History of Hindumisia and Hindu Genocides

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We're all immortals, as long as our stories are told.

-Elizabeth Hunter

Only Gods are divided by their very nature, human beings are not. It is the division of Gods that has been tactfully employed upon the human beings to create demotivational chapters in history. The hatred of the Abrahamic Gods for Hinduism is one such episode in the history of humanity. Over the last millennium, this single phenomenon has wreaked such heavy destruction of life, wealth and culture on the soil of Bharatvarsha that it is necessary to classify this occurrence as nothing but genocide.

The main purpose behind writing this book is to bring into light the forces behind Hindu genocides that have been active in India for hundreds of years, how they have evolved over time, how they have developed an eco-system in their attempt to whitewash their crimes, and how to defeat them. In this regard, the author must acknowledge here that he has adopted a specific style of history writing that uses the principle of parsimony and discards any enforced secular sense of symmetry practised in history writing post-independence. The motive behind using this method of history writing is to scientifically analyse history through primary historical records and documents, without the imposition of any agenda or political colour. This style puts the findings of this book in sharp contrast to the Marxist-Ashraafi style of history writing adopted by most Indian historians post-independence. The author has remained loyal to facts and records when making any statement on contemporary historical events and incidents. Staying objective with regard to the historical records without imposing any subjective interpretation, led unequivocally to the conclusion that a relentless effort was perpetrated through the capture of socio-political structures of medieval India, to completely wipe the Hindus out of existence. Having studied this genocidal history of the Hindus, the author has tried to identify in this book, the elements of Hindu genocide that are still active in this subcontinent and beyond, and how to reverse the genocide with the corrections of strategic mistakes done historically by the Republic of India.

If the reader finds a communal overtone in the book, it must be because the medieval and modern history of India, at least in its aspect of public policies, was communal. The history of medieval India is the history of the struggle for the existence of her Hindu identity. Medieval and Colonial Indian society were the epitomes of Fabian dystopian societies at the hand of the Ashraafs and the British, along with a few other European colonising powers, who attempted to gradually create a slavish society where the Hindus could be selectively targeted, discriminated against, oppressed, and converted. This is a fact that all medieval Muslim historians, and later the modern sympathetic British historians, agree to, without exception. In this regard, the denial of the genocide of Hindu culture and Hindu identity in the last fourteen hundred years is like putting our head in the sand with wishful ignorance. Furthermore, the author believes that the elements of Hindu genocide pose the greatest threat to the civilisational identity of India even today. This book can work as an important purvapaksha to discuss this menace and take appropriate steps in the near future to reverse it.

The author hopes that the reader will understand that this book deals with a dark side of Indian history. There have been all kinds of events in Indian history; some of them are bright, optimistic, unifying and some are dark, divisive and demotivational. Hopefully, a thorough documentation and a dispassionate analysis of the dark side of Indian history, as done in this book, will help us to retrospect about what exactly went wrong that ought not to be repeated ever again in India.

This book is only about retrospection and reconciliation, not retribution or revenge.

But there was the mosque... that was the treasure of Banbhore... and everywhere, too, mixed with the earth... were crushed bones, white and clean and sharp. Ahmed said they were human bones. Bur such a quantity! The bones weren't only on the surface; the excavation trenches showed the mixture of bones and earth all the way down, the bones like a kind of building material.

V.S. Naipaul on the earliest mosque of Pakistan and North India in his book Among the Believers: An Islamic Journey

Hindus, at the dawn of the 8th century, experienced for the first time a peculiar warfare that was so total, brutal and pervasive that their naive code of ethics could not possibly comprehend what the foreign invaders conceived as permitted and forbidden in a war. Kautilya laid out a template of warfare in his book Arthashastra written in the 3rd century BC, about three kinds of victory in a war: Dharmavijay (righteous conquest), Lobhavijay (covetous conquest) and Asuravijay (demonic conquest). In Dharmavijay, the conqueror would allow the defeated enemy to rule with mere acknowledgement of suzerainty. In Lobhavijay, the conqueror would take away the kingdom and wealth of the defeated but spare the enemy's life. In Asuravijay, the conqueror would annex the territory of the defeated and also put him to death.

Dharmavijay used to be hailed as the most glorious victory because the conqueror would only take away the glory of the king he defeated while Asuravijay used to be the least lauded victory because of the violence involved in it. This threefold template of conquest was implemented with the following Dharmik principles written in Arthashastra, at least since the Maurya Empire, according to which possession of the empire, life and properties of the vanquished king used to be decided.

to adopt the same mode of life, the same attire, language and customs as those of the local populace.

⚫ to follow the local people in their faith with which they celebrate their national, religious and congregational festivals or amusements

⚫to favour learned men, orators, charitable and brave persons with gifts of land and money and with remission of taxes

⚫ to release the prisoners

⚫ to help all the miserable, helpless, and deceived persons

But the Islamic invasion of India starting from 7th century and the Islamic conquest starting from early 8th century went so much beyond the despicability of Asuravijay, that the famous Kashmiri scholar of the 10th century named Vallabhadeva felt the compulsion to extend the definition of Asuravijay in his writing, to remind and reawaken Hindus of the threat of extinction from the marauders of Arabia.

However, Vallabhadeva's definition of this new warfare was still driven only by observation of the out-and-out amount of damage that can be inflicted during a war, and not the psyche or the doctrine that dictated these massacres. Unfortunately, knowledge of either the causes or the consequences of these medieval wars, driven by a doctrine that promises its subjects a supreme spiritual orgy at the expense of wiping out the existence of Hindus from the face of this planet, is still largely absent in a common Hindu mind. This ignorance has been exacerbated further by the agenda-driven history writing and deliberate commission and omission of facts by the Marxo-Ashraafi historians. There are ample historical records coming from Islamic historians of the medieval ages that talk extensively of the killings of innocent men and animals, the loot and plunder, the violation of chastity, demolition and desecration of temples, the capture of children and women for the purpose of slavery and concubinage, forced conversion of people, setting fire to villages, palaces and temples across the whole Indian subcontinent.