Friday, 7 August 2020

KERALA LINKED TO AFRICAN MINE ROBBERY

An Indian Fugitive in 2019 Mine Attack

The main accused,K T Ramees in the Kerala diplomatic gold smuggling case haslinks with mining cartels in Africa,the NIA has found.He visited Tanzania last year.

The South African police have sought the help of the Interpol to track down youths of Asia involved in the 19 robberies that happened in their gold mines,last year.An Indian fugitive was captured by the surveillance cameras at Witwatersrand basin gold mine.

There were 19 attacks on gold facilities last year, almost double the number in 2018, according to South Africa’s Minerals Council. More than 100 kilograms (3,527 ounces) of gold was stolen in 2019 as bullion rose to a five-year high, although not all companies disclose their losses, said the council, which represents the nation’s largest miners.

Billions of dollars’ worth of gold is being smuggled out of Africa every year through the United Arab Emirates in the Middle East – a gateway to markets in Europe, the United States and beyond.

Customs data shows that the UAE imported $15.1 billion worth of gold from Africa in 2016, more than any other country and up from $1.3 billion in 2006. The total weight was 446 tonnes, in varying degrees of purity – up from 67 tonnes in 2006.

Much of the gold was not recorded in the exports of African states. Five trade economists interviewed by Reuters said this indicates large amounts of gold are leaving Africa with no taxes being paid to the states that produce them.

Industrial mining firms in Africa confirm that they did not send their gold to the UAE – indicating that its gold imports from Africa come from other, informal sources. 


Previous reports and studies have highlighted the black-market trade in gold mined by people, including children, who have no ties to big business, and dig or pan for it with little official oversight. No-one can put an exact figure on the total value that is leaving Africa.

Informal methods of gold production, known in the industry as “artisanal” or small-scale mining, are growing globally. They have provided a livelihood to millions of Africans and help some make more money than they could dream of from traditional trades. But the methods leak chemicals into rocks, soil and rivers. And African governments such as Ghana, Tanzania and Zambia complain that gold is now being illegally produced and smuggled out of their countries on a vast scale, sometimes by criminal operations, and often at a high human and environmental cost.

Artisanal mining began as small-time ventures. But the “romantic” era of individual mining has given way to “large-scale and dangerous” operations run by foreign-controlled criminal syndicates, Ghana’s President Nana Akufo-Addo told a mining conference in February. Ghana is Africa’s second-largest gold producer.

Not everyone in the chain is breaking the law. Miners, some of them working legally, typically sell the gold to middlemen. The middlemen either fly the gold out directly or trade it across Africa’s porous borders, obscuring its origins before couriers carry it out of the continent, often in hand luggage.

For example, Democratic Republic of Congo (DRC) is a major gold producer but one whose official exports amount to a fraction of its estimated production: Most is smuggled into neighboring Uganda and Rwanda. “It is of course worrisome for us but we have very little leverage to stop it,” said Thierry Boliki, director of the CEEC, the Congolese government body that is meant to register, value and tax high-value minerals like gold.

The customs data provided by governments to Comtrade, a United Nations database, shows the UAE has been a prime destination for gold from many African states for some years. In 2015, China – the world’s biggest gold consumer – imported more gold from Africa than the UAE. But during 2016, the latest year for which data is available, the UAE imported almost double the value taken by China. With African gold imports worth $8.5 billion that year, China came a distant second. Switzerland, the world’s gold refining hub, came third with $7.5 billion worth.

Most of the gold is traded in Dubai, home to the UAE’s gold industry.

The UAE reported gold imports from 46 African countries for 2016. Of those countries, 25 did not provide Comtrade with data on their gold exports to the UAE. But the UAE said it had imported a total of $7.4 billion worth of gold from them.

In addition, the UAE imported much more gold from most of the other 21 countries than those countries said they had exported. In all, it said it imported gold worth $3.9 billion – about 67 tonnes – more than those countries said they sent out.

Over the past decade, high demand for gold has made it attractive for informal miners to use digging equipment and toxic chemicals to boost the yield. Contaminated water is returned to rivers, slowly poisoning the people who need the water to live.

Small-scale miners have long used mercury – easy to buy at around $10 for a thumb-sized vial – to extract flecks of gold from ore, before sluicing it away. Mercury’s toxic effects include damage to kidneys, heart, liver, spleen and lungs, and neurological disorders, such as tremors and muscle weakness. Cyanide and nitric acid are also being used in the process, according to researchers and miners in Ghana.

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K T Ramees

Western investors want gold so they can diversify their portfolios; India and China want it for jewelry. But most Western companies – and the banks that finance them – avoid handling non-industrial African gold directly. They are unwilling to risk using metal that may have been mined to fund conflict or that may have involved human rights abuses in, for instance, DRC or Sudan. Various Uganda-based traders have been sanctioned for handling gold smuggled out of DRC.

In other states, including the UAE, these concerns have been less of a problem. Over the last decade, gold from Africa has become increasingly important for Dubai. From 2006 to 2016, the share of African gold in UAE’s reported gold imports increased from 18 percent to nearly 50 percent, Comtrade data showed.

The UAE’s main commodity marketplace, the Dubai Multi-Commodities Centre (DMCC), calls itself on its website “your gateway to global trade.” Trading in gold accounts for nearly one-fifth of UAE’s GDP.

However, no big industrial companies, including AngloGold Ashanti, Sibanye-Stillwater and Gold Fields,say they send gold there. 23 mining companies with African operations, the smallest of which produced around 2.5 tonnes in 2018: 21 of them said they did not send metal to Dubai for refining, the other two did not respond.

While the big South African miners have local refining capacity, the main reason others gave is that no UAE refineries are accredited by the London Bullion Market Association (LBMA), the standard-setter for the industry in Western markets.

Gold can be imported to Dubai with little documentation. A number of refineries accept gold that has been imported as hand luggage.

A Tanzanian parliamentary report estimated that 90 percent of annual production of informally mined gold is smuggled out of the country: The government wants the central bank to buy this up.

In Burkina Faso, Oumarou Idani, minister of mines, believes his country is leaking gold to UAE on a massive scale. Of the 9.5 tonnes of gold the government estimates informal miners dig up each year, just 200 to 400 kg are declared to the authorities.

Saniniu Laizer

Miner Earns Rs 40 Crore with Three Gem Stones

A Tanzanian small-scale miner, who became an overnight millionaire in June for selling two rough Tanzanite stones valued at $3.4m ( Rs 25 Cr), has sold another gem for $2m ( Rs 15 Cr).

The third discovery by Saniniu Laizer weighed 6.3kg (14lb).

Tanzanite is only found in northern Tanzania and is used to make ornaments.

It is one of the rarest gemstones on Earth, and one local geologist estimates its supply may be entirely depleted within the next 20 years.

The precious stone’s appeal lies in its variety of hues, including green, red, purple and blue.

Its value is determined by rarity – the finer the colour or clarity, the higher the price.

Mr Lazier urged his fellow small-scale miners to work with the government, saying that his experience was a good example.

“Selling to the government means there are no shortcuts… they are transparent,” he said in his remarks at a ceremony in the northern Mirerani mine.

Artisanal miners often complain about late payments of their royalties by mine owners.

The two gemstones he got earlier

After his June sale of two rocks weighing 9.2kg and 5.8kg, Mr Laizer – a father of more than 30 children – said that he would hold a party.

But on Monday he said the money will be used to build a school and a health facility in his community in Simanjiro district in northern Manyara region.

He told the BBC two months ago that the windfall would not change his lifestyle, and that he planned to continue looking after his 2,000 cows, adding that he did not need to take any extra precautions despite his new-found riches.

Some small-scale miners like Mr Laizer acquire government licences to prospect for Tanzanite, but illegal mining is prevalent especially near mines owned by big companies.

In 2017, President Magufuli ordered the military to build a 24km (14-mile) perimeter wall around the Merelani mining site in Manyara, believed to be the world’s only source of Tanzanite.

A year later, the government reported an increase in revenue in the mining sector and attributed the rise to the construction of the wall.

© Ramachandran 

THE FIRST TWO FEMALE DOCTORS IN INDIA

They Fought Against the Orthodoxy

Anandibai Gopalrao Joshi was the first female Indian physician. She was also the first woman in India to complete her studies in western medicine from the United States. Anandibai has a rich legacy and inspired many women to pursue the field of of medicine in India and in the United States.

Anandibai also became the first woman from Bombay presidency of India to study and graduate with a two-year degree in western medicine from a foreign country.

On March 31, 1865, in Pune, a girl child was born to Gangabai and Ganpatrao Joshi — their fifth child, whom they named Yamuna. On her ninth birthday, March 31, 1874, she was married to Gopalrao Joshee, a widower of about 26, employed as a postmaster at Thane.

Anandibai was born with the name 'Yamuna' but was later given the name anandi by her husband Gopalrao Joshi. She was born in a family of landlords and due to parental pressure, she got married at the young age of nine.

Anandibai bore her first child at the age of 14 but due to lack of medical care, the child passed away after ten days. This incident was a turning point in Anandibai's life and she chose to pursue medicine, with the support of her husband.
Anandibai Joshi

Gopalrao, who was a progressive thinker and supported education for women, enrolled her in a missionary school, and later moved to Calcutta with her, where she learnt how to speak Sanskrit and English.

In the 1800's, it was very unusual for husbands to focus on their wives' education. Gopalrao was obsessed with the idea of Anandibai's education and wanted her to learn medicine and create her own identity in the world.

One day, Gopalrao walked into the kitchen and threw a fit of rage when he saw Anandibai cooking instead of studying. This made her even more focussed on her education.

Gopalrao took the decision of sending Anandibai to America to study medicine in utmost detail with a missionary from Philadelphia named Royal Wilder.
In 1880 he sent a letter to Royal Wilder, stating his wife's interest in studying medicine in the United States and inquiring about a suitable post in the US for himself. Wilder published the correspondence in his Princeton's Missionary Review. Theodicia Carpenter, a resident of Roselle, New Jersey, happened to read it while waiting to see her dentist. Impressed by both Anandibai's desire to study medicine, and Gopalrao's support for his wife, she wrote to Anandibai. Carpenter and Anandibai developed a close friendship and came to refer to each other as "aunt" and "niece." Later, Carpenter would host Anandibai in Rochelle during Joshi's stay in the U S.

While the Joshi couple was in Calcutta, Anandibai's health was declining. She suffered from weakness, constant headaches, occasional fever, and sometimes breathlessness. Theodicia sent her medicines from America, without results. In 1883, Gopalrao was transferred to Serampore, and he decided to send Anandibai by herself to America for her medical studies despite her poor health. Though apprehensive, Gopalrao convinced her to set an example for other women by pursuing higher education.

A physician couple named Thorborn suggested that Anandibai apply to the Woman's Medical College of Pennsylvania. On learning of Anandibai's plans to pursue higher education in the West, orthodox Indian society censured her very strongly.

Anandibai addressed the community at Serampore College Hall in 1883, explaining her decision to go to America and obtain a medical degree. She discussed the persecution she and her husband had endured. She stressed the need for female doctors in India, emphasizing that Hindu women could better serve as physicians to Hindu women.
 She said,"I volunteer myself as one", in the gathering. Her speech received publicity, and financial contributions started pouring in from all over India. 

She had also expressed her views on how midwifery was not sufficient in any case of medical emergency and how the instructors who taught women had conservative views.

In the speech, “Why do I go to America?”, she addressed six questions that were posed to her often. She stated: “In my humble opinion there is a growing need for Hindu lady doctors in India, and I volunteer to qualify myself for one.” To the question “Are there no means to study in India?” she replied thus: “[T]he instructors who teach these classes are conservative and to some extent jealous... That is characteristic of the male sex. We must put up with this inconvenience until we have a class of educated ladies to relieve these men.”

This is a bold indictment of the gender question in education, at a time when women’s education was not a priority.

After her motivating speech in the public gathering, she expressed her views on studying medicine in America. She also stressed the need of female doctors in India and stated that Hindu women can be better doctors for other Hindu women.

Anandibai's health had started to decline but Gopalrao had urged her to go to America so that she can set an example for other women in the country.

Anandibai was urged to apply to the Women's Medical College of Pennsylvania but learning about her plan to pursue higher education, the Hindu society of India decided to censure her very strongly.
Anandibai travelled to New York from Kolkata  by ship, chaperoned by two female English missionary acquaintances of the Thorborns. In New York, Theodicia Carpenter received her in June 1883.

