The subject matter of this book shall be the history of India, its destiny and the causes which brought her downfall in the last millenium. This is a humble attempt of a foreigner to analyze the circumstances which transformed the wisest and greatest ever people into a peripheral human formation from the Third World, threatened to be engulfed by the Arab spirit at any moment.

Since this book expresses a subjective view on the course of history I consider it appropriate to share how I reached the idea for writing it.

I have shown a deep interest in India since I was very young. As long as I remember this far-away land attracted me strongly with its mystery and wisdom. I felt that India is a land different than the rest, it is not like other countries. The more books I read about its ancient history the more my conviction flourished and strengthened. So, I decided that I should either go and see it or my life will turn pointless.

And then one day - at that time I was still a student, I took my suitcase and left for my pilgrimage. I decided to stay there for ever. But as it often happens in life, dreams and reality turn to be two different things. When I stepped on the Indian land, I was struck immediately by two things: the first thing was the unbelievable Europeanism and mercantilism of the society, and the second - the invasion of the Islam. At that time the middle class in the big cities of India - Delhi, Bombay and Calcutta, was already losing its national appearance, turning into rabble and wholly living with the values and understandings of the west people, and what struck most was that it took in their most disgusting traits. The commercialization and money made their way everywhere, and traders were raised up in a cult. I thought that the west cosmopolitanism had turned into a big threat for India and if she did not look back on its millenary cultural roots, she would be simply assimilated by it.

However, soon I understood that the real threat for the country did not came from the west but from quite a different place. It sprang from the very bottom of the Indian society, from a large community of people, unexpectedly implanted during the last thousand years in its very womb, sucking its life juices. I speak about the Islam community.

I heard about presence of Islam threat in the country from my Indian friends when they pointed to me some Muslim in the crowd and commented that his co-believers refuse to fulfil the programs of the government for family planning and have purposefully 10-15 children, whereas the Hindus have only 3-4. For me India was the country of the wandering philosophers and the yogis, the sacred land of the Vedas, the Upanishads and Gita.

I grasped more clearly the real size of the threat when in the spring of 1993 I found myself in a remote village in eastern Bihar. Eighty percent of the residents were Muslims and twenty - Hindus. The monopoly of the first over the social life was total. The signs were everywhere written not in Devangari but with the Arab alphabet. The appearance of most of the villagers, their way of clothing, even their face expression spoke that these people not only look like Arabs but that they felt like Arabs, thought like Arabs and their umbilical cord with India is cut (later I would find that the Islam religion is able to leave traces on the faces of people and mould them.) Night and day every several hours from the loudspeaker of the minaret, the prayer of the muezzin was blasting out and did not allow the Hindus, neither the tourists nor those Muslims who did not follow strictly the religious prescriptions, to sleep in peace. I had the feeling that I was not here in India - the land of Buddha and Shri Shankaracharya, but somewhere in the Middle East.

Suddenly, I realized that in the last thousand years India had changed a lot, and for the first time in her millenary history one foreign and hostile to her real essence body was implanting. Everywhere in the big Indian cities I could see the growing Muslim quarters, with their characteristic architecture, with their slaughterhouses, they were everywhere, closed communities, hostile, looking with disdain and disgust at the surrounding community of the “impious”. Over hundred million subjects of Republic India had in fact nothing in common with her, because their heart was a thousand kilometers from here - somewhere in the Middle East. They felt as citizens of the invisible Pakistan (and demonstrated it), citizens of the World Caliphate and wanted to be foreigners in their own country.

I have often asked myself what was so specific about the Muslim self-conscience that prevents it from getting integrated with any other? Why the Christians, Buddhists, Judeans, Sikhs or Jains can live in harmony with India and enrich her culture, but the followers of Mohamed can not? The Islam is not just a total religion, it is a nationality. Its followers all over the world felt like part of God-chosen nation, which stands over the rest. The people who profess other religions are considered to be “impious” and in the case of the Hindus, worse - for “pagan”. The Muslims would rather transform India into an Arab country, but they would never become real Indians. Until they are minority in a certain country they would lead a closed life in their shell, keeping aside from the social and state life, but when they become a majority they would impose with an iron fist their understanding about the society over the other religious communities, without showing consideration for nothing.

This is the uniqueness of the Muslim invasions in India from the period of 8-15 century. While the previous invaders - the Persians, Greeks, Hunas and Juechas have only ravaged the country without trying to interfere in the secular and religious life (for that reason these numerous invaders disappeared like grain of sand in the vast Indian sea), the Arabs, the Pushtuns and the Turks have tried to impose a new view of life and conception of the world, exemplified by the Islam, which would have over-live their physical existence. This turns into a real threat for the traditional culture of the country because the Islam creates a totalitarian culture that does not tolerate any other traditions and customs.

Where Islam settled, the traditional culture before long disappeared.. Those regions in which it outweighed, were brutally cut from the bosom of the Indian civilization and annexed to the Semitic. The bloody violence over the local population from the invaders, and also the treason of millions of Hindus, who betrayed the bequest of their own religions helped for the spreading of the new religion. Century by century the Arab doctrine spread around the country of the Vedas like a cancer in an diseased person in order to encompass in our days almost 30% of its population. If this expansion does not stop and 380 belief apostates of the subcontinent do not understand the character of the sin committed by their ancestors, India is threatened in the next 1-2 centuries to follow the destiny of the Zoroastrian Iran which 1300 years ago disgracefully surrendered to the warriors of the crescent moon.

Having mentioned all this, one should not be left with the impression that the degeneration and weakness of India are only blamed on the Muslims, nor with the impression that this book will look at the Hindu-Muslim relations. Islam is only tool in the hands of the Providence, its spread on the subcontinent is God’s punishment of the Hindus for their sins in the past. And they are not little. Degeneration of the class society, loss of the truth about man, slackness of morals, metaphysical fear, impotence, passiveness - these are only some of the sins of the Hindus which lead eventually to the created critical situation. The more I rummaged through the history of India from the last three thousand years, the more I found Karma occasions for the ensuing tragic events. In this little book I want to retell in a concise form what I found examining the history of present-day India and help in a way - as far as it is possible, of course - so that some of the tragic faults made by the Indian in the past should not be repeated in the future. These efforts spring from my gratitude and love for India, because everything I know for the world and life, I know it thanks to the Indian philosophy.

Part One: The Sins

Chapter1: INDIA AS IT WAS BEFORE
The world has always divided into two parts: Bharatavarsha and everything else. Bharatavarsha - this is the land of Knowledge, the country of the wise and perfect people, the core of the world. The other continents - they are the lands of the darkness, the countries of the ignorant and sinful, the periphery of the world. There has always been an insurmountable abyss between them and they have been like parts of different planets. If for the other people all over the world the lightness and wisdom have been only temporary phenomena and they have quickly disappeared with their degeneration, the sun of the transcendent knowledge have never stopped shining over India, even partially up to present days.

What is the reason for the extraordinariness of this country, the fact that it remained the last place on the planet that can give us an idea what it had been before the fall of man? From time immemorial many philosophers have tried to answer this question, some time successfully some time less successfully. In my view the reason roots down in the Vedas knowledge. There is no doubt that the sacred books of India - the Vedas, Upanishadas and Puranas are the last preserved part from the Cosmic revelation - i.e. the United Absolute knowledge, existing until the fall of man.

The memory of the lost “ Knowledge of the knowledge”, respectively for the Vedas is spread among many people all over the world. In India, however, it is not only a memory but a reality. As all Hindus know the Veda knowledge is created together with the creation of the universe. It has been handed over to numerous generations of creatures in the Space in order to reach the present days (although no one understands it any more). The Veda, however, has this property to be a cyclic knowledge. In some epochs - namely in the Golden and Silver epochs, it has been accessible for all peoples in the world, but when the times of Dvapara and Kali Juga come, they sink into oblivion. Numerous religions are spread around, which are hostile to each other and presenting only some limited, relative side of the absolute truth. Times of ignorance begin.

