Tag Archives: Hindutva

The most radical thinkers produced by ancient India

The most radical thinkers produced by ancient India. Each opened a new branch of learning or caused paradigm shifts in prevalent thinking of society-or sometimes- the whole species.

Clarity on chronology-even if imperfect-helps you appreciate the evolution of the Indic intellect

“Whence came this creation?
Did he create it, or did he not?
He who surveys in the highest heaven knows.
Or perhaps he may not know….”
            -Parameṣṭhin Prajāpati~2000 BCE                  
Rig Veda 10.129

“There is only one supreme god. He is Ahura Mazdā”
     -Atharvan Zaratuštra~1900 BCE
        (North west frontier province-Rangha/Bactria)
 
The first monotheist
Influenced Judaism
Contributive to Indo-Iranian civil war & permanent schism
Destinies of the last two IE tribes diverged forever

“The self is gradually revealed in creatures. Among animals, man is most endowed with consciousness.
-Mahidasa Aitareya, ~1900 BCE
 
While proto-Iranians chose monotheism, Indo-Aryans chose the path of philosophy.

“We need new philosophies. We need new pramana. We need ahimsa…”
   -Kapila Kardama~1600 BCE
    The beginning of dialectic!
 
First Dualist
First Ahiṃsāvādi
First Empiricist
Influenced every philosophy since..

“Consciousness has no exterior, and no interior..
It consumes nothing, it is consumed by nothing”
       -Yājñavalkya~1500-1400 BCE
 
First Monist
Influenced Parmenides, Platonists and Neoplatonists

“The self is smaller than an atom yet greater than the great..
 
Like the hundredth part of a point of hair divided a hundred times…”
         -Nachiketā and Śvetāśvatara ~1400-1000 BCE
 
The first Atomists

“Even nouns originate from Verbal roots!”
       -Śākaṭāyana~ 800 BCE
 
The first grammarian & etymologist
 
‘Language obeys algorithmic rules’
      -Panini ~500 BCE
 
The father of linguistics
Direct influence on Humboldt, Bloomfield, Saussure, Chomsky etc

“The empirical is the supreme pramana. Even mental phenomena are products of atoms. There is no afterlife or soul. Live happily.”
   -Lokayata~ 600 BCE
 
The first materialists
Influenced Buddhism, Greeks and later Chinese writers

“Of what use is arguing about unknowables? Who are these men to claim authority?”
   -Sañjaya Vairatiputra~550 BCE
 
First sceptic school
Direct influence on Greek Pyrrhonism
 
“Valid inference is by the syllogism of five pillars”
    -Medhatithi & Kanada~600-400BCE
 
The first logicians

“The Eye of Truth: Whatsoever is subject to the condition of origination is subject also to condition of cessation. Nothing escapes this. Not even the Atman of the Vedas”
    -Gautama Buddha~500 BCE
 
The first ‘Existentialist’
The world is still shaking from the aftermath of it..

“I advise: Focus on countryside for agricultural surplus
Allow foreign goods for benefit of citizens
Buffer stocks to control supply
Centralization & standardization
Empire must expand for resources
Give up profit if it harms the public”
                                -Kauṭilya~300 BC
    
First economic thinker

“Every thought is a wave on the mind. Even sleep is a thought wave. Latent tendencies are born of prior thoughts and actions. Subsidence of thought waves is concentration”
                                    -Patañjali, 200 BCE
 
The first ‘psychologist’

“External objects are real in themselves”
    -Sarvāstivādins, 200 BCE
                                 The first realist school
 
 
“No! Objects exist only as inferred from mental impressions!”
      -Vijñānavādins, 100 CE
                                  The first nominalist school

“All objects, all laws are void and without essence. Religious concepts of Karma, dharmas and Buddhas are ultimately, at best, conventional truths.”
                  -Nāgārjuna, 200 CE
 
Founder of Mādhyamaka
Preserved as Zen philosophy of China & Japan

“Sphoṭa is the irreducible wave-essence of sound that helps the mind comprehend speech. Language & thought are inseparable.”
             -Bhartṛhari, 450 CE
 
Sphoṭa Theory of cognition
Direct influence on modern linguistics

“I replace the five pillar syllogism of Nyaya. It must be deductively validated by Thesis, reason, examples of similarity and dissimilarity.”
                  -Dignaga~500 CE
            
Deductively valid canonical Syllogism
Adopted by all logicians-Nyaya, Baudhas and Jainas.