Anandibai was enrolled in the Women's Medical College of Pennsylvania and completed her two-year course in medicine at the age of 19. She graduated with an MD in 1886 with the topic of her thesis being 'Obstetrics among the Aryan Hindoos'.

She highlighted the environment she lived in and how she dealt with it in a letter written to her husband after reaching America. She was full of reasoning and entreaty: “Don’t misunderstand and make me suffer so. It is very difficult to decide whether your treatment of me was good or bad. If you ask me I would say it was both... Hitting me with broken pieces of wood at the tender age of ten, flinging chairs and books at me and threatening to leave me when I was twelve, and inflicting other strange punishments on me when I was fourteen — all these were too severe for the age, body and mind at each respective stage...”

In her thesis, she covered information form Ayurvedic texts and American textbooks. On her graduation, Queen Victoria sent her a message, expressing her delight.

Anandibai passed away due to tubercolosis at the age of 21, on 26 February 1887.

She had accepted an offer to take charge of the Edward Albert Memorial Hospital in Kolhapur, which unfortunately never materialised. In many ways, her life was similar to that of Srinivasa Ramanujan (1887 -1920) who shook the world of mathematics, but died young of tuberculosis aggravated by malnourishment and lack of care. Certainly, her achievements ought to be celebrated as no less a feat.

It was against all odds that Anandibai became the first Indian woman doctor. Ironically, when she was dying, the healing power of this very trade was denied her, as the book reveals.


In India, Kesari and The Mahratta, run by Bal Gangadhar Tilak, were quick to take up stories on the Joshis who were portrayed as social reformers. Pandita Ramabai, on the other hand, who had travelled to England for her education and converted to Christianity there, was strongly criticised by this section, even though she was doing well. Ramabai was invited by Anandibai’s mentor, Dean Bodley, for the latter’s graduation ceremony, and Ramabai travelled to America just for this. Anandibai wrote of Ramabai thus: “...her courage has outweighed that of the sternest and bravest warrior.”

Even after her death, several writers and researchers continued to write about her to raise awareness about the importance of educating women in India.

Doordarshan also based a television series on her life and American feminist writer Caroline Wells Healey Dall penned down her biography in 1888:
The Life of Dr. Anandabai Joshee, a Kinswoman of the Pundita Ramabai.Dall was acquainted with Joshi and admired her greatly. However, certain points in the biography, particularly its harsh treatment of Gopalrao Joshi, sparked controversy among Joshi's friends.

The Institute of Research and Documentation in Social Sciences (IRDS), Lucknow has been awarding the Anandibai Joshi Award in Medicine in honour of her contributions towards the advancements of medical sciences in India.

The book Fragmented Feminism chronicles the time from which Yamuna became Anandibai until the day she died. The book reveals Anandibai as she was — through her own letters and in her own voice, with helpful annotations by the author Meera Kosambi and three editors — Ram Ramaswamy, Madhavi Kolhatkar and Aban Mukherji. It reveals her flowering individuality, determination and agency in the face of a strongly patriarchal culture, a domineering, volatile husband and the travails of living in an unfamiliar land so far from home.

There is a major confusion between Anandibai Joshi and Kadambini Ganguly, with regards to who was the first female doctor of India. Anandibai got her degree in western medicine from Women's Medical College of Pennsylvania while Kadambini completed her education in India.

Tragically, Anandibai passed away due to tubercolosis at the age of 22, before she got a chance to practice medicine.

Thus, Kadambini Ganguly was the first female doctor to practice medicine while Anandibai Joshi was the first female doctor who got her degree in western medicine from the United States.
Kadambini

Kadambini Ganguly ( 1861 – 3 October 1923) along with Anandibai Joshi was one of the first two female physicians from India as well as from the entire British Empire. Kadambini, herself, was also the first Indian as well as South Asian female physician, trained in western medicine, to graduate in South Asia.

The daughter of Brahmo reformer Braja Kishore Basu, Kadambini was born on 18 July 1861 at Bhagalpur, Bihar in British India. The family was from Chandsi, in Barisal which is now in Bangladesh. Her father was headmaster of Bhagalpur School. He and Abhay Charan Mallick started the movement for women's emancipation at Bhagalpur, establishing the women's organisation Bhagalpur Mahila Samiti in 1863, the first in India.

Kadambini started her education at Banga Mahila Vidyalaya and while at Bethune School (established by Bethune) in 1878 became the first woman to pass the University of Calcutta entrance examination. It was partly in recognition of her efforts that Bethune College first introduced FA (First Arts), and then graduation courses in 1883. She and Chandramukhi Basu became the first graduates from Bethune College, and in the process became the first female graduates in the country and in the entire British Empire.

Kadambini joined the medical college in 1883 despite strong criticism from the society opposing women liberation. In 1886, she was awarded GBMC and became the first woman physician with a Western medical degree in the whole of South Asia. In 1893, she travelled to Edinburgh and qualified as LRCP (Edinburgh), LRCS (Glasgow) and GFPS (Dublin).

As the mother of eight children ( children from her husband's first marriage too) , she had to devote considerable time to her household affairs. She was deft in needlework.

The noted American historian David Kopf has written, "Ganguli's wife, Kadambini, was appropriately enough the most accomplished and liberated Brahmo woman of her time. From all accounts, their relationship was most unusual in being founded on mutual love, sensitivity and intelligence… Mrs. Ganguli's case was hardly typical even among the more emancipated Brahmo and Christian women in contemporary Bengali society. Her ability to rise above circumstances and to realize her potential as a human being made her a prize attraction to Sadharan Brahmos dedicated ideologically to the liberation of Bengal's women."

She was heavily criticised by the then conservative society opposing women liberation. After returning to India and campaigning for women's rights ceaselessly, she was indirectly called a 'whore' in the magazine 'Bangabashi', but that could not deter her determination. Her husband, Dwarkanath Ganguly, took the case up to the court and eventually won with a jail sentence of 6 months meted out to the editor Mahesh Pal.
Dwarakanath
Dwarkanath Ganguly ( 1844 –  1898) was a Brahmo reformer and novelist in Bengal of British India. He made substantial contribution towards the enlightenment of society and the emancipation of women. He dedicated his whole life for the cause of women emancipation and encouraged them to participate in every walk of life be it politics, social services etc and even helped them to form organizations of their own.

Ganguly was born at Magurkhanda village, Bikrampur, Dhaka (now in Bangladesh) on 20 April 1844. His father, Krishnapran Gangopadhyay, was a compassionate and humble man while his mother, Udaytara, belonged to a rich family, and was a strong willed woman. He was deeply influenced by his mother from childhood, who instilled into him love for truth and justice.

While studying in school he became strongly influenced by the writings of Akshay Kumar Dutta's 'Dharma Niti' that elaborated on the then prevalent social problems as polygamy, child marriage, inter-caste marriage and widow remarriage. He was deeply touched by the plight of the Bengali woman, and was influenced by Dutta‟s main thesis that “the first vital step to social regeneration is liberating woman from her bondage”. He began attempting to propagate Datta's ideas along with his socially conscious school friends. His reformist activities resulted in him failing to pass the Entrance Examination as he was unable to spend enough time on school curriculum. He turned out to be self taught thereafter.

In those days, it was customary for  Brahmin men to practice polygamy, which formed a way to earn money in way of gifts presented to the groom by the bride's father. When Dwarkanath was 17 years old, he heard about the honor killing of a girl,who had strayed from her course, by poisoning her. On realizing that it was common practice in orthodox upper caste families, he vowed not to go in for polygamous marriage. This incident also pained Dwarkanath to such an extent that he began to empathize towards the condition of women in society. His failure in the Entrance Examination combined with increasing disagreement with his relatives and the local people over his progressive ideas of social reform, made him leave home in search of an independent livelihood. His vow to monogamy and work to the cause of improving women‟s position in society, made him grow steadily in stature as a social reformer. He started his teaching career and worked at Sonarang, Olpur in Faridpur and in the minor school at Lonsingh (now all are in Bangladesh).

A number of years after the death of his first wife, he re-married, in 1883, Kadambini Ganguly nee Bose, one of the first woman graduates in the British Empire. Dwarkanath fought for her admission into Calcutta Medical College and secured it. 

He had eight children from both his marriages. His eldest daughter, Bidhumukhi, from his first alliance was married to Upendra Kishore Ray Chaudhuri.

© Ramachandran 

Wednesday, 5 August 2020

MODI'S HERO RAJA SUHALDEV:MYTH AND REALITY

R S S Constantly Mentions the Raja

During
his speech at the Ram Mandir Bhoomi Pujan ceremony, Prime Minister Narendra Modi made a reference to Raja Suhaldev.

Modi said
that the manner in which the poor and people from backward classes came to Raja Suhaldev’s support in repelling foreign invaders, in a similar manner the Bhavya Ram Mandir will be constructed at Ayodhya with support from people of the entire country.

Who is Raja Suhaldev?

Very little is known about Raja Suhaldev today. He was an 11th Century ruler from the backward  Pasi community of Shravasti, a kingdom which was located in present-day Bahraich district of Uttar Pradesh. He is said to have ruled the state from 1027 to 1077.

It is generally agreed that Raja Suhaldev had defeated Ghazi Salar Masud in the Battle of Bahraich in 1034 and killed the invader. Earlier, the local Raja of Bahraich had formed a confederation of Hindus to combat Salar Masud, however, the Islamic invader managed to defeat them. Ghazi Salar Masud was the nephew of barbaric invader Mahmud of Ghazni.

Masud had managed to conquer Multan, Delhi, Meerut and marched forward. Along the way, the Islamic invader displayed his fanaticism and is said to have destroyed numerous Hindu Temples and Mutts. His advent was halted by Raja Suhaldev.

After several kings were defeated by him, some other kings from Meerut, Badaun, Kannauj etc decided to ally with him instead of fighting against his mighty army. After conquering these places, Masud had planned to invade Ayodhya, a sacred city for Hindus. But to reach Ayodhya, his army had to cross Bahraich first, a place under Shravasti. But Raja Suhaldev became aware of Masud’s plans, and he prepared a counter-attack. He talked to kings of the neighbouring states, and they together formed a large defence force against the invader.

Although the Suhaldev’s army had to face defeat initially, the king motivated the soldiers to fight back with full force, saying that not a single foe should not return alive. After days of intense battle in 1034, Raja Suhaldev was able to trap Salar Masud, and the Muslim invader was killed in the battle. According to legends, none of the 1.5 lakh soldiers in Masud’s army survived the battle.

Masud was buried in Bahraich, and in 1035 CE, a dargah was built to commemorate him.The Rashtriya Swayamsevak Sangh (RSS) claims that the site was once an ashram (hermitage) of the Hindu saint Balark Rishi, and was converted to a dargah by Feroze Tughlaq.

Raja Suhaldev is regarded as a Gaurakshak, patron of Saints and patron of Hindus. Amish Tripathi’s book on the legendary king calls him a “charismatic leader”, a “fierce rebel” and an “inclusive patriot”. While there are numerous Hindus communities that lay a claim to him, he is believed to be from the Pasi community, which belongs to the Scheduled Castes.

He is mentioned in the 17th century Persian-language historical romance, Mirat-i-Masudi.

Modi and other leaders of the Bharatiya Janata Party have paid homage to the legendary King in the past as well. In 2016, then BJP President Amit Shah inaugurated a statue to the iconic King in 2016 and launched a book on him. Shah described him as a “Rashtriya Nayak” whose accomplishment ought to serve as an inspiration to the youth of today.

Shah had said, “Brave King Suheldev is not forgotten by the people of this country even after 1,000 years. People who don’t remember their brave ancestors cannot make history. Only those who carry on with their fight can make history.” Prime Minister Modi released a commemorative postage stamp on Raja Suhaldev two years later.

The Indian Railways, has reversed its policy of not naming trains after personalities and started the Suheldev Express between Ghazipur and Delhi.Salar Masud, popularly known as Ghazi Miyan, has a mausoleum in Bahraich which attracts people,  during his uroos (death ceremony) celebrations every year.

