न च विद्या समो वन्धुर्न च व्याधिसमो रिपुः ।
न चापत्यसमः स्नेहो न च दैवात्परं वलम् ॥

na cha vidyaa samo bandhurna cha vyaadhisamo ripuH
na chaapatyasamsH sneho na cha daivaatpara.n valam

There is no friend like knowledge, no enemy like desease, no love like love for son, and no power like God’s power.

The Muslim freebooter called Ghazi Malik, who succeeded in overpowering the rump of the Khilji dynasty, got himself crowned in the magnificent 1000-pillared Hindu palace at Shree, a suburb of Delhi. It was the year 1320 A.D. The usurper sported the title of Sultanul Ghiyasuddin Duniya Wauddin Tughlak Shah. As was usual, the first thing he did was the appropriation of the extensive harem of kidnapped and abducted women that his predecessors had so meticulously accumulated over the years. In the feminine potpourri grannies, aunts, sisters, cousins, mothers, princesses, commoners and newly hatched girls were all pressed into service as overt concubines of the lecherous Muslim on the throne and covert sex-dolls of the courtiers and adventurers dancing attendance on him. Among these was the hapless Hindu princess of Gujarat dragged from her haven in Deogiri fort and forced to play wife in succession, first to Allauddin’s son Khizr Khan, later to Kutubuddin and then to Khusru alias Nasiruddin, the Hindu convert. Now it was Ghiyasuddin’s turn to ravish her because as sultan he was the foremost freebooter and Muslim miscreant in the Hindu land.

Amir Khusro, a contemporary of Ghiyasuddin Tughlak, is often quoted and flaunted as a great Muslim poet. Khusro’s notorious couplet reveals his Islamic villainy. He says in his poems that he liked Hindusthan because ‘the land had been saturated with the water of the sword and vapors of infidelity had been dispensed.’ It is a pity that Hindus compelled to pay homage at Muslim tombs during Muslim rule should still blindly follow the practice of participating in annual rallies at Khusro’s tomb in Delhi and lustily quote his poems. The man reveled in the slaughter of Hindus, conversions of their children! What a shame!

A little study of Ghiyasuddin’s taxation system will make it abundantly clear that he improved upon the systems set down by his predecessors by tightening the system further so that the Hindu taxpayers could be squeezed even more.
The first act of aggression of Ghiyasuddin Tughlak was his attack on Warangal and Telengana. He sent his eldest son Ulugh Khan on the expedition.Contrary to Barni’s convoluted description of the battles at Warangal, it was clear that Laddar Deo defeated Ghiyasuddin’s army and the Muslim ruler fled. Malik Tamar perished with all his horsemen. Malik Tigin of Oudh was also killed by the Hindus and his skin (following Muslim practice, this time) was sent to Ulugh Khan at Deogiri.

When the news of the disaster arrived from Warangal, Ghiyasuddin had the wives and children of the revolters seized. The revolters were the captured Muslims who were later released by the Hindu army of Laddar Deo in Warangal. Ghiyasuddin had all the women raped and the children sold as slaves. Ghiyasuddin was so angry that he had Kafur, his seal-keeper and the poet Ubaid, impaled alive at Siri. The chronicler says the entire city trembled out of fear.

Chafing under the humiliation of defeat at Warangal, Ghiyasuddin sent strong reinforcements to Ulugh Khan who was sulking in Deogiri fort and instructed him to attack Warangal once again. This time Ulugh Khan entered Tilang, took the fort at Bidar and captured its chief.

A few words on Bidr or Bidar. The desolate town still exists and our stupid historians display it as an example of Muslim architecture and town planning. They fail to perceive that Bidar was a Hindu town with an exemplary architecture and town-planning much before the Muslims came to India. The ravaged township shows only those parts which have by chance did not get ruined by the invaders. The Muslims built nothing in Bidar; they only destroyed. Where was the time, money and the frame of mind to build a township in the land of the heathen Hindus? And where were the tradesman and the town-planners and architects among the horse and camel-drivers? The name of Warangal was changed to Sultanpur and did it imply that Ghiyasuddin built that town?

The massive and towering walls of the so called Tughlakabad near Delhi constitute an ancient Hindu township which was a part of the sprawling metropolis of Delhi. Delhi was made up of 15 satellite townships before the Muslim invaders came. It was not built by Ghiyasuddin but by the ancestors of present-day Hindus. The only trace of Ghiyasuddin’s contribution there are the stains on the walls of the gaping wounds in the town stemming from smoke and fire of the Muslim vandals. When a Muslim king is said to have built his residence in Delhi or any other town in India, it really signifies that he took over by force the residence of a local Hindu, renovated it with some curtains and paints and behold, the world was told that he had built it.

After taking over Telengana, severe persecution of the Hindu citizenry took place to extract one year’s tribute. The Muslim army then proceeded toward Jajnagar on the Mahanadi river near Cuttack. But the Muslims were defeated there. The prince fled empty-handed although Barni says that he left with forty elephants. That was a face-saving statement and it does not reflect the abject defeat the Muslim army underwent.

Ulugh Khan was summoned from Telengana to Delhi. He was made the vice-regent. Ghiyasuddin himself then led an expedition to distant Bengal. Muslim armies spread terror and ruin on their way to Bengal. It was the same old story of killing, mayhem, rape and arson, conversion of temples into mosques, etc. etc. Barni boasts: “Fear and respect for the sultan spread through Khorasan and Hindusthan, and all the countries of Hind and Sindh, and the chiefs and generals of east and west, had trembled in fear of him for many a year.” (Pg. 234, Vol. III, Elliot & Dowson)

Ulugh Khan was itching to get rid of his father, in accordance with the well-worn Muslim tradition. Ulugh continued to display his fake filial solicitude for his father. What else could harem bastards do? In anticipation of Ghiyasuddin’s return from his expedition, Ulugh Khan built a rest-house for his father just outside Delhi. The wooden structure was well decorated with greenery pleasing to the eye. However, it was designed for an instant demolition so that the removal of a structural element would cause the house to crumble down, killing everyone in it.