“There are no universals(such as Jati). Our minds cognize objects by a process of exclusion, rather than inclusion.”
       -Dharmakīrti~ 600 CE
 
Apoha theory of cognition
The first philosopher to reject the caste system
Ideas of Madhyamaka standards reappear only in 18th century Europe

“We must ensure happiness for all living brings without appealing to supernatural ideas of Karma”
   -Śāntideva ~700 CE
 
First ‘Utilitarian’
 
“If a thing is truly infinite, can it really have finite parts?”
       -Adi Shankara~700 CE
 
Influenced Schrodinger, Niels Bohr, Heisenberg etc

“I am replacing the old logic based on categories with a new one based on epistemology.”
             -Gangesa, 1350 CE
 
Origin of analytical logic, set theory, ‘reliabilism’ etc.
Influenced the likes of Gottlob Frege,  George Boole,  Augustus De Morgan, Charles Babbage etc.

Twitter Thread by: Joseph T Noony

Right Word | How the eternal backroom boys of RSS played stellar role in nation building

By: Arun Anand

The Rashtriya Swayamsevak Sangh (RSS) has played a stellar role in nation building since its inception in 1925. Especially during the post-Independence era, the organisation has played a key role with millions of swayamsevaks working round the clock dedicatedly for the nation and not seeking anything in return.

As soon as Bharat got Independence, the first challenge was to bring back Hindus safely from Pakistan and rehabilitate them. It may be recalled that in run-up to Partition, areas falling under Sindh, West Pakistan, and East Bengal were put under the command of a Muslim-dominated army-police combine. The Hindus in these areas were on tenterhooks.

The second RSS Sarsanghchalak, MS Golwalkar, also known as Shri Guruji, took the initiative to reach out to these Hindus and set up the Punjab Relief Committee and the Hindu Sahayata Samiti (Hindu Support Committee) for refugees from West Pakistan. The centre of activity for both of these was initially Lahore. The Punjab state sanghchalak, Raibahadur Badridas, was the chairman and Dr Gokulchand Narang was the treasurer of these committees. Similarly, relief committees were set up for refugees coming from East Pakistan also. The RSS played a major role in rehabilitation of the hapless refugees when they were left by the ruling dispensation to fend for themselves in pathetically managed government relief camps.

In 1947-48, when Pakistan attacked Bharat for the first time by sending tribal militia and its regular army in Jammu and Kashmir, the RSS volunteers played an important role in aiding the Bharatiya forces to repel that attack. The RSS swayamsevaks prepared an airstrip within no time in Poonch that helped to land planes carrying Bharatiya soldiers.

In 1962 Sino-Indian war, the RSS volunteers played an important role and despite having strong ideological differences backed the war efforts of Nehru government.

Prime Minister Jawaharlal Nehru, who was initially quite critical of the RSS, invited the organisation to participate in the Republic Day parade of 1963. A 3,000-strong contingent of RSS volunteers participated in the Republic Day parade that year.

In 1965, when Pakistan attacked India, the then Prime Minister Lal Bahadur Shastri invited the second sarsanghchalak of the RSS, MS Golwalkar, for an all-party consultative meeting, though the RSS was a non-political entity.

Golwalkar was travelling through Maharashtra and was stationed in Sangli for organisational work when he received this message. He immediately flew to New Delhi to attend the meeting.

Earlier, in the 1960s, a host of leaders visited and appreciated the Vivekananda Rock Memorial at Kanyakumari that was set up under the guidance of RSS pracharak and former sarkaryavah Eknath Ranade.

The then President VV Giri inaugurated the celebrations after the memorial was completed. The then Prime Minister Indira Gandhi visited it after a fortnight of its inauguration. She addressed a meeting of the memorial organising committee, whose secretary was Ranade. The latter also presented a report after the PM’s address.

