger arises, form anger comes delusion, form dilution loss of memory, form loss of memory the destruction of discrimination, form distraction of discrimination, he perishes as he is swept away by impulse of passion and emotion and he will act irrationally. One has to abandon all desires in the world be free form attachment an latent impressions doing everything out worldly and thus playing one’s part in the world. He has to cut the bond of attachment form all sides, by the sword of knowledge. He should to play with life and should be loyal to ideals and must spiritualist out his thoughts, emotions and actions. Soul require solitude, In order to get peace mind has to become calm. The physical existence must be free form all thoughts daily for sometime and furring the period of wisdom dawns. Thought mediation, one may study his true and realise he as spirit of freedom, spirit of unity, spirit of immortality. Live in truth by becoming truthful; love all, for love is unity, by reflecting upon thought. The man bondage may perpetuate slavery, Beware of lust, greed, anger passion hatred, jealousy and the unlimited wants of five senses. They are enemies. There is no spiritual knowledge without love. Spiritual realisation automatically makes us love every body. Truth and universal love raise us to a spiritual status and we can see the divine life. This is the highest vision which comes when he realise God in his heart and surrender himself completely to him and there by wiping out his ego sense. Purity truth and Constant remembrance of God comes by practice and in pure mind otherwise passions will create havoc. Desire move the sense, Tapas cuts the senses and annihilates desires. Tapas. is worship meditations. Thus the path of spiritualism is meant for controlling the bondage of. In this manner there will not be required by thought control nor the restrictions can be imposed upon such individual who has given his oneself to the swept of impotent without feeling any discontentment by the swept of impulsive notions. This is required for the rectification of prevailing maladies in the society. I consider that these message is one of the best exercises to adopt in mind before attending the session of mediation. These glorious traditions may provide smooth function in process of “mediation”. “what you are is god’s gift you, What you become is your gift to god”. “The route you take depends on the decision you make”. Keep in your mind-: (1) Is it the truth? (2)Is it fair to all concerned? (3) Will it build goodwill and better friendship? (4) Will it be beneficial to all concerned?. In this process, one has to adopt these introspection in your Characteristics of human behavior. 1. The most selfish one letter word. ‘i’, avoid it. 2. The most satisfying two letter word. ‘ we’ use it. 3. The most poisonous three letter word. ‘ego’ kill it. 4. The most used four letter word. ‘love’ value it. 5. The most pleasing five letter word. ‘smile’ keep it. 6. The fastest spreading six letter word. ‘ rumour’ stop it. 7. The working seven letter word. ‘success’ achieve it. 8. The most enviable eight letter word. ‘ jealousy’ distance it. 9. The most powerful nine letter word. ‘knowledge’ acquire it. Sincerely yours Yogesh Kumar Saxena, Advocate, High Court, Allahabad Senior Vice President, Advocate’s Association, Chamber No. 139,High Court Trained Mediator of the first batch of Mediation Team Registration No. 946 of 1974 ( U.P.Bar Council of Allahabad) Special Counsel in Ganga Pollution Matter. Executive Member, World Parliament Experiment (Bonn) Germany 22nd Feb. 7th March 2008 Conveyor International Conference Of Jurists, Held in SINGAPORE on 28th Feb. upto 3 rd March 2010 ISRAL PROJECT INDIAN REPRESENTATIVE for SOCIAL COORDINATION ANF FOR MAINTAINING THE ROLE OF PEACE AND TRANSQUALITY IN INDIA (THROUGH SRI RAJIV DIXIT, BHARAT SWABHIMAN TRUST, PATANJALI YOGASPEETH, MAHARSHI DAYANAND GRAM, HARIDWAR 249402 PHONE 01334-240008) Yoga superior studies &meditation science technique, 4215 NW 7 Street, #34, Miami, FL33126 International conferences of Chief Justices of the World (Co Coordinators and Co- Organizers) at City Montessori School, Lucknow yogrekha@gmail.com, yogrekha@rediffmail.com, 0532-2637720, 2436451, 9415284843, 9792131584, Declaration- I, do hereby swear in the name of God that I will abide by the great ETHICS propagated by SWAMI VEVEKANAD and the sacrifices given by NETAJI SUBHASH CHANDRA BOSE, BABA BHIM RAO AMBEDKAR, BALLABH BHAI PATEL, SHYAMA PRASAD MUKHERJEE , BABU RAJENDRA PRASAD and LAL BAHADUR SHASTRI. I contribute my ANNUAL/ Life / FONDATION Membership for promoting the drive, as there may the eradication of prevailing maladies and corruption , genocide of innocent citizen be stopped forthwith with iron hand of Government.