The poet Amir Khusro alluded to him in a letter he wrote in 1291. In 1341, the Moroccan traveler Ibn Batuta accompanied the Sultan of Delhi, Mohammad bin Tughlaq, to the Bahraich shrine. Tughlaq’s successor Firoz Shah Tughlaq had his head shaved after .Masud’s death turned him into a martyr.His commander subsequently slew Suheldev.These details, spun in manifold ways, have been taken from Mirat-i-Masudi or Mirror of Masud, a Persian hagiography written by Abdur Rahman Chishti in the 1620s. A biography authored six centuries after the subject’s death, obviously, raises several questions about its authenticity.

This point is made sharply by historian Shahid Amin in his  work, Conquest and Community: The Afterlife of Warrior Saint Ghazi Miyan.Bahraich’s warrior-saint appeared in his dream. In 1571, the Mughal emperor Akbar made a land grant for the upkeep of the Ghazi Miyan shrine.

In 1950, Hindu Mahasabha, and the Ram Rajya Parishad organised a fair at Chittora village, Bahraich district, to commemorate the memory of Suhaldev (same as Suheldev), writes Badri Narayan in his book Fascinating Hindutva: Saffron Politics and Mobilisation. The fair was to be inaugurated by a state-level Congress leader at whose house Nehru and Gandhi had stayed on their visits to Bahraich.On the day of inauguration, however, a member of the Bahraich dargah committee complained to the administration that a riot-like situation had been created. Section 144 of the Criminal Procedure Code – prohibiting the gathering of more than five people – was imposed, triggering a riot.Enthused, local Congress leaders inaugurated the fair. A statue of Suhaldev was erected, a temple was subsequently built around it, writes Narayan. In 2001 the Maharaja Suhaldev Sewa Samiti was floated by the Rashtriya Swayamsevak Sangh. Three years later, a five-day celebration was inaugurated by Yogi Adityanath, then the BJP MP from Gorakhpur.

Suhaldev was also mentioned by Prime Minister Modi in an Independence Day Speech and again, in Ayodhya, he made a reference to the Monarch during his speech at the Ram Mandir Janmabhoomi ceremony.
 The King who belonged to the Dalit community defeated the Islamic invader and helped protect the Hindu Civilization from further plunder.
The grave of Salar Masud in Bahraich

A novel on Suhaldev has been written by Amish Tripathi,published in June,2020.Legend of Suheldev: King Who Saved India is the eighth book by Amish Tripathi, and the first book from The Immortal Writers’ Centre.

The story begins in 1025 when Mahmud of Ghazni sacks Somnath Temple and breaks the idol of Lord Shiva. The prince of Shravasti, Malladev, dies trying to save the temple. When his brother Suheldev comes to know of this, he feels enraged and promises retaliation.

Together with his father King Mangaldhwaj, Suheldev goes to Kannauj to ask for King Ajitpal's help in countering Mahmud's further attacks. But instead, they are insulted and sent back. On their way back, they notice a Turkish camp and engage in a fight with them. They kill all of them and realize that the Turks can be beaten if taken by surprise. So, Suheldev decides to exile himself and attack the Turks by surprise while pretending to have rebelled against King Mangaldhwaj so that Mahmud doesn't attack Shravasti.

Years pass and by 1029, Suheldev becomes famous as the bandit prince and a thorn in the side of the Turks. During this time, he also loots Qasar Khan, a special envoy of Mahmud and the governor of Kannauj but treats his wife with respect and is kind to his six year old. After looting them, he lets them go. He also visits Bareilly and meets a Turk called Aslan who is a disciple of the Sufi saint Nuruddin Shaikh. Once a maulvi, called Zayan gets into a conflict with Nuruddin calling him a supporter of kafirs and Zayan's nephew attacks Nuruddin. In order to save Nuruddin, Aslan attacks Zayan's nephew, killing him in the process. Due to this Nuruddin casts Aslan away as he hates bloodshed. Suheldev who was watching this befriends Aslan and invites him to join his team to which he agrees. He sometimes goes to spy on Turk soldiers for Suheldev as he himself is a Turk and understands Turkish.

In 1030, the Turks attack Delhi. Delhi's king Mahipal Tomar is killed in the battle and the Turks win. After winning, the Turks kill all the soldiers and men in Delhi, not even sparing babies. Women are sold in slave markets. Everyone who was related to the king is killed so that there can be no claim to the throne except for two people — Jaichand, Mahipal's son-in-law and the ruler of Sirat who wasn't present in Delhi and the king's commander-in-chief Govardhan whose father was the king's fifth cousin. Govardhan is saved because he retreats in time with a band of 30 soldiers.

Govardhan decides to go to Sirat for Jaichand's help but on the way, a woman tells him that Jaichand is a supporter of the Turks and he would hand him over to them and that was the reason why he didn't help Mahipal in the battle. The woman is later revealed to be Suheldev's spy and tells him the whereabouts of Suheldev and Govardhan joins his team.

Suheldev and his team go to villages attacked by the Turks. On one such visit, he goes to a village of leather workers which is destroyed by the Turks and all the people killed except a woman called Toshani who was saved because she was away when the Turks attacked. Toshani used to be a soldier in Kannauj army but deserted it when Kannauj surrendered to Mahmud of Ghazni. Toshani joins Suheldev's team. Suheldev later falls in love with Toshani.


In one of his attack on Turks, Suheldev is gravely injured and could have died, had Aslan not saved him. But it turned out that Aslan was actually Mahmud's nephew Ghazi Saiyyad Salar Masud in disguise and he only helped and saved Suheldev to kill him at the right place and at the right time so that he may be made into a good example. It also turns out that he went to meet Karim in his spy mission, who was the head of Turkish invasion of India. It is also revealed that Karim was Maqsud's lover.

In the meantime, Mahmud dies of some unknown reason and a civil war breaks out among his sons. As a result, all the Turk armies are called back and so is Maqsud as he was Mahmud's strongest commander in chief. So he tells the news of Mahmud's death to Suheldev saying Turks are not going to attack India for some years as they are into a civil war. He further tells him that he is not required in the mission for sometime as the Turks are gone and he is going to find some new sufi master for himself. Thus, he leaves Suheldev and sets back to Ghazni in order to help Mahmud's rightful heir get the throne. In the mean time, Mangaldhwaj dies of cancer and Suheldev returns to his kingdom and ascends the throne. Before his death, Mangaldhwaj, had created a confedracy of 21 kings to repel any Turkic invasion and Suheldev leads it.

In 1033, the war of succession in Ghazni ended with Mas'ud I of Ghazni as the new sultan who killed his younger brother Muhammad of Ghazni to get the throne. After becoming the emperor, he sends Salar Maqsud to India with a very large army to make it a part of the Ghaznavid Empire.

As he enters northwest India, Suheldev send his guru to Rajendra Chola for help. It is revealed that it was actually Rajendra Chola who ordered for Mahmud's assassination to avenge Somnath temple. Rajendra Chola agrees to help Suheldev.

As Maqsud advances, Ajitpal joins him with the Kannauj army. Maqsud also goes to Suheldev disguised as Aslan and gets all the information about his war strategy. But it's then revealed that Aslan was actually Maqsud's twin brother Salar Masud who supported Indians.

The battle day finally arrives. The Kannauj army refuses to fight for Maqsud and rebels but the army of Manohargarh joins Maqsud with its king Jaichand.

Finally in 1034, a fierce battle is fought at Bahraich in which Suheldev kills Jaichand but Govardhan's hand is fractured, Abdul loses an eye and Toshani is gravely injured. Suheldev is on the verge of losing but the Chola army arrives right in time to save the day. Every single Turk in their army of 60000 is killed and their bodies burned for the Turks didn't fear death but feared cremation as they believed it stops one's entry to heaven. Salar Maqsud is captured and beheaded by Suheldev publicly. His body is burnt and its ashes are sent to Ghazni in an urn. His head is preserved and sent to Ghazni along with his ashes with a message inscribed on his forehead — "Come to India as devotees and our motherland will welcome you. But come as invaders and we will burn every single one of you."

After this incident, Somnath temple is reconstructed and no foreigner dares to look at India for the next 150 years.

 The thrust of this entire novel is lack of unity in our society, basically due to caste structure and parochialism, and how the invaders took and still take advantage of this division. But, if there is a kshatriya king who is ready to be a slave to an Islamic invader rather than work with a low caste king, there is also an Indian Muslim whose love for his motherland doesn’t allow him to be lured by the call of violent pan-Islam. He refuses to buy the cruel and barbaric definition of Islam. There are more Muslim characters here who are show preference for the Sufi tradition against the violent strain of Islam.

Responding to the Marxist apologia about loot and destruction by Islamic invaders, the author tells bluntly through the hero, “Why do you think they attack our temples and destroy our idols? Wouldn’t it be more logical and rational for them to treat the idols as hostages and force us to give them money? They don’t do that because they are using our belief and faith to destroy our morale, to destroy our spirit. Because, they think that conquering a demoralised populace is much more easier. We have to pay them back in their own coin.”


© Ramachandran 


Tuesday, 4 August 2020

RAMA IN CONSTITUTION;NEHRU AGAINST SOMNATH

Rajendra Prasad Defied Nehru and Opened Somnath Temple

It is known that while Gandhi stood for Ramarajya,Jawaharlal Nehru preached pseudo secularism.But the India constitution carried a picture of Lord Rama.
Minister Ravi Shankar Prasad today tweeted with the picture:

"Original document of the Constitution of India has a beautiful sketch of Lord Ram, Mata Sita and Laxman returning to Ayodhya after defeating Ravana. This is available at the beginning of the chapter related to Fundamental Rights. Felt like sharing this with you all. "

Image

After Rahul Gandhi’s 29 November 2o17 visit to the Somnath temple, Prime Minister Narendra Modi noted that Rahul had decided to “suddenly visit Somnath dada (the deity)” when his great-grandfather Jawaharlal Nehru didn’t even want the temple to be reconstructed. “(Nehru) had expressed displeasure with the reconstruction undertaken by Sardar Vallabhbhai Patel. If it wasn’t for Patel, the temple wouldn’t have been reconstructed,” Modi said.

What exactly happened in those years immediately after Independence? Was India’s first Prime Minister, indeed, uncomfortable about reconstructing the temple? Why?

The ancient Shiva temple at Somnath, close to Veraval in Gujarat’s Gir Somnath district, was ravaged in 1026 by Mahmud of Ghazni, who looted its riches and broke the idol — the best known among multiple attacks by a series of raiders who were drawn by the temple’s legendary wealth over the centuries. In 1842, Lord Ellenborough, Governor-General of India, issued his famous ‘Proclamation of the Gates’. Ellenborough, historian Romila Thapar recorded, asked the British army in Afghanistan to return via Ghazni, bringing back the “sandalwood gates of Somnath” that the medieval conqueror was believed to have taken away. What his forces brought to India, however, turned out to have nothing to do with Somnath. (Somnatha: The Many Voices of A History, 2004).

In the years leading up to Independence and Partition, the narrative of Hindu pride found many takers, among them K M Munshi, a Congress leader from Gujarat with strong Hindu nationalist leanings. Somnath, whose destruction had until then been of largely regional interest, was elevated into the consciousness of a deeply divided nation as a symbol of Muslim intolerance and iconoclasm. 

Somnath in ruins before reconstruction

The first major articulation of the intention to rebuild the ruined temple is believed to have been made by Sardar Patel, Nehru’s Deputy Prime Minister, at a huge public meeting in Junagadh on November 12, 1947. The nawab of Junagadh had fled to Pakistan, and the Indian Army had moved into the estate.

In one of several blogs written between 2009 and 2014 (later compiled into a book, My Take, 2014), L K Advani, said: “After returning to Delhi, (Patel) secured Gandhiji’s blessings for the (temple reconstruction) and had Pandit Nehru have it endorsed by his Cabinet. The Cabinet’s decision implied that the Government would incur the expenditure. But that evening itself, when Sardar Patel, Dr Munshi and N V Gadgil went to Gandhiji to apprise him of the Cabinet’s decision, Gandhiji welcomed it but added: Let the people and not the Government bear the expenditure.” Accordingly, a Trust was set up, with Munshi as chairman.

With Gandhi’s assassination, the Congress lost the glue that bound a set of patriots with disparate ideologies and aspirations, but who shared the one dream of a free India. The wounds of Partition were raw, and Nehru, stridently pseudo secular, had open differences with several partymen, including Patel, on issues ranging from the treatment of minorities to the choice of President .Nehru rooted for C Rajagopalachari; Patel wanted Dr Rajendra Prasad.

