SOME MORE REQUESTS HAVE BEEN PROCESSED

As per the message from anonymous, We are publishing marksheets as follows:
********************************
Roll No. : 1285
Name : ANKUR ALYA
rank-554
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 110
General Studies (Paper-IV) 300 159
General Studies(Paper-V) 300 167
Optional I,Commerce & Accountancy Paper-VI 300 161
Paper-VII 300 136
Optional II, Public Administration Paper-VIII 300 143
Paper-IX 300 135
Penalty Marks 0
Written Total 2000 1011
Interview Marks 300 195
Final Total 2300 1206
Remarks : Recommended.
***************************************
Roll No. : 287035
Name : ARVIND KUMAR SINGH
rank-578
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 109
General Studies (Paper-IV) 300 196
General Studies(Paper-V) 300 124
Optional I,Philosophy Paper-VI 300 170
Paper-VII 300 151
Optional II, Political Science & Intnl. Rel. Paper-VIII 300 154
Paper-IX 300 139
Penalty Marks 0
Written Total 2000 1043
Interview Marks 300 153
Final Total 2300 1196
Remarks : Recommended.
*************************************
Roll No. : 11223
Name : ALOK SHARMA
rank-600
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 120
General Studies (Paper-IV) 300 185
General Studies(Paper-V) 300 111
Optional I,Political Science & Intnl. Rel. Paper-VI 300 148
Paper-VII 300 127
Optional II, Sociology Paper-VIII 300 155
Paper-IX 300 159
Penalty Marks 0
Written Total 2000 1005
Interview Marks 300 180
Final Total 2300 1185
Remarks : Recommended.

********************************************
Roll No. : 29000
Name : GOPAL KRISHNA PATI
rank-601
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 084
General Studies (Paper-IV) 300 158
General Studies(Paper-V) 300 128
Optional I,Geography Paper-VI 300 164
Paper-VII 300 166
Optional II, Psychology Paper-VIII 300 136
Paper-IX 300 168
Penalty Marks 0
Written Total 2000 1004
Interview Marks 300 180
Final Total 2300 1184
Remarks : Recommended.

***********************************************88
Roll No. : 46160
Name : SURABHI SINHA
rank-607
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 110
General Studies (Paper-IV) 300 174
General Studies(Paper-V) 300 138
Optional I,Economics Paper-VI 300 150
Paper-VII 300 148
Optional II, Psychology Paper-VIII 300 132
Paper-IX 300 152
Penalty Marks 0
Written Total 2000 1004
Interview Marks 300 174
Final Total 2300 1178
Remarks : Recommended.
******************************************************8
Roll No. : 169506
Name : SURESH CHAND MEENA
rank-627
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 115
General Studies (Paper-IV) 300 188
General Studies(Paper-V) 300 133
Optional I,Geography Paper-VI 300 132
Paper-VII 300 155
Optional II, Sociology Paper-VIII 300 178
Paper-IX 300 139
Penalty Marks 0
Written Total 2000 1040
Interview Marks 300 120
Final Total 2300 1160
Remarks : Recommended.

*****************************************************88
Roll No.: 283551
Name : ANIL DHINGRA
rank-628
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 081
General Studies (Paper-IV) 300 151
General Studies(Paper-V) 300 120
Optional I,Commerce & Accountancy Paper-VI 300 150
Paper-VII 300 155
Optional II, Public Administration Paper-VIII 300 158
Paper-IX 300 159
Penalty Marks 0
Written Total 2000 974
Interview Marks 300 180
Final Total 2300 1154
Remarks : Recommended.
*************************************************
Roll No. : 322605
Name : ANUBHAV SINGH
rank-629
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 080
General Studies (Paper-IV) 300 189
General Studies(Paper-V) 300 118
Optional I,History Paper-VI 300 156
Paper-VII 300 132
Optional II, Law Paper-VIII 300 136
Paper-IX 300 119
Penalty Marks 5 *
Written Total 2000 925
Interview Marks 300 135
Final Total 2300 1060
Remarks : Recommended.

*************************************************8
Roll No. : 312288
Name : K MANORANJAN NAYAK
rank-630
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 100
General Studies (Paper-IV) 300 185
General Studies(Paper-V) 300 102
Optional I,Sociology Paper-VI 300 163
Paper-VII 300 124
Optional II, Public Administration Paper-VIII 300 149
Paper-IX 300 114
Penalty Marks 0
Written Total 2000 937
Interview Marks 300 105
Final Total 2300 1042
Remarks : Recommended.
*****************************************888
Roll No. : 102883
Name : BHOPAL SINGH
rank-631
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 102
General Studies (Paper-IV) 300 155
General Studies(Paper-V) 300 111
Optional I,Geography Paper-VI 300 086
Paper-VII 300 171
Optional II, Psychology Paper-VIII 300 111
Paper-IX 300 111
Penalty Marks 0
Written Total 2000 847
Interview Marks 300 159
Final Total 2300 1006
Remarks : Recommended.

