- The Hinduruler of Kashmir Ranbir Singh commissioned the preparation of a 21-volume encyclopaedia by the name of Ranbir Karit Prayaschit Mahanibandh ['Ranbir's Great Essay on Repentance']. This book argued the case and suggested strategies for the mass conversion of all Muslims in India to ‘Hinduism’. This was similar to the Spanis INquisition which first targeted the Moriscoes and the Morinos (recently converted). The Inquisition then spread, and all Muslims and Jews were eliminated from the Iberian peninsula.
- I do not despise, let alone hate Muslim or Christian brethren, indeed even the most primitive tribes in the human race. I oppose the wickedness of individuals and groups belonging to them when I see it. It is my hope and conviction that Hindu-Muslim unity can be based on a permanent and beneficial footing only through the practice of shuddhi. (1927, Majhi janmathep or The Story of My Transportation for Life, Samagra Savarkar vangmaya, Vol.1, p. 511).
- Once the padre and the pir (Muslim missionary) realize that even though they might provide for a Hindu today or even for ten years, he reverts to being a Hindu by simply swallowing a tulsi leaf (*the tulsi or the basil plant is considered sacred by Hindus), they will shut down their dens of corruption posthaste. (1927, Shraddhananda weekly, 25 August).
- If shuddhi supposedly breeds hatred, then why corruption (*conversion) is not deemed to breed hatred? In fact, it is because the mullahs and missionaries first embark on a campaign of conversion that we are forced to do shuddhi. If shuddhi breeds hatred, then first shut shops of the Muslims and Christians who convert Hindus by fair or foul means and initiate hatred in the first place. Then the campaign of shuddhi shall stop automatically. If you give freedom to the mullah and missionaries to convert under the pretext of propagation of religion, then the Hindus must also have the right to their shuddhi. To claim that the homecoming of those who have strayed into a foreign religion breeds hatred whilst reserving one’s own right to convert is like a thief who guards his right to steal and claims that hatred will breed if his victims take back what he has stolen from them! (1929, Hindu samaj sanrakshak Savarkar or Savarkar, the protector of Hindu society, p. 210)
The Shuddhi and Sangatham movements led by Lala Lajpat Rai were the harbingers for much of the bloodshed that has happened in the South Asia in this century and the last. The Shuddhi and Sangatham movements converted more than 1.5 million Muslims to Hinduism. Shuddhi is Sanskrit for purification. It is part and parcel of Hinduism worship. It refers to reverting to Hinduism after converting from Hinduism to another religion.
- In 1885, educated middle class nationals had founded the Indian National Conference (INC).
- In 1919, the Government of India Act was introduced.
- This introduced a national parliament with two houses for India.
- About 5 million of the wealthiest Indians were given the right to vote (a very small percentage of the total population)
- Within the provincial governments, ministers of education, health and public works could now be Indian nationals
If people think that Shuddhi is a thing of the past, please review this.
- Agniveer is organizing a special event in Haridwar in last week of December (Dec 23 to Dec 30, 2011) on occasion of martyrdom of legendary Swami Shradhanand who was the father of Shuddhi movement that brought millions back to Vedic aka Hindu fold. To pay our homage to this great personality, we are organizing a special program of Shuddhi (purification) Yajna for those who belong(ed) to Semitic cults like Christianity and Islam.
- Hindu Existence News Bureau || Shahjahanpur, UP || 2nd January 2012 :: Through a late news feed, it has been confirmed now that thousands of Muslims and Christian brothers have returned to their roots in Hindu faith through Suddhi Yajna in the fag end of the Christian calender 2011. The entire programmes of Suddhi were held by the initiation of AGNIVEER & Associates with full cooperation of Arya Samaj.
The first census was held in the latter half of the 19th century. It was then that the Hindus found out the total number of Muslims, and thought it a good idea to eliminate them all together. Yogi Second underestimates the numbers as 1.5 million. Other historians have placed the numbers that were converted to around 5 million.
The 1920s may be regarded as a crucial watershed in the history of inter-communal conflict in northern India. Communal rioting saw a sudden upsurge in this period , playing a key role in the political dynamics that later culminated in the Partition of India.
One of the most salient developments in the 1920s was the launching of the shuddhi movement by the Arya Samaj to bring into the Hindu fold various groups considered outside the pale of what had now come to be defined as ‘Hinduism’, including untouchables and, later, Muslim, Christian and even Sikh communities.