In December 1950, Patel died. The “one Congress leader who was of equal standing to Nehru”, was removed, historian Ramachandra Guha wrote in , India After Gandhi: The History Of The World’s Largest Democracy. One other opposing power centre now remained: Rajendra Prasad. The differences between the President and the Prime Minister came to the fore once again in 1951, when it was time to inaugurate the rebuilt Somnath temple.

In his Pilgrimage To Freedom, Munshi wrote that after a Cabinet meeting in early 1951, Nehru called him and said, “I do not like your trying to restore Somnath. It is Hindu revivalism.” Munshi, then the Food and Agriculture Minister, wrote to the Prime Minister in reply: “Yesterday you referred to Hindu revivalism. You pointedly referred to me in the Cabinet as connected with Somnath. I am glad you did so; for I do not want to keep back any part of my views or activities… I can assure you that the ‘Collective Subconscious’ of India today is happier with the scheme of reconstruction of Somnath… than with many other things that we have done and are doing.”

He then went ahead with his plan and approached President Prasad to inaugurate the rebuilt temple. Madhav Gobole, who was home secretary when Indira Gandhi was Prime Minister, and the author of The God Who Failed: An Assessment Of Jawaharlal Nehru’s Leadership (2014), points out that this incident alone — when a Minister was able to go ahead with his plan despite the PM’s obvious displeasure — proves this: “We all consider Nehru to be this all-imposing, supreme leader, but the truth is, he had his limitations. In his Cabinet, he had people with all kinds of opinions, but he believed he would be able to persuade them to come around to his view. Sometimes he was successful, sometimes he was not,” Godbole said.

Nehru persisted, writing to the President, asking him to reconsider his decision to inaugurate the temple. He wrote to Prasad: “I confess I do not like the idea of your associating yourself with a spectacular opening of the Somnath temple. This is not merely visiting a temple… but rather participating in a significant function which unfortunately has a number of implications.” (Sarvepalli Gopal, Selected Works of Jawaharlal Nehru).

Somnath temple with Patel statue

Guha records:"Partition had just happened. Millions of Muslims had stayed back in India and Nehru said that was enough affirmation of their citizenship; they don’t need to go through some kind of loyalty test. He was very conscious of their vulnerability and insecurities. Hindus and Muslims had been at each other’s throats only a couple of years earlier, and Nehru didn’t want to polarise communities again, reopen old wounds just when India was settling down. Those were fragile times, and Nehru thought it was unnecessary for the President to associate himself with a temple that was destroyed by a Muslim invader hundreds of years ago, when Muslims of India have nothing to do with Mahmud of Ghazni.”

I don't subscribe to this.The fact is,Nehru never liked Rajendra Prasad.He had blocked Prasad when he wanted to see the discussion in the Lok Sabha from the President's enclosure.Nehru reprimanded the President by saying the enclosure was for the President's guests.

Prasad decided to inaugurate the temple anyway. On May 2, 1951, a distressed Nehru wrote to Chief Ministers: “It should be clearly understood that this function is not governmental and the GoI has nothing to do with it… We must not do anything that comes in the way of our state being secular. This is the basis of the Constitution and governments, therefore, should refrain from associating themselves with anything that tends to affect the secular character of our State.”

Prasad wrote back, saying, “I believe in my religion and cannot cut myself away from it.” (Durga Das, India: From Curzon To Nehru And After, 2004)

On May 11, 1951, the President inaugurated the grand, rebuilt Somnath temple.

Rajendra Prsad and Patel were Gandhi's true disciples,whereas Nehru was not.

    
          K. M. Munshi with archaeologists and engineers of the
         Government of India, Bombay, and Saurashtra, with the
          ruins of     Somnath Temple in the background, July 1950.

Located near Veraval, at Saurashtra in the western coast of Gujarat, the Somnath temple is believed to be the first among the 12 jyotirlinga shrines of Shiva. The site which was part of the erstwhile princely state of Junagadh, is also connected to Lord Krishna. Most historical accounts suggest that the temple was ravaged in 1026 CE by the Turkik ruler, Mahmud of Ghazni who looted its riches and desecrated the idol.

In the years preceding the Independence of the country, K M Munshi, a Congress leader from Gujarat, expressed his disappointment at the nation’s inability to rescue the spot of Krishna’s worship for all these generations. “My heart was full of veneration and shame. Millions have worshipped and worship today, Shri Krishna as ‘God himself’…none had dared to raise his voice to rescue the sacred spot where once His mortal remains had been consigned to flames… Reconstruction of Somanatha was then but the nebulous dream of a habitual dreamer,” Munshi wrote in his book, ‘Somanatha: the shrine eternal’, recollecting his visit to the ruins of the ancient temple in 1922. Munshi’s words had turned the issue of Somanatha from a largely regional issue to one of national and Hindu pride.

At the time of India’s Independence, the nawab of Junagadh decided to accede to Pakistan, even though 82 per cent of Junagadh’s population was Hindu. The Indian National Congress formed a parallel government and led an uprising against the nawab who fled to Pakistan. Consequently, the dewan handed over Junagadh to Indian administration.Soon after, on November 12, 1947, the then home minister of India, Sardar Vallabhbhai Patel visited Junagadh.

A trust was created with Munshi as its chairman.

Rajendra Prasad in Somnath Temple

With the death of Patel in 1950 though, the responsibility of the reconstruction fell on Munshi’s shoulders. Since the Independence of the country, Patel and Nehru had been at odds on many issues ranging from who should be president of the country to who should take the presidency of the Congress party. On the question of minorities too, the two stalwarts were at odds. “Nehru felt that it was the responsibility of the Congress and the government to make the Muslims in India feel secure. Patel, on the other hand was inclined to place the responsibility on the minorities themselves,” writes historian Ramachandra Guha, in his book, ‘India after Gandhi’.

Guha further notes that Patel’s death “removed the one Congress politician who was of equal standing to Nehru.” But the prime minister still had to deal with differences with two other leaders — Congress president Puroshottamdas Tandon and President Rajendra Prasad. “It was clear that the prime minister and the president differed on some crucial subjects, such as the place of religion in public life,” writes Guha.

Later Munshi went ahead with his plans and asked Prasad to inaugurate the temple. When he heard of Prasad’s presence at the event, Nehru was appalled. He wrote to him expressing his disapproval. “Personally, I thought this was no time to lay stress on large-scale building operations at Somnath. This could have been done gradually and more effectively later. However, this has been done. [Still] I feel that it would be better if you did not preside over the functions,” he wrote.

While Prasad disregarded the advice of the prime minister and went ahead with the inauguration ceremony, he was sure to emphasise on the Gandhian ideal of inter-faith harmony in his speech at Somnath. He pointed out that to reconstruct the temple was “not to open old wounds”, but rather “to help each caste and community obtain full freedom”.

At Somnath, Prasad justified his idea of state and religion thus: “I respect all religions and on occasion visit a church, a mosque, a dargah and a gurdwara.”


© Ramachandran 











Monday, 3 August 2020

ജലീൽ,ഗൾഫിൽ ക്ഷേത്രമില്ല

മന്ത്രി  കെ ടി ജലീൽ,ഖുർ ആൻ വിതരണമാണ് സി ആപ്റ്റിൻറെ വണ്ടി ഉപയോഗിച്ച് താൻ നടത്തിയത് എന്ന് വിശദീകരിക്കുന്ന കുറിപ്പിൽ ഇങ്ങനെ പറയുന്നു:

"ഇന്ത്യക്കാർക്ക്, വിശേഷിച്ച് മലയാളികൾക്ക്, വീടു വിട്ടാൽ മറ്റൊരു വിടു തന്നെയാണ് UAE. ആ ആത്മബന്ധം നില നിൽക്കുന്നത് കൊണ്ടാണ് പ്രധാനമന്ത്രി നരേന്ദ്രമോദി തൻ്റെ UAE സന്ദർശന വേളയിൽ അവിടെ ലോകോത്തരമായ ഒരു ക്ഷേത്രം നിർമ്മിക്കുന്നതിനുള്ള അനുമതിയും അതിനാവശ്യമായ സ്ഥലവും UAE ഭരണാധികാരിയോട് ആവശ്യപ്പെട്ടത്. ചോദിക്കേണ്ട താമസം, നിർമ്മാണാനുമതിയും അതിനാവശ്യമായ ഏക്കർ കണക്കിന്‌ സൗജന്യ ഭൂമിയുമാണ് അവർ നൽകിയത്. ക്ഷേത്രം സ്ഥാപിക്കുന്നതിൻ്റെ മുന്നോടിയായുള്ള പൂജാദി കർമ്മങ്ങൾ ഇതിനകം തന്നെ പൂർത്തിയാക്കി ക്ഷേത്ര നിർമ്മാണം ആരംഭിച്ചതായാണ് അറിവ്." 

മോദി ആവശ്യപ്പെട്ടത് പ്രകാരം അവിടെ ക്ഷേത്രം പണിയുന്നതും ഇവിടെ നിയമവിരുദ്ധമായി ഖുർ ആൻ സർക്കാർ വണ്ടിയിൽ വിതരണം ചെയ്യുന്നതും തമ്മിൽ എന്താണ് ബന്ധം ?ക്ഷേത്ര കാര്യം പറഞ്ഞ് ഹിന്ദു വികാരം ഒപ്പം നിർത്താനുള്ള ശ്രമം ആണെങ്കിൽ ജലീലിന് തെറ്റി.

മോദി അവിടെ സന്ദർശനം നടത്തുന്നത് 2015 ലാണ്.അന്ന് അനുമതി നൽകിയത് അബുദബിയിൽ സ്വാമിനാരായൺ സംഘടനയ്ക്ക് ക്ഷേത്രം പണിയാനാണ്.2103 ജൂലൈയിൽ തന്നെ ഒരു മുസ്ലിം വ്യവസായി ഇതിന് അഞ്ച് ഏക്കർ സംഭാവന ചെയ്തിരുന്നു.ദുബായ് ഹൈവേയിലാണ് ക്ഷേത്ര നിർമാണം.

ക്ഷേത്രത്തിൽ വിഗ്രഹങ്ങൾ വയ്ക്കാൻ അവകാശമില്ല.ചിത്രങ്ങളേ ആകാവൂ.അവിടത്തെ മത നിയമമാണ് ബാധകം.അതായത്.ഹിന്ദു ക്ഷേത്ര തച്ചു ശാസ്ത്രം വിലപ്പോവില്ല.യഥാർത്ഥത്തിൽ ഇത് ഒരു ക്ഷേത്രം അല്ല.

ജലീലിന് അറിയാത്തത്,ദുബായിൽ മുൻപേ ഒരു ക്ഷേത്രം ഉണ്ട് എന്നുള്ളതാണ്.1958 ൽ ഷെയ്ഖ്‌ റാഷിദ് ബിൻ സായിദ്‌ അൽ മഖ്‌ദൂം  അനുവദിച്ചതാണ് ഇത്.ഇതും നിയതമായ അർത്ഥത്തിൽ ക്ഷേത്രം അല്ല.ശിവനും കൃഷ്ണനും ഷിർദി സായി ബാബയ്ക്കുമുള്ള പ്രാർത്ഥനാ ഹാൾ മാത്രമാണ്,ഇത്.ഇന്ത്യൻ കോൺസുലേറ്റിന്റെ അധീനതയിലുള്ള ഈ 'ക്ഷേത്ര'ത്തിലും ചിത്രങ്ങളേയുള്ളു.ഇവിടെ ഹിന്ദു വിവാഹങ്ങൾ നടത്താമെങ്കിലും അവ റജിസ്റ്റർ ചെയ്യാൻ യു എ ഇ യിൽ നിയമമില്ല.ബർ ദുബായ് ഓൾഡ് സൂക്കിലെ ഒരു കച്ചവട സമുച്ചയത്തിൻറെ മുകളിലെ ചെറിയ മുറിയാണ് ഇത് എന്ന് പറഞ്ഞാൽ തന്നെ ഇത് ക്ഷേത്രമല്ല എന്ന് മനസ്സിലാകും.പുതിയ ദുബായ് നഗരത്തിൽ നിന്ന് ഒരു മണിക്കൂർ യാത്ര ചെയ്താൽ എത്തുന്ന പഴയ നഗരത്തിലാണ്,ഇത്.ഒരു സമയത്ത് 10 -15 പേർക്കേ ഈ മുറിയിൽ നിൽക്കാൻ കഴിയൂ.