**********************************************8
Roll No. : 277331
Name : RAHUL KAUSHIK
rank-632
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 082
General Studies (Paper-IV) 300 143
General Studies(Paper-V) 300 126
Optional I,History Paper-VI 300 143
Paper-VII 300 136
Optional II, Political Science & Intnl. Rel. Paper-VIII 300 110
Paper-IX 300 132
Penalty Marks 0
Written Total 2000 872
Interview Marks 300 129
Final Total 2300 1001
Remarks : Recommended.
*************************************************
Roll No. : 1842
Name : N S SHASHIDHARA
rank-633
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 116
General Studies (Paper-IV) 300 159
General Studies(Paper-V) 300 098
Optional I,Agriculture Paper-VI 300 151
Paper-VII 300 082
Optional II, Economics Paper-VIII 300 132
Paper-IX 300 148
Penalty Marks 0
Written Total 2000 886
Interview Marks 300 105
Final Total 2300 991
Remarks : Recommended.

***********************************************
Roll No. : 265693
Name : SURESH CHAND MUKERIA
rank-634
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 082
General Studies (Paper-IV) 300 134
General Studies(Paper-V) 300 131
Optional I,History Paper-VI 300 153
Paper-VII 300 133
Optional II, Philosophy Paper-VIII 300 158
Paper-IX 300 136
Penalty Marks 0
Written Total 2000 927
Interview Marks 300 060
Final Total 2300 987
Remarks : Recommended.

***************************************************
Roll No. : 23509
Name : SUNDER LAL
rank-635
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 100
General Studies (Paper-IV) 300 183
General Studies(Paper-V) 300 113
Optional I,Political Science & Intnl. Rel. Paper-VI 300 134
Paper-VII 300 136
Optional II, Lit. of Hindi Language Paper-VIII 300 077
Paper-IX 300 110
Penalty Marks 0
Written Total 2000 853
Interview Marks 300 105
Final Total 2300 958
Remarks : Recommended.

**************************************
Roll No. : 237180
Name : RAVINDRA U GARKAL
rank-636
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 085
General Studies (Paper-IV) 300 129
General Studies(Paper-V) 300 072
Optional I,Political Science & Intnl. Rel. Paper-VI 300 143
Paper-VII 300 110
Optional II, Sociology Paper-VIII 300 129
Paper-IX 300 150
Penalty Marks 0
Written Total 2000 818
Interview Marks 300 140
Final Total 2300 958
Remarks : Recommended.

MORE REQUESTS HAVE BEEN PROCESSED

As per the requests from Miss Shewta,our dear reader, WE are publishing the following marksheets:
****************************************************************
Roll No. : 7160
Name : SMITA SARANGI
Rank-15
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 093
General Studies (Paper-IV) 300 214
General Studies(Paper-V) 300 163
Optional I,Psychology Paper-VI 300 190
Paper-VII 300 165
Optional II, Sociology Paper-VIII 300 166
Paper-IX 300 164
Penalty Marks 0
Written Total 2000 1155
Interview Marks 300 210
Final Total 2300 1365
Remarks : Recommended.
************************************************************************
Roll No. : 1405
Name : MARIAM FARZHANA SADHIQ
Rank-30
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 134
General Studies (Paper-IV) 300 219
General Studies(Paper-V) 300 179
Optional I,Commerce & Accountancy Paper-VI 300 152
Paper-VII 300 158
Optional II, Psychology Paper-VIII 300 159
Paper-IX 300 146
Penalty Marks 0
Written Total 2000 1147
Interview Marks 300 195
Final Total 2300 1342
Remarks : Recommended.
*****************************************************************************8
Roll No. : 15546
Name : YAMINI MAHANA
Rank-32
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 132
General Studies (Paper-IV) 300 154
General Studies(Paper-V) 300 187
Optional I,Sociology Paper-VI 300 172
Paper-VII 300 170
Optional II, Public Administration Paper-VIII 300 153
Paper-IX 300 174
Penalty Marks 0
Written Total 2000 1142
Interview Marks 300 200
Final Total 2300 1342
Remarks : Recommended.
*****************************************************************
Roll No. : 83763
Name : RUPANJALI
Rank-53
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 135
General Studies (Paper-IV) 300 199
General Studies(Paper-V) 300 145
Optional I,Psychology Paper-VI 300 176
Paper-VII 300 160
Optional II, Sociology Paper-VIII 300 134
Paper-IX 300 144
Penalty Marks 0
Written Total 2000 1093
Interview Marks 300 230
Final Total 2300 1323
Remarks : Recommended.
****************************************************************
Roll No. : 64460
Name : SHILPA
Rank-55
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 131
General Studies (Paper-IV) 300 200
General Studies(Paper-V) 300 165
Optional I,Political Science & Intnl. Rel. Paper-VI 300 181
Paper-VII 300 165
Optional II, Lit. of Hindi Language Paper-VIII 300 131
Paper-IX 300 190
Penalty Marks 0
Written Total 2000 1163
Interview Marks 300 159
Final Total 2300 1322
Remarks : Recommended.