Prime Minister Indira Gandhi commented during her visit: “It is a moving experience to come to Kanyakumari and see how the faith of thousands in Swami Vivekananda’s message has made possible this memorial. May it inspire all who visit it and give them the courage to live up to Swamiji’s great and timeless teachings.”

After Independence the swayamsevaks inspired by the RSS’ ideology have set up more than three dozen organisations. To name a few of them, Vanvasi Kalyan Ashram works in the field of tribal welfare, Bharatiya Mazdoor Sangh works amongst trade unions and workers in both organised and unorganised sector,  Sewa Bharati works in urban slums, Vidya Bharati works in the field of education, Akhil Bharatiya Vidyarthi Parishad works with college students, Seema Jagaran Manch works in  border areas of the country, Bharatiya Shikshan mandal works with Gurukuls and on the pedagogy of education in our country, Sanskrit Bharati works for the promotion of Sanskrit, Sanskar Bharati works in the field of art and culture, Bharatiya Chitra Sadhana is active in the domain of film making, Laghu Udyog Bharati  helps the Micro, Small and Medium Enterprises, Swadeshi Jagaran Manch works for economically self-reliant Bharat and Vishwa Hindu Parishad (VHP) works for organising Hindus globally and promoting service to the society through Dharma.

Thus, there is hardly a domain where RSS swayamsevaks do not work and their scale of work is mammoth. To give an example, Vidya Bharati alone runs more than 30,000 schools across the country catering to more than 3.5 million students. Bharatiya Mazdoor Sangh (BMS) is the biggest labour organisation of the world. According to the BMS’ official website, “Of the 44 industries classified by the Ministry of Labour, Government of India for the purpose of membership verification, BMS has affiliated unions in all industries. BMS has membership of almost 1 crore in all States comprising more than 5000 affiliate unions.” The rise of BMS ensured that the anarchy created by the Left-dominated trade union in Bharatiya industrial space became thing of the past and the focus was brought back on increasing productivity that was to be mutually beneficial for both employers and employees.

In 1975, the RSS led from the front to oppose Emergency imposed by the then Prime Minister Indira Gandhi. Socialist and revolutionary leader Jayaprakash Narayan visited an RSS training camp in Patna on 3 November 1977, where he said in his speech: “Sangh (RSS) is a revolutionary organisation and right now there is no other organisation in the country which come even close to it… (it) alone has the capacity to transform society, end casteism and wipe the tears from the eyes of the poor. Its very name is ‘rashtriya’, that is national. I am not saying this to flatter you. I believe you have a historic role to play… I have great expectations from this revolutionary organisation which has taken up the challenge of creating a new India.”

In the 1980s, the RSS started a massive campaign to check religious conversions of Hindus after around 800 socially marginalised members of Hindu society got converted into Islam at Meenakshipuram in Tamil Nadu in 1981. In 1983-84, the RSS took up the cause of Ramjanmabhoomi and the movement successfully culminated in 2020.

During Covid-19, more than a million swayamsevaks were on the ground for rescue, relief and rehabilitation efforts. In any natural calamity or disaster that has struck any part of the country, the RSS swayamsevaks are the first one to reach.

At present the RSS volunteers are running around two lakh welfare projects across the country. The focus is to work for the service of the society, to transform Bharat as a nation and society.  Most significantly, the swayamsevaks do this selflessly. There is no urge in the organisation or individual volunteers to win accolades or claim glory for itself. The RSS Swayamsevaks take pride in being the unsung heroes.  They are the eternal backroom boys.

The writer, an author and columnist, has written two books on RSS. 

Courtesy: Firstpost

Evidence from Savarkar’s life – VI

By: Shreerang Godbole

On 23 July 1908, Tilak was sentenced to transportation to Mandalay, Burma. This news shocked Indians staying in London. They organized a meeting to condemn this sentence and requested the Moderate leader Gopal Krishna Gokhale who was in London at that time to chair the meeting. Gokhale not only declined their request but failed to attend the meeting. This enraged some revolutionaries and they mulled the idea of killing him. Savarkar pacified these hotheads. He rebuked them that their very thought was sinful. Savarkar warned that this senseless act, an attack on a compatriot for holding a different viewpoint would be detrimental to the strength and reputation of the revolutionary movement.