At the request of his son Ulugh, Ghiyasuddin stopped there for the night. After the sumptuous dinner and revelry, when everyone went to sleep, pickets were placed at strategic points to prevent any escape. At the right moment, one of the guards climbed up the ladder and pulled out a key beam causing collapse of the structure. Great confusion reigned in the camp. One could hear cries of ‘Ya Allah! Ya Allah!’ all over. Many thought that the damage was done by the Hindus. It was only the next day it was realized by the Delhi citizenry that it was a simple case of a bastard harem son killing his Abba; nothing more! Ghiyasuddin’s half burnt body was buried in Tughlakabad. And Ulugh Khan became the new sultan, Mohammed Tughlak by name.

more to continue on tuglaqs

THE NINE UNKNOWN MEN:penultimate slide

We are not sure why Ashoka the great chose nine men to form that secret society…but we can surely dig up a lot of numeric gold of 9..here’s a few we could enlist…u may add on urs………..

•          The number 9 is the sign of every circumference; a circle or 360 degrees is equal to nine, that is to say: 3+6+0=9 *

•          Also 9 stands for the symbol of versatility, of change, and the emblem of the frailty of human affairs *

 •            In Greek mythology:

Prometheus was a Titan who really liked humans. He helped them in any way he could. When he saw them shivering at night and eating raw meat, he knew they needed fire. But the gods did not allow man to have fire. They knew that man would misuse it and destroy with it.

So Prometheus stole fire from the gods and gave it to man.

This infuriated Zeus. Zeus decided to punish Prometheus and mankind with trickery. He and eight other deities gathered to form the Council of Nine.

The council members were:

Aphrodite

Apollo

Athena

Demeter

Hephaestus

Hera

Hermes

Poseidon

Zeus

  •       Zeus called Aphrodite to pose while Hephaestus made a clay figure of a woman. Then Zeus brought the statue to life. The gods granted the woman with many gifts as beauty, charm, eloquence, deceit, skill and curiosity and named her Pandora.

Zeus gave her a box and told her she was never to open it.

Zeus then offered Pandora as a wife to Prometheus.

The Titan wanted her, but he refused because he knew it must be a trick of the gods. Zeus became angry and to punish Prometheus, Zeus had him chained to a rock and every day an eagle came down and ate his liver. The liver grew back and the eagle returned to do the same to him the next day.

Prometheus’s brother Epimetheus accepted Pandora as his wife, and the couple settled down for a happy life. But Pandora always wondered what was in the box. Finally she couldn’t hold her curiosity down anymore. She opened the box, and from it flew hate, anger, sickness, poverty, and every bad thing in the world. She slammed the lid down and managed to trap the final evil still in the box: hopelessness. So today, even when things seem hard humans still have hope.

•       Nine Lords of the Night:

The ancient Mayan used a 9-day cycle of gods and goddesses called the”

Lords of the Night (Bolontiku)”. Their wisdom and power depend on the absence of light. These deities symbolize the workings of your deepest and darkest self, parts of you that others may not know of or understand. They also symbolize the deepest forces behind your “will to exist”.

Their specific names are unknown, but it is recognized as the smallest cycle the Maya recorded. Each night was ruled by one of the nine lords of the underworld. This nine day cycle was usually written as two glyphs: a glyph that referred to the Nine Lords as a group followed by a glyph for the lord that would rule the next night. The Lords of the Night were cyclical, so that same god recurred every nine nights.

 •        UNIVERSAL CONSCIOUSNESS

The Mayan calendar describes nine different levels of evolution of consciousness, where each of the levels is developed by an era called an Underworld. The creation of the universe proceeds in a pyramidal form where the Nine Underworlds are built one upon the other. The evolution of consciousness takes place to walk this cosmic pyramid .It is designed to take us to the ninth and highest level where a non-dualist perception of the world will be brought to us. The Nine Underworlds are each dominated by a certain Dark/Light polarity, which is pivotal for its influence on human consciousness.

 •           The nine Choruses of the Angels: Seraphes, angels of love and light; Cherubs, angels of wisdom and intelligence; Thrones, angels of force and life; Dominations, angels of liberty; Principalities, angels of eternity and memory; Powers, angels of holiness; Vertues, angels of humility; Archangels, having for attribute the justice; Ordinary angels, to which we attribute the innocence.

 •            The language includes, grammatically, nine parts: the verb, the noun, the adjective, the participle, the conjunction, the article, the pronoun, the preposition and the adverb – interjection apart.

  •           The nine was the key number of teaching for the materialistic Hindu philosophers in the Vaiceshika school.

  •           The nine nodes of the bamboo for the Taoists.

  •           The nine openings in a male Human body according to Islam.

 •           Asturu
The Nine Noble Virtues were originally written for “A Book of Troth” by Edred Thorsson, one of the earliest modern texts available on the religion of Asatru.

The Odinic Rite lists the 9 Noble Virtues as Courage, Truth, Honor, Fidelity, Discipline, Hospitality, Industriousness, Self-Reliance, and Perseverance.

 •          Christianity
Virtues: Saint Paul enumerates also nine fruits of the Spirit: love, joy, peace, patience, kindness, goodness, trustfulness, gentleness, and self-control. (Ga 5,22)

The 9 animals that make up a Chinese Dragon.
1.Head of a camel
2.Eyes of a demon
3.Ears of a cow
4.Horns are branched antlers of a stag
5.Neck of a snake
6.Belly of a clam
7.Soles of its feet are a tigers,
8.Claws are that of an eagles
9 117 scales of a carp.

I am the beginning. I am the end. I am the emissary. But the original time I was on the Planet Earth was 34,000 of your years ago. I am the balance. And when I say “I” – I mean because I am an emissary for The Nine. It is not I, but it is the group. We are nine principles of the Universe, yet together we are one…

one more to go….

ADDRESS AT THE FINAL SESSION
Chicago, September 27, 1893

The World’s Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who laboured to bring it into existence, and crowned with success their most unselfish labour.
My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.
Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if any one here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, “Brother, yours is an impossible hope.” Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.
The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant. It develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.
Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.
If the Parliament of Religions has shown anything to the world, it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written in spite of resistance: “Help and not fight,” “Assimilation and not Destruction,” “Harmony and Peace and not Dissension.”