WHY MEDIA IS NOT HIGHLIGHTING THIS TOO??ARE YOU BLIND??ARE YOU FAIR???

The aim of all Ashrams and Yoga Vedanta Samitis is to show the path of real peace and happiness to the masses. Their involvement in various activities are targeted towards the spiritual, moral, educational, and health related uplifting of the society. These organizations provide financial aid to the poverty-stricken as well as engage in many humanitarian relief efforts. All the Ashram and Samiti efforts are carefully scrutinized and diligently managed with Pujya Bapuji at the helm.

Meditation Intensives for Aspirants and Students (Shaktipata and Vidyhyarthi Shibirs)

'Shaktipata Shibirs' are organized in different Ashrams throughout the year. For a schedule, click here or inquire at any of the Ashrams. During these 'shibirs' or intensives, an aspirant gets the benefit of Pujya Bapuji's 'Satsangs' (spiritual discourses) and rare proximity. Pujya Bapuji bestows divine love through the Shaktipata (Transmittal of Divine Energy), enabling the aspirant to enter the mysterious world of Kundalini Yoga through meditation.

Aspirants gain knowledge on how to deal with obstacles that they may encounter on their Yogic Spiritual Journey. Pujya Bapuji conveys the highest spiritual truth in the simplest, easy to assimilate language. After attending these shibirs many people have experienced a change in their attitude towards life and have gained a new self-confidence, inner peace, equanimity and freedom from stress.

Pujya Bapuji asserts that the future of a society depends upon the younger generation. That is why, 'Vidhyarthi Shibirs' (Student Intensive Camps) are often held to instill moral, ethical and spiritual values in today's youth. Children learn yogic stretching and breathing exercises (Yogasanas and Pranayamas). Pujya Bapuji delivers very appealing and pertinent Satsangs on various topics such as health, hygiene, Vedic Philosophy and realizing ones own divine potential. Pujya Bapuji bestows upon students the 'Saraswatya Mantra', an acclaimed 'mantra' to enhance their mental efficiency, productivity, creativity and intellect.

Participating parents have widely welcomed these special intensives organized by the Ashram. Therefore, other parents are strongly encouraged to send their children to these camps at least once.

Pujya Bapuji preaches the existence of One Supreme Conscious in every human being - Be Hindu, Muslim, Christian, Sikh or anyone else. Pujya Bapuji's spiritual discourses are interspersed with inspirational quotations & stories from all religions. Pujya Bapuji's phenomenal popularity cuts across the barriers of class, caste, religion and all geographical boundaries.

Many foreigners have also joined the Ashram. Morris and Ursula of Switzerland left everything behind in pursuit of the truth. Morris says, "Bapu is not a saint of Hindus only. Pujya Bapuji is a saint of the entire world." Ursula echoes similar sentiments. "I was not happy with my materialistic way of life. I wanted a more meaningful life. I found what was missing in my life when I saw this great saint. After meeting Guruji, I have been able to understand the Bible better. For me, Swamiji (Pujya Bapuji) is the living Christ."

At a programme in Ajmer, Bapuji was felicitated by the khidmatgar of the world famous dargah of the Sufi saint, Khwaja Moinuddin Chisti.

Pujya Bapuji is revered as the living Guru Nanak by thousands of Sikh followers. Pujya Bapuji is a Lok Sant or the saint of the masses

Mis Quoting Swami Vivekananda by Dravidar Kazhagam, Christian and Mohammedan missionaries

By VEDAPRAKASH

Really, it is surprising that DK, Christian and Mohammedan missionaries and ideologists have started quoting Swami Vivekananda (1863-1902), misleading the people completely and suppressing the facts that Swamiji himself answered suitably right inside Madras to these detractors. Interestingly, he countered such categories from the so-called "Social reformers" of Madras to the Sanskrit professor of PresidencyCollege – Gustav Oppert[1]!

Incidentally and ironically, such quoting are used only to attack Hindus. Moreover, they quote partially, picking up part of sentences or from translation. "Viduthalai" (Sunday edition dated July 20, 2008) has given an opportunity to expose their unethical way of misleading the public and as well as their cadres and ideologists, as they do not read his "Complete work" (nine volumes), Swami Vivekananda in the West – New Discoveries (six volumes), Life of Swami Vivekananda (two volumes). If anyone reads, he would laugh at these idiotic fellows for their mischievous, but wanton misquotes.

Incongruously for such misquote, one learned advocate need not necessary, as the shameless paper (available on the net – www.viduthalai.com), as any crook would do that.