The uniqueness of India is that she is the only one of all civilizations all over the world that managed to preserve and not to forget completely the Absolute Knowledge. This gave her one privileged condition among the other societies, as well as relative immortality. In the course of thousands of years it has been the drawing center for all seeking minds on the planet. Her magic and mystery have enthralled the travelers and philosophers who came from far-away countries to learn to be wise and virtuous *. * According to the latest research even Jesus is reported to have visited this country to study her wisdom. It was named “the land of wonders”, the rumors and legends about her, more and more unbelievable and fantastic, stimulated the human imagination. The Arab fairy-tales from Thousand and one nights, have been written, with a look turned to her, and the great geographical founding, the founding of America has been a result of the burning desire of the Europeans to reach by sea the magically rich country of the East. The German scholar Max Mueller says: “If we leave to seek around the world the country, gifted with the greatest richness, power and beauty, which nature can ever give to us – something like an earth’s paradise – I would have pointed India. If I am asked under which sky the human mind has fully revealed its best gifts, has deeply pondered over the biggest problems of life and has found solutions for some of them, which attract the attention of people, who have studied Plato and Cant - I would have pointed India, again. And if I ask myself which literature we, the Europeans, brought us almost exclusively with the ideas of the Greek and Romans, and also with the ideas of one of the Semitic races - the Jews, can use to learn how to make our internal human peace more perfected, expanded and more humane, I would have pointed India .... as for the eternal life, I would have pointed India.” [1] Other outstanding thinkers like Schopenhauer, Roman Roland, Mishle have also been sharing this idea.

During the time of Ashoka, from two hundred and fifty million people, one hundred and forty million lived on the Indian subcontinent [2,3]. Even China was at that time sixty million, and Europe thirty million people. It has never happened, neither earlier nor later, one nation to represent over half of the humanity. In those times India has been the humanity itself, the absolute spiritual and geopolitical center of the planet.

Millennia after millennia she gave to the world the greatest ever minds. Rama and Krishna, Buddha and Shankaracharya, Vyasa and Patandjali have been Indian. Indians were the greatest Rishi who at the beginning of Dvapara Yuga gave to the people the four Vedas. The country had the most developed mathematical and astronomical sciences. In comparison with the Indian philosophy, the philosophy of the Greeks, Arabs and the East-Europeans was like children’s toy.

During their whole history the Indians remained faithful to the sacred principles of the peace-loving and non-violence. While in Europe only for the last five hundred years there were two hundred wars and it subjected with the force of arms whole continents, India had never lead a war of conquest. Instead of having their hands filthy with blood, to conquest the world with arms – and they had enough demographic resources for that, the Indians preferred to conquer the world spiritually, with conviction. The thousand Buddhist temples in Southeast and Middle Asia, in China and Mongolia are an eloquent testimony for this.

The state system of India was no less unique. India remained the only country in the East which did not allow despotism in the social life. Unlike the people in the totalitarian communities of ancient China, Persia and Egypt, the Indians have always lived in conditions of freedom and personal independence. Their country, India is the cradle of democracy, not Greece or West Europe as it is wrongly considered nowadays.

The Indians possessed many virtues which few peoples around the world could be proud with. For example, the following of the ten Christian God’s orders, which has always been for the Europeans a task beyond their abilities (this was considered possible only for a few saints), has never posed a problem for the average Hindu. A typical example is the ability for fasting. If the European can not fast for a day, and the forty days of the Big Fasts in the Christianity is considered almost as heroism, the Hindus are the only people on the planet who can fast all their lives. The same holds true for the alcohol.

About the eminence of the Indian religious and moral systems speaks the fact that the Hinduism unlike the majority of other religions has exerted full control not only on the actions and manners of man but his thoughts as well. Sinful was considered not only the bad behavior but also every negative thought.

All this shows to what extent the Indians have excelled and still continue to excel spiritually the other peoples. India has been and remains in a way, the light of the world. I say in a way, because unfortunately in the last three thousand years this light darkened and if this process is not stopped, it threatens to have immeasurable consequences for the life of the whole humanity.

Today wisdom is not fashionable in India. The so called “intelligence” in general is anti-religious, it does not believe in many of the truths, bequeathed by the ancient. Today, even, the Vedas are considered by many “educated” Indians for some primitive pastoral songs, and it is not understood that they are not a rational knowledge, like the other sacred books all over the world, but a specific irrational knowledge, which meaning can be understood only by means of meditation on them. The issues of the national history, which is fully forgotten, are viewed with ignorance, too. Events, that have happened in the very distant past and in former cosmic epochs, are localized somewhere in the second and the first millennium before the new era. The most absurd things is that when the Indian historians want to check one or another issue from the national history they do not use their own sources but the European or American.

As I have already said, this is not the beginning but more the end of one long process of gradual downfall of the Indian civilization, that has started, most probably, in the times before the birth of Buddha. In the next chapters I will go back to that epoch and trace the roots of evil.

Chapter 2: BEGINNING OF THE DOWNFALL. DEGENERATION OF THE CASTE SYSTEM
The first symptoms that India is ill appear somewhere at the threshold of the second and first millenium before the new era and find expression in the degeneration of the caste system. Before showing the essence of this degeneration, first the caste society should be analyzed -- its meaning and purpose -- and also clarify some of the delusions around it.

As is it is known some class ideology stands in the basis of all traditional societies in the world – from Ancient Egypt to Greece and Rome. According to it, the society in the name of its harmonic functioning has to be divided into different classes, each of them performing its specific purpose. Usually, there were four such classes, which corresponds to the number of social functions.

The first class is the class of the priests, or the intelligence of a certain country. Its purpose was to carry the torch of spiritual knowledge, to study the wisdom and educate the people. It should not participate in the power, in order not to get corrupted, and it should not accumulate wealth in order not to fall in the trap of the material things. From its part, the people was obliged to respect this purity and value its spiritual teachers.

As for the second class, it consisted of the power-having people – i.e. the politicians and the military men. The purpose of this class was to observe the order and protect the law. The people from this circle should not accumulate personal wealth in order not to get corrupted. In addition to this they had to respect the intelligence and acknowledge its superior position to their, as far as wisdom stands over force. The people, from its part should obey and fear its rulers, perform their orders, but not respect them to the same degree as the priests, as is the case with the intelligence.

The third class, naturally, is the class of the traders – the people with the bags of money. Its purpose was to secure the economic wealth of the state and it stood lower than the first two classes. This is natural, because money is something impure and it had to be subject to power and authority. It is explainable that in the traditional societies ( unlike the modern ones) the traders not only were not respected, on the contrary – they were despised. This is something absolutely normal.

And at the end, the forth class. This was the class of the people dealing with physical labor. Their purpose was to feed and secure materially the other two classes, so that they could effectively perform their functions.

This whole system, which did not miss India, was a fruit of higher wisdom, which purpose was not to allow the accumulation of power, money and authority at one place. Its main idea was not that the people were not equal, but that their social functions were not equal. Which is a rather significant difference. When the above-mentioned system functioned in harmony, the whole society was in harmony and was socially stable. But when its mechanism was disturbed, all kinds of calamities occurred.

For example, when the second class overshadowed the first in the eyes of the people, and the rulers did not listen enough to the advice of the priests, then the states were hit by the calamity of militarism and permanent wars ( because the military men can only fight and if there is no one to put them down they can become totally aggressive). When in a certain society the traders began to dominate, then naturally money and greed turned into the highest value in it (A typical example is the modern society where all – from the Brahmins to the Shudras want to be Vaishyas. This vicious desire is the biggest calamity of the modern times).

The examples for degradation of the class idea in history are numerous and indicative. In one way or another they have affected all ancient civilizations – from Greece and Rome to Persia and Assyria. The only exception of this rule was India (may be partially ancient Egypt, too). India, thanks to the fact that it remained faithful to the class idea, have never been hit by the calamity of militarism (like the people from the Antique and Near East), neither by the calamity of the commercialism (like West Europe), nor by the calamity of the ignorance ( like Russia and East Europe).

What was the reason of this unique peculiarity of India, why it has remained the only faithful state to the class idea? This undoubtedly is due to the caste system. The caste society is not an ordinary class society. It is such a class society, in which the social functions are inherited with the birth of man. Certainly, in the other traditionally societies of the world, including the west European, the children, as a rule inherited the profession of their parents, but this did not happen with the sanction of the religion. In India the religion itself enlightened and maintained the class spirit. Why?

If the obtaining of the social functions did not happen by inheritance, this posed certain threats. For example, if a member of the trade class, who from its earliest days was brought up to admire the money, passed to the class of the rulers, he could easier be corrupted than if he had been from the family of military men. By analogy if some military man brought up from his earliest days to admire the force, turned into a priest and intellectual, he could easily get greedy and become violent in the religious matters, too ( as is the example with Iran and the Arab world), which is unacceptable. Many similar examples can be given and they illustrate the advantage of the hereditary class system to the non-hereditary.