Vivekananda’s speech :
Religion not the crying need of India
20th September, 1893

Christians must always be ready for good criticism, and I hardly think that you will mind if I make a little criticism. You Christians, who are so fond of sending out missionaries to save the soul of the heathen–why do you not try to save their bodies from starvation? In India, during the terrible famines, thousands died from hunger, yet you Christians did nothing. You erect churches all through India, but the crying evil in the East is not religion– they have religion enough–but it is bread that the suffering millions of burning India cry out for with parched throats. They ask us for bread, but we give them stones. It is an insult to a starving people to offer them religion; it is an insult to a starving man to teach him metaphysics. In India a priest that preached for money would lose caste and be spat upon by the people. I came here to seek aid for my impoverished people, and I fully realised how difficult it was to get help for heathens from Christians in a Christian land.

Buddhism, the fulfillment of Hinduism
26th September, 1893

I am not a Buddhist, as you have heard, and yet I am. If China, or Japan, or Ceylon follow the teachings of the Great Master, India worships him as God incarnate on earth. You have just now heard that I am going to criticise Buddhism, but by that I wish you to understand only this. Far be it from me to criticise him whom I worship as God incarnate on earth. But our views about Buddha are that he was not understood properly by his disciples. The relation
between Hinduism (by Hinduism, I mean the religion of the Vedas) and what is called Buddhism at the present day is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew, and Shakya Muni was a Hindu. The Jews rejected Jesus Christ, nay,
crucified him, and the Hindus have accepted Shakya Muni as God and worship him. But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of Lord Buddha lies principally in this: Shakya Muni
came to preach nothing new. He also, like Jesus, came to fulfil and not to destroy. Only, in the case of Jesus, it was the old people, the Jews, who did not understand him, while in the case of Buddha, it was his own followers who did not realise the import of this teachings. As the Jew did not understand the fulfilment of the Old Testament, so the Buddhist did not understand the fulfilment of the truths of the Hindu religion. Again, I repeat, Shakya Muni came not to destroy, but he was the fulfilment, the logical conclusion, the logical development of the religion of the Hindus.

The religion of the Hindus is divided into two parts: the ceremonial and the spiritual. The spiritual portion is specially studied by the monks. In that there is no caste. A man from the highest caste and a man from the lowest may become a monk in India, and the two castes become equal. In religion there is no caste; caste is simply a social institution. Shakya Muni himself was a monk, and it was his glory that he had the large-heartedness to bring out the truths from the hidden Vedas and throw them broadcast all over the world. He was the first being in the world who brought missionarising into practice–nay, he was the first to conceive the idea of proselytising.

The great glory of the Master lay in his wonderful sympathy for everybody, especially for the ignorant and the poor. Some of his disciples were Brahmins. When Buddha was teaching, Sanskrit was no more the spoken language in India. It was then only in the books of the learned. Some of Buddha’s Brahmin disciples wanted to translate his teachings into Sanskrit, but he distinctly told them, “I am for the poor, for the people; let me speak in the tongue of the people.” And so to this day the great bulk of his teachings are in the vernacular of that day in India. Whatever may be the position of philosophy, whatever may be the position of metaphysics, so long as there is such a thing as death in the world, so long as there is such a thing as weakness in the human heart, so long as there is a cry going out of the heart of man in his very weakness, there shall be a faith in God.
On the philosophic side the disciples of the Great Master dashed themselves against the eternal rocks of the Vedas and could not crush them, and on the other side they took away from the nation that eternal God to which every one, man or woman, clings so fondly. And the result was that Buddhism had to die a natural death in India. At the present day there is not one who calls oneself a Buddhist in India, the land of its birth.

But at the same time, Brahminism lost something–that reforming zeal, that wonderful sympathy and charity for everybody, that wonderful leaven which Buddhism had brought to the masses and which had rendered Indian society so great that a Greek historian who wrote about India of that time was led to say that no Hindu was known to tell an untruth and no Hindu woman was known to be unchaste.

Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. Then realise what the separation has shown to us, that the Buddhists cannot stand without the brain and philosophy of the Brahmins, nor the Brahmin without the heart of the Buddhist. This
separation between the Buddhists and the Brahmins is the cause of the downfall of India. That is why India is populated by three hundred millions of beggars, and that is why India has been the slave of conquerors for the last thousand years. Let us then join the wonderful intellect of the Brahmins with the heart, the noble soul, the wonderful humanising power of the Great Master.

Last post of this series on “Address at the final session” coming up next..

दुर्वलस्य वलं राजा वालानां रोदनं वलम् ।
वलं मूर्खस्य मौनित्वं चौराणामनृतं वलम् ॥

durvalasya vala.n raajaa vaalaanaa.n rodana.n valam
vala.n muurkhasya maunitva.n chauraaNaamanRRita.n valam

King is the power of powerless, crying is the power of children, silence is the power of fool and lie is power of thives.

मेरा परिचय

हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

मै शंकर का वह क्रोधानल, कर सकता जगती क्षार-क्षार
डमरू की वह प्रलयध्वनि हूं, जिसमें नाचता भीषण संहार
रणचंडी की अतृप्त प्यास, मैं दुर्गा का उन्मत्त हास
मै यम की प्रलयंकर पुकार, जलते मरघट का धुंआधार
फिर अंतरतम की ज्वाला से जगती में आग लगा दूं मैं
यदि धधक उठे जल थल अंबर, जड चेतन तो कैसा विस्मय
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

मै आज पुरुष निर्भयता का वरदान लिए आया भू पर
पय पीकर सब मरते आए, मैं अमर हुआ लो विष पीकर
अधरों की प्यास बुझाई है, मैंने पीकर वह आग प्रखर
हो जाती दुनिया भस्मसात, जिसको पल भर में ही छूकर
भय से व्याकुल फिर दुनिया ने प्रारंभ किया मेरा पूजन
मै नर नारायण नीलकण्ठ बन गया, न इसमें कुछ संशय
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

मै अखिल विश्व का गुरु महान, देता विद्या का अमर दान
मैने दिखलाया मुक्तिमार्ग, मैंने सिखलाया ब्रह्म ज्ञान
मेरे वेदों का ज्ञान अमर, मेरे वेदों की ज्योति प्रखर
मानव के मन का अंधकार, क्या कभी सामने सका ठहर
मेरा स्वर्णाभा में गहरा-गहरा, सागर के जल में चेहरा-चेहरा
इस कोने से उस कोने तक कर सकता जगती सौरभ मैं
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