The Arya shuddhi campaign provoked Muslim leaders and groups to respond, and this took the form of various tablighi or Islamic missionary initiatives intended to counter the Arya Samaj’s conversion drive and, going further, to attempt to spread Islam among non-Muslims as well. Yogi Sikand
Muslims would have to take the form of conversion of entire Muslim social groups if it was to really succeed.
As a prelude to the actual launching of this ambitious missionary drive, towards the end of the nineteenth century Maharaja Ranbir Singh, the Hindu ruler of the largely Muslim state of Kashmir, is said to have commissioned the preparation of a 21-volume encyclopaedia by the name of Ranbir Karit Prayaschit Mahanibandh ['Ranbir's Great Essay on Repentance'], which argued the case and suggested strategies for the mass conversion of all the ‘Neo-Muslim communities’ [nau Muslim aqwam] of India to ‘Hinduism’.
This book, Muslim leaders were to later allege, had been secretly circulated among leading Hindus so that the Muslims remained unaware of the plot.
The first attempts by the Aryas at mass conversions of Muslim groups date to 1908, when Arya missionaries began touring the area around Deeg in the Bharatpur State in eastern Rajputana, calling upon Muslims there to renounce Islam, which, they alleged, had been forcibly imposed on their ancestors.
- In 1910, shuddhi sabhas were set up in several places in these districts, and although it was claimed that they had converted some 1000 Malkana Muslims to the Hindu fold, they were wound up the following year.
- As in the case of Deeg, the Aryas are said to have met with little success, being successfully countered by the intervention of local Muslim bodies working in association with the Anjuman Hidayat-ul Islam, a Delhi-based Muslim missionary organization.
- The shuddhi campaign among the Malkanas, which was launched in early 1923, reached its peak by the end of 1927, by which time some 1,63,000 Malkana Muslims are said to have been brought into the Hindu fold.
- Shuddhi emerged as a powerful mobilizational symbol and tool to consolidate Hindu ranks, helping galvanize the process of the construction of a pan-Indian Hindu community rigidly set apart from the rest. It is hardly surprising that Shradhhanand, the leading force behind the Malkana shuddhi, was also the most ardent advocate of sanghathan, the consolidation and militarization of all Hindudom.
- As testimony to the success of the shuddhi campaign in mobilizing and consolidating the Hindus, both Aryas as well as the Sanatanis who had initially been vehemently opposed to shuddhi, as one, transcending deep-seated caste, sectarian, racial, linguistic and regional divisions, the Tribune of Lahore, in its editorial of 2 May, 1927, remarked:
‘The shuddhi… propaganda is no longer the exclusive concern of the Arya Samaj; an overwhelming majority of the Hindus are identified [with it]‘. Yogi Sikand and http://www.jstor.org/pss/4406586
HINDU ORIGINS OF THE TNT IN THE SUBCONTINENT
Contrary to the common belief that Jinnah originated the two-nation theory, actually it was Savarkar who propounded the theory years before the Muslim League embraced the idea. Savarkar had commanded all the Muslims to leave ‘Bharat’ to pave the way for the establishment of Hindu Rashtra. When Jinnah introduced his two-nation theory, Savarkar announced, “I have no quarrel with Mr. Jinnah’s two-nation theory… It is a historical fact that Hindus and Muslims are two nations.”
“His (Savarkar’s) doctrine was Hindutva, the doctrine of Hindu racial supremacy, and his dream was of rebuilding a great Hindu empire from the sources of the Indus to those of the Brahmaputra. He hated Muslims. There was no place for them in the Hindu society he envisioned.” (Freedom at Midnight, by Dominique Lapierre and Larry Collins).
So the hate campaign against Muslims was well in place even before the partition of erstwhile British India. This and many other significant factors forced Jinnah to demand a separate nation for Muslims as he believed that Muslims would not be safe in India — a prophetic declaration indeed! There is no denying the fact that Jinnah was secular to the marrow and would never have wished to cut ties with India, but circumstances compelled him to do so. However, he had not harbored grudges against India or its leaders. He had kept his house on Malabar Hill, thinking he could weekend there, while running his country from Karachi on weekdays, but destiny had something else in store for the estranged neighbors of the Asia Partition.
When Nathuram Godse pumped three bullets into Gandhi, a section of the Hindu community compared him with Judas. The writing was on the wall. The divide was evident. In some areas people mourned the death of Gandhi, and in other areas they distributed sweets, held celebrations, and demanded the release of Godse. Gandhi’s crime was that he had demanded security for Muslims.