On 1 July 1909, Madan Lal Dhingra killed Sir Curzon Wyllie. Niranjan Pal who was Savarkar’s comrade in revolution narrates a significant incident. He writes, “The assassination of Sir Curzon Wyllie reminds me of another great trait in Savarkar’s character, his humanity. An Indian student laughingly described how Lady Curzon Wyllie ran down the staircase and threw herself on the body of her husband. All this was too much for Savarkar. “A wife sobs her heart out for her husband and you laugh at it! I do not trust you, I cannot!” Savarkar had replied in burning indignation.

On 19 February 1915, when Moderate leader Gopal Krishna Gokhale passed away, Savarkar was in the Cellular Jail, Andamans. The jailor Barrie who treated political prisoners and especially Savarkar with an iron hand hurried to Savarkar to break the news. ‘Well Mr Savarkar” said Barrie, “you always want news. Here is something for you. Gokhale is dead!” This news shocked Savarkar and he expressed his sorrow. Surprised, Barrie said, “But he was against you.” To which Savarkar replied, “No, no! I studied in his college. We may have had our differences, but opposition? Never! If only every Hindu becomes a patriot like Gokhale at the least …!” Barrie wrote down Savarkar’s response in his diary with the note, “On the surface, these Mahrattas may seem different and opposed to each other, but in their hearts, they are all one!”

Narayan Sadashiv Bapat alias poet Ulhas spent several years in close proximity to Savarkar when the latter was interned in Ratnagiri (1924-1937). He later became a supporter of MN Roy. Bapat has penned his reminiscences of Savarkar in a Marathi book Smritipushpe (1979).

The following incident narrated by him occurred around 1932 when Bapat was a lad of fifteen. In Bapat’s words: Once I asked Tatya (Savarkar’s nickname), “If someone were to kill Gandhi?” At this, he easily replied, “No, he is our own. He should not be killed.” I said, “But what if someone were to find his political positions to be harmful?” Savarkar replied, “If that happens, he may be interned for some time in some fort.” I have been narrating this incident for several years. I am penning it today. During the Gandhi Murder trial, I had asked the late Bhopatkar and even Tatya to record my witness, my reminiscence. But they felt that the Government was prejudiced and jaundiced. Rather than drawing the logical conclusion, they may conclude that a discussion had happened on Gandhi’s murder. Therefore, I kept quiet. I shall narrate one more thing. His extreme differences with Gandhiji are well known. But in one corner of Tatya’s heart, there was fellow-feeling for Mahatmaji. Many times, he would say, “His cow, shikha, Gita, Ram’s name…finally whatever said and done is Hindu.” Whenever I listened to his conversation, he would never refer to him as ‘Gandhi’ or ‘Gandhiji’ but always ‘Mahatmaji’ (pp 48, 49).

On 12 February 1943, Gandhi started a 21-day fast in Delhi. On 20 February, Savarkar issued a statement saying, “Mahatma Gandhi’s life is not so much his own as it is a national asset… the Nation which Gandhiji wants to serve by his fast even at the risk of his life does itself feel that his precious life at this juncture is of immeasurably greater value than his loss to it.”  To all-Party leaders who had assembled in Delhi at the time under the Presidentship of Sir Tej Bahadur Sapru, Savarkar exhorted, “The time has come that all those who are deeply concerned regarding the serious condition of Gandhiji’s health and desire to leave no stone unturned to save his precious life should realize immediately, whether we like it or not, the only way which is likely to prove more effective than any other in saving Gandhiji’s life is to issue a national appeal.”

On 26 July 1943, Jinnah narrowly escaped a murderous attack by a Khaksar Muslim. The following day, Savarkar issued a statement, “I am extremely pained to learn of the murderous attempt made on the life of Mr. Jinnah and felicitate him on his narrow escape… Such internecine, unprovoked and murderous assaults, even if their motive be political or fanatical, constitute a stain on the public and civic life and must be strongly condemned.” 