मैं तेजःपुन्ज तम लीन जगत में फैलाया मैंने प्रकाश
जगती का रच करके विनाश, कब चाहा है निज का विकास
शरणागत की रक्षा की है, मैंने अपना जीवन देकर
विश्वास नहीं यदि आता तो साक्षी है इतिहास अमर
यदि आज देहलि के खण्डहर सदियों की निद्रा से जगकर
गुंजार उठे उनके स्वर से हिंदू की जय तो क्या विस्मय
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

दुनिया के वीराने पथ पर, जब जब नर ने खाई ठोकर
दो आँसू शेष बचा पाया जब जब मानव सब कुछ खोकर
मैं आया तभी द्रवित होकर, मैं आया ज्ञान दीप लेकर
भूला-भटका मानव पथ पर चल निकला सोते से जगकर
पथ के आवर्तों से थककर, जो बैठ गया आधे पथ पर
उस नर को राह दिखाना ही मेरा सदैव का दृढनिश्चय
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

मैने छाती का लहू पिला, पाले विदेश के सुजित लाल
मुझको मानव में भेद नहीं, मेरा अन्तःस्थल वर विशाल
जग से ठुकराए लोगों को लो मेरे घर का खुला द्वार
अपना सब कुछ हूं लुटा चुका, पर अक्षय है धनागार
मेरा हीरा पाकर ज्योतित परकीयों का वह राजमुकुट
यदि इन चरणों पर झुक जाए कल वह किरिट तो क्या विस्मय
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

मैं वीरपुत्र मेरी जननी के जगती में जौहर अपार
अकबर के पुत्रों से पूछो क्या याद उन्हें मीना बझार
क्या याद उन्हें चित्तौड़ दुर्ग मे जलने वाली आग प्रखर
जब हाय सहस्त्रो माताएं तिल-तिल कर जलकर हो गईं अमर
वह बुझने वाली आग नहीं, रग-रग में उसे समाए हूं
यदि कभी अचानक फूट पड़े विप्लव लेकर तो क्या विस्मय
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

होकर स्वतन्त्र मैने कब चाहा है, कर लूं सब को गुलाम
मैंने तो सदा सिखाया है, करना अपने मन को गुलाम
गोपाल राम के नामों पर, कब मैंने अत्याचार किया
कब दुनिया को हिंदू करने, घर-घर मे नरसंहार किया
कोई बतलाए काबुल में जाकर कितनी मस्जिद तोड़ी
भूभाग नहीं शत-शत मानव के हृदय जीतने का निश्चय
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

मै एक बिंदु परिपूर्ण सिंधु है यह मेरा हिंदू समाज
मेरा इसका संबंध अमर मैं व्यक्ति और यह है समाज
इससे मैंने पाया तन-मन, इससे मैंने पाया जीवन
मेरा तो बस कर्त्तव्य यही, कर दूं सब कुछ इसके अर्पण
मैं तो समाज की थाति हूं, मैं तो समाज का हूं सेवक
मै तो समष्टि के लिए व्यष्टि का कर सकता बलिदान अभय
हिंदू तन मन, हिंदू जीवन, रग रग हिंदू मेरा परिचय॥

-अटल बिहारी वाजपेयी

Thanks Piyush Singh for sharing this!

Swami Vivekananda’s Paper on Hinduism!
Read at the Parliament on 19th September, 1893,Chicago.

Three religions now stand in the world which have come down to us from time prehistoric–Hinduism, Zoroastrianism and Judaism. They have all received tremendous shocks and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in India and seemed to shake the religion of the Vedas to its very foundations, but like the waters of the seashore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing flood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed, and assimilated into the immense body of the mother faith. From the high spiritual flights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low
ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists, and the atheism of the Jains, each and all have a place in the Hindu’s religion. Where then, the question arises, where is the common centre to which all these widely diverging radii
converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer.

The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it,
so is it with the laws that govern the spiritual world. The moral, ethical, and spiritual relations between soul and soul and between individual spirits and the Father of all spirits, were there before their discovery, and would remain even if we forgot them.

The discoverers of these laws are called Rishis, and we honour them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women. Here it may be said that these laws as laws may be without end, but they must have had a beginning.The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when
nothing existed, where was all this manifested energy? Some say it was in a potential form in God. In that case God is sometimes potential and sometimes kinetic, which would make Him
mutable. Everything mutable is a compound, and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore there never
was a time when there was no creation. If I may be allowed to use a simile, creation and creator are two lines, without beginning
and without end, running parallel to each other. God is the ever active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time and again
destroyed. This is what the Brahmin boy repeats every day: “The sun and the moon, the Lord created like the suns and moons of previous cycles.” And this agrees with modern science.
Here I stand and if I shut my eyes, and try to conceive my existence, “I”, “I”, “I”, what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material
substances? The Vedas declare, “No”. I am a spirit living in a body. I am not the body. The body will die, but I shall not die. Here am I in this body; it will fall, but I shall go on living. I had also a past. The soul was not created, for creation means a combination which
means a certain future dissolution. If then the soul was created, it must die. Some are born happy, enjoy perfect health, with beautiful body, mental vigour and all wants supplied. Others are born miserable, some are without hands or feet, others again are idiots and only drag on a wretched existence. Why, if they are all created, why does a just and merciful God create one happy and another unhappy, why is He so partial? Nor would it mend matters
in the least to hold that those who are miserable in this life will be happy in a future one. Why should a man be miserable even here in the reign of a just and merciful God? In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel fiat of an all-powerful being. There must have been causes, then, before his birth, to make a man miserable or happy and those were his past actions.

Are not all the tendencies of the mind and the body accounted for by inherited aptitude? Here are two parallel lines of existence–one of the mind, the other of matter. If matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a soul. But it cannot be proved that thought has been evolved out of matter, and if a philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism; but neither of these is necessary here.

We cannot deny that bodies acquire certain tendencies from heredity, but those tendencies only mean the physical configuration, through which a peculiar mind alone can act in a
peculiar way. There are other tendencies peculiar to a soul caused by its past actions. And a soul with a certain tendency would by the laws of affinity take birth in a body which is the fittest instrument for the display of that tendency. This is in accord with science wants to
explain everything by habit, and habit is got through repetitions. So repetitions are necessary to explain the natural habits of a new-born soul. And since they were not obtained in this present life, they must have come down from past lives.