The seeds of partition were actually sown by the stalwarts of Hindu Mahasabha, primarily the quartet of Savarkar, Gawarikar, Apte, and Nathuram Godse. Independent India’s history is testimony to the fact that in a conflict between the forces of secular nationalism and religious communalism, the latter has always ruled the roost. Secular forces have more often than not ended up playing into the hands of communal forces. Such has been the history of independent India, and it is again on display in Jammu. Syed Alvi Teheran Times
Rupee News has written several articles on the Two Nation Theory, its origins and its development. Dr. Naveed Tajammal reminds us about the RSS.
The prelude is primarily covering the background of the historical records now forgotten by our new generations. It also gives a brief background and a rebuttal to the fake map of a balkanized Pakistan floating on the net for the last over a year or so. The other objective is to revive the memory of the butchered Muslims whom we have forgotten in the present act of appeasement perpetuated to please the Indians and the powers to be.
The Rashtriya Swayam Sewak Sangh,( RSSS ), was the brain child of a Dr. Keshar Rao Bali Ram Hedgewar, a doctor of Nagpur in 1925.
The ideology, was based on a belief that the whole of British Indian sub-continent,was a land of the Hindu’s,who had lived in it for the last thousands of years,and that Muslims where but a recent intruder.
This doctrine was further developed by a Madho Rao Golwalkar, who had been a lecturer of science.and had succeeded the doctor, in the leadership, in 1940.
Golwalkar propagated that it was wrong to state that the Hindu’s had migrated to the Subcontinent only 3000 years back. According to his calculations the Hindu had been here over the last 10,000.years and to substantiate the old theory of a movement from a cold zone he stated that ”The cradle of Hindu civilization, was Bihar and Orissa,and that this was the old Arctic region of the past.or the old north pole ?
Apparently, geography, had never been a subject of this man. Nor had he read anything on the movement of continental Masses.or the plates. Anyway the man was an excellent organizer,as the structure of the organization shows, each unit was composed of 50 men,under a cell leader, a branch leader controlled, a number of cells, varying in each area. a provincial controller over each.
The area of the provincial commander was based on old mythical Hindu administrative, provincial boundaries.
Sikhs too, where allowed in this setup,as they said Sikhism was an offshoot of Hinduism, the supreme commander was no other but, Golwalkar, himself.
In the British Punjab,the organization was under,”Dharam Vir”, the editor, of the newspaper, ”Hindu”.
In all the major Muslim majority, Tehsils,’’stabbing squads” had been made,Lahore alone had a 50 member squad.who had a directive to stab only solitary Muslims.
Outwardly, the RSS, claimed it was a non-violent body,and A R.B.Badri, had also issued a public,disclaimer in the ‘tribune” newspaper on 14 June 1947.the crux being that it was a peace loving set up, with no violent aims or objectives at all.
However, the British c.i.d and special branch reports and the F.I.R’s,the bomb blasts which killed and injured hundreds told a different story,as well the recoveries from the safe house’s, of RSS,which were time bombs,acids,explosives and rifles.
The congress pro government in the frontier too, was a major supplier of the weapons.to the RSS.
The general target area’s, of the RSS, used to be,fruit markets, cinema halls,running omnibuses,and the best, the Muslim congregations in the mosques.
A report of an attempt to bomb the Badshahi, Mosque on a Eid morning by chartering a plane also exists in the files of the C.I.D.naturally by the RSS.
The futuristic map of the proposed Pakistan had also been worked out to the limits.
Baluchistan and NWFP, where to be Indian satellites linked with India through the northern areas,with Kashmir.
Pakistan, according to RSS, was to be Hazara division or the CIS-Indus of NWFP,Sind Bahawalpur, and upwards through a narrow belt,Karachi, was, to be, Zahir shah’s,personal fief.
The Rechana Doaba,and the Bari Doaba,was to be excluded from Pakistan,as this was a very fertile canal irrigation area.
The 1941 census was the bench mark on which the demographic working had been done by the RSS.
The districts, of Lahore, Shiekupura, Lyallpur, Montgomery & parts of Multan, had to be engineered to fall in with India,and further more,if the above could be achieved,then the
contiguous area’s,of Gujranwala,Sialkot and part of Jhang are left out.
However not to be out witted from this prize too,it was decided to work out a new strategy so that,because of the contiguous boundaries, and the geographical features,they too could fall if a proper planning was done.
Here came the demographic, placement of a majority of Muslim population.which was a major hurdle in the plan, to circumvent this a new idea was proposed.