On 6 May 1944, the Government released Gandhi from Aga Khan Palace, Pune. The following day, Savarkar issued a statement saying, “The whole Nation feels a sense of relief at the news that the Government has released Gandhiji in view of his advanced age and declining health owing due to his recent illness. It was a human act. I wish Gandhiji a speedy recovery.”     

It is clear that Savarkar did not approve of Gandhi’s death either by assassination or fasting. In fact, to go further, Savarkar did not approve of attempts to cause nuisance at Gandhi’s public meetings. The incident to this effect has been narrated by none other than Nathuram Godse in his statement (para 36, 37) before Justice Atma Charan (8 November 1948).

In Godse’s words: “Mr Apte (co-accused Narayan Apte who was later hanged with Godse) and I decided to stage a series of demonstrations in Delhi into his (Gandhi’s) meetings and make it impossible for him to hold such prayers… But when Veer Savarkar read the report of this demonstration, instead of appreciating our move, he called me and blamed me privately for such anarchical tactics, even though this demonstration was peaceful. He said, “Just as I condemn the Congressites for breaking up your party meetings and election booths by disorderly conduct, I ought to condemn any such undemocratic conduct on the part of Hindu Sanghtanists also. If Gandhiji preached anti-Hindu teachings in his prayer meetings, you should hold your party meetings and condemn his teachings. Amongst ourselves, all different political parties should conduct their propaganda on strictly constitutional lines.” Later in his statement, Godse spelt how he developed differences with Savarkar over a period of time.

Evidence from Savarkar thought

Savarkar had clarified his position on Gandhi in 1928 during the Bardoli satyagraha. In his words, “In the battle-field of Bardoli, the cause of that great patriot being, as of now, befitting a general and because it is only correct that we should, to the extent possible, fight shoulder to shoulder in a  national struggle called by anyone, this time, we intend to speak and act to co-operate and help Mahatmaji. We but oppose when national interest itself is in peril and that too in the context of the national cause. Individually, our motto should be ‘vayam pancadhikam shatam’ (we are one hundred and five – after Yudhishthir’s famous sentence that while five Pandavas and one hundred Kauravas were against each other, all one hundred five were united against an external foe); ours is!”  (Collected Works, Marathi, 1963-1965, Vol 4, p 204).

It is easy to assume that Savarkar, revolutionary that he was, was an unexceptional votary of violence, murder and mayhem. Nothing is farther from truth. Even in his revolutionary days, Savarkar disapproved of wanton violence.

In a letter dated 6 July 1920 written to his younger brother Narayanrao from the Cellular Jail, he writes, “But even while combating force with force we heartily abhorred and do yet abhor all violence. For violence is force, aggressively used force that is life killing. I never cherished not even in my dreams any aggressive ambition for personal or national aggrandizement, and so far was I from being a party to violence that I actually kept opposing it tooth and nail whenever I saw it used by powerful combinations against their weaker but righteous rivals. I heartily abhorred violence resorted to in days gone by – by ambitious men and nations not only outside India but even in India herself.”

Savarkar remained steadfast to this view to the end. Speaking at the valedictory function of his secret organization, Abhinav Bharat in 1952, Savarkar said, “The destructive revolutionary spirit that uses provocation, dissatisfaction, unrest, law-breaking, use of arms, secret conspiracy and the like as means to secure freedom for our nation from foreign rule is righteous only for that time-frame… when our foremost aim of securing freedom is met, the final duty of our successful political revolution is to immediately dissolve all such destructive revolutionary tendencies that have been ignited in armed and unarmed resisting people. Because our end now is to safeguard freedom, to do nation-building. Now it is law-abidement, not law-disruption; constructive not destructive tendency that is the rashtradharma.”   