When Swami Vivekananda left his mortal coil in 1902 at the age of 39, E. V. Ramasamy Naicker (1879-1973) was a 23 year old young man. As he was so keen in the affairs of Indian events, it is impossible that he might not have known Swami Vivekanana, that too when he was passing through Tamilnadu.

Swami Vivekananda appearing in Christian tracts! The unashamed Christian missionaries do not have any decency and decorum to print Swami Vivekananda's figure on such tracts[2] with "his quoting on Jesus Christ"! Actually, the missionaries have almost attempted to kill Swamiji, when he was in US and Europe and as well as travelling on board. Their propaganda, advertisements and media coverage speak volumes of such poisonous canard and the marvellous (dis)respect shown to Swamiji.

Their shameless acts have been suppressing the facts and presenting lies as "facts". Anyone who reads Swami Vivekananda, he can understand easily, how he has exposed the machinery and machination activities of missionaries. In fact, the instinct "once bitten think twice" should work in their minds. But, strangely, they always indulge in such shameless activities of lying, lying and lying all the way.

The Mohammedan mischief :

If the Christian missionaries have been like this, it is not known as to what happened to the Mohammedans all over the world, as they have also indulged in such shameless activities. Of late, the Mohammedan ideologists and fundamentalists have also joined the suit, in turn quoting DK-literature[3] or anti-Hindu literature of the biased western pen-pushers and bloggers. But, the Mohammedan friends have been doing injustice by not reading Swami Vivekananda, but picking up from the DK literature. I just quote from few paragraphs[4], where he has made study about Mohammed, his religion etc. The characteristics of Christians and Mohammedans are discussed as follows:

"People who deny the efficacy of any rationalistic investigation into religion seem to me somewhat to be contradicting themselves. For instance, the Christian claims that his religion is the only true one, because it was revealed to so - and - so. The Mohammedan makes the same claim for his religion; his is the only true one, because it was revealed to so - and - so. But the Christian says to the Mohammedan, "Certain parts of your ethics do not seem to be right. For instance, your books say, my Mohammedan friend, that an infidel maybe converted to the religion of Mohammed by force, and if he will not accept the Mohammedan religion he may be killed; and any Mohammedan who kills such an infidel will get a sure entry into heaven, whatever may have been his sins or misdeeds." The Mohammedan will retort by saying, "It is right for me to do so, because my book enjoins it. It will be wrong on my part not to say so." The Christian says, "But my book does not say so." The Mohammedan replies, "I do not know; I am not bound by the authority of your book; my book says, 'Kill all infidels'. How do you know which is right and which is wrong? Surely what is written in my book is right and what your book says, 'Do not kill,' is wrong. You also say the same thing, my Christian friend; you say that what Jehovah declared to the Jews is right to do, and what he forbade them to do is wrong. So say I, Allah declared in my book that certain things should be done, and that certain things should not be done, and that is all the test of right and wrong." In spite of that the Christian is not satisfied; he insists on a comparison of the morality of the Sermon on the Mount with the morality of the Koran. How is this to be decided? Certainly not by the books, because the books, fighting between themselves, cannot be the judges. Decidedly then we have to admit that there is something more universal than these books, something higher than all the ethical codes that are in the world, something which can judge between the strength of inspirations of different nations. Whether we declare it boldly, clearly, or not -- it is evident that here we appeal to reason.



Now, the question arises if this light of reason is able to judge between inspiration and inspiration, and if this light can uphold its standard when the quarrel is between prophet and prophet, if it has the power of understanding anything whatsoever of religion. If it has not, nothing can determine the hopeless fight of books and prophets which has been going on through ages; for it means that all religions are mere lies, hopelessly contradictory, without any constant idea of ethics. The proof of religion depends on the truth of the constitution of man, and not on any books. These books are the outgoings, the effects of man's constitution; man made these books. We are yet to see the books that made man. Reason is equally an effect of that common cause, the constitution of man, where our appeal must be. And yet, as reason alone is directly connected with this constitution, it should be resorted to, as long as it follows faithfully the same. What do I mean by reason? I mean what every educated man or woman is wanting to do at the present time, to apply the discoveries of secular knowledge to religion. The first principle of reasoning is that the particular is explained by the general, the general by the more general, until we come to the universal. For instance, we have the idea of law. If something happens and we believe that it is the effect of such and such a law, we are satisfied; that is an explanation for us. What we mean by that explanation is that it is proved that this one effect, which had dissatisfied us, is only one particular of a general mass of occurrences which we designate by the word "law". When one apple fell, Newton was disturbed; but when he found that all apples fell, it was gravitation, and he was satisfied. This is one principle of human knowledge. I see a particular being, a human being, in the street. I refer him to the bigger conception of man, and I am satisfied; I know he is a man by referring him to the more general. So the particulars are to be referred to the general, the general to the more general, and everything at last to the universal, the last concept that we have, the most universal -- that of existence. Existence is the most universal concept."