Shahdara, Shiekupura,Jaranwala, Lyallpur and Nankana, had a total excess Muslim population of 63,539, that is over 50 %.thus according to the RSS,if this figure could be replaced, by the same of Non-Muslims,the objective could be achieved.
Chunian, Okara, Pakpattan, in the Bari Doaba,had an excess of 148,369 Muslims.
The RSS, worked on the principle of encirclement,as they stated, that these area’s, of the Bari Doaba, adjoined proposed India and the Bikaner state.and so tighten the grip around Lahore, Kasur,Dipalpur,Tehsils,which linked Gujaranwala and Sialkot districts.and had the main canal networks.which was the root of the prosperity of the Doaba.
The third. encirclement was to squeeze out, the excess,Muslims from Narowal, Pasrur and Gujaranwala.who were 106,711. The fourth stage covered Khanewal, Kabirwala and Shorekot Tehsils.which again had a excess, of 168,343.Muslims.
The outflanks of the remaining portion of Rechana Doaba,Sumandari, Toba Tek Singh and Montgomery.drove a wedge in the Multan district.Tehsils.which left out Shujabad,lodhran mailsi,and the multan tehsil itself.
Mailsi,toba tek singh, and sumandari the most productive, and fertile had an excess muslim number of 212,885.
In other words,in the first stage, an excess Muslim number of 318,619 had to be handled.
in the second ,168,343 +212,885 = 381,228.
in the last , the excess Muslim number in, Lahore, Dipalpur, Kasur, Montgomery and daska,came to,347,681.
The answer, to all this was a massive transportation of muslims from these area’s, and an influx of non-muslim from the east.
It was proposed that;
The post war re settlement of the, to be, demobilised british indian army was to take place, the british punjab alone had provide 800,000. men.for the 2nd world war .here it was proposed that,the muslim soldiers of area’s which where to be part of india to remain in india,while the muslim soldiers of lands between chianab and beas to be settled west of chinab. or in the bahawalpur area.whereas, all non muslim soldiers be settled in the area between chinab and beas.it was, further suggested that, the state had some 150,000 acres of land in betwwen chinab and beas,under the ”baqaya” category,here a new scheme of 5 acre sink well , farm units(30,000) , be established, this way 120,000 non muslims could be adjusted. the colonization of thal and haveli area was on the table.as well establishment of new industerial area’s, to use the local raw materials.
-In the colonization of thal only, the proposed area was 2,053,096 acres.which included.an area of 380,686 acres,which were the crown lands.
however, the canal irrigated came to be only,831.000 acres,the mathematical working of rsss, was that a unit of 8 acre be made,for a family of 4 persons.in this way 415,500 persons could be fixed up. but when the full 1.2 million acres came under the canal irrigation as was expected.in the thal,the extra 369,000 acres could accomodate a further,184,500 more.a total of 600,000.
Hence it was suggested,that in the first three stage area’s, the major landowners where,
non muslims,all muslim tentants be turned out, in lieu of which on each square of land 10 non muslims be allowed to immigrate from east of sutlej regions,the land held by these land lords numbered 31,860 squares, or 796,500 acres. Hence 318,600 non muslims could be adjusted.from the various hindu and sikh states, east punjab or the united provinces. Besides this, a land grant of 78,000 acres only in the haveli project had been ear marked for the returning army men,it was requested by rsss,to the british to allow only hindu’ soldiers this grant.as in the same grant in a different catagory, 51,200 non muslims had just been granted lands in this scheme. It had been also suggested, to the british that,all muslim tentants,in nilli bar,haveli and bari doab canal colonies,be uprooted, and sent packing to,bahawalpur state in the vaccum, 150,000 non muslims could be adjusted.
As the majority of industrialist where non Muslim they too had been requested to immediately, set up colonies of 15,000 labour/workers in the new industerial zones and bring in non muslim labour,it was estimated that 100,000 men could easily come.
This was the solution to over come the one million strong Muslim majority factor in these area’s. It was hoped that only in one year all these changes could be done provided, the state cooperated with the RSSS. The point to note is, even after the ban on RSSS, the members of RSSS thrived in india. Atal Bihari Vajpayee was one of them, as were other statesmen of India, which shows in their policies and the statecraft,as well the forward policy of the indian government since 4th febuary 1948–the date RSSS was officially banned in India.
The Shuddhi, Sanghathan movements by Lala Lajpat Rai
- [A] The aggressive Hinduism preached by the Arya Samaj was not political in its conception. That it has been strengthened by political considerations cannot, however, be denied.