Can this happen anywhere, except in a HINDU NATION - BHARAT? That the distress of Mahatma Gandhi on the wake of partition of Indian

Can this happen anywhere, except in a HINDU NATION - BHARAT? That the distress of Mahatma Gandhi on the wake of partition of Indian continent may still be heard from a distant voice calling to the people to unite and the unity in diversities may provide India's survival as a nation before partition which depends on a wider vision of unity based on inter-dependence based on the sub continents and secularism and social justice. Let us try to hear again how distressed Mahatma ji was at the turn of events on the wake of partition: " So far it was my desire to live upto the age of one hundred and twenty five years, but now I have no such desire. The objective before me was not just to attain freedom, but also to remove all the social ills in the society which had pestered during the 200 years of the British Rule. They have practically divested us of our traditions of tolerance and harmony and instead fomented hatred and discord through their communal policies . I had thought that we could change the entire system and the people of this country and would live together as brothers in love, harmony and peace, so that coming generations may be blessed with all of that , which we have been deprived of. Therefore in addition to the freedom of my country , the primary objective of my life was maintenance of cordial relations between Hindus and Muslims since I could not attain my objective , this freedom has become tainted .Today when I see Hindus and Muslims separated with more or less permanent gulf , I feel politically and spiritually defeated . I have no desire to live any longer …….when I cannot remove this mutual hatred and ill will between Hindus and Muslims , and cannot create feeling of love peace and harmony in name of God and religion , you tell whether there is any point in my living any more ? I would prefer death to this kind of life." That "Partition of India" was purely a political game fought with a mark of religious fundamentalism the speech of Quaid Azam Zinnah on 11-08- 1947 who vehemently advocated the two nation theory was enunciated the Government of Pakistan policy has also realised the folly committed in accepting partition on communal lines in these words: i. "If you change your past and work together in spirit that every one of you , no matter what community he belongs to, no matter what his colour , caste or creed , is first , second and last , a citizen of this state with equal rights, privileges and obligation there will be no end to the progress you will make. I cannot emphasise it too much ; we should begin to work in that spirit , and in course of time , all these angularities , of the majority and minority communities, the Hindu community and the Muslim community , because even as regards Muslims, you have Pathans, Punjabis, Shias , Sunnis, and so on and among the Hindus you have Brahmins , Vaishnavas, Khatris also Bengalis Madrasi's and so on , will vanish. You may go to your temples, Mosques or any religion or caste or creed, that has nothing to do with the business of the state …….We are starting with the fundamental principle that we all citizens and equal citizens of one State…." That Let us examine the factors responsible for the partition of India , certain extra-ordinary emotional circumstances in the event of quick succession rushed through a very disparate speed which caught in the whirl wind having a sort of commutative effect on our national life. The operation of the system of working of two political parties that is Indian congress and Muslim league and lack of collective wisdom in the leaders of both the political party had ultimately resulted into the partition of Indian continent . Gandihiji observed after the partition ,when the congress leaders had virtually buried him a life , Gandhiji gave the said spirited reply:- " I cling to the hope that I am not yet buried alive. The hope rests on the belief that massed have not lost faith in my ideals . When it is proved that they have, they will be lost and I can then be said to have been buried alive. But as long as my faith burns bright, as I hope it will even if stands alone , I shall alive in the grave, and what is more , speaking from it. The life is worthless which ignores or disregards moral values." That with the demand for local self government the tempo of national movement gain movement gain momentum , thus the government of India act 1909 Known as Morely Minto Act was passed by the parliament of England. Then came the first world war 1914 in which the people of India forgetting all differences , co-operated in anticipation of self government and Home rule after the war . This was done on the basis of pronouncement in parliament on 20th August 1917 regarding assurance as per policy of British government for granting responsible government by providing for the increasing association of Indians cocuy branch of Indian administration and for gradual development of self governing institution with a vision to progressive realisation of responsible government in India as an integral part of British empire and there after quit of India. Act 1919 was passed by the parliament. That the governor general issue ordinance which were to have the free of law for six months. The Indian people had expected much more and men co-operation , civil discipline disobedience movements and terrorist activities started . Inspired communal riots insisted the necessity to send statutory commission popularity knew as Simon commission for England in 1927 to study the problems which was boycotted by Indian national congress. The commission submitted its report vehemently condemning diarchy which was discussed at round Table conference led to the government of India Act !935. Sir Stafford Cripps made negations with the acceptance that the elected body of Indians should frame the Indian constitution and for the purpose cabinet mission was send to assist the viceroy in setting up the constitution and to mediate between the congress and Muslim league. That Government of India Act 1935 has provided separate electorate and communal representation in the central and provincial legislature. To strengthen hands of all India Muslim league that critical stage in 1945 , British Government had decided to hold general election both for central legislative assembly and provincial legislature under the government of India Act 1935. In that high pitch of communal frenzy, the result was foregone conclusion.