നരേന്ദ്ര മോദി ക്ഷേത്ര മാതൃകയോടൊപ്പം 

ഇതേ മുറിയാണ് ഗുരുദ്വാരയായി സിക്കുകാരും ഉപയോഗിച്ചിരുന്നത്.പിന്നീട് ജബൽ അലിയിൽ അവർക്ക് വേറെ സ്ഥലം കിട്ടി.

ഈ ഗതികെട്ട സാഹചര്യത്തിൽ,അബുദബിയിൽ സ്വാമി നാരായൺ 'ക്ഷേത്ര'ത്തിന് 2018 ഫെബ്രുവരി 11 ന് ശിലാന്യാസം നടന്നു.ദുബായ് ഓപ്പറ ഹൗസിൽ നിന്ന് മോദി ഇത് വിഡിയോയിൽ കണ്ടു. 

രാജസ്ഥാനിൽ നിന്ന് കല്ലുകൾ കൊണ്ട് വന്നു.2019 ജനുവരിയിൽ 14 ഏക്കർ കൂടി കിട്ടി.ഏപ്രിൽ 20 ന് കല്ലിട്ടു.മഹന്ത് സ്വാമി മഹാരാജിൻറെ സാന്നിധ്യത്തിൽ വേദ മന്ത്രങ്ങൾ ഉരുവിട്ടു.ഓഗസ്റ്റിൽ ഇവിടെ രക്ഷാബന്ധനും ജന്മാഷ്ടമിയും കൊണ്ടാടി.ഇവിടെ വിഗ്രഹങ്ങളില്ല.ഇതും പ്രാർത്ഥനാലയം മാത്രമാണ്.ഇത് 2022 ൽ തുറക്കും.

അത് കൊണ്ട് ജലീൽ,യു എ ഇ യിൽ താങ്കൾ പറയുന്ന പോലെ ഒരു ക്ഷേത്രം ഇല്ല.അവിടെ മതേതരത്വം സാധ്യമല്ല.

ഇവിടെ എന്തുമാകാം;ഖുർ ആൻ സർക്കാർ വണ്ടിയിൽ കടത്താം;സ്വർണവും കടത്താം.അതിന് ശേഷം ഘോര ഘോരം മതേതരത്വം വിളമ്പാം.

© Ramachandran 

Sunday, 2 August 2020

WHY RAJIV GANDHI WANTED THE RAM TEMPLE

He Fumbled on the Muslim Personal Law

Digvijay
Singh,Congress leader has said that Rajiv Gandhi had wanted the Ram temple at Ayodhya.How far it is true?

The answer is there in Zoya Hassan's book,Congress After Indira.

Halfway through his five-year term as prime minister, Rajiv Gandhi had faltered in most of his major initiatives.

One of the cardinal mistakes was to get directly involved in the controversy over the role of the state in regulating the personal law of religious minorities, and that at a time when Hindutva politics were on the rise. The timing of this initiative was obviously wrong. The prime minister, concerned about losing Muslim support, decided to enact the Muslim Women’s (Protection of Rights on Divorce) Act (MWA) of 1986. This was done to revoke the landmark Supreme Court judgement, which granted a maintenance allowance to Shah Bano, a 73-year-old Muslim divorcee, to be paid by her husband under the Criminal Procedure Code (Cr Pc).

Rajiv Gandhi at Rishikesh,1991

The Court ruled that Section 125, as part of criminal rather than civil law, overrode all personal law and was uniformly applicable to all women, including Muslim women. At stake in this case was the right of a divorced Muslim woman to claim maintenance from her former husband under the Cr Pc.The verdict of the court was correct,and it would have been judicious on the part of Rajiv Gandhi,if he had gone with it,and had won the Hindu psyche.

This controversy sparked off a huge political uproar, demanding exclusion of Muslim women from the purview of the Cr Pc, to which otherwise all citizens have recourse. Acting on the advice of the clergy, the Congress government took the decision to nullify the court’s verdict and enact the MWA, declaring that Muslim women would not have recourse to the provisions of the Cr Pc in regard to maintenance in the event of divorce. Rajiv Gandhi succumbed to pressure from Muslims leaders in his own party to pass this statute.

This one piece of legislation which allowed Muslim personal law to prevail in reversal of the court decision ruined his reputation for modernity and progressiveness, and the move inflamed Hindu sentiments. It became a bone of contention between Muslim conservatives and critics of the government.

This excessive regard for Muslim sensibilities on personal law provoked an indignant reaction that India would be overrun by a rapidly rising Muslim population propagated by multiple wives. There was strong opposition from the middle classes, from Hindus more generally, and from the women’s movement, which regarded the MWA as a concession to Muslim fundamentalism and a break from secularism. This was a blessing for the BJP which for the first time experienced a conjunction of interests between the party and the middle classes which agreed that India’s Muslims were being pampered by the Congress.

For long the BJP had sought to demonstrate that the Congress was “pseudo-secular” because it had been interventionist with regard to the reform of Hindu personal laws while it refrained from interfering with those of Muslims. To the BJP and many other people outside the BJP circles, the Shah Bano episode was a touchstone of this.

The passage of the MWA gave them a significant opportunity to revitalise this critique and further condemn the double standards of the state’s constitutional law and jurisprudence. The political fallout was severe. Having done this, the Congress felt compelled to mollify Hindu militants demanding concessions on the Ayodhya dispute.

During this period, the BJP and its affiliates launched a nationwide campaign to construct a Rama temple at the site of the Babri mosque in Ayodhya. Hindu activists had been claiming that the mosque stood at the exact spot believed to be the birthplace of Lord Rama, and its use by Muslims was sacrilegious. A campaign to unlock the gates of the mosque and for the construction of a Rama temple at Ayodhya was launched by the Vishwa Hindu Parishad (VHP) in 1984. The stir took a popular militant turn when it made the liberation of Rama’s birthplace the cornerstone of its programme, which was supported by the BJP and the RSS. The unresolved dispute in Ayodhya seemed to offer an opportunity for Hindu nationalism to garner support for the BJP.

The District and Sessions Judge of Faizabad, KM Pandey, ordered the locks of the Babri mosque, which had remained padlocked for decades, to be opened for Hindu worshippers on 1 February 1986. Arun Nehru, one of the chief advisors of the prime minister, was thinking in terms of a quid pro quo to appease the Hindu militants in exchange for the concession to Muslim clerics on the MWA. The unlocking of the gates was “manipulated through a judicial order” with the aid of the Uttar Pradesh government.

The operatives seized on the Ayodhya controversy to pre-empt the VHP plan for a large-scale agitation with little grasp of the explosive situation this would create. Significantly, this came as a surprise to the VHP because they feared that they were about to lose their most important issue for mobilisation. The Congress did not take into account that the VHP would view this concession as the first step towards the demolition of the Babri Masjid.

By the autumn of 1989, the atmosphere had become surcharged with tension when the VHP announced plans to perform shilanyas (consecration) in different parts of the country and carry bricks, manufactured for the purpose, to Ayodhya to lay the foundation stone of the Rama temple. In the face of this, the Congress government allowed the VHP to perform shilanyas at the disputed site. The shilanyas ceremony took place in November 1989, just days before the commencement of the parliamentary election. Unlike the opening of the gates to the Babri Masjid, which was supposed to have been undertaken under a court order, there was no such justification this time, except the hope that there would be a turnaround in the Hindu vote.
image.png

The party leadership reckoned that it could not afford to lose the initiative to the BJP and the Hindu support it was aiming for. Allowing the shilanyas to take place at the disputed site, although Rajiv Gandhi later admitted this was done under the erroneous impression that the area fell outside the disputed land, proved to be a breaking point. This tactical surrender had set the party on a perilous course,and the BJP benefitted.The BJP, VHP, and RSS launched a campaign to convince Hindus that the shilanyas had been the result of their efforts to compel the Uttar Pradesh government to concede to their demand. On the other hand, these actions inflicted serious damage on the Congress’s political base in Uttar Pradesh and inflamed Muslim sentiment.

Rajiv Gandhi wanted to be present in Ayodhya at the time of the shilanyas but his handlers misguided him. In the end, he did not go to Ayodhya but instead went on a sadbhavna yatra which aimed at undoing the damage caused by opening the gates of the mosque and the shilanyas. In the event, Rajiv Gandhi launched his party’s election campaign with a meeting at Ayodhya-Faizabad on 3 November 1989. He was under pressure to start the campaign from Faizabad and not Nagaur as was earlier decided.It was widely expected that he would assert on this occasion his own and his party’s commitment to secularism but he instead promised to establish Rama Rajya. This was apparently not part of the draft of the speech and was added later in Faizabad.

Senior Congress leader from Uttar Pradesh, Kamlapati Tripathi, warned that this craven approach would destroy the unity and integrity of the country and the only course open to the party was mass mobilisation to counter the VHP moves. Needless to say, the party leaders did not heed this advice as it was keen to undercut the BJP’s temple campaign with its own gestures to appease Hindu sentiment but it backfired as the Sangh Parivar rapidly seized the initiative. The leadership admitted that permitting the shilanyas was a mistake, but it was too late to retrieve the ground it had lost.

Rajiv Gandhi may have believed in the faltered Nehruvian model,not learning anything from indian history.All the Hindu leaders in India,have failed when they tried to appease the muslim fundamentalists.The classic example is Gandhi,who witnessed a Hindu genocide in Malabar,after he tried to appease the muslims,by the totally unwanted Khilafat movement.Hence we need not now discuss the upstart,Rahul Gandhi.

© Ramachandran 

THE KILLING OF RAMA SIMHAN BY MUSLIMS

The Congress Helped to Destroy the Case

While Kerala is discussing Variyamkunnath Kunjahammad Haji and the Hindu genocide of 1921 on the eve of the centenary of the Mappila Rebellion, the story of the conversion of Unneen Sahib to Hinduism has to be remembered. As a result, the fanatic Muslims killed him and his family. It is known as the Ramasimhan episode since Uneen Sahib became known as Ramasimhan after his conversion.

I had read the name of Ramasimhan in the book, Khilafath Smaranakal by Mozhikunnath Brahmadathan Nambudiripad and had searched for the details in the library of the newspaper where I had worked. Unfortunately, the daily, established in 1888, had been banned for nine years from 1938 and thus had not reported the incident.

The conversion

In the book, Brahmadathan speaks negatively of Cherumukk Kunjan Othikkan who converted Kilimannil Unnian from Islam to Hinduism and made him Ramasimhan Nambudiri. Brahmadathan had been declared an outcast by his own Nambudiri community, after the Maappila revolt of 1921. Brahmadathan, Congress President of Cherpulassery in Palakkad was arrested by the police in a case in September 1921. He was given a life sentence and was imprisoned at the Bellary jail. He was declared an outcast for eating along with people belonging to other castes. He had gone to the high priest Cherumukk Somayajippad then seeking pardon. His entreaties were rejected then. After his death, his brother Kunjan Othikkan inherited the position of the high priest-he had been running a bank and had no knowledge of the rituals. But, according to Brahmadathan, he made his position an office of profit.

Kiliyamannil Thekke Palliyayali Moidu of Chemmankadavu village in Malappuram district of Kerala, had two sons namd Unneen and Alippu.Moidu or Kiliyamannil Moideen, hailing from Chemmankadav near Kodur in Malappuram, had made some money, managing the British rubber estate at Palipilly near Thrissur. He acquired land and a rubber estate himself, which were inherited by his son, Uneen or Unniyan.

Unneen was a rubber estate owner near Malaramba, Angadippuram, Perinthalmanna. The British government conferred the title of ‘Khan Sahib’ on Unneen as he was a landlord loyal to them. Unneen married the daughter of a prominent timber merchant Khan Bahadur Kalladi Unni Kammu of Mannarkadu in Palakkad district. Unneen had an Ettukettu bungalow at Angadippuram called the Malaramba bungalow and had leased for 90 years the 600-acre Malaramba estate from Kundrakal Nair, and had named it KM Moidu Rubber Estate. He drove an American Ford car. He had two brothers, Ali Bapu and Kunjahammed.