However, the caste ideology, had some obvious shortcomings. For example, it introduced the idea about the inequality of people, ignoring the fact that all people are God’s children. It created the wrong impression that the Brahmans, Kshatrias, Vaishyas and Shudras are some different kind of creatures, and not only bearers of different social functions, which are temporary by their character. In addition to this the caste system gave a terrible blow on the justice, because it limited the freedom of the individuals to determine their way of life. It reduced the mobility of the society.** In the same time, one should not forget that in all traditional societies of the world, the children in 95% of the cases inherited the profession of their parents, so the above-mentioned limitation of the freedom did not affected more than 4-5% of the whole population. In our times, however, due to the mobility of the modern society, this is absolutely unacceptable and could lead to real slavery.

However, despite this, the Godly legislators of the religion decided that the pluses of the caste society were much more than the minuses and enlightened it. They had chosen the little evil in order not to give way to the big evil. Thanks to them, India was transformed into a state of the peace and wisdom.

The calamities started at a later period when the meaning of the class system became incomprehensible for the high classes. The degeneration of the caste system started in two main areas:

1. In losing the sense for human brotherhood, and the solidarity between people, and
2. Indirectly, in the degradation of the religion, which stopped to be comprehensible for a larger part of the population. The two negative consequences were a result of the conceitedness of the high classes.

Every time when the European thinkers have analyzed the Indian society they have been astounded by one flagrant peculiarity : the full absence of the idea about man, of the human principle in the Indian history. When you look at the late Indian philosophy, you can not simply understand what place it gives to the man in the universe, does it acknowledge at all his existence. This becomes clearer from the classification of the creature in the universe. According to this classification in the universe there are: Gods, demons, Brahmans, Kshatrias, Vaishyas, Shudras, animals and plants. It simply does not explain whether the Brahmans, Kshatrias, Vaishyas and Shudras representatives of one and the same living creature, or they are different types of creatures having nothing in common between them. There is something profoundly wrong, immoral and absurd in this not understanding of the truth about man. Being an European, I can not understand this at all. I can not understand how does it happen that a cow, monkey or other “ sacred animal” can stand higher than people, who belong to the forth class. The Vedas knowledge itself says that the people are the only creature who possess Athman, Individual Soul, whereas the animals and the other lower creatures possess only collective soul. To put a mooing, almost brainless creature higher than the man, belonging to a lower caste, is not only a sign of absolute ignorance, but also a criminal act. However, it is more interesting how did it happen to get to this awful delusion, because, it was already mentioned, it did not exist in early India.

The blame is, of course, with the higher classes, mostly with the Brahmins. The Brahmins, taking advantage of the trust given to them by the legislators, at a certain moment forgot that they were only bearers of high social functions, and decided they were some God-chosen race, standing far too higher than the rest people. Some of them, thinking of themselves as being almost Gods, started to look down on all other human creatures. With the time, this conceitedness and arrogance turned into disgust and even revulsion at the representatives of the lower castes. As Tagore says, looking only upward to the sky, they forgot their brothers here on the earth.

The new view of life of the Brahmins soon filled with a concrete behavior content, expressed in the development of some disgusting habits. The representatives of the higher castes began to avoid the representatives of the lower castes, they did not want to communicate with them, not having anything to do with them. To eat together with a man from another caste became unacceptable. The superstition of some Brahmins (I say some, because it did not encompass the whole class) grew to such extent that they began to fear the shadow of the Shudras and Chandals. Proclaiming million of people “impure” they started to fear that their shade may fall on their food or water, and thus turn them “unfit” for use. This was a real disgrace for India, because such habits enter in direct contradiction with the decrees of religion, which required from the Brahmins to show mercy and compassion for the poor and humiliated people.

The next step in the degradation of the caste system was the appearing of the untouchables, standing outside all kinds of castes – as it is known, these people were usually the sweepers, the leather men, the corpse-takers etc. They were expelled from the centers of the towns and forced to live only in the outskirts in specially determined places. It’s unnecessary to say that the sacred laws of the Hinduism do not allow the existence of people, standing outside the four enlightened castes.

The high castes, taking advantage of their high social situation had developed many privileges. The Brahmins were freed from taxes. The laws of the state started to favor only the powerful of the day, the weak were forgotten.

After all I have revealed so far, no wonder why two thousand and five hundred years ago when Buddha had lead a war against the caste system as a whole, he was fully supported by the masses. Even in the first millennium before the new era – i.e. twenty centuries after the beginning of the era of Kali, the caste system in India stopped to function effectively and turned into the greatest obstacle for her development.

Chapter 3: THE DOWNFALL OF KNOWLEDGE
The next sin of the priests was that they restricted absolutely illegally the access of the population to the Sacred Books. Even the code “ The Laws of Manu” is rather reactionary.** It is hardly created by Manu himself, most probably his creators have showed much imagination. We can read the following about the obligations of the four classes: “ In order to preserve this whole universe, he the Most Holy, for those born from the mouth, hands, thighs and feet, determined the following activities. Education, study ( of the Vedas), offering for themselves and offering for the other, giving and receiving (alms) he determined for the Brahmans. Protection of the subjects, giving (alms), sacrifice, studying (of the Vedas) and non-attachment to the world solace he determined for the Kshatrias. Grazing the cattle, and also giving (alms), sacrifice, studying ( of the Vedas), trade, crafts and agriculture – for the Vaishyas. But only one activity determined for the ruler of the Shudra - to serve these Varnas with humiliation.” [4] As it is seen, the studying of the Sacred Books is permitted for the representatives of all castes, except for the last. However, some Brahmins with the course of time decided that they were only allowed to study the books. They restricted the access of the population to the truths of the religion. Many sacred texts were hidden and concealed by the priests and preserved only for them. This caste egoism had rather negative consequences for the Indian civilization.

The people, void of light, soon sank into superstition and ignorance. It started to create its own truths, which were in contradiction with the Godly truth. The idolatry appeared.

The appearance of the idolatry is an example for this how evil is like a boomerang, which sooner or later goes back to its creator. What I am talking about.

The Vedas are bearers of the principle of monism. They accept for Creator of the Universe only the impersonal Brahman – i.e. the Absolute Spirit. In the early Vedas’ literature the Brahman is never presented as a personality and no human qualities are ascribed to him. The same is true for the so called “ Gods”, with which in the Vedas only metaphorically are named the different natural forces and elements – the fire, wind, energy etc.

But void of the light of the religion, restricted by the priests, the masses soon began to ascribe to the elements different human qualities. Hundreds of “ Gods” appeared who thought and acted like men. The truths of the Vedas have been forgotten.

In order to save the monism of the religion, the legislators (here we talk about concrete people) were forced to proclaim the existence of one personal God – Brahma (the name appeared as a result of the transformation of the word “ Brahman”). This happened in the Upanishadas. This is how monotheism appeared.

But since the masses continued to sink into ignorance, as a result of the unwillingness of the priests to help them, they soon began to create new Mighty Gods. Unknowingly, Vishnu, who is the Vedas is only a second-class personage, and in the early Upanishadas is barely mentioned, was created by the people into a first-class God (and not the only God). Thus for a second time the religion faced the danger of polytheism. Now, in order to save Hinduism, Shri Krishna himself had to officially “ acknowledge” the new name, to transform Vishnu is the only and absolute God, who took the place of Brahma. This was much easier instead of taking out of the peoples’ minds once already established name. The national traditions are rather sturdy thing to fight them.

Some more millennia passed and the people started again to create new Gods. Unknowingly how the names of Shiva and Ganesha appeared (the last according to the legend was a son of the first). The name of Shiva is almost unmentioned in the early Sacred Books of Hinduism – not in the Vedas, neither in the Upanishadas, nor even in the Bhagavat Gita. This did not stop the masses to develop a cult to this name. Again, the monism was in danger (respectively the monotheism) – i.e. losing the truth about the Brahman like the sole possible Creator of the world.

Now, the great Shri Shankaracharya had to be born so that an official sanction of the new name to be given (he also knew that it is much easier to reform one delusion instead of stopping it). Shankara acknowledged Shiva as a possible name of the United personal God, and Ganesha was proclaimed by him as a symbol of the sacred Aum. The great philosopher managed to convince the people that in fact Brahma, Vishnu, Shiva and Ganesha were only different names and aspects of the United (Brahman). The monism and the Vedas knowledge were once again saved.

Naturally, after the death of Shankara a whole dozen of “ Gods” and “Goddesses” appeared, including such requiring the worst possible offerings, like the Goddess Kali for example. ** It is unexplainable how the authorities in India nowadays still put up with the existence of this satanic cult. The temple of Kali in Calcutta simply has to be demolished. This time the role of saviors of the Vedanta, no matter how strange it may seem, played the Islam and later the Christianity, which did not allow the polytheism to root down deeply among the Hindus. However, this is quite a different issue.