As long as Christians and Mohammedans fight with each other about the superiority of their respective religion, where is the question of claiming superiority over Hindu religion? Fundamentally, Mohammedans would stick to their Quran and assert that Christ was never died on the cross, but for Christians, it is one of the important fundamental tenet based on which resurrection and ascension are built upon. Here, he openly questions the belief of them as each group claims that their book alone is revealed and so on. After all, any belief is subjected to verification and none can claim that one's belief should be accepted without verification. Thus the infallibility of scripture fails.



Swami Vivekananda challenges Mohammedans : The Vedantic approach to religion has not been fully understood even by Hindus perhaps, and that is why the Hindus are confused and such confusion is exploited by the half-baked atheists and anti-Hindu Black Parivar etc. But, the Mohammedans are really frightened about Advaita and therefore, they started canard that Adi Sankara copied Advaita from Quran and so on[5]. In fact, there had been a great theological battle about the "Advaita philosophy" among the Tamil Mohammedans as to whether they should study it or not[6]. One has to be very careful in criticising or commenting upon the Indian / Hindu tradition, heritage, culture and civilization, as many times, the ideologues do without understanding or reading Indian / Hindu books. Swami Vivekanda[7] said, "The Mohammedan says, there is no God but Allah. The Vedanta says, there is nothing that is not God." Oh Mohammedans and DK-walas come on and take it. Can any honest, faithful and obedient believer would have any guts to oppose or disbelieve, "there is nothing that is not God (LA ILAHA LA ILLALAH)". First the existence of God is asserted in double negative expression, "La ilaha illa Llah" and then, exclusively with "Khul hu vallahu ahad". Just like Mohammedans' claim, there is also Hindu claim that Adi Sankara went upto Arabia[8] and preached Advaita to Arabs and such Arabians imbibed with Advaita philosophy only later became "Mohammedans". As pointed out above, the Vimarsa, a work attributed to known scholar mentions that Adi Sankara conquered the whole world. Particularly, he went to Arabia and preached the natives of Arabia for 64 days – the knowledge of Vedas – Karma, Upasana and Gnana to the Yogins of the area. As he preached in Arabic, they took down and they formed the Holy Quran of them. Thus, Swami Vivekananda clarifies as follows:

"The Mohammedan says, there is no God but Allah. The Vedanta says, there is nothing that is not God. It may frighten many of you, but you will understand it by degrees. The living God is within you, and yet you are building churches and temples and believing all sorts of imaginary nonsense. The only God to worship is the human soul in the human body. Of course all animals are temples too, but man is the highest, the Taj Mahal of temples. If I cannot worship in that, no other temple will be of any advantage. The moment I have realised God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him -- that moment I am free from bondage, everything that binds vanishes, and I am free."

Recalling a "Indian mutiny" incidence, Swamiji succinctly points out as follows[9] Incidentalkly, I am tempted to ask why no historian[10] of any worth has ever pointed out this fact? Because, a Mohammedan stabbed a Swamy!:

"I call to mind an incident of the Indian Mutiny. A Swami, who for years had fulfilled a vow of eternal silence, was stabbed by a Mohammedan. They dragged the murderer before his victim and cried out, 'Speak the word, Swami, and he shall die.' After many years of silence, he broke it to say with his last breath: 'My children, you are all mistaken. That man is God Himself.' The great lesson is, that unity is behind all. Call it God, Love, Spirit, Allah, Jehovah -- it is the same unity that animates all life from the lowest animal to the noblest man. Picture to yourself an ocean ice - bound, pierced with many different holes. Each of these is a soul, a man, emancipated according to his degree of intelligence, essaying to break through the ice."



Swami Vivekananda exposes Mohammedan manipulation of Hindu scriptures : Really, I am totally taken aback about the historical knowledge of Swami Vivekananda, when he points about the manipulation made by the Mohammedans, of course in his own way gently:



"The Upanishads are many, and said to be one hundred and eight, but some declare them to be still larger in number. Some of them are evidently of a much later date, as for instance, the Allopanishad in which Allah is praised and Mohammed is called the Rajasulla. I have been told that this was written during the reign of Akbar to bring the Hindus and Mohammedans together, and sometimes they got hold of some word, as Allah, or Illa in the Samhitas, and made an Upanishad on it. So in this Allopanishad, Mohammed is the Rajasulla, whatever that may mean. There are other sectarian Upanishads of the same species, which you find to be entirely modern, and it has been so easy to write them, seeing that this language of the Samhita portion of the Vedas is so archaic that there is no grammar to it. Years ago I had an idea of studying the grammar of the Vedas, and I began with all earnestness to study Panini and the Mahabhashya, but to my surprise I found that the best part of the Vedic grammar consists only of exceptions to rules. A rule is made, and after that comes a statement to the effect, "This rule will be an exception". So you see what an amount of liberty there is for anybody to write anything, the only safeguard being the dictionary of Yaska. Still, in this you will find, for the most part, but a large number of synonyms. Given all that, how easy it is to write any number of Upanishads you please. Just have a little knowledge of Sanskrit, enough to make words look like the old archaic words, and you have no fear of grammar. Then you bring in Rajasulla or any other Sulla you like. In that way many Upanishads have been manufactured, and I am told that that is being done even now. In some parts of India, I am perfectly certain, they are trying to manufacture such Upanishads among the different sects. But among the Upanishads are those, which, on the face of them, bear the evidence of genuineness, and these have been taken up by the great commentators and commented upon, especially by Shankara, followed by Ramanuja and all the rest.



The Europeans have involved in producing and manufacturing scriptural forgeries in connivance with the authorities and rulers. In 1821, Mr. Francis Ellis of Madras brought to the notice of the Asiatic Society the existence of a modern imitation of the Yajur Veda prepared by some Jesuit Missionaries of the 18th century with a view to establish, by Vedic evidence, the divinity of Jesus Christ and the authenticity of the Bible.



Earlier, Roberto de Nobili was involved in such forgery of producing the so called lost Yasur Veda. He also produced several Sanskrit works engaging Indian ghost writers and circulated with his name.



In Dr. Buhler Catelogue of Sanskrit MSS, from Gujarat (p.44), Babu Rajendralala Mitra[11] noticed the existence of a Ms. of one "Allah Upanishad" in the possession of Krishnarav Bhimasankar of Vadodara. In 17th century, anticipating the Jesuits before Akbar, the Mohammedans produced an apocryphal chapter of the Atharva Veda, designed to establish the superioriy of the religion of Akbar, and to enlist on its behalf the attachment of his Hindu subjects. Several personalities were suspected including Badaoni, Khan Khanan or Lord Chamberlain of Akbar[12] and so on, but the forger undetected leaving the forged MSS.



Thus his knowledge of fabricated Upanishads and the Mohammedan attempt of deriving Allah from Ila etc., are very significant[13].



How Satan was created (common to Jews, Cjristians and Mohammedans)?

Swamiji points out how Satan was created[14] or who created.

"The older I grow, the more I see behind the idea of the Hindus that man is the greatest of all beings. So say the Mohammedans too. The angels were asked by Allah to bow down to Adam. Iblis did not, and therefore he became Satan."



Why the same God, the creator should create such beings? He gives explanation[15] (the DK-fellow may note).



"According to the Jews and Mohammedans, God created man after creating the angels and everything else, and after creating man He asked the angels to come and salute him, and all did so except Iblis; so God cursed him and he became Satan. Behind this allegory is the great truth that this human birth is the greatest birth we can have. The lower creation, the animal, is dull, and manufactured mostly out of Tamas. Animals cannot have any high thoughts; nor can the angels, or Devas, attain to direct freedom without human birth. In human society, in the same way, too much wealth or too much poverty is a great impediment to the higher development of the soul. It is from the middle classes that the great ones of the world come. Here the forces are very equally adjusted and balanced.





Nicolas Notovich and Jesus st : The knowledge of Swamiji on the contemporary happenings has been astounding. His discussing on Nicolas Notovich's book is simply astounding[16].



"The old documents that Nicolas Notovich, author of The Unknown Life of Jesus Christ, claimed to have found in a Tibetan monastery tell of how Jesus traveled in his fourteenth year to India, where he studied Vedic and Buddhist scriptures and then proceeded to convert a large part of the country to Christianity, preaching in the best missionary manner against idolatry, the divine origin of the Vedas, the caste system, sun worship, and so on, recalling, the book says, "the true God to the people that were plunged in depravities." Far from giving credence to this work, Swamiji scoffed at it. "It is nonsense to say that Notovich's book is genuine," he wrote on March 2, 1896, from Detroit (not from Boston as in the Complete Works, 6:359) to Swami Trigunatita, who had written to him on the subject."



He must have read the books of "Christian origins", as otherwise his "Christological approach" towards the subject matter has been revealing. It is interesting to note that, " Far from giving credence to this work, Swamiji scoffed at it. "It is nonsense to say that Notovich's book is genuine," . ......is revealing.