There is another suggestion. Taking all these for granted, now is it that I do not remember anything of my past life? This can be easily explained I am now speaking English. It is not my mother tongue, in fact no words of my mother tongue are now present in my
consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of the mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up and you would by conscious even of your past life.
This is direct and demonstrative evidence. Verification is the perfect proof of a theory, and here is the challenge thrown to the world by the Rishis. We have discovered the secret by which the very depths of the ocean of memory can be stirred up-try it and you would get a complete reminiscence of your past life.

So then the Hindu belives that he is a spirit. Him the sword cannot pierce-him the fire cannot burn-him the water cannot melt-him the air cannot dry. The Hindu belives that every soul is a circle whose circumference is nowhere, but whose centre is located in the body, and that death means the change of this centre from body to body. Not is the soul bound by the conditions of matter. In its very essence it is free. unbounded. holy, pure, and perfect. But
somehow of other it finds itself tied down to matter and thinks of itself as matter.

Why should the free, perfect, and pure being be thus under the thraldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that the Hindus shirk the question and say that no such question can be there. Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill up the gap. But naming is not explaining. The question remains the
same. How can the perfect become the quasi-perfect; how can the pure, the absolute, change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion; an the question and say that no such question can be there. Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill up the gap. But naming is not explaining. The question remains the same. How can the perfect become the quasi-perfect; how can the pure, the absolute, change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion; anmmortal, perfect and infinite, and death means only a change of centre from one body to another. The present is determined by
our past actions, and the future by the present. The soul will go on evolving up or reverting back from birth to birth and death to death. But here is another question: Is man a tiny boat in a tempest, raised one moment on the foamy crest of a billow and dashed down into a yawning chasm the next, rolling to and fro at the mercy of good and bad actions–a powerless, helpless wreck in an ever-raging, ever-rushing, uncompromising current of cause
and effect; a little moth placed under the wheel of causation which rolls on crushing everything in its way and waits not for the widow’s tears or the orphan’s cry? The heart sinks at the idea, yet this is the law of Nature. Is there no hope? Is there no escape?–was the cry
that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings: “Hear, ye children of immortal bliss! even ye that reside in higher spheres! I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again.”
“Children of immortal bliss” –what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name–heirs of immortal bliss–yea, the Hindu refuses to call you sinners. Ye are the Children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth–sinners! It is a sin to call a man so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter. Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands One “by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon the
earth.”

And what is His nature? He is everywhere, the pure and formless One, the Almighty and the All-merciful. “Thou art our father, Thou art our mother, Thou art our beloved friend, Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe; help me bear the little burden of this life.” Thus sang the Rishis of the Vedas. And how to worship Him? Through love. “He is to be worshipped as the one beloved, dearer than everything in this and the next life.”

This is the doctrine of love declared in the Vedas, and let us see how it is fully developed and taught by Krishna, whom the Hindus believe to have been God incarnate on earth. He taught that a man ought to live in this world like a lotus leaf, which grows in water but
is never moistened by water; so a man ought to live in the world–his heart to God and his hands to work.

It is good to love God for hope of reward in this or the next world, but it is better to love God for love’s sake, and the prayer goes: “Lord, I do not want wealth, nor children, nor learning. If it be Thy will, I shall go from birth to birth, but grant me this, that I may love
Thee without the hope of reward–love unselfishly for love’s sake.” One of the disciples of Krishna, the then Emperor of India, was driven from his kingdom by his enemies and had to take shelter with his queen in a forest in the Himalayas, and there one day the queen asked him how it was that he, the most virtuous of men, should suffer so much misery. Yudhishthira answered, “Behold, my queen, the Himalayas, how grand and beautiful they are; I love them. They do not give me anything, but my nature is to love the grand, the
beautiful, therefore I love them. Similarly, I love the Lord. He is the source of all beauty, of all sublimity. He is the only object to be loved; my nature is to love Him, and therefore I love. I do not pray for anything; I do not ask for anything. Let Him place me wherever He likes. I must love Him for love’s sake. I cannot trade love.”

The Vedas teach that the soul is divine, only held in the bondage of matter; perfection will be reached when this bond will burst, and the word they use for it is therefore, Mukti– freedom, freedom from the bonds of imperfection, freedom from death and misery. And this bondage can only fall off through the mercy of God, and this mercy comes on the pure. So purity is the condition of His mercy. How does that mercy act? He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life; then and then only all the crookedness of the heart is made straight. Then all doubt ceases. He is no more the freak of a terrible law of causation. This is the very centre, the very vital conception of Hinduism. The Hindu does not want to live upon words and theories. If there are
existences beyond the ordinary sensuous existence, he wants to come face to face with them. If there is a soul in him which is not matter, if there is an all-merciful universal Soul, he will go to Him direct. He must see Him, and that alone can destroy all doubts. So the best proof a Hindu sage gives about the soul, about God, is: “I have seen the soul; I have seen God.” And that is the only condition of perfection. The Hindu religion does not consist in struggles and
attempts to believe a certain doctrine or dogma, but in realising–not in believing, but in being and becoming.

Thus the whole object of their system is by constant struggle to become perfect, to become divine, to reach God and see God, and this reaching God, seeing God, becoming perfect even as the Father in Heaven is perfect, constitutes the religion of the Hindus. And what becomes of a man when he attains perfection? He lives a life of bliss infinite. He enjoys infinite and perfect bliss, having obtained the only thing in which man ought to have pleasure, namely God, and enjoys the bliss with God.
So far all the Hindus are agreed. This is the common religion of all the sects of India; but, then, perfection is absolute, and the absolute cannot be two or three. It cannot have any qualities. It cannot be an individual. And so when a soul becomes perfect and absolute, it
must become one with Brahman, and it would only realise the Lord as the perfection, the reality, of its own nature and existence, the existence absolute, knowledge absolute, and bliss absolute. We have often and often read this called the losing of individuality and becoming a stock or a stone. “He jests at scars that never felt a wound.”