We saw how the egoism and arrogance of the priests, who in contradiction with the decrees of Hinduism restricted the access of the other castes to the Sacred Books, turned later against themselves. Thus, later they had to exert great efforts to preserve the truths of the religion from the superstition of the masses, but failed. In the words of Swami Vivekananda, no more than one tenth of the knowledge which India possessed in the former days have reached the modern times. The remaining nine tenths under the form of different sacred lists have been hidden and lately forgotten.

Chapter 4: OTHER FORMS OF DEGENERATION: SLACKNESS OF MORALS
“There is one country in the world – the Indian country where people walk naked ... the women walk with uncovered head and bear bosom, the boys and girls walk naked up to seven years of age, and their shame is uncovered... In the Indian land the guest are invited in the yard and the their food is prepared by the lady of the house: they also lay the beds for the guests and sleep with them. If you want to have an intimate relation with one or another you give two shetels, if you don’t want to have an intimate relation – you give one shetel; still this is a woman, a fiend, and the intimate relation is a present – they love the white people” [5] - this is the description, which the Russian traveler and trader Afanasii Nikitin gives about India more than five hundred years ago. This shows again the old wise truth that it never rains but it pours. When some three thousand years ago started the downfall of India, it appeared in all spheres of life. Even the sexual behavior was affected.

The sacred books of Hinduism speak clearly about the sexual behavior of man. The sensuous pleasures are recommended to be avoided because they attach man to the material world and prevent him from achieving salvation. Krishna advises Arjuna to be like a tortoise, which is able at any moment to hide itself - the senses in the shell.

These advices have been strictly followed during innumerable centuries, by innumerable generations of Hindus, until the collapse somewhere in the middle or the end of the first millennium after Christ appeared. At that time the women of India stopped covering their bodies, and such a shameful and incomprehensible for any Christian or Muslim phenomenon like the temple prostitution appeared. The temples, instead of being a place for connection with the higher world, turned into hearths of debauchery. Exactly, in this period was built the monument of the Indian disgrace – the architectural complex in Khajuraho. The last not only disgraces the Indian land but it simply weeps to be demolished together with the temple of Kali in Calcutta.

Unfortunately, not so easily can be destroyed the other monument of shamelessness – the book of “love” Kama Sutra. Written in the eight century by an unknown author, it is an expression of the moral downfall of the Indian aristocracy at the time, which sank into sensuous pleasures. Up to present days this book continues to spread around the disgrace of India from the middle ages and is the worst advertisement which the country can ever create. Many foreigner nowadays associate India with this Kama Sutra, and not with its immortal philosophy and religion.

By the way, the country, has turned into a generator of immoral behavior for the foreign countries even in those distant times. Many of the Indian towns- colonies, created in Sotheast Asia in the period of 9-14 century, and especially the famous Anghor ( Yasodharapura) in north Kambodja were distinguished from the other towns in this part of Asia for the rather loose behavior of its citizens. The homosexuality and prostitution were spread around and Anghor looked to an extent like the late Babylon or Rome. A magnificent description of this epoch has given to us the Chinese traveler Chu ta Kuan, who visited those places in the period of 1297 – 1298.

Finally, I have to say that the above-mentioned sexual slackness, even fading away in the last centuries, still continues to be a problem for the Indian society. Unlike China, Japan or the Arab world, India is the country with the most widely-spread prostitution on the Asian continent. It has the largest number of infected people with AIDS per capita and in this it yields only to Africa and USA, which is rather indicative.

But let’s go back to the history.

Part II THE PUNISHMENT

Chapter 1: BEGINING OF THE MUSLIM INVASIONS
The Muslim period encompasses only one thousandth from the history of India, * * If we accept that the first Aryans settle in the valley of the river Indus some eight hundred thousand years ago, in the begining of Dvapara Uga. but the consequenses are immeasurable. Therefore it will be looked at in greater detail that any other period of the Indian history.

The Islam , although tentatively at first began to make its way in India some time in the second half of VII century. It was brought here by wandering traders and preachers from the Midle East and Persia. The local Indian rulers, who had interest in developing trade, looked favourably on these foreigners and allowed them to settle on their land. Muslim trade colonies appeared in Multan, Kashmir, Anhilivara, as well as on Malabar coast line. Due to their small number and their weakness, however, they didn’t pose any religious threat to the Indian society.

The situation became serious when the Arab invasion started. In 643 the Arabs had done their first, though unsuccessful invasion to the rich port of Debal, in the mouth of the river Indus. After seventeen years, during the rule of the fourth pious caliph Ali, they made a short pillaging raid on West Sind. In 712, some Arab armies, under the command of Muhammed Ibn-Kasim they invaded Sind from South of Iran. In the course of two consecutive years, they defeated the local rulers, and annexed the whole province to the Caliphate, including the area of Multan. The majority of the population of such towns as Debal was forcibly turned into Islam, and those male citizens who didn’t want to accept the new religion were killed by order of Kasim. It was mere luck for India that the Arabs didn’t go further but stopped at Indus.

Several explanations are given for this mysterious stopping: some historians say that the invaders were stopped by the desert Thar, which stood as a insurmountable barrier to the lands at East, others praise the resistance of the Gujarat and Kashmir kings, who allegedly managed to stop the enemy armies. The truth, however is that the old Arab warriors - the most valorous and selfless, who the history ever knew, simply could not be stopped by anyone. They were just tired by the constant battles (for the previous eighty years half of the world fell in their hands), and they decided to stop similar to Alexander Macedonian, some thousand years before them. India was not yet entangled in sins and that’s why it was saved by Providence.

In the next few centuries Sind separated itself from the Omeyad Caliphate and formed an independent state. Its military weakness didn’t allow it to play a significant role in the policy of the subcontinent.

The real impending threat for India was at the begining of 11 century in the face of Pushtuns and Turks. At this time the Turk Mahmud Gaznavi (978-1030) managed to create a powerful empire, including whole of Middle East, Iran and Afganistan with a center at the town of Ghazni. Taking advantage of the constant infightings and internecine wars of the Hindu kings, unable to unite in the face of the impending threat, and thinking only how not to allow some of them to overrule the others (the inability to unite themselves had long since been the curse of the Hindus), the armies of Mahmud in the course of twenty five years had at least fourteen -- seventeen by some accounts -- successful military campaigns in the heart of India. They were all notable for their extreme cruelty and damaging force. Dozens of flourishing towns were plundered and hundreds of temples – razed to the ground. “The Hindus –says medieval Uzbek astronomer and scholar Al Biruni – turned into sand grits, dispersed all over the world, in the old legends in the mouth of the people. The dispersed remnants of this people undoubtedly feel the greatest ever hate to all Muslims” [6]. Mahmud annexed the whole of Punjab and Sind to his empire, also some parts of Kashmir. He made pillaging raids even to the far southwest – in Gujarat and valley of the river Ganges. He conquered Matura, that belonged at that time to the Gomars, and after the escape of the local ruler Kanauj was also conquered. In Gujarat after the victory of Bhima I Chaulukya, the plundered treasure and gold from the temple of Somnath, was so much, that the transportation problem was solved with a great difficulty. The invaders were successful everywhere, taking advantage of the disunited Indian ruling class.

A more serious resistance of the barbarians showed only the Rajas from Shahia kingdom. Thanks to them, the military campaigns of Mahmud had the character of short-term pillaging adventures. Still, their state was too small to resist a whole empire, and in addition to this they did not receive any help from the other Hindu Dynasties, which thought only for their own welfare. Jaipal Shahia was taken captive and desperate that he was unable o protect his kingdom, he set himself on fire.

The next important step in the conquering of India was made by Muhammad Ghori, who after his victory over Prithviraja in 1192, conquered Delhi, burning it to ashes and killing over hundred thousand people. His kingdom was continued by Kutb ud-Din, who conquered in 1194 the sacred town Benaras. In the words of the chronicler Ferishta, at that time more than a thousand temples were ruined and treasures were pillaged “without limits and measures” [7]. Soon Bengal was conquered. The reason was again the same – the inability of the Hindu ruling class to unite themselves in the face of the of the impending threat (The shame from the total defeat was washed out partly by the Rajputs. The hero of the resistance battle became the kingdom of Mewara, and mostly its Raja Jaitra Singh (1213-1252), who was not conquered even once by the invaders. The Raja of Jalor, Ranthambhor and Tonk appeared. However, they could not change the whole picture: namely, that the whole of north India found itself in the hands of the foreigners).