He explains how "God" was evolved as follows:

"Among the ancient Jews we find numbers of these gods ferociously fighting with each other. Then we find Elohim whom the Jews and the Babylonians worshipped. We next find one God standing supreme. But the idea differed according to different tribes. They each asserted that their God was the greatest. And they tried to prove it by fighting. The one that could do the best fighting proved thereby that its God was the greatest. Those races were more or less savage. But gradually better and better ideas took the place of the old ones. All those old ideas are gone or going into the lumber-room. All those religions were the outgrowth of centuries; not one fell from the skies. Each had to be worked out bit by bit. Next come the monotheistic ideas: belief in one God, who is omnipotent and omniscient, the one God of the universe. This one God is extra-cosmic; he lies in the heavens. He is invested with the gross conceptions of His originators. He has a right side and a left side, and a bird in His hand, and so on and so forth. But one thing we find, that the tribal gods have disappeared for ever, and the one God of the universe has taken their place: the God of gods."



Historicity of Jesus : That Swamiji has discussed about the "historicity of Jesus" proves his in-depth of study of Christianity and he had gone into the fundamental issues of the origin of "Jesus myth".



"But while the Swami's vivid dream on board ship may have had a subjective cause, it nevertheless set him thinking about the historicity of Jesus Christ, about which he had never before entertained any doubt. Now he saw that the Acts of the Apostles might be an older record than the Gospels themselves, and that views of the Therapeutae and those of the sect of the Nazarene might have commingled, thus conferring upon Christianity both a philosophy and a personality. But while these speculations could not be offered as evidence in support of this theory of the origin and history of Christianity, lie knew that in Alexandria there had been a meeting of Indian, Greek, and Egyptian elements, which had contributed considerably towards the moulding of Christianity. It is said that the Swami wrote to a friend in England, an archaeologist, about his dream and asked him to find out if there was any truth in it. It was some time after the Swami's death that an item appeared in the Statesman of Calcutta, stating that some Englishmen in the course of excavations in Crete had come across records containing wonderful revelations of the origin of Christianity.



But whatever doubts the Swami may have had on the matter, the dream did not make him yield a whit in his love and adoration of the Son of Mary. There was the instance when a Western disciple requested him to give his blessings to a picture of the Sistine Madonna; he touched the feet of the Divine Child instead. There was also the instance when he turned upon another and exclaimed with fire in his eyes, "Madam, had I lived in Palestine in the days of Jesus of Nazareth, I would have washed His feet, not with my tears but with my heart's blood!"



The fact that he had read the Acts of apostles has been very significant and that is why he could have made such critical analysis of the origins of Christianity.



"The historicity of Jesus, he said, he had in a way doubted since the significant dream that he had had while on board ship off Crete. However, "two things stand out as personal living touches in the life of Christ: the woman taken in adultery -- the most beautiful story in literature -- and the woman at the well. How strangely true is this last to Indian life! A woman, coming to draw water, finds, seated at the well-side, a yellow-clad monk. He asks her for water. Then he teaches her, and does a little mind-reading, and so on. Only, in an Indian story, when she went to call the villagers, the monk would have taken his chance, and fled to the forest!"



Of the early figures of Christianity he remarked that only of Saint Paul could history be sure, "and he was not an eyewitness, and according to his own showing was capable of Jesuitry -- 'by all means save souls' -- isn't it?" He preferred Strauss to Renan, whose "life of Jesus is mere froth", and felt that the Acts and Epistles were older than the Gospels. Saint Paul's greatness lay in galvanizing into life an obscure Nazarene sect of great antiquity, which "furnished the mythic personality as a centre of worship". He thought that Rabbi Hillel was probably responsible for the teachings of Jesus. "The Resurrection, of course," he said, "is simply spring cremation. Only the rich Greeks and Romans had had cremation anyway, and the new sun-myth would only stop it amongst the few."



"But Buddha!" the Swami continued; "Buddha! Surely he was the greatest man who ever lived. He never drew a breath for himself. Above all, he never claimed worship. He said, 'Buddha is not a man, but a state. I have found the door. Enter, all of you!'



With regard to the Swami's views on early Christianity, it is worth noting that they were in substantial accord with those of such eminent Christian scholars of that time as Mr. J. M. Robertson, Dr. A. Drews, and Prof. W. B. Smith."



The last comments have been very interesting, as that might show that Swamiji had read those books or known through his Christian friends. As the western Indologists and the missioneries were indulged in the vilified propaganda writing nonsense against Hindu religion, etc., he must have decided to go into the origins of Christianity.



Warning to the manufacturers / producers of "Jesus in India" film : As Swamiji has pointed out, the Christian manipulators, forgers and frauds cannot rely upon another forged work and make film on "mythical Jesus" and spoil the sanctity of "Jesus Christ". If they rely upon the forged book of Nicolas Notivich, let them proceed and face the consequences. As has been already pointed out t is pertinent to note that, "Far from giving credence to this work, Swamiji scoffed at it. "It is nonsense to say that Notovich's book is genuine,".......is revealing. The more they manufacture, the more they get exposed. As pointed out, the Christian propagandists should know that he had read the Acts of apostles also and therefore, he would have analyzed Christianity very critically. The way in which he responded that he would wash the feet of "baby Jesus" with blood instead of tears proves the derivation of "Christos" from "Chrishtna". CFC Volney[17] pointed out that the concedpt of "Christos" was derived from "Chrishtna".