Unneen reached Angadippuram around 1905, to plant rubber following the British methods. He leased the 600 acres at Pariyapuram, and the land had a dilapidated Narasimha temple.

Unneen was very much attached to Western culture and was following their lifestyle. Being a rich landlord, he maintained local mosques, a madrasa and used to insult Hindus and their places of worship. He used the ruins of a nearby temple for building a latrine in his house. But all of a sudden he became sick and affected severe stomach disease. No treatment found to cure his illness. On seeing his pathetic condition some elders of nearby locality advised him to consult an astrologer and some Hindu Sannyasins for his recovery as they feared that it was a curse of God. They advised him to refrain from insulting Hindu deities and the Vedic literature. 

Ramasimhan

During the campaign of Tipu Sultan in the Malabar region of Kerala, hundreds of temples were destroyed and plundered by the Muslims. Prominent among them were Tali Shiva Temple at Kozhikode and Shri Narasimha Moorthi Temple at Malaparamba.

The Narasimha temple came into existence nearly 350 years ago. But it had lost its prominence due to neglect by the family who owned it. Afterwards, one Kundrakkal Nair took up the reconstruction work. With Tipu Sultan’s entry into the Malabar region in 1779, this temple was also got destroyed along with others. Then, Unneen Sahib's family got a lease of 100 acres of land around this temple for a rubber plantation.

A dream

One night in 1944, Uneen had a dream of a fierce face shouting and screaming at him. He got very much afraid. The dream continued for several nights. His Hindu friends advised him to consult an astrologer. One of his friends was the lawyer Manjeri Rama Iyer, who was Dewan of the Nilambur Raja. Rama Iyer had converted himself to Buddhism. He was supportive of the Uneen family in 1921 and was critical of the trials of the Mappilas then. Iyer's family had disowned him.

The astrologer found out that it was Lord Narasimha who had appeared before Uneen in his sleep. He was demanding Unneen resettle Him in his old temple. The astrologers told Uneen to do it. He agreed to the proposal to reconstruct the temple in all its glory. His nightmare got over. He began to visit the temple site. He saw a number of Namboodiri pujaris, granite stone cutters, and the Narasimha idol being brought by the architects. It became a very busy pilgrimage centre for people from different professions. The mantras being recited influenced him very much.

He realised his mistakes and became repentant about his past actions. His painful stomach disease was also got relieved shortly. He changed his living style and eating habits. He took a special interest in Yoga, meditation and charitable works for the well-being of the Hindus. But the sudden change in Unneen Sahib infuriated the orthodox Muslims. The Muslim clergy tried their level best to change the mind of Uneen but were unsuccessful. He became more attached to Hindu religious texts and beliefs. He went to the Arya Samaj at Calicut along with his brother, sons and many other family members and got re-converted into Hinduism the shuddhi ritual conducted by Arya Missionary Buddha Singh in 1946. Unneen held Dayanand Saraswati's 'Satyarthprakash' in his hand. The incident was splashed in dailies and published in Fort St George Gazette.

On becoming a follower of the Vedic religion, Uneen got the name, Ramasimhan. One of his brothers, Ali Bapu, became Dayasimhan. Dayasimhan later became Narasimhan on his conversion into a Namboothiri Brahmin. Ramasimhan’s two sons changed their names to Fateh Singh and Jorwar Singh, the names of Guru Gobind Singh’s two valiant sons who were murdered on the orders of Aurangzeb during Mughal Rule for refusing to accept Islam. Former RSS Malabar pracharak Shankar Shastri had made all the necessary arrangements for the conversion of Unneen and his family.

Ramasimhan's two children renamed Udaya Simhan and Satya Simhan were sent to Delhi Arya Samaj school for education and joined the Birla College.

Accepting the request of Ramasimhan, the learned Namboodiri Brahmins agreed to convert Dayasimhan, brother of Rama Simhan into a Namboodiri Brahmin and his name was changed to Narasimhan Namboodiri. They even arranged the marriage of him with a Namboodiri girl named Kamala, daughter of Puzhakkattiri Kottuvadi Mangalathu Manaykal Narayanan Nambudiri.

Muslim protest and murder

When a Maulavi criticised the re-conversion as a great mistake on the part of Ramasimhan, he retorted: "I have not committed any mistake. It was my grandmother who, on being captured by Muslims, committed the fault of converting to Islam. I am re-converting to Hinduism to rectify the fault and atone for the sin of my grandmother."

But the reconversion of the wealthy and prominent Muslim family of Uneen caused a tremor in the Muslim-dominated Malabar region. They feared that it may create an exodus from Islam to the Vedic religion. On coming back to Hinduism, Ramasimhan became a peace-loving person. He returned his guns and licensed revolvers to the government which he was using earlier for hunting. He told the government that he no more need guns since now he believed in non-violence. He became a vegetarian and brought a cook, Raju/Ramu Iyer from Thrissur. The Muslim clergy spread the rumour that Uneen has become mad. His father-in-law Unnikkammu took away his daughter.

Dressed up as a Brahmin, Unneen converted the mosque in front of his home, into his visitor's room, for Hindu saints and priests, who frequently visited his home and performed pujas. He stopped gifts to mosques and began contributing to temples.

Things took a new turn when Kunjahammed, Uneen's younger brother decided to reconvert into Islam, in 1946. He held a meeting of prominent Muslims and clerics, to persuade Uneen to revert back. About 30 attended. Ramasimhan, who had thoroughly studied Hinduism by then, debated successfully with the Muslim clerics. The clerics announced that Ramasimhan was possessed by a Kafir Jin and he need to consume 14 oranges, which were ritually blessed. Ramasimhan refused. This act of Ramasimhan was counterproductive and encouraged the Islamic fundamentalists to brutally assassinate him and his family. Things became worse when Dayasimhan decided to marry a 15-year-old Nambudiri girl, Kamala, daughter of Mangalath Manaykal Narayanan Nambudiri, after his sacred thread ceremony, or upanayana. After the wedding, Narasimhan became a priest at the Narasimha temple.

The Muslim clerics held a secret meeting, declared Ramasimhan an apostate and decided to inflict the death sentence on him, according to the Sharia. The then IS, Izzatul Islam, which was formed to help the new converts, was assigned the killing job. Seven people from Pookottur, formed the death squad-Paramban Mammad, Kunyatkalathil Moideen Kutty, Puliyan Muhammad, Muttayilkaran Aymutty, Nanath Kunjalavi, Kalathinkal Kunhamu and Illikkappadi Ayamu. They met at the estate of Abubakar Haji, prayed and began their journey with a gun and 20 bullets.

The Muslim fundamentalists attacked the house of Ramasimhan at 2 am on 3 August 1947 armed with deadly weapons and slaughtered the sleeping Ramasimhan, his brother Narasimhan Namboothiri, his wife Kamala Antarjanam and their cook Raju Iyer, in cold blood. A large force of Muslims had come in two trucks with all types of arms, and they demolished the house of Rama Simhan. They desecrated the nearby temple, killed the holy cows and threw the meat and entrails there. Kamala's mother and her other children, who were in the bungalow, escaped.

The assailants destroyed the Narasimha temple; looted the bungalow. The idol was thrown into the pond. They filled the temple well, with the debris of the compound wall.

The Hindus of the whole locality got afraid and hid in their houses. Nobody was there to claim the dead bodies of Rama Simhan and his family. RSS was not a mature organisation then. The bodies were unceremoniously buried by the police on the hillock. Only one Hindu, the RSS pracharak from Nagpur, Sankara Shastri, was present.

The whole incident didn't get the attention it deserved, since the country had plunged into the independence celebrations.

The police arrested the assailants of Ramasimhan and his family. Ramasimhan's younger brother Kunjahammed, father-in-law Unnikammu and an accomplice Haneefa were arrested on the seventh day. Perinthalmanna SI Kesava Menon led the police team.

The weapons used for the murder were retrieved from the Kulathur Muthalakkot pond in which they were dumped. Four of the murderers were sentenced to death by the District and Sessions Court at Palghat.

Acquittal

The Muslim fundamentalists rallied behind the marauders and raised a huge sum of money for their legal assistance on appeal in the High Court of Madras. It was ironic that the Justice Lionel  Clifford Horwill ( ICS) of the Madras High Court, in a judgement on January 19, 1949, acquitted all the accused of want of credible evidence. He also observed  that “it is unfortunate that such a grave crime organised by the Moplah Muslims against the Hindus of the area has not been detected; if the police were unable to obtain more evidence it was because the Moplah community largely succeeded in maintaining secrecy.”

The pseudo-secular politicians of the then Madras Government were bribed by influential Muslim businessmen for supporting the convicts in fighting the case in the Madras High Court. In the PS Kumaraswami Raja cabinet of 1949, Kozhippurath Madhava Menon was the minister from Malabar, with a Courts and Prisons portfolio, apart from Education. The evidence was destroyed and prosecution witnesses were threatened and coerced into silence. As a result of such actions, the case was dismissed on the grounds of lack of evidence. Thus the murderers of this heinous crime were set scot-free. Many confidants of Rama Simhan like his Manager were bribed and were compelled to hand over the guardianship of his sons to his father-in-law Unni Kammu who forcibly reconverted them to Islam later. Even though the rule of the land could not punish the assailants and their supporters, many of them had a tragic life in their later part of life. Few of them became insane and destitute.

Madhava Menon

As a result of the Congress's support for the Mappila rebellion as well as the Ramasimhan murder 25 years later, the Hindus welcomed Communism to Malabar. The RSS had no foothold then. The RSS never forgot the incident in Malaparamba and their own helplessness at that time. They prepared themselves to redeem what they could not do in 1947. With great difficulty, the Mattummal Narasimha Moorthi Temple Trust went to the court to get an order for handing over the temple lands to the remaining dependents of Rama Simhan. His two children who were in Delhi were brought back and brought up as Muslims again. The Court allowed the Trust to reconstruct the temple. The members of the Trust began the reconstruction with very strong black granite stones. It took five years for the temple work to be finished. After elaborate religious Vedic rites, the temple complex, consisting of the main Lord Narasimha Moorthy, Lord Ganesha, Devi Durga, Lord Ayyappa and Lord Subramania, was been opened to the devotees again. After 60 years, the self-respect of the Hindus could be redeemed.

Today, the MES Medical College stands at the place where Ramasimhan's bungalow stood.MES claims that the estate was transferred to them by his descendants of him, after his murder. But the claim is said to be baseless since it was leased out by the Kundarakal Nair family to Unneen for 90 years. The lease agreement got expired in 1995; hence, the estate should be transferred back to the family or should be attached by the government. Even if the descendants had transferred the lease rights, it was illegal. The temple and the 60 cents around it have been handed over to the Hindus, after a prolonged legal battle.

The Verdict in the Appeal:

Madras High Court

Paramban Mammadu And Ors. vs The King on 19 January 1949
Equivalent citations: (1949) 2 MLJ 544
Author: Horwill

JUDGMENT Horwill, J.

1. The four appellants and three others who were acquitted by the lower Court were charged by the Sessions Judge of South Malabar under Section 120-B read with Section 302, Indian Penal Code, of conspiring with P.W. 10 to commit the murder of one Ramasimhan. There was also a charge under section 148 of being armed with dangerous weapons and rioting. They were further charged under four separate counts for the murder of the said Ramasimhan, his brother Narasimhan, the wife of Narasimhan, and one Raju Iyer, a Brahmin cook of Ramasimhan. These four persons will be referred to during the course of the judgment as deceased Nos. 1 to 4 respectively. The learned Judge found the first accused only guilty of conspiracy and the four appellants guilty under Sections 147 and 34, read with Section 302, Indian Penal Code, on all the four counts. He sentenced the four appellants to death and, as already stated, acquitted the other three.

2. The motive for the offence is said to have been the enmity borne by the Moplah community in general and the seven accused and P.W. 10 in particular against Ramasimlhan and his brother, the second deceased because they had renounced Islam and allowed themselves to be converted to Hinduism. Narasimhan had subsequently been elevated to Nambudiri rank and had been accepted by the Nambudiri community as one of their numbers; and to him in marriage was given the daughter of P.W. 26, a girl of 15 years of age, who was with her husband at the time of the murder and shared his fate. After the first deceased had been converted from Islam to Hinduism, he diverted the large sums of money that he was accustomed to contributing to Muslim charities and spent them on Hindu charities. In particular, he renovated a Hindu temple in the vicinity and was responsible for restoring regular worship there. He began a diligent study of the Hindu scriptures and was studying the Bhagavad Gita, and had perpetually with him P.W. 25, a Nambudiri, to teach mantrams to the second deceased. He had moreover sent his two sons to Delhi to be instructed and brought up in the Hindu religion. All this, the prosecution says, gave rise to a great deal of enmity against him among Muslims; and specific instances have been spoken to in the evidence in which Muslims were heard denouncing very severely the first deceased and even threatening his life.