Upholder of lofty values

Savarkar forever opposed the assassination or pointless death of his political opponents, irrespective of their country or religion. He respected the right of others to put forth a different viewpoint. Leave alone killing, he could not bear torment being caused to an innocent foreigner.  This trait is a consistent feature of his personality at different stages of his life. There is not a single episode in his life that runs contrary to this trait. Sense of justice and magnanimity were the hallmarks of Savarkar’s life and thought. Savarkar was undeniably a staunch nationalist with firm views but above all, he was a great humanist. Courtesy, dignity and probity in public life were values that were dear to him.

To insinuate that he was directly or indirectly involved in Gandhi’s murder is grave injustice to the man and a travesty of truth. But what can one say of his supporters who form and spread the impression that Godse’s act was in tune with Savarkar’s thinking? More than Savarkar’s detractors, it is these self-proclaimed Savarkar-supporters who put a damning blot on his fair name. Is it too much to hope and expect that his thoughtless supporters and motivated detractors will care to read and understand Savarkar in his entirety?

Right Word | Comparison between RSS and PFI is absurd and unfair

By: Arun Anand

Some comparisons are absurd. The comparison between the Rashtriya Swayamsevak Sangh (RSS) and the Popular Front of India (PFI) falls in this particular category. This comparison is mostly done intentionally to manipulate the narrative away from the real threats posed by the anti-national forces but sometimes the ill-informed people also fall in this trap. The margin of error has to be given to those who unintentionally fall prey to such propaganda.

The RSS, which was founded in 1925, is known as the world’s largest voluntary organisation that works in the socio-cultural sphere to build an egalitarian society based on the age-old tenet of ‘Vasudhev Kutumbakam’ (the whole world is one family). Its volunteers work for the welfare of the society and help in nation building. Their focus is to build bridges amongst different sections of the society and motivate them all to work for the welfare of the society at large. It fought in 1975 during the Emergency to protect the Indian democracy and is known to be on the forefront whenever the society needs a helping hand due to the onslaught of any major crisis or natural calamity. The biggest example in recent times was the COVID-19 pandemic where RSS volunteers led from the front to help the society.

On the other hand, Popular Front of India is a dubious organisation perpetuating an Islamist agenda. Various investigating agencies and police of several states have exposed their deeds.

The origin of PFI itself betrays its true colours. After the demolition of a disputed structure at Ayodhya in 1992, an organisation by the name of National Democratic Front (NDF) was created in Kerala. “In Public domain NDF portrayed itself as an organisation devoted to socio-economic reform work for Muslims, but its extremist and violent nature was exposed when some of its members were arrested for rioting and murdering eight Hindus on Marad beach in Kozhikode in 2003.” (Radicalisation in India, Abhinav Pandya, Pentagon Books, pp 62)

It is interesting to see that how a plethora of non-governmental organisations came together to help form the PFI that believes in political Islam. According to the official website of PFI, it has a presence in 23 states.

According to Pandya, “NDF’s activities were limited to Kerala. It was decided to create a nationwide organisation. In 2006, PFI was established by merging like-minded Karnataka Forum for Dignity and Manitha Neethi Pasarai (Tamil Nadu). Over the next three years, Goa Citizen’s Forum, Rajasthan’s Community for Social and Educational Society, West Bengal’s Nagrik Adhikar Suraksha Samiti, Manipur’s Lilong Social Forum and Andhra’s Association for Social Justice merged with PFI. However, it remained most active in Kerala. PFI’s other units are (1) All India Imam Council (Religious Scholars’ unit) and (2) Satya Sarini, an educational and charity organisation based in Malappuram, actively engaging in conversions.”

Another interesting aspect of PFI is its relationship with the banned outfit Student Islamic Movement of India (SIMI). According to Pandya, “A large number of PFI office bearers had strong links with SIMI, before it was banned in 2001.

PFI’s modus operandi

Soumya Awasthi, a Jawaharlal Nehru University-based scholar, came out with a research paper on PFI in 2020 where she discussed its modus operandi in detail. Awasthi says in this paper titled Popular Front of India: Understanding the Propaganda and Agenda, “Even though the organisation came into existence aiming for Muslim empowerment, the PFI’s modus-operandi has been to showcase the Muslim agenda as a side show. Instead they keep the issues of vulnerable societies (Women, labours, farmers, Dalits, Adivasi) at the forefront. This provides them with the cover of a charitable organisation working for the welfare of minorities and the weaker sections of the society. This is meant to fool the government — and the organisation has managed not to be banned yet.”