Thus in the beginning of the 13 century the Sultanate of Delhi was formed, which in its glorious time, included the land of Punjab, Uttar Pradesh, Sind and Gujarat. Out of his power was only South of India, which in the next centuries became the center of cultural life. The North, ravaged and drained of blood, sank in lethargy for long.

In the new empire, the Islam became the dominant religion, the Hinduism was out of the law. Some ten thousand Muslims ruled absolutely over 120 million Hindus, considering them for manure. Then, it was time for vast popularization of the Islam religion.

The first step of the new rulers was to proclaim the whole of India as “Dar ul-Harb” (cloister of war) – i.e. for cloister of the impious and idol worshippers. Dar ul-Harb had to be turned into Dar ul-Islam : in cloister of Islam. According to the norms of the Shariat, the many-worshippers and idol-worshippers have to betray their religion, or to be killed. This measure began to be applied everywhere, especially with regards to the Hindu Feudal stratum. The acceptance of the new religion of the conquerors by the local feudals was something as a symbol of submissiveness, proof of their dependence. Speaking for the rest of the Hindus, this measure was applied in some areas. The most known case is a town of Bihar. Upon its conquering by the armies of Muhammad Bakhtiar Khilji, all Brahmins in the town were killed. The latter, in the words of the chroniclers of that time, formed a greater part of the population, and because of this after that no one could explain the content of the sacred rolls found there.

At the same time, the theologians in the court of Sultan Shams ud-din Iltutmish asked him to make the Hindus choose – Islam or death. Luckily, the Vazir Nizam ul-Mulk Junaidi objected to this measure, otherwise the consequences could have been tragic. At least there were enough people with common sense, who knew well that it was not possible to rule with fanaticism over a country, in which more that 95% of the subjects profess other religions. Due to this from the faithful mashaba (Muslim legal school) in the Arab East: hanifat, shafait, malikit and hambalit, the first one was introduced in India. To the outstanding Muslim cleric are ascribed the following words: “None of the doctors, except the Great Abu Hanif, to whose school we belong, does not consider enough the taking Jiziya from the Hindus; the doctors from other schools do not allow anything else then the alternative – death or Islam” [8].

However, as a compensation to their “spared life”, the Hindus had to pay the already mentioned Jiziya – i.e. tax taken from unfaithful. In the famous treatise – instruction in accounting “Dastar ul –albab fi ilm il-hasab” two types of land taxes are described: ushr and kharaj. The first was taken from the land, cultivated by the Muslims and it formed 1/10 and 1/20 from the harvest. The extent of the kharaj, with which the land of non-muslims (zimmi) was taxed, amounted to 1/5 and ½ from the harvest [9].

It is an interesting fact that from the Brahmins no Jiziya was taken at the beginning (probably due to their big influence in the society). This was ended by Firuz –shah. Gathering the ulemas and sheikhs in his court, he told them that since he considered “the Brahmins the key to unfaithfulness (literally ”the room of the pagans”), Jiziya should be taken mostly from them” [10].

The restrictions on the Hindus were all-embracing. Thus, according to the laws of Delhi Sultanate, any Hindu upon marrying a Muslim, obligatorily turned into Muslim. The road to power for all those Hindus who did not accept Islam, was completely blocked. That made some power-liking Hindus from higher castes to change their religion. Lots of traders betrayed their religion and turned into Muslim out of material benefit.

Of course, that doesn’t mean that in India the Islam spread only under pressure or under violence. Thousands of Hindus from the lower castes (mostly the untouchable) turned into Islam simply to revenge for the discrimination, imposed on them by the Hindu society from the higher castes. No one can blame them in this (this danger exists until present days and if we want to disappear, an end should be put to the caste society).

Especially dangerous were the Sufi preachers who managed to tempt with their speeches thousands of desperate Hindus, looking for social equality and justice. Great popularity with their speeches for brotherhood and equality gained imams Muin ud – din Sistani, Bahaud-din Zaharia and Nizam ud-din Aulia. In the beginning XI century in Lahore, crowds of people came to hear the Uzbek Shahid Sheikh Ismail. Many Hindus from Gujarat were turned into Muslim by the Ismaili missionaries and “woner worker” Abdalah from Yemen in the 60’s of this century. Later the Imam Nur –ud- din Safagaf managed to turn into the Muslim religion several thousands “low born” from the castes kunbi, harva and kori.

Still, despite the increased missionary activity, no mass Islamisation of the population in India took place (Thank God), the way it happened in Iran and Egypt. At the beginning of the 1th century the Muslims were no more than 3-4% from all Indians. Yet, the Hinduism was strongly rooted in the conscience of the people and continued to live in their minds. Its internal power is not at all ordinary.

Chapter 2: ABOUT THE SUPERIORITY OF HINDUISM TO ISLAM
The ignorant people over the world often name the Hindus “polytheists”. However, this is not at all true. Something more – the Hinduism is the only religion in the world able to explain the nature of the Only God and to defend the ideas of monism from the attacks of the atheists. Once the delusion comes from the ignorance of the monotheists, not knowing what exactly they are praying at, and second – from the imperfection of the human language, which is unable to express in words the whole complexity of the higher reality. What exactly are we talking about?

As it was already stated, God is the other name of the Absolute Spirit. It is created from the highest and finest substance of the Universe – the spiritual substance, that is the cause for the material worlds. Therefore, God being the pure essence of spirit, needs not to be personality (as far as personality means the presence of another rougher substance – the mental one). The ancient Indians understood this very well and that’s why they names the Deity with the word “Brahman” i.e the impersonal higher reality or the pure spirit of the Universe.

However, the not –so- enlightened people from the Near East, due to their inability to understand the real nature of Brahman, turned the latter into a personality. Unknowingly they decided that if God should be considered Almighty, he might more or less resemble man. So they ascribed to him some Ego (mind), and began giving his individuality different names like Jehovah, Allah etc. The Muslims and the Christians thought that in this way they exalt God, but in fact they abased Him. Because nothing can be higher than the pure, virgin Spirit, “unpolluted” by any Ego.** This east was certainly known to Moses, Christ and Mohammad, but they were approaching rather primitive people and could not preach some very complex philosophy. As for the so called “Gods” of the Hindus, the worshipping of whom brought real outburst of indignation in the followers of the monotheistic religions, we must say they should not be accepted so literally, but more as corresponding to the angels and archangels in Christianity and Islam. For example, it is known that for the Islam there are about three hundred million Gods of the Hinduism. It is obvious, in this case it is a trick of words, it is not so important whether the higher creatures in the Universe will be called “Gods” or “Angels”, but the content of word is more important. In this case, it is more important to be accepted the undivided authority in the Universe, its sole First source.

From all we have said so far it turns out that the Hindus are not at all polytheists, but they are more monists. The Hindus' Brahman corresponds to the Muslim’s Allah, and the Hindus' gods to the Muslim’s angels and archangels. The fact that the Muslim’s clergymen for 1000 years could not understand this obvious fact is a clear sign for the imperperfection of Islam. The Indian priests have always known that Islam is a rather rough and simplified approach to the problems of metaphysics and philosophy.

This is illustrated by the fact that the Muslims do not know where to look for God. Considering Him as a personality, they naturally seek him somewhere in the objectivised world (often in the sky), not being able to understand that he is inside man. The truth about the identity between the Absolute Spirit (Brahman) and the individual Spirit (Atman) is revealed only to the Vedanta. The philosophic system of Vedanta undoubtedly, is the highest point to which human speculation has ever reached and only it can explain and unite all world religions. To compare the Muslim philosophy with Vedanta is as if to compare the dry mountains of Yemen with the Himalayas.

The third superiority of Hinduism to Islam is in the methods for exploring the world. The Muslims (as well the representatives of all other religions in the world except Buddhism) know certain things and truths about the nature of the spiritual world only on the basis of the revelation, given to them from above through Prophet Muhammad. They can not be convinced personally in these truths. However, in India, the method of meditation is well-known - i.e. the direct penetration of the subject in the spiritual world. The meditation is absolutely unique for this country and shows its spiritual superiority to the rest of the world. In addition to this, only in India, the relations between Master and student are preserved in their original form, without which it is impossible to reach God’s truth.

If we are to enumerate the superiority of Hinduism to Islam, it will spare us a lot of time. Undoubtedly, however, after the dissemination of the education and enlightenment among the Muslim population on the subcontinent (especially the Indian philosophy, which should be studied obligatorily at schools and universities), the Indian Muslims gradually will convince themselves in these advantages and will understand what a mistake their ancestors have made with the change of their religion. The most efficacious weapon in the struggle with Islam in India is the dissemination of knowledge.