- [B] This is an appropriate place for examining the origin and bearings of the Shuddhi movement of which we have heard so much of late. The movement is as old as the Arya Samaj or even the Sikh religion. The Arya Samaj claims that the religion preached by it is universal religion, and aims at bringing the whole world under its banner. In this respect its claims are as ambitious and wide as those of Christianity and Islam. There was a time when the more orthodox section of the Arya Samaj used to proclaim from the housetops that they were non-Hindus; and that they were free to eat and drink and marry with non-Hindus; and that even Hindus should undergo a certain amount of Shuddhi before they could be admitted into the Arya Samaj.The other section, which was believed to be more political-minded, was opposed to all these claims of the Mahatma party of which Swami Shraddhanand (then Lala Munshi Ram) was the head. Shuddhi with the latter was purely the ritual of conversion, i.e., admission into their Church. It had no political significance whatsoever. For a time, Lala Munshi Ram’s party maintained this attitude, and some of them attempted to put into practice what they believed in theory. It was then that the now-famous Dharmpal was made a hero. Soon after, however, they found that by insisting on this idea and putting it into practice they were bound to lose the practical sympathy of the Hindu community. This they could not afford to do, as it was the general Hindu community that greased the various mills they [] were running. So better counsels prevailed, and they changed their attitude.
- [C] I know it as a fact, however (as I was an active member of the Arya Samaj then), that serious efforts were made even then. to bring the Malkana/21/ and other Rajputs of the United Provinces and Rajputana into the fold of the Arya Samaj. Some were actually so brought at Aligarh and in the neighbouring districts. The Malkanas, however, did not want to be “Aryas”; what they desired was to be re-admitted into their own caste, and brotherhood on equal terms. To this the orthodox Rajputs would not agree. So the matter remained in suspense for a number of years, until the orthodox Rajputs consented to take them in. What was at the back of the latter’s mind in this change of attitude, is also clear. It was the communal demands of the Muslim community, the policy of Mian Fazl-i-Husain and the Multan riots,/22/ which created the necessary atmosphere. The principle of Shuddhi has now been accepted by the Hindu Mahasabha, and I am free to confess that the idea at the back of this decision is partly political, pardy communal, and partly humanitarian, the latter element being more in evidence in the Shuddhi of the untouchables.
- [D] It was, it must be confessed, only natural that the Muslims should be exasperated at this change in the attitude of the orthodox Hindus, because the change opens out an entirely new chapter in Indian history. The question raised by the movement is a fundamental one, and although one can understand and appreciate the Muslim point of view, one can see no way of stopping the movement as long. as non-Hindu agencies are free to carryon their proselytizing work. The movement has come to stay, and this fact should be philosophically accepted. That it has direct political bearings cannot be denied, and the only way to minimise its importance is to do away with communal representation. For the present, the decisions arrived at by the Delhi Unity Conference may be accepted as the final word in the matter./23/
- [E] At this stage we might discuss the Sangathan [...] movements too. The Sangathan movement also (or to call it by its proper name, the Hindu Sabha movement) represents an old idea. The object was present to the mind of the founder of the Arya Samaj. But the Samaj signally failed to realise it, as it went [] on developing its sectarian proclivities. I remember that when I was a student of the Lahore Government College in the early eighties, a Hindu Sabha was formed at the house of Raja Harbans Singh of Sheikhupura in Lahore. That Sabha died in its infancy. Then the movement was revived towards the end of the last century at the house of the late Lala Balmokand, Reis, Lahore. Even this organization, however, remained almost lifeless until the late R. B. Lal Chand put life into it.It has benefitted individual members, but it has done no good to the Hindu community as a whole. It had two formidable rivals: on the political side the Indian National Congress, on the socio-religious side the Arya Samaj. Fixed between these two mill-stones, it was never able to lift its head sufficiently high to be a success. The present movement is a reaction of the Hindu-Muslim situation. There is nothing in its aims and objects or its constitution that need make it anti-Muslim, but to be frank, the fact that it is anti-Muslim is the only thing that keeps it alive.The Khilafat Committees which were originally established to support the Khilafat agitation have regularly and systematically carried on a religious propaganda to which is directly traceable a part, at least, of the present bitterness between Hindus and Muslims. At Cocanada, it was given out that the Khilafat Committee would be used to organise the Indian Muslims./24/ Tanzim is its other name. It is obviously anti-Hindu.