3. Exhibit P-60 gives an accurate idea of the bungalow of Ramasimhan, by the name " Malaramba Bungalow ". The main entrance to the bungalow was on the eastern side. To enter the house one has to pass through a door situated on the eastern side of a porch, which is the entrance to the bungalow. Just inside that door were lying the first deceased and P.W. 24, a boy kept by the first deceased to massage him. This witness was lying on a mat (M.O. 17), which assumes some importance because on it was found a footprint, and P.W. 25 lay on another mat (M.O. 18), which is important for the same reason. From the verandah, one can enter the room marked " B " on the plan and from that central room, one can pass to rooms north and south. Immediately to the north of that central room was a room in which was lying a child of P.W. 26, the mother of the third deceased. Still north of that room again on a cot were lying the second and third deceased. To the south of the central room were lying P.W. 26 and two of her children. To the west of this series of rooms which run north to south is a verandah, from which is a passageway to the west leading into the dining hall and the kitchen. The western verandah of the main building was separated from this passageway by a door which was said to have been fastened on the night of the offence, as was the main entrance at the east. If those doors were secured, then, apparently, the house could only be entered by breaking open those doors. If one passed through the door separating the western verandah from the passageway, one passed first into the dining hall, where were sleeping the fourth deceased and his assistant, P.W. 22. To the west of the main hall was a kitchen in which P.W. 22 subsequently took refuge.

4. According to the story of the persons who were in that bungalow on the night of the offence and who survived the murderous assault, the first inkling that any strangers were trying to enter came from a banging on the front door. P.W. 24, deposed that the door had not been securely fastened. Although there were three bolts, only the bolt on the top had been secured; and so when the door was knocked that bolt fell and the door opened. P.W. 24 does not give evidence of any great value; for as soon as he saw a person enter, he ran through into the middle room and there joined P.W. 26 and her children. P.W. 25, on hearing cries, hid behind an almirah situated close to where he was lying. From there he was able to see something of what was taking place. He deposed that a little after midnight (2 a.m. was that time generally agreed upon), he heard a sound of a battering of the front door. Before he hid behind the almirah, the first deceased came saying " Who is it, Eda " and then crying out " Boy, I am cheated ", referring to the second deceased. He saw somebody cutting the first deceased with a weapon about a cubit long. He was able to see what was happening, not only by the moonlight shining through the door but by the light of a torch that was being shown by the assailant. The second deceased then came running and flashed a torch to see what was happening. He ran back when she saw the assailant. The witness saw a person chasing the second deceased but is unable to say whether or not that person was the same man who had attacked the first deceased. A little later, when things had become a little quieter, he made his escape. When the fourth deceased and P.W. 22 heard the door separating the verandah of the main building from the passage being broken open, P.W. 22 ran into the kitchen before anyone entered there; but he saw a person attacking the fourth deceased. Subsequently, somebody flashed a torch into the kitchen; but as he was hiding behind the door, he was not seen. The fourth deceased, though severely injured, was able to escape and give two statements, Exhibits P-24 and P-7, before he died. Exhibit P-24 is a statement recorded by a Head Constable. Later on, he was taken to the hospital, where the Sub-Magistrate (P.W. 6) recorded the other statement, Exhibit P-7. The earlier statement was a simple one in which he said that at about 2-30 a.m., he saw somebody flashing a torch and heard him kicking at the door of the bungalow. The man kicked open the door, flashed the torch in his face, and immediately began to attack him. It would seem from this statement that only one person came into the dining room where he was sleeping, but he saw a number of persons running away after attacking the second deceased. Then somebody fired at him with a gun and wounded him in the hip. Exhibit P-7 is to the same effect and is clear that he saw only one person, and that that man incited another to shoot him. It is of importance that in Exhibit P-7 he stated that the man whom he saw was a Moplah. P.W. 18 was sleeping in a Ford Car in a shed that had been erected against the southern wall of the bungalow, and when some persons ran there and set fire to the car, he escaped without identifying anybody. He said that he was able to make out from the accent of the assailants that they were Moplahs. There is other evidence that the persons who were attacking there were Moplahs; and we find no reason for thinking that the persons who made these statements were unable to say to what community the attackers belonged; for the dress and speech of the Moplahs are distinctive.

5. The offence was committed on the 3rd August 1947, and for a long time, no clues were obtained. A person by the name of Haneefa was later arrested and identified by P.W. 25 as one of the assailants. On the day of his arrest (14th October 1947) was arrested also Kunhammad, a brother of the first and second deceased, who had been converted upon the persuasion of his brothers, but later, reverted to Islam. Another person arrested at the same time was Kutti AH, the father-in-law of Kunhammad. In the meanwhile, the police had been examining the bungalow very closely and a number of blood-stained foot-marks were found in the bungalow on the mats M. Os. 17 and 18 and in the portico. One of these impressions was thought at one time by the Footprint Expert (P.W. 33) to be that of the right foot of Haneefa. Soon after these persons were arrested and one of the footprints identified to be that of Haneefa, a charge sheet was filed against these four persons. 6 or 7 weeks later, on 2nd December 1947, another charge sheet was filed, this time against 13 persons, including the four who had been charge-sheeted earlier, but not including any of the present accused of P.W. 10, the approver.

6. On the 14th October 1947, a special investigating officer (P.W. 45) had been sent to investigate, and he had come to the conclusion that the murder had been committed out of religious fanaticism; and since he had found some hair adhering to a door frame with broken glass in the room in which P.W. 26 was sleeping with two of her children, he sent out constables to make a diligent search in all the neighbourhood for persons who had been injured. The first man with scars to be found was apparently the seventh accused, who was arrested on 14th December 1947. His arrest was followed on 17th December 1947, by the arrest of the sixth accused. The fifth accused was found with scars and arrested on 26th December 1947. On 28th December 1947, the second and fourth accused were arrested, the latter having scars. P.W. 10 had been arrested on 24th December 1947 and gave a statement implicating himself and others on 30th December 1947, whereupon the first and third accused were arrested almost immediately on 1st January 1948. Footprints of the arrested men were taken and examined and provisional charge sheets filed; but it was not until 22nd March 1948, that the final charge sheet was filed against these seven accused, and these accused alone.

7. No special reason has been given by the prosecution why these seven accused and the approver P.W. 10. should have participated in this murder. It has not been shown that these eight persons bore any greater enmity towards the first deceased than any other member of their community, except possibly the fourth accused, who is the President of the Izzathai Islam Sangham, the principal objects of which are said to be to relieve needy Mussalmans and to send converted men to Ponnani for training. He is a leather merchant; but all the other accused seem to be men of humble status, though of independent means, with the exception of the seventh accused, a coolie. Accused 1 to 3 are ryots. The fifth accused is a cart driver and the sixth accused a tea shop-keeper. With the exception of the fourth accused, these men do not occupy any position either in society or in the religious life of the community that would make it likely that they would plot a murder of this kind.

8. The principal evidence against the accused is that of the approver., P.W. 10. One generally expects the evidence of an approver to be rich in detail and colour, consistent within itself and not having any important contradictions when compared with other statements made by him earlier. Such evidence carries conviction to the mind; so that a court feels that very little other evidence is necessary to satisfy it beyond all reasonable doubt that the approver's story is true. The evidence of the approver, in this case, is not however of that kind. It is thin and bare and does not carry with it an air of conviction. After stating that he and other numbers of the Moplah community felt hatred towards the first deceased, he described very briefly the conspiracy, which he said took place on a Saturday about the 14th or 15th of the month of Ramzan, about a week or so before the plot was executed. The plot was hatched quite by chance. At Konapparamukku, a place where people gather together in their leisure time to have a chat, the witness chanced to meet accused 4 and 5, and later accused 6, and discussed with them the enormity of the first deceased's lapse into heresy. At the actual conspiracy were also present accused 1 and 2. Then, after giving a very short account of the conspiracy, he went on to describe the events of the day of the murder and said that at about 4 p.m. on that day (Saturday) he went to Kavattuparamba and there met the sixth accused. They were joined sometime later by accused 2 to 5 and 7. From there, with the exception of himself, these persons left in ones and twos, apparently, agreeing to meet at Abu Baker Haji's rubber estate at 10 p.m. or so. The witness waited behind until 7-30 p.m. for the first accused, who had been observing the Ramzan fast and intended to set out only after he broke it. They then went to the place of assignation and assembled there at 10 p.m. They had with them some unlicensed guns and, as agreed amongst themselves each one of them had a knife. They then proceeded to the Malaparamba bungalow of the first deceased and while the witness kept: watch, the others went inside the compound over the southern wall. He then heard the sound of striking the door and human cries. About ten minutes later, all the seven accused returned. He fired a shot at somebody who was running away, presumably the fourth deceased. They then went on towards a tank about four miles away and there washed off the blood on their persons and either there or in the neighbouring jungle threw away their weapons and bloodstained clothes.

9. One thing that strikes one about this story apart from its bareness, in the open, is the manner in which the accused and P.W. 10 met together on the day of offence prior to its commission. One would have expected that they would have adhered to their original plan of proceeding secretly to the place of assignation in Abu Bucker Haji's rubber estate and not being seen together before that. We find, however, according to the story of this witness, that they met together as early as 4 p.m. and' openly waited for one another until all but the first accused had come. When one compares the evidence of P.W. 10 in the Sessions Court, with his confessional. the statement, one finds material discrepancies relating to the circumstances under which the murder was planned. Exhibit D-7 series are extracted from his statement made to the police. There he stated that they first planned the murder on a Monday about 2-1/2 weeks or so before the murder was committed. Then they, i.e. P.W. 10, and accused 2, 3, 5 and 6 decided to murder the first deceased on the following Sunday. On that Sunday they received information that the first deceased was not in his bungalow; and so it was postponed to the following Friday. They then arranged that himself and accused 1 to 3 and 6 should meet at 10 p.m. that night and that accused 4 and 5 should join them after they had left the tope on their way to Malappuram. They however found that it was again impossible to execute their plan that night; and so the murder was postponed until the following day, with the slightly different arrangement that they should meet together at the Kottapadi maidan at 5 p.m. This seems to us a very different story from, what was given by P.W. 10 in his evidence. One cannot say upon reading through the evidence of P.W. 10 that it is necessarily false; but failing as it does to carry conviction, we feel that very substantial corroboration of his story would be necessary before it would be possible to bring home the guilt of this offence to the appellants beyond all reasonable doubt.

10. The learned Sessions Judge relied principally on the corroboration of P.W. io's evidence on the evidence of P.W. 33, the footprint expert. In paragraph 38 of his judgment, the learned Judge stated:

So far as accused I, 3 and 5 are concerned, their complicity is established because their footprints were found at the scene. As regards the 4th accused, P.W. 16 proves that the 4th accused was on his way to the scene along with P.W. 10 and the 5th accused. This is sufficient corroboration for P.W. 13's evidence, as it is manifest that the 4th accused could not have had a destination different from his companions.

That is to say, assuming the guilt of accused 1, 3 and 5 because their footprints were found in the bungalow, the fourth accused must have been guilty, too, because he was associated with men whose footprints had been proved to be that of the murderers.

11. The opinion of a footprint expert is not admissible as evidence. If the court is to make any use of all of the footprint impressions, it must be satisfied from a comparison of the various footprints that they are those of the persons whom the expert says they are. The value of evidence with regard to footprints is obviously very much less trustworthy than evidence with regard to fingerprints. In a fairly good impression of a finger or even in an impression where only a portion of the finger is shown, there is a wealth of detail available to the expert and to the Court for comparison. One sees in a fingerprint a large number of ridges and sweat pores situated along with them.

In examining a fingerprint, therefore, one not merely compares the general configuration of the finger and all the lines on it, but one is able to study such minute details as the bifurcations and junctions of the ridges and the relative positions on those ridges of the sweat pores.