From the said things so far, it doesn’t mean, of course, that Islam in certain areas is not superior to Hinduism. This regards mostly the practical side of the religion, its social measurement. Undoubtedly, the Islam is a religion in which the spirit of equality between people, the spirit of brotherhood between the believers is most strong. It does not allow any social disparity, any exploitation. In this religion the social solidarity, the help for those who are poor and in need are raised to a level of cult. The unity of the Muslims is absolutely amazing. The followers of this religion resemble more a disciplined army, a military horde, obedient to the principle of undivided authority, than a mixed community of believers. This allows them to stand against the divided Hindus and Christians as a whole and powerful fist.

Despite this the Islam is superior to the Hinduism in its missionary, advancing spirit. While Hinduism is capable only to passive resistance and unknowingly does not win over supporters outside its geographical boundaries, the Islam is based on the principle of spiritual expansion. It is active and aggressive. Hinduism can only survive if it replies with the same missionary activity of winning over supporters among the other religions (this does not at all contradict its principles, as many may think). This extreme short-sightedness of some Brahmins, who unknowingly decided that Hindu can be only the one who was born in a family of Hindus, prevents them from understanding this truth.

Not the last thing, Islam is a religion, in which the submission of the individual to the Whole reaches its culmination. I have always admired this amazing, enflaming God centrism of Mohammad’s doctrine which makes you throw yourself in the arms of the Deity and forget everything small and insignificant. And as the German philosopher Hegel says, never the enthusiasm has played such a role in the history of religions, as in the thousand and four hundred Muslim history. The Hindus can also learn from this enthusiasm.

Having said so, however, does not mean that Islam can be placed at an equal level with the Hinduism. Its advantages are purely practical and wordly. It lacks completely the speculative power of the Indian philosophy, its transcendental wisdom. Islam has been created for some tribes, standing at a very lower level of the social development and it is inappropriate for the Indian civilization. It represents just a relative not an absolute good. And as it is known, in comparison with the absolute good, the relative good is equivalent to evil.

Chapter 3: CONTINUATION OF MUSLIM INVASIONS ( 15-18 C )
And now let’s go back to the history.

During the whole of fifteenth century the Delhi’s Sultanate continuously fell apart. In the capital the coup d’etats followed one after another, and in the provinces the substitutes broke away from the central power and proclaimed as independent rulers. The Muslim feudals were in constant enmities between each other and the disorders and rebels flooded the whole country. There was a real opportunity the whole power in North India to pass in the hands of the Rajput ruler Rana Sangha. The Hindus were on their way to recapture the ruling of the country.

Unfortunately, at that time appeared Babur. Being a son of the cruel middle Asian conqueror Timur, this Turko-Mongol Monarch had put before himself the ambitious task to conquer India and to transform her in the material base of his vast country. For that purpose he created excellently equipped army, possessing a very modern-for-the-time artillery (it was commanded by especially recruited Turkish officers). Despite this the armies of Babur mastered the Mongol military art of the sudden attack and the skill to hide in an open field behind barricaded carts. It is clear that these military advantages would have ensured the victory over the Indian armies. In the decisive battle, although it was extremely contested and fierce, the canons of Babur wiped out the cavalry of Rana Sangha, and he himself was very severely wounded. The Muslims again established their control over Northern India.

The son of Babur – Humayun, annexed to the newly formed Mughal Empire the lands of Gujarat, Bihar and parts of Rajputana. The next Mughal rulers conquered also Deccan (the former countries of Bijapur and Golkonda). Excluding the border south region, the whole subcontinent – the biggest human massive in the world – fell in the hands of a few conquerors. The Indians again proved their impotence and inability to fight for their land. They proved they had lost their manly source in themselves. * If the Mongols, Arabs or the Turks had at least one fifth of the numbers of the Indian people, undoubtedly they would have conquered the whole planet.

During these centuries new waves of Muslim immigrants from Middle Asia and Iran flooded the country. Warriors and adventurers emigrated as wells as theologians and poets. The Islam was proclaimed as an official state religion of the Mughal State, and Hinduism – no matter that it was professed by almost 90% of the population – was proclaimed out of the law. The whole absurdity of the created situation can be understood if only we imagine the reverse version – 10% Hindus in a country to rule over 10 times greater Islam community. This sounds almost as an anecdote because the Hindus are weak people, only able to be obedient but not ruling.

A greater tolerance to the Hinduism was shown during the time of Akbar, but credit should be given to the Emperor himself, while the Muslim feudals around him looked with distrust and contempt at his “strange” interest in the religion of the “impious”. He even tried to unite the positive sides of the Islam and Buddhism and create a new syncretic religion (“Din-i ilahi”), but unfortunately it was accepted only by the Hindus no Muslim ever changed his belief. This fact, and also the fact that Sikhism also attracted (and continues to attract) its followers mainly from the Hindus, is a clear sign that the Islam is a religion which can never be integrated in the Indian spirit.

When Akbar passed away, the ruling Muslim class gradually returned to the fanaticism and intolerance. During the time of Jahangir were ruined the temples in Kangra and Ajmer, and the Jainas were expelled from Gujarat. The emperor put to tortures three Armenian traders to charge their religion, and sent into exile two Gurus of the Sikhs – Arjuna and Hargovinda. He persecuted the Shiias as well.

During Shah Jahan the supporters of the Islam intolerance were given a freer reign. For the time of his ruling, in the whole part of India were demolished more than hundred Hindu temples [11]. When suppressing the rebels of the Zamindars, the armies of the Sultan entered some town they first killed the cows and burnt the sacred rolls. In addition to this Shah Jahan tried to return, although not successfully the tax on the Indian worshippers.

During his time the turning of Muslims into Hinduism was considered a capital crime, and some Hindus were executed because they turned their women -Muslims into Hinduism. Since such marriage were proclaimed as illegal, over 4 thousand former Muslim women were ordered to leave their husband Hindus [11]]. In the same time the reverse process was especially patronized by the country. If you want to make a state career you should be in all cases a Muslim and to be fluent in Persian language.

At that time the Hindus, who were taken captive after punitive operations of the government, especially the high-born ones, were forcefully turned into Islam. Everyone who inveighed against the prophet Mohammed was punished with death.

Fortunately, at the end of his ruling Shah Jahan found himself under the influence of more moderate people, like Dara Shukoh, who advised him not to resort to rather brutal measures against the infidels. But the increasing discontent among the Hindu majority against the government and the appearance of different sects whose purpose was to expel the invaders from the country brought in the next decades a real explosion of Muslim intolerance and reached its peak during the ruling of the tyrant Aurungzeb.

This fanatic and father-killer, for over half a century rule, inflicted to the Hindu so many misfortunes and sufferings as all the Mughal rulers combined together. By his order - it is even hard to believe – were demolished and burned to ashes all Hindu temples existing at the time in Mughal India, and mosques were built from their ruins [12].

The authorities often resorted to forceful turning of Hindus into Islam. In Surat, for example, the traders and craftsmen decided to immigrate to Bombay in order to avoid the forceful acceptance of the foreign belief, but the English did not accept them fearing a combat with the Mughals. Then they decided to go to Broach to ask the Sultan to repeal his decision. They were 8 thousand people, and even the poorest classes were not saved.

The humiliations suffered the Hindus, who turned into foreigners in their own country had no end. They were forbidden to ride horses and elephants or palanquins ( exception was made only for the Rajputs). The celebration of the holidays Holi and Divali was forbidden, too and also the use of fireworks.

Aurangzeb stopped to give land to Hindu feudals and even annulled its inheritance. If at the end of the ruling of Shah Jahan from 8 thousand Mansabdari [13] , having a rank a Thousander, Hindus were 52 people (0.6%) then at the end of the ruling of Aurungzeb they were 50 from 14.6 thousand (0.3%). Even the financial department was almost fully cleared from Hindus.

The latter, in addition to the Jiziya were taxed with some other unjust taxes. The tax over the Hindu worshippers was again introduced. Only at the time of the solar eclipse in 1703 and the connected ritual of purifying bathing in Ganga, the authorities collected 300 thousand rupees [14].

The trade duties and the tax on the cattle was 2.5% for Muslims and 5% for Hindus, and for the gardens 16.6% and 20% [13]. The traders Hindus were forced to realize their trade using third persons.

This unbearable tax oppression brought to considerable pauperization of the village population and to mass famine. In Gujarat the famine was spread in 1659-1669 and Sind – in 1694-95. During the big famine from 1702-1703 over two million people perished in Deccan alone. All this led to mass rebellion in different areas of the empire and the power of the Mughals started to shake. Adding to this the roused enmity with the Rajaputs and Marathas, it is clear why immediately after the death of Aurungzeb, the Mughal empire started to collapse. It has been accepted by the population as a foreign body, hostile to their religion. The attempts to suppress the quells only increased the dissatisfaction and additionally speeded the collapse of the empire.