- [F] Personally, I would welcome both the movements, i.e., the Sanghathan and the Tanzim, if they could unite the different sections of the Hindus into one organization, in one case, and all the different sections of the Muslims, in the other; for then it would be a comparatively easy thing for the two main organizations to come to terms with each other. But the task is hopeless. In my judgment the only purpose which the two movements are likely to serve is to increase the already existing estrangement between the two communities. The Muslim movement is also intended to keep the Pan-Islamic movement going. One cannot help noticing, and noticing with regret, that while the Muslims do not open their purses for the relief of Indian sufferers from famine, floods, earthquakes, etc., and that while very little Muslim money is spent to improve the educational and economic condition of [] Indian Muslims, thousands and lakhs [=hundreds of thousands] are sent abroad under one name or other. The phenomenon is confined to India. One finds no evidence of it in other Muslim nations like Egypt, Turkey, Morocco, Sudan, Syria, etc., etc.
- [G] As far as internal organization is concerned, both movements are bound to fail. The canker of sectarianism is as fatal in one case as in the other.
- [H] In the case of Sanghathan, the Arya Samaj and the Sanatan Dharam Sabha will not allow it to flourish and succeed. They do not seem prepared to transfer any of their functions or influence to the Hindu Sabha. In the case of Tanzim, the different Muslim sects will not unite to let it be a success. Both the movements will, however, be much advertised though, to keep alive anti-Muslim feeling in one case, and the anti-Hindu feeling in the other.
/21/ The Malkanas, who lived mostly in the U.P. districts of Agra, Aligarh, and Muthra, were originally Hindu Rajputs. They had accepted Islam but followed Hindu social customs. Arya Samaj missionaries made efforts to reclaim them to [the] Hindu fold, and Muslim missionaries worked in opposition to them.
/22/ Serious Hindu-Muslim riots took place at Multan in September 1922 in consequence of a dispute between the two communities arising out of the Muharram procession.
/23/ The part of the Resolution passed at the Unity Conference on 26 September 1924 dealing with Hindu-Muslim relations contained the following clause with regard to proselytising work–
‘That every individual or group is at liberty to convert or reconvert another by argument or persuasion, but most not attempt to do so, or prevent its being done, by force, fraud, or other unfair means, such as the offering of material inducement. Persons under 16 years of age should not be converted unless it be along with their parents or guardians. If any person under 16 years of age is found stranded without his parents or guardians by persons of another faith, he should be promptly handed over to persons of his own faith. There must be no secrecy about any conversion or reconversion.’
/24/ This was decided at the Khilafat Conference held at Coconada in Dec. 1923.
- Socio-Religious Reform Movements in British India: Socio-Religious Reform Movements in British India, Volume III-I, by Kenneth W. Jones. Published by Cambridge University Press, 1987. ISBN 0521249864.
- Shuddhi Movement in India: A Study of Its Socio-political Dimensions, by R. K. Ghai. Published by Commonwealth Publishers, 1990.
- Hindu Nationalism: Origins, Ideologies and Modern Myths, by Chetan Bhatt. Published by Berg Publishers, 2001. ISBN 1859733484.
- Religion in South Asia: Religious Conversion and Revival Movements in South Asia in Medieval and Modern Times, by Geoffrey A. Oddie. Published by Manohar, 1991. Chapter 10: Reconversion to Hinduism: The Shuddhi of the Arya Samaj. Page 215.
- The Caliban of South Asia (rupeenews.com)
- ‘Jinnah wanted to save the Dalits, Gandhi enslaved them’ Mr V.T. Rajshekar (rupeenews.com)
- The rise of indigenous terror in India by Gen (retired) Ved Prakash (rupeenews.com)
- The British manufactured ‘Hinduism’ (rupeenews.com)
- Indian textbooks build hate culture against Pakistan, Bangladesh, Sri Lanka, Nepal, Sikkim, Bhutan, & Maldives (rupeenews.com)
- 1920s: Malaviya’s ‘Final Solution’ for Muslims: Kill, Convert and Deport (rupeenews.com)
- The Quaid answers 3 questions on Kashmir in 1940 (rupeenews.com)
- Sir Chutto Ram’s Punjab circa 1940 (rupeenews.com)
- Rangeela Gandhi by Dr. L.R. Bali (rupeenews.com)
- Self-inflicted wounds of the Indian Hindu Non-Sindhis spells tragedy for them (rupeenews.com)
- Pakistan: What if it had not been created? (rupeenews.com)