With regard to footprints, on the other hand, it would seem from the evidence and from what we have been able to read from Dr Hans Gross's book on Criminal I Investigation that one can only compare the general shape of footprints found ' with the shape of impressions taken from the feet of the. person suspected. Even in this limited comparison, one has not the same certainty as one would have in. comparing fingerprints; because foot impressions vary considerably according to the circumstances under which they are made. Footprints made when a person is walking slowly or fast, or running slowly or fast or jumping, all create differences that are material. Moreover, a footprint taken after a person has walked a considerable distance, as was the case here when the murder was committed., is larger than a footprint taken when a person has been at rest, as was the case when footprints were taken from the various persons in the Sub-Jail, including some of the accused and P.W. 10. On page 497 of John Adam's translation of the above book, the learned author says:

One may then say with Massen, and rightly, that the details of all the impressions of a barefoot are in each particular case so distinctive and so characteristic that it is always possible to differentiate them, one from another, and recognise again the same impression. This is wholly true only when the impressions in question have been produced under identical conditions...

If then the last and the first impression thus produced be compared, one will see how difficult it is to find this famous ' characteristic resemblance.

He then goes on to say that the difficulty increases if the foot is turned or moved. On page 499 he points out the necessity for making a number of trials in order to ascertain the circumstances under which an impression was made. He says that it is, therefore, necessary to find each time (when conducting the expert meat of taking a number of impressions without adding any fresh colouring matter) a footprint resembling the original in the quantity of colouring substance, when, alone impressions from the same foot might be expected to be similar. On page 510,. the learned author says:

Another result flowing from these conclusions is that the deductions made are only relative;. they can never be expressed by pre-cited data and have only comparative value. It is impossible to give measurements or fixed sizes; for the numerous factors-the size, the weight, and the other corporeal singularities of the individual walking, his burden, his gait, and the variable nature of the oil differ in every case, and maybe combined in so many diverse ways that it is absolutely impossible to give precise indications on this matter.

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After discussing the matter further the author says:

If one has but one indistinct footprint and no clue therefrom, another must be searched: for.

The only other passage that needs to be set out is found on page 532:

Much prudence must here be exercised (in taking measurements) and nothing was undertaken which shows no chance of success. On the one hand, the foot itself varies considerably, e.g., it is much smaller in cold weather or after a long rest than during hot weather or after a long march; on the other hand, it is difficult to measure, inasmuch as it is not a regular body and must be measured differently according to the parts dealt with.

If we bear all these facts in mind, then we are far from satisfied that the prosecution has proved that the foot impressions seen by the police on M.Os. 17 and 18 and on the portico are the foot impressions of accused 1, 3 and 5. The process adopted by the expert for comparison was, first of all, to lift the impression by placing over it a glass plate. Through that glass plate, he would see the impression and make its outline on the glass with dots. He would then place the plate so marked over a plain sheet of paper arid mark the dots on the paper. Finally, he compared that with an impression made directly from the foot of the person suspected.

12. Ex. P-4I is said to have been taken from M.O. 17, which is not a very good impression; and we do not think that the dots showing the outline of the toes follow very closely the outline on the mat. Then again we find in examining the angles of the toes on the tracing taken from the impression on the mat and comparing it with the impression taken directly from the feet of the fifth accused that the angles at which the toes meet the ball of the foot are different in the two cases. In discussing these impressions the footprint expert stated that in general the size and contour of the pad were the same, as were the relative positions of the toes and the contour of the heel. That is true, but we cannot attach any importance to the; an inward curve in the lower portion of the pad, which is given as a special characteristic. That inward curve, however, was not very well emphasised in the print taken directly from the foot of the accused; and the inward curve might well be due to the fact that blood did not cover that particular portion of the pad.

13. The impression on M. O. 18 is also not very clear. The lifted impression in Ex. P-42, the expert stated, is in general of the same length as the impression in Ex. P-55, i.e., the impression of the foot of the third accused; the outer line of the pad is similar; and the relative positions of the big toe, second toe, and third toe are similar, as is the size of the big toe and of the heel. When we examined these, we found that the relative positions of the big toe, second toe, and third toe are anything but similar. In fact, they are so dissimilar as to lead us to conclude, not merely that the resemblance between the impression of the third accused's feet was not the same as the impression on the mat, but that the impressions must have been by different persons. We also did not find that the outlines and sizes of the heel and big toe and the length were very nearly the same in the two impressions compared.

14. With regard to the impression, Ex. P-54, of the first accused, the expert gave six general characteristics and two special characteristics which he found common to Ex. P-54 and the impression, Ex. P-35 lifted from the footprint in the portico. The second special characteristic is that there is a depression on the pad between the first and second toes. This, as we have stated with regard to other peculiarities in the outline, may have been due to the fact that that portion of the feet was not sufficiently covered with blood to leave an impression, especially as the corresponding depression is not seen to anything like the same extent on the impression taken directly from the first accused's foot. In trying to ascertain whether the footprint in the portico was that of the first accused, we are handicapped by not having been able to compare the outline marked on the glass with the outline on the portico itself; and we feel that it will not be safe for us to come to any conclusion against this accused in the absence of the original impression.

15. The learned Sessions Judge, for demonstration purposes, had several impressions taken of the feet of two peons in the Court. These we compared with those taken from the mats and the portico, and we found a reasonably close agreement between Ex. G-4 and Ex. G-5, taken from a foot of one of the peons, and Ex. P-35, which was attributed by the expert to the first accused. This is perhaps some indication that one must be careful not to draw too hasty a conclusion from such similarities as were pointed out by the expert. Incidentally, it may be mentioned that Mr Jayarama Aiyar has emphasised the evidence that only one assailant was present in the portico; and so even if we assume that one of these three accused was present in the bungalow that night, the other two footprints could not have been those of the other two, and might have been the impressions of the first and second deceased, whose footprints could not be taken. We do not want to over-stress this point; because the observation of P.W. 25 might have been faulty, and he ran away before the assailants left the bungalow.

16. The learned Public Prosecutor, finding that the evidence with regard to the footprints is far from conclusive, has relied on the fact that accused 4, 5 and 7 were found, when examined by various doctors, to have had scars on their persons which could have been the result of injuries sustained on the night of the offence. If there is evidence that an assailant has received any injury on some particular part of his person and a corresponding injury is found on the body of the suspected person shortly after the offence is committed, and there is medical evidence that that injury was probably caused at or about the time when the offence was committed, the evidence of the injury would be strong corroborative evidence against that person. But such evidence becomes increasingly weak as the time between the examination of the injuries or the scars and the date of offence increases. These accused were examined five or six months or more after the offence was committed; and so it was impossible for the doctors who gave evidence to say precisely that these injuries were caused on the day when the murder was committed or even within a short period before or after. They could not even be sure to within a month or so of the offence when the injuries were caused. Further, there is no evidence that any of the assailants met with injuries at the time when the murder was committed, except that when the police officers were examining the bungalow they found some hair adhering to some broken glass. That would indicate that on the person of one of the assailants on a part of his body normally covered with hair, one could expect to find an injury. The learned Public Prosecutor has stated that since there was a lot of broken glass strewn about, some of the assailants might have cut their feet walking over it. That may be true; but it is a curious circumstance that while many scars were found on the bodies of these accused persons, none was found on the feet of any of the accused. The seventh accused had no less than nine scars on his person, the fifth accused had three scars and the fourth accused had one scar and a number of scratches. The learned Public Prosecutor has been unable to suggest how so many injuries could have been caused to these three persons on the night of the offence. We are therefore unable to attach any value to this evidence.

17. P.W. 41, a tailor, deposed that he made a shirt for the fifth accused about eight months before the offence. When the tank spoken to by P.W. 10 was searched, a number of pieces of cloth were found there; and P.W. 41 claimed to be able to identify a piece of cloth about 15 inches long as a portion of a shirt that he had made for the fifth accused. We have examined that fragment, and we can scarcely believe it possible that P.W. 41 could identify it as a part of the shirt he had made so long before for the fifth accused.

18. P.W. 13, a keeper of tea shops at Kodoor and Chattuparamba, deposed that at about 8-30 p.m. on the night of offence he met a man whom he thought to be P.W. 10 and another. If it really was P.W. 10 that he saw, it would be in accord with the evidence of the approver; for he and the first accused might well have been where P.W. 13 said he saw them at about that hour. But P.W. 13 is unable to say with any certainty that it was P.W. 10, and so his evidence is of no value and the learned Sessions Judge very rightly did not place any reliance on it.

19. P.W. 12 deposed that he saw P.W. 10, whom he had known for a very long time, and the first accused, who was then a stranger, but whom he afterwards identified as the first accused, together in Malappuram at 4-30 p.m. on the evening preceding the offence and again at 7 p.m. in a tea shop. This evidence is inconsistent with the evidence of P.W. 10, who deposed that the first accused did not arrive there until 7-30 p.m. and that it was for him that he had remained behind after the other accused had left for Abu Bucker Haji's tope. Moreover, if P.W. 12 had seen P.W. 10 at 4-30 p.m. one would have expected if P.W. 10's evidence is true, that he would have seen the other accused who were with P.W. 10 at that time.

20. The only other witness whose evidence needs discussion as P.W. 16. In the absence of any definite conclusion to be drawn from the footprints, the learned Public Prosecutor relies very strongly on the evidence of this witness. He deposed that on the evening preceding the offence he was taking tea in a shop at Paha.-paramba and left it at about 8-30 p.m. He had not gone very far when he saw P.W. 10 coming along. Behind him in a group were five other persons whom he did not identify. Behind them again, at a distance of 12 yards, were the fourth and fifth accused, whom he had known from boyhood. The place at which he saw these persons was only about a quarter of a furlong from Abu Bucker Haji's plantation, which was the place of assignation. This evidence does not accord very well with the evidence of P.W. 12 who saw P.W. 10 and the first accused together on the other side of the plantation at the same time; and it conflicts still more definitely with the evidence of the approver, who stated that at 4-30 p.m. all the accused, with the exception of the first accused, left singly or in pairs, agreeing to meet in Abu Bucker Haji's plantation at 10 p.m. As he left with the first accused three hours later, he was unlikely to have been with these persons at 8-30 p.m. P.W. 16's evidence, if true, shows that they were leaving the plantation, presumably on their way to commit the murder. These differences in time between the evidence of P.W. 10 and the evidence of P.W. 16 can hardly be due to a mere misjudging of the time. The object of the conspirators was to proceed to the place of assignation singly or in pairs and not to be seen together, and so it is not likely that P.W. 10 would have been mistaken into thinking that he left the plantation at 10 p.m. if, in fact, he left it at 8-30 p.m. Moreover, their attempt at secrecy would have been frustrating if they had left the plantation as early as 8-30 p.m. when they would have expected to meet people on the road, who would see them all together. Nor could P.W. 10 very well have been mistaken as to the time; for he had just finished taking a cup of tea in the neighbouring tea shop and would have had a very good idea of the time in relation to his mealtime; and it is not likely that he would have thought that it was 8-30 p.m. if in fact, it was 10 p.m. The learned Public Prosecutor has asked us to accept the evidence of P.W. 16 on this point in preference to that of P.W. 10, and he has argued that we should not reject the evidence of P.W. 16 merely because we think it unlikely that the accused would have been in the open at about that time. If however, we accept the evidence of P.W. 16 as true, then it is most unlikely that at the time they were on their way to the scene of the offence, which was only eight miles away, and which they did not reach until 2 a.m., the next morning. If he did see them, it would seem more probable they were bound on some peaceful errand or were going for shikar, as the fourth accused is reported to have stated to this witness.

21. It is seen from the above discussion that the evidence of the approver receives no corroboration of any importance from the evidence of any of the other witnesses and has, therefore, to be rejected, as not being sufficient to bring home the offences to the appellants.

22.It is unfortunate that such a grave crime has not been detected; but the failure of the prosecution to prove the offence against the appellants was not due to any defect in the investigation, which seems to have been most carefully-and certainly very honestly conducted. No attempt was made to make evidence, where none was naturally forthcoming; and if the police were unable to obtain more evidence it was because the Moplah community largely succeeded in maintaining secrecy. It was almost impossible without their cooperation for the police to obtain any more evidence relating to the crime.

23. The appeals are allowed and the convictions and sentences passed on the appellants are set aside. They are ordered to be set at liberty.


© Ramachandran 

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