In Maharashtra there were created special military armies for combating the Muslims. In the monasteries (maths) the youths made hardy their spirit and body for the impending fight.. “ They took away everything from us and only the country is left” – was echoing the voice of Ram Das [14]. “ These dogs – traitors should be beaten and expelled from the country... To die, killing your enemies means to reach the peaks of this life and greater glory in you next birth. All Marathas should be united and the spread their Maratha dharma. If we don’t act this way, our descendants would laugh at us.” At last the Hindus woke up and showed they could be men.

Unfortunately this process was only partial and encompassed only Maharashtra. Marathas were in enmity with the Rajputs and could not unite themselves against the common enemy. As a result in the next centuries the English settled in India.

I am far from the idea to compare the British ruling in India with that of the Muslim. The English have always been a tolerant people, and their materialism do not allow them to interfere in religious deeds. For a period of two hundred years Hinduism was left in peace. In addition, with their practical mind the English soon understood that the greatest threat for their rule were not the submissive and passive Hindus, but the militant Muslims. That is why they started to support the first against the second.

From another side, however, it is paradoxical that during the British rule, the invasion of the Islam in India was not weakened, but it even strengthened. A reason for that was the penetrating from Europe bourgeois and egalitarian influence, spreading among the population. The sense of equality and freedom captivated the Hindus from the lower castes, who did not want to obey the higher castes. The exploitation and the social inequality which the caste system brought, made hundred thousand untouchables and paupers turn into the other religions, professing equality between people.

This mass reflux from the Hinduism in the direction of Islam, Christianity, Buddhism and Sikhism, started somewhere in the last quarter of the 19th century and considerably increased during the 20ies and 30ies, was clearly described by the British Colonial statistics. Thus if in 1881 the Hindu and Muslim were respectively 75,09% and 19,97%, after 60 years – in 1941, this proportion was already 69,46% and 24,28% [15]. ** The Sikhs for this period increased their relative share from 0,71% to 1,21% and the Christians – from 0,74% to 1,46%. This has been a considerable collapse. The many-centuries retreat of the Hinduism continued.

Chapter 4: INDIA AFTER THE INDEPENDENCE. THE ISLAMISATION REACHES ITS CRITICAL POINT
After 1947 India is proclaimed as a secular country. The principle of the secularization, raised two centuries ago in a materialistic and godless civilization – the west European, was transferred and copied in the country of spirit rather unfounded. It was not understood that the secularization – i.e. the separation of the State from the religious institutions had a meaning where the latter exercise a real secular power. However, in India, there has never been a similarity with the Christian church and for that reason the apprehensions are not grounded. From another side, to separate the religion from the state means to dispirit the country.

In Pakistan this was understood very well. With the announcement of the independence Islam was proclaimed as a “main source of the national spirit and originality” and “the main prerequisite for the national unity”. All subjects of Pakistan felt themselves as a part of one Muslim nation ( unlike their neighbors – Hindus in the east, for whom the caste belonging stood higher than the religion. Among the vast masses of Hindu India, the idea of the two nations has never been fully understood ), stretching from Baluchistan to the Bengal bay. In the first Pakistan constitution passed in 1949, the principles of the democracy, belief tolerance and the social justice were connected in a strange way with the “fundamental principles of Islam”. All these values accepted a common denominator – the Muslim religion, which was transforming itself into a main ideological prop of the country. The fathers of Pakistan, unlike the ideologists of the Indian republic, knew very well that the common religion is the only connecting element in one multinational country. Their descendants developed even further this tendency.

With the coming to power of Yahya Khan in 1969 was approved a program for “promoting the Islam way of life” and the Islam was announced as an official state religion in the country (In India it is unthinkable the same to happen with Hinduism, although, it is absolutely natural the religion of the majority of the population to have greater rights than the other religions. The wrongly-understood democracy does not allow this). A Muslim only could be elected as a president. In the same time the import of literature criticizing the Muslim religion was forbidden in the country.

The next governor of Pakistan – Zulfair Ali Bhuto also raised the slogan of the Islamic socialism and ordered the teaching of Arabic language in the schools and universities (the last undoubtedly is a sign of a colonial psychology, since Muslim India obviously felt itself as a dominion of the Arab world). The main motto of his pre-election campaign became the slogan: “The Islam is our belief, the democracy is our form of government, the socialism – our economy, the whole power of the people.” [16]

However, all these measures, as it is known, turned to be only a starter in comparison with what happened after the military coup d’etat of General Zia-ul-Haque in 1977. The General undertook a big campaign for complete Islamization of the social life. A number of Shariat punishments were introduced, like the public caning, the amputation of hands for theft and stoning to death for illegal sexual relations. The Shariat courts were given the power to decide whether the approved by the parliament laws meet the norms of the Muslim beliefs. In addition to this, the radio, television and the mass media were full of programs with Islamic themes. At schools and universities the religious education became absolutely obligatory (however, the unfaithful governing Delhi did not allow this to happen. They did not understand that democracy should not be made absolute; absolute is only the religion, because it has a Godly, not human origin).

After the fall of the military men in the 80ies things got calmer, but Benazir Bhutto was too weak to change anything. The full introduction of the Shariat in 1997 was the last stone in the building of the Islamic ideological country.

Today Pakistan does not differ from such fundamental regimes like Sudan, Yemen and Saudi Arabia. The difference is only that the latter are composition parts of the huge Arab nation, which is proud of its national religion, whereas the Muslims in Punjab and Bengal are only capitulated people with a colonial psychology.

As for Bangladesh, things are there not so different. Although this country was proclaimed as a secular country, in 1971 the mentioning of the secularization as one of the principles of the state government was taken out from the constitution and substituted with the “absolute trust and rely in the almighty Allah”. [17] As for Bangladesh, things are there not so different. Although this country was proclaimed as a secular country, in 1971 the mentioning of the secularization as one of the principles of the state government was taken out from the constitution and substituted with the “absolute trust in the Almighty Allah” [17]. Bangladeshi dictator Ershad who usurped power in 1982 started talking about the necessity for “ an Islamic way of life” and about Islam as a domineering moment of “the national identity”. The general announced that he would not be satisfied until Islam was not fully established in society [18]. ** Similar loud phrases, spoken by the politicians in Pakistan and Bangladesh can be a sign of demagoguery and populism, but they show invariably the higher authority which the Muslim religion has among their peoples. However, the same can not be said about the Hinduism in India. The fact that the Indian politicians a lot more rarely resorted to religious slogans is a clear evidence for that.

I would not have mentioned all these facts from the political life of Pakistan and Bangladesh and they would not have been so troublesome, if they had not been accompanied by a total, not only spiritual but also demographic expansion of the Islam on the Indian subcontinent. For the last 50 years [21, 24] the population of Pakistan increased from 34 to 150 million people, i.e. almost five times, and that of Bangladesh – from 38 to 140 million – i.e. four times. At the same time the population of India increased only 3 times. The fact that today it is more than 1 billion, should not mislead us about the demographic processes going on the subcontinent. It is not difficult to calculate that if the growth of the population of India is equal to that of Pakistan or Bangladesh, today it would have numbered not one, but between one billion and four hundred millions and one billion and six hundred millions ( i.e. to be one and half times more) The family planning is only meaningful when there is a parity between the countries. For present India it is more harmful than useful.

The situation becomes even more critical when taking into consideration the fact that in India the Muslims increase much more quickly than the Hindus. If in 1947 they were under 10%, in 1980 – 11%, and today they reach 13%. This means that from the independence day onward the Muslims have increased on average 1.5 times quicker than the Hindus and had much children than the Hindus. This is frightening.

The most frightening fact is that today the total Muslim population on the whole Indian subcontinent reaches its critical point from which there is no way back. From the Indian civilization were cut whole areas like Punjab, Sind and East Bengal. Kashmir is on its way to be cut, also, and then Assam may follow soon. They are all thrown under the veil of the Arab spirit and are lost for Hinduism. Undoubtedly, if in the coming several decades the quickest possible measures are not taken and these processes are not stopped, India will follow the fate of Zoroastrian Iran and will pass into non-existence. ** If the Muslims continue to increase their relative number on average with 1-1,5% per decade, then at the beginning of the next century they will become the majority on the subcontinent.