I tell you it is nothing of the kind. If it is happiness to enjoy the consciousness of this small body, it must be greater happiness to enjoy the consciousness of two bodies, the measure of happiness increasing with the consciousness of an increasing number of bodies,
the aim, the ultimate of happiness being reached when it would become a universal consciousness.
Therefore, to gain this infinite universal individuality, this miserable little prisonindividuality must go. Then alone can death cease when I am one with life, then alone can misery cease when I am one with happiness itself, then alone can all errors cease when I am
one with knowledge itself; and this is the necessary scientific conclusion. Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter; and Advaita (unity) is the
necessary conclusion with my other counterpart, soul.

Science is nothing but the finding of unity. As soon as science would reach perfect unity, it would stop from further progress, because it would reach the goal. Thus Chemistry could not progress farther when it would discover one element out of which all others could be
made. Physics would stop when it would be able to fulfil its services in discovering one energy of which all the others are but manifestations, and the science of religion becomes perfect when it would discover Him who is the one life in a universe of death, Him who is the constant basis of an ever-changing world. One who is the only Soul of which all souls are but delusive manifestations. Thus is it, through multiplicity and duality, that the ultimate unity is reached. Religion can go no farther. This is the goal of all science.
All science is bound to come to this conclusion in the long run. Manifestation, and not creation, is the word of science today, and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language, and with
further light from the latest conclusions of science.

Descend we now from the aspirations of philosophy to the religion of the ignorant. At the very outset, I may tell you that there is no polytheism in India. In every temple, if one stands by and listens, one will find the worshippers applying all the attributes of God, including omnipresence, to the images. It is not polytheism, nor would the name henotheism explain the situation. “The rose called by any other name would smell as sweet.” Names are not explanations.

I remember, as a boy, hearing a Christian missionary preach to a crowd in India. Among other sweet things he was telling them was that if he gave a blow to their idol with his stick, what could it do? One of his hearers sharply answered, “If I abuse your God, what can He do?” “You would be punished,” said the preacher, “when you die.” “So my idol will punish you when you die,” retorted the Hindu.
The tree is known by its fruits. When I have seen amongst them that are called idolaters, men, the like of whom in morality and spirituality and love I have never seen anywhere, I stop and ask myself, “Can sin beget holiness?”

Superstition is a great enemy of man, but bigotry is worse. Why does a Christian go to church? Why is the cross holy? Why is the face turned toward the sky in prayer? Why are there so many images in the Catholic Church? Why are there so many images in the minds of Protestants when they pray? My brethren, we can no more think about anything without a mental image than we can live without breathing. By the law of association, the material image calls up the mental idea and vice versa. This is why the Hindu uses an external symbol when he worships. He will tell you, it helps to keep his mind fixed on the Being to whom he prays. He knows as well as you do that the image is not God, is not omnipresent. After all,
how much does omnipresence mean to almost the whole world? It stands merely as a word, a symbol. Has God superficial area? If not, when we repeat that word “omnipresent”, we think of the extended sky or of space, that is all. As we find that somehow or other, by the laws of our mental constitution, we have to associate our ideas of infinity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. The Hindus have associated the idea of holiness, purity, truth, omnipresence, and such other ideas with different images and forms. But with this difference that while some people devote their whole lives to their idol of a church and never rise higher, because with them religion means an intellectual assent to certain doctrines and doing good to their fellows, the whole religion of the Hindu is centred in realisation. Man is to become divine by realising the divine. Idols or temples or churches or books are only the supports, the helps, of his spiritual childhood: but on and on he must
progress.

He must not stop anywhere. “External worship, material worship,” say the scriptures, “is the lowest stage; struggling to rise high, mental prayer is the next stage, but the highest stage is when the Lord has been realised.” Mark, the same earnest man who is kneeling before the idol tells you,“Him the sun cannot express, nor the moon, nor the stars, the lightning cannot express Him, nor what we speak of as fire; through Him they shine.” But he does not abuse any one’s idol or call its worship sin. He recognises in it a necessary stage of life.“The child is father of the man.” Would it be right for an old man to say that childhood is a sin or youth a
sin?

If a man can realise his divine nature with the help of an image, would it be right to call that a sin? Nor even when he has passed that stage, should he call it an error. To the Hindu, man is not travelling from error to truth, but from truth to truth, from lower to higher truth. To him all the religions, from the lowest fetishism to the highest absolutism, mean so man attempts of the human soul to grasp and realise the Infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength, till it reaches the Glorious Sun.

Unity in variety is the plan of nature, and the Hindu has recognised it. Every other religion lays down certain fixed dogmas, and tries to force society to adopt them. It places before society only one coat which must fit Jack and John and Henry, all alike. If it does not
fit John or Henry, he must go without a coat to cover his body. The Hindus have discovered that the absolute can only be realised, or thought of, or stated, through the relative, and the images, crosses, and crescents are simply so many symbols–so many pegs to hang the spiritual ideas on. It is not that this help is necessary for every one, but those that do not need it have no right to say that it is wrong. Nor is it compulsory in Hinduism. One thing I must
tell you. Idolatry in India does not mean anything horrible. It is not the mother of harlots. On the other hand, it is the attempt of undeveloped minds to grasp high spiritual truths. The
Hindus have their faults, they sometimes have their exceptions; but mark this, they are always for punishing their own bodies, and never for cutting the throats of their neighbours. If the Hindu fanatic burns himself on the pyre, he never lights the fire of Inquisition. And even this cannot be laid at the door of his religion any more than the burning of witches can be laid at the door of Christianity.

To the Hindu, then, the whole world of religions is only a travelling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. Every religion is only evolving a God out of the material man, and the same God is the inspirer of all of them. Why, then, are there so many contradictions? They are only apparent, says the Hindu. The contradictions come from the same truth adapting itself to the varying circumstances of different natures.

It is the same light coming through glasses of different colours. And these little variations are necessary for purposes of adaptation. But in the heart of everything the same truth reigns. The Lord has declared to the Hindu in His incarnation as Krishna,“I am in every religion as the thread through a string of pearls. Wherever thou seest extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there .” And what
has been the result? I challenge the world to find, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindu alone will be saved and not others. Says Vyasa, “We find perfect men even beyond the pale of our caste and creed. ” One thing more. How, then, can the Hindu, whose whole fabric of thought centres in God, believe in Buddhism which is agnostic, or in Jainism which is atheistic?