The attack of Missionaries on Swami Vivekananda and his stand : After the Chicago address and the prominence of Swami Vivekananda, the Christian missionaries carried on vilified, slanderous and libellous attack inside and outside India. The American papers mention him as "Kananda", the pagan[18]! Many times, they tried to provoke him on the isuue of conversion, but he had been very categorical in his assertion[19]:



"I still stick to my statement that few, if any, of them pay any attention to Sanskrit; nor is it true that I said anything against any religious body -- except that I do insist on my statement that India can never be converted to Christianity, and further I deny that the conditions of the lower classes are made any better by Christianity, and add that the majority of southern Indian Christians are not only Catholics, but what they call themselves, caste Christians, that is, they stick close to their castes, and I am thoroughly persuaded that if the Hindu society gives up its exclusive policy, ninety per cent of them would rush back to Hinduism with all its defects."



Inside India, the missionaries targeted him by all means by raising all sorts of issues – he was dubbed as politician, Sudra and so on. . He responded to Tulasingam[20] as follows:



"What nonsense! . . . I heard that Rev. Kali Charan Banerji in a lecture to Christian missionaries said that I was a political delegate. If it was said publicly, then publicly ask the Babu for me to write to any of the Calcutta papers and prove it, or else take back his foolish assertion. This is their trick! I have said a few harsh words in honest criticism of Christian governments in general, but that does not mean that I care for, or have any connection with politics or that sort of thing. Those who think it very grand to print extracts from those lectures and want to prove that I am a political preacher, to them I say, "Save me from my friends." . . .



Exposing the American missionaries methods of vilifying Hindu religion, he explained his stand on Christianity[21]:



"It is not true that I am against any religion. It is equally untrue that I am hostile to the Christian missionaries in India. But I protest against certain of their methods of raising money in America. What is meant by those pictures in the school - books for children where the Hindu mother is painted as throwing her children to the crocodiles in the Ganga? The mother is black, but the baby is painted white, to arouse more sympathy and get more money. What is meant by those pictures which paint a man burning his wife at a stake with his own

hands, so that she may become a ghost and torment the husband's enemy? What is meant by the pictures of huge cars crushing over human beings? The other day a book was published for children in this country, where one of these gentlemen tells a narrative of his visit to Calcutta. He says he saw a car running over fanatics in the streets of Calcutta. I have heard one of these gentlemen preach in Memphis that in every village of India there is a pond full of the bones of little babies.



What have the Hindus done to these disciples of Christ that every Christian child is taught to call the Hindus "vile", and "wretches", and the most horrible devils on earth? Part of the Sunday School education for children here consists in teaching them to hate everybody who is not a Christian, and the Hindus especially, so that, from their very childhood they may subscribe their pennies to the missions. If not for truth's sake, for the sake of the morality of their own children, the Christian missionaries ought not to allow such things going on. Is it any wonder that such children grow up to be ruthless and cruel men and women? The greater a preacher can paint the tortures of eternal hell -- the fire that is burning there, the brimstone -- the higher is his position among the orthodox. A servant - girl in the employ of a friend of mine had to be sent to a lunatic asylum as a result of her attending what they call here the revivalist - preaching. The dose of hell - fire and brimstone was too much for her. Look again at the books published in Madras against the Hindu religion. If a Hindu writes one such line against the Christian religion, the missionaries will cry fire and vengeance."



At another place, he challenged as to whether they would convert Jews, Mohammedans, Persians etc., into Christianity[22]:



"As far as converting India to christianity is concerned, there is no hope. If it were possible it ought not to be done. It would be dangerous; it would mark the destruction of all religions. If the whole universe should come to have the same temperament, physical or mental, destruction would immediately result. Why couldn't you convert the Jew? Why couldn't you make the Persians christians? Why is it that to every African who becomes a christian 100 become followers of Mohammed? Why can't you make an impression on India and China, and Japan? Because oneness of mental temperament all over the world would be death. Nature is too wise to allow such things.



Filled the World with Bloodshed



[The Swami said:]



The christian nations have filled the world with bloodshed and tyranny. It is their day now. You kill and murder and bring drunkenness and disease in our country, and then add insult to injury by preaching Christ and Him crucified. What christian voice goes through the land protesting against such horrors? I have never heard any. You drink the idea in your mothers' milk that you are angels and we are devils. It is not enough that there be sunlight; you must have the eyes to see it. It is not only necessary that there be goodness in people; you must have the appreciation of goodness within yourselves in order to distinguish it. This is in every heart until it has been murdered by superstition and hideous blasphemy."



Thus, he exposed the wickedness of the Christian methods in blaspheming Hindu religion. But the shameless Christian tracts carry Swami Vivekanda's picture and