But what kind of measures should be taken? First, of course, the caste system should be totally liquidated, which today presents the greatest obstacle for the unification of the Hindu nation and its opposition to the Islam. If the Muslims act like a fist, like a powerfully united brotherhood, the Hindus are divided in hundred and thousand groups, classes and sects. They hate each other, fight against each other and can not unite themselves around any issue. The Brahmins despise the Shudras, the Vaishyas envy the Brahmins, the lower castes despise all and are detestable for all. One hundred and fifty million Harijans in the country are a bleeding ulcer in the heart of India and they all – from the first to Jamaat-e- Islami have set themselves as a task in the nearest future to turn them in their greatest part to the Islam. Until there are social injustices and despised classes in Indian society, the proselytization would not be stopped. Today the dilemma which India faces is not “against” or “ in favor of” the caste system, but “Hinduism or the caste system”. As soon as this is understood by the higher classes, the better.

After India overcomes the caste system, she can step forward in the fight against Islam –the missionary activity. The Hinduism has always had one weak point – the lack of a missionary spirit, and lack of a strive for territorial expansion. It can be the sturdiest and most vital religion in the world with regards to its defensive powers, but it fully lacks activity and the invasive principle. If Islam is based on the principle of spiritual expansion, and if a main purpose of its followers has always been to attract new believers, Hinduism is passive, closed and the Hindu have never strived to carry out a missionary activity. When in the 18th century, the Maharaja of Kashmir and the whole of its Muslim population wanted to adopt Hinduism and sent envoys to Benares, the latter refused them. Why??? As it is said: Stubbornness in stupidity!

You can not win at a boxing match (and such is the fight between Hinduism and Islam), if you are not aggressive. No matter how effectively you defend yourself and protect yourself, there comes the moment when you have to hit. Thousand of years the Muslims have turned Hindus into their religion and almost never the opposite. It’s time things changed. ** This does not contradict the principles of the religion at all, as some may claim.

It is necessary, also, at first place (until the caste system is not destroyed) to adopt laws against the mass Islamization of the Hindus. The international community can be convinced with the argument that the mass ceremonies of turning into another religion threaten the social peace in the country and lead to inter-religious conflicts. In addition to this, as it has been already said, the democratic principles are not absolute, only the religious values are absolute.

So, the Indian nation should finally wake up and stand as an iron fist against the secret aspirations of the barbarians.
HINDUS ALL OVER THE WORLD – UNITE YOURSELF!!!

TABLES, GRAPHICS AND DIAGRAMS

Relative increase of the number of the Muslim population in India during the centuries (in %).
Increase of the population of India and Pakistan after 1961. The population from 1961 is accepted as 100%.
The change of the relative share of the Hindu and Muslim population in India and Bangladesh after 1951.
The change of the number of the Hindu and Muslim municipalities for the main states in Republic India after the independence.
Change of the number of the religious groups in Bangladesh for the period of 1961,1997 ( in %)
The increase in number of the followers of the Hindu and Islam in UP for the period of 1981-1991 (in%)
Data about Karnataka for the period 1961-1991.
Data about Delhi.

Transcribtion on Cyrilic:

[1] Джавахарлал Неру, Пробуждането на Индия, София, Партиздат, 1983, стр. 114
or Latinic:
[1] Djavaharlal Neru, Probujdaneto na India, Sofia, Partizdat, 1983, p.114 (in Bulgarian)
[2] The Encyclopedia Americana, Americana corporation, New York, 1964, p. 368
[3] Демографический энциклопедический словарь, Москва, Сов. Энциклопедия, 1985, стр.189 и 271
or Latinic:
[3] Demografitceskii encyclopediceskii slovar, Moskwa, Sov.Encyclopedia, p. 189 and 271 (in Russian)
[4]Токарев С., МифьI народов мира, Москва, Советская энциклопедия, 1987, стр.216
or Latinic:
[4] Tokarew S., Mifi narodov mira, Moskwa, Sov.Encyclopedia, 1987, p.216 (in Russian)
[5]Афанасий Никитин, Хождение за три моря, Москва, Политиздат, 1950, 31
or Latinic:
[5] Afanasii Nikitin, Hojdenie za tri moria, Moskwa, Politizdat, 1950, p.31 (in Russian)
[6]Джавахарлал Неру, Пробуждането на Индия, София, Партиздат, 1983, 319 or
[6] Djavaharlal Neru, Probujdaneto na India, Sofia, Partizdat, 1983, p.319 (in Bulgarian)
[7] Takikh-i Fakhrud-din Mubarahshch, p. 24-25, Ed. by E.Denison Ross, London, 1927
[8] E. Медведев, Л.Алаев, Ю. ЦьIганков, История Индии в средние века, Москва, Восточная литература, 1968, 355 or
[8] E. Medvedev, L. Alaev, U. Tcigankow, Istoria Indii v srednie veka, Moskwa, Vostocnaia literatura, 1968, p. 355 (in Russian)
[9] Haji Abdul Hamid Muharrir Ghaznavi, Dastur ul-albab fi ilm il hisab [“Medieval India quartery” (Aligarh), 1951, vol.I, N 3-4], p.63-67
[10] Ашрафян К., Делийский султанат, Москва, Восточная литература, 1960, 39 or
[10] Ashrafian K., Deliiskii sultanat, Moskwa, Vostocnaia literatura, 1960, 39 (in Russian)
[11] E. Медведев, Л.Алаев, Ю. ЦьIганков, История Индии в средние века, Москва, Восточная литература, 1968, p. 517 or
[11] E. Medvedev, L. Alaev, U. Tcigankow, Istoria Indii v srednie veka, Moskwa, Vostocnaia literatura, 1968, p. 517
[12] same book, p. 518
[13] same book, p. 519
[14] same book, p. 521
[15] Н. Микаелян, Обществено-политические движения и религиозная традиция в Индии и Пакистане, Москва, Наука, 1985, 28
[15] N. Mikaelian, Obstestveno-politiceskie dvijenia I religioznaia traditcia v Indii I Pakistane, Moskwa, Nauka, 1985, p.28 (in Russian)
[16] Сумский В., Национализм и авторитаризм, Москва, Наука, 1987, 24,84 or
[16] Sumskii V., Nationalism i avtoritarism, Moskwa, Nauka, 1987, p. 24,84 (in Russian)
[17] Н. Микаелян, Обществено-политические движения и религиозная традиция в Индии и Пакистане, Москва, Наука, 1985, 158 or
[17] N. Mikaelian, Obstestveno-politiceskie dvijenia I religioznaia traditcia v Indii I Pakistane, Moskwa, Nauka, 1985, p. 158
[18] same place, p. 175
19. История стран Азии и Африки в Новое время, Москва, Издателсьство Московского университета, 1989, ч.І, 150
or Latinic:
19. Istoria stran Azii I Afriki v Novoe vremia, Moskwa, Izdatelstvo Moskowskogo Universiteta, 1989, І, p.150 (in Russian)
20. Микаелян Н., Обществено-политические движения и религиозная традиция в Индии и Пакистане, Москва, Наука, 1989, 28
or Latinic:
20. Mikaelian N., Obstestveno-polititceskie dvigenia i religioznaia traditcia v Indii I Pakistane, Moskwa, Nauka, 1989, p.28 (in Russian)
21. Countries of the World, Yearbook 2002-2003, Eastword Publications Developments inc, Cleveland, Ohio
22. Worldmark encyclopedia of the nations, New York, 1967, vol.4, p.80, 255
23. The Statesman’s book,1987-1988 year-book and 1998-1999 yearbook, Washington, The Macmillian Press Ltd
24. Il millione, encyclopedia di geografia, usi e costumi bellearti, storia, cultura, 1962, Istituto geografico de agostini, Novara (Italia), p.181
25. Worldmark encyclopedia of the nations, New York, 1967, vol.4, p.82
26. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.641
27. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 707
28. Worldmark encyclopedia of the nations, New York, 1967, vol.4, p.256
29. Countries of the World, Yearbook 1999, Eastword Publications Developments inc, Cleveland, Ohio, p.267
30. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.646
31. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 711
32. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.649
33. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 714
34. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.650
35. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 716
36. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.652
37. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 719
38. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.656
39. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 724
40. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.662
41. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 730
42. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.664
43. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 733
44. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.672
45. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 742
46. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.674
47. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 743
48. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.686
49. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 757
50. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.678
51. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 747
52. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.681
53. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 750
54. The Statesman’s book, 1987-1988 year-book, Washington, The Macmillian Press Ltd, p.683
55. The Statesman’s book, 1998-1999 yearbook, Washington, The Macmillian Press Ltd, p. 753