The Buddhists or the Jains do not depend upon God; but the whole force of their religion is directed to the great central truth in every religion, to evolve a God out of man. They have not seen the Father, but they have seen the Son. And he that hath seen the Son hath seen the Father also. This, brethren, is a short sketch of the religious ideas of the Hindus. The Hindu may have failed to carry out all his plans, but if there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminic or Buddhistic, Christian or Mohammedan, but the sum total of all these, and still have infinite space for development; which in its catholicity will embrace in its infinite arms, and find a place for, every human being, from the lowestgrovelling savage not far removed from the brute, to the highest man towering by the virtues of his head and heart almost above humanity, making society stand in awe of him and doubt his human nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognise divinity in every man and woman, and whose whole scope, whose whole force, will be created in aiding humanity to realise its own true, divine nature.
Offer such a religion, and all the nations will follow you. Asoka’s council was a council of the Buddhist faith. Akbar’s, though more to the purpose, was only a parlour-meeting. It was reserved for America to proclaim to all quarters of the globe that the Lord is in every religion. May He who is the Brahman of the Hindus, the Ahura-Mazda of the Zoroastrians, the Buddha of the Buddhists, the Jehovah of the Jews, the Father in Heaven of the Christians, give strength to you to carry out your noble idea! The star arose in the East; it travelled steadily towards the West, sometimes dimmed and sometimes effulgent, till it made a circuit of the world; and now it is again rising on the very horizon of the East, the borders of the
Sanpo, a thousandfold more effulgent than it ever was before.

Hail, Columbia, motherland of liberty! It has been given to thee, who never dipped her hand in her neighbour’s blood, who never found out that the shortest way of becoming rich was by robbing one’s neighbours, it has been given to thee to march at the vanguard of
civilisation with the flag of harmony.

In 1303 A.D. Allauddin invaded Chittor fort. His ambition was to capture Padmini, the beautiful queen of Chittor, a veritable Venus. The Rajputs inflicted heavy losses on Allauddin’s army. While Allauddin was at Chittor, the Moghuls invaded Delhi, Allauddin had to lift the siege of Chittor within a month of commencing it and rush to Delhi to face the Moghuls. The Moghul army was headed by Turgha Khan. The two armies met at Siri (Shree), a suburb of Delhi. Allauddin was in bad shape, as half of his army had been decimated by the Rajputs in Chittor. The Moghuls won but for some reason did not capture Delhi and retreated.

Just at this time, the neo-converts of Moghulpura, Delhi revolted against Allauddin. Allauddin wrecked a terrible vengeance by massacring some 40,000 people in Moghulpura. A few months later, Allauddin again attacked Chittor and captured it (Monday, Aug. 26, 1303). He stationed a Muslim garrison in the fort and placed Maldev, a scion of the Jhalor royal family, on the Chittor throne, as a tutelary king.

It is said that in his first assault on Chittor when Allauddin lost all hope of conquering the fort, he sent a message to the ruler Rana Bhim Singh that he would be satisfied if he could see the beautiful Padmini in a mirror and would raise the siege and return to Delhi.

The story goes that being allowed to see Padmini in a mirror, Allauddin was easily captivated by her beauty and he decided to play foul. The generous Rajputs who used to treat their guests with due honor escorted Allauddin out of the fort in state. Rana Bhim Singh, the Rajput ruler, himself accompanied Allauddin up to Allauddin’s camp. The treacherous Muslim Allauddin ordered the arrest of Bhim Singh and his small escort. He then sent word to the fort that if Padmini was not surrendered, Rana Bhim Singh and his companions would be tortured to death.

The Rajputs then hatched a daring plan. They sent word to Allauddin that Padmini accompanied by a large retinue of other Rajput women would be delivered at Allauddin’s camp in a caravan of palanquins. But instead of women, a brave, fully armed Rajput veteran took his seat in each palanquin with a veil carefully drawn over his whiskered face. The palanquin bearers too were warriors. When that caravan of 700 palanquins reached Allauddin’s camp, word was sent that Rana Bhim Singh be allowed a last half- hour farewell meeting with Padmini. Overjoyed at the lecherous prospect of 700 Rajput beauties delivered at his door, Allauddin freed Bhim Singh. No sooner had Bhim Singh reached the Rajput caravan than he was whisked away by a strong and select secret escort toward Chittor. In the mean time, the others, throwing off their petticoat disguise shouted Jai Ekalingaji and fell with Hindu fury on Allauddin’s camp slashing the throats and chopping the heads of Turks, Arabs, Afghans, Abyssinians – and all their ilk who infested Hindusthan.

In this saga of Rajput patriotism, two Rajputs shot to fame. They have since become legendary figures whose loyalty to the country and supreme sacrifice have been for ever immortalized in the folklore of Rajasthan. The legend is made up of a twosome, Gorha and Badal. These two young warriors had accompanied Padmini from Ceylon when she was married into the Chittor royal family. They had led the escort of Rana Bhim Singh. As soon as the cry went up in Allauddin’s camp that Rana Bhim Singh has escaped, the party hurrying with him to Chittor was pursued. In that running battle, Gorah and Badal slew every Muslim who dared get abreast of them. Ultimately as Rana Bhim Singh was conducted safely inside Chittor, Gorha and Badal, overcome by their wounds fell at the entrance of the fort with the smile of having successfully carried out a divine mission, on their faces.

That the Rajputs had allowed Padmini’s beauty to be scanned by Allauddin in a mirror is a canard invented by a Muslim poet called Muhammad Jaisi. Bhim Singh never allowed the lecherous Mussalman Allauddin to set his eyes on his famed wife. It was Allauddin who despairing of capturing Chittor had suggested a face-saving surrender. Feigning repentance, he lured Bhim Singh to his own camp for negotiating a truce, swearing by the Koran that he meant no treachery. In typical Hindu naivet=82 and chivalry, Bhim Singh, not yet sufficiently broken to Muslim treachery, visited Allauddin’s camp with a small escort. It was to square this account that the brave Rajputs turned the tables on Allauddin by feigning to deliver 700 beauties demanded by him, at his door.