Awasthi further adds, “The PFI’s ultimate goal is to replace the democratic system of India with an Islamic State-styled government. The Popular Front of India (PFI)… calls India its enemy and asks for ‘total Muslim empowerment’…. The PFI runs projects like ‘School Chalo’ to encourage education for all up to the secondary level, as well as the ‘Sarva Siksha Gram’ and ‘Adopt a student’ campaigns. These campaigns and projects not only provide them legitimacy to function openly but also provide them cover over their actual missionary work. The PFI’s members believe that India is a democratic country. The doctrine is that slowly they (government of India) are reaching for our necks because of (political and social reasons). PFI members believe that if their rights are breached, then they will be left with no choice but to react — and their holy text provides for a jihad, which they will not be reluctant to utilise and justify their acts.”

“The writings of Syed Abu Ala Maududi, Allam Iqbal and Osama Bin Laden influence PFI members. They have maintained the image of a charitable organisation and worked for the ultimate goal establishing an Islamic state by converting and spreading fear through terror acts,” observed Awasthi.

According to Awasthi, “Cadres of the banned outfit SIMI are fast regrouping under the banner of the Popular Front of India (PFI). This outfit has expanded its tentacles to the north after carrying out the initial recruitment in South India. The spreading tentacles of the PFI and Social Democratic Party of India (SDPI), the political wing of the PFI, came to light only when its members became influenced by the taqreer (speeches) of Zakir Naik. Interestingly, just days after the IRF was banned, the Kerala-based Islamic fundamentalist organisation PFI organised massive rallies in different parts of the country in support of Zakir Naik. Intelligence sources say there is electronic evidence of increasing interaction between members of these two groups, especially since the IRF ban.”

To gauge the role of PFI in anti-national activities, one can go through the official statement issued by the Directorate of Enforcement (ED), on 1 June 2022 where it categorically said that it has provisionally attached 23 bank accounts of PFI having collective balance of Rs 59,12,051 and 10 bank accounts of PFI’s front organisation Rehab India Foundation (RIF) having collective balance of Rs 9,50,030 in the ongoing money laundering investigation against PFI and its related organisations.

ED investigation revealed that huge amounts of money including cash from questionable sources have been received by PFI and RFI. An amount of more than Rs 60 crore has been deposited in the accounts of PFI which includes cash deposits of more than Rs 30 crore since 2009. Similarly, around Rs 58 crore have been deposited in the accounts of RIF since 2010.

Further, investigation by ED revealed that PFI, in active collusion with other associated accused persons, has indulged in laundering of proceeds of crime in terms of Section 3 of Prevention of Money Laundering Act 2002.

Investigations by the ED also revealed that PFI was covertly mobilising funds through well-organised network in Gulf countries as part of criminal conspiracy and these proceeds of crime were secretly and clandestinely sent to India through underground and illegal channels and by way of foreign remittances into the bank accounts of sympathizers/office bearers / members and their relatives / associates in India and thereafter these funds were transferred to the bank accounts of PFI, RIF and other individuals or entities.

The ED statement said, “In this way, the proceeds of crime have been placed, layered & integrated and therefore projected as untainted money in the bank accounts of PFI as well as RIF. This has been done as a part of a larger criminal conspiracy of PFI and its related entities to raise funds within the country and abroad to carry out various unlawful activities which have resulted in the registration of numerous FIRs or complaints against them… and conviction of its members or office-bearers.”

What we have discussed about PFI here is just the tip of the iceberg. It is also under the scanner of National Investigation Agency (NIA) and the police departments of several states. There has been a persistent demand to ban PFI from several quarters which doesn’t sound unreasonable going by its past record.

In this context to compare a nationalist organisation like RSS with a dubious outfit like PFI is not only absurd but it is grossly unfair to the RSS which has served this nation selflessly for 97 years.

Courtesy: Firstpost