After this shameful defeat, Allauddin had to hurry to Delhi to face a Moghul invasion. But he returned in a few months again in his lecherous quest for Padmini. The previous invasion had converted the Rajputs of the countryside to Islam. These converts were now put in the vanguard and made to fight their own erstwhile brethren for a nefarious alien tyrant. On Monday, Aug. 26, 1303 Chittor fell but not before thousands of Rajput women inside had entered a cellar and burnt themselves to ashes preferring a fiery death and unsullied honor to the lecherous hell of Islamic torture and venery. Discomfited Allauddin in impotent anger massacred thousands of children and old men found in the fort.

In 1305 A.D. another Moghul army, led by Aibak Khan, invaded India. The Moghuls ravaged Multan and then moved south. They were challenged by Ghazibeg Tughlak, Allauddin’s area commander. Taken by surprise, the Moghuls were routed. Those captured were trampled to death under elephants’ feet in the streets of Delhi. This disaster proved to be a deterrent for the Moghuls for a long time thereafter.

In 1306 A.D. Allauddin fitted out a military expedition under Malik Kafur to invade the Deccan. Alp Khan posted in Gujarat was asked to join Malik Kafur. Deogiri was besieged on the pretext that its ruler Ramdeo Rao had failed to send the annual tribute. A more important consideration, however, was that while in the Gujarat campaign, Allauddin had been able to capture and rape the wife of Raja Karan, their beautiful daughter Deval Devi had escaped with her father and sought shelter in Deogiri. She was now captured and sent to Delhi to be dumped in the harem of Allauddin’s degenerate son, Khizr Khan. It is amazing how India’s Seville historians sing loudly of Allauddin’s many constructions as if by magic all over India. Allauddin had hardly the time, money, peace or security or a frame of mind to build anything! And yet he is credited with building a part of the Kutub Minar!

In 1309 A.D. Malik Kafur was ordered by Allauddin to attack Warangal. The entire province was laid waste and its ruler Narapati subdued. In 1310 A.D. Malik Kafur raided Dwarasamudra, the capital of the Ballal kings. Their kingdom cam to an end with the attack of Malik Kafur. Malik Kafur continued to the southern part of India without much resistance. Laden with legendary plunder, Kafur and other Muslim commanders returned to Delhi with 612 elephants, 20,000 horses, 95,000 maunds of gold and much more. Allauddin’s army had made a clean sweep of a large part of India. It plundered and ransacked such rich cities in central India as Mandavgadh, Ujjain, Dhar and Chanderi.

Raja Ramdeo Rai of Deogiri had been allowed to return to Deogiri after doing obeisance to Allauddin in Delhi. He died a few years later in the agony and shame of having been reduced to a vassal of a lecherous alien. His son, on ascending the throne, refused to owe allegiance to Allauddin. Ramdeo Rai’s son was captured and put to death when Malik Kafur made a subsequent thrust at Deogiri later. The whole kingdom was annexed by Allauddin. This was the very peak of Allauddin’s career.

For Allauddin, a series of reverses followed. Chittor was recaptured by Rana Hamir. Deogiri was recaptured by Ramdeo Rai’s son-in-law Harpal Deo. The Muslim garrison commander at Deogiri was forced to flee. Reports of reverses came from many other parts of the country. Allauddin’s health was already on the wane. The exact date of his death is not known. His death is said to have occurred on Dec. 30, 1315 or Jan. 2, 1316 or Dec. 19, 1316. Thus came to an end one of the most atrocious regimes of the millennium of Muslim tyranny in India.

The next in line was KUTUBUDDIN KHILJI – THE SULTAN IN SAREE..he was a useless drunkard…and once upon a time..he also stripped infront of his courtiers…

Khilji dynasty thus produced only four monarchs. Of these the reign of Jalalauddin lasted for nearly eight years. He was murdered by his son-in-law-cum-nephew Allauddin. Allauddin’s reign lasted for a little less than 20 years. Allauddin was poisoned by his sodomitic minion Malik Kafur. Malik Kafur had set up the infant son of Allauddin called Shahabuddin on the throne. Shahabuddin’s reign lasted only a few months because he was soon murdered by his elder brother Mubarak Khan. Mubarak Khan ruled for four years. This teenaged monarch was more interested in sex, sodomy and lechery than in administration or warfare. He used to keep long hair and dressed himself in female attire. He was slain in a midnight coup.

Tomorrow we will tal about the Tughlaq..

The Nine Unknown Men:continued….

This post vaguely tries to build a relationship between the bavarian illuminati with our indigenous secret society…

Readers are requested to share their insights and inputs with us,so that all of ours curiosity is satiated….

Bill Schnoebelen (aka Christopher P. Syn) claims to be a “90th Degree Mason” (Ancient Egyptian Rite of Memphis-Misraim) ex-Illuminati member, ex-Vampire, 9th degree York Rite Freemason, Rosicrucian, Wiccan High Priest, Witch, Spiritualist Minister, Knight Templar, Druidic High Priest, Satanic Priest, Catholic Priest, Bishop and Satanic Warlock. Bill popped up on the internet through a few of his Prophecy Club lectures on Freemasonry, Witchcraft, Illuminati, Vampirism and  Satanism. Bill provides generally coherent information excluding the vampire stuff.

Bill puts together a coherent synthesis of information claiming many of the same recurring internet tidbits such as Freemasonry being a sun cult obsessed with phallic symbols and the Generative Principle.

He claims Freemasonry was infiltrated by the Bavarian Illuminati as a satanic “illuministic” cult seeking to spread evil. However, he does not provide an argument for who the Bavarian Illuminati are or what their motives are. He does say that the Bavarian Illuminati shortly produced two key people, Francis Bacon (The New Atlantis book)[which contains the Nine Unknown Men reference], and Elias Ashmole.

Bill claims to have made it as far as the Ordo Templi Orlientis in the masonic pyramid. Certainly someone this high up in this theoretical compartmentalized system of control would be instantly killed if they were to become disloyal. This is exactly where the skepticism of Bill is rooted.

We know this information is not satiating anyone’s curiosity,but we have been able to find out this bit only while connecting Nine Unknown Men with the bavarian illuminati…

Or if i may get the liberty to say no one ever has yet reached the nine unknown men in the masonic pyramid..

next post on 9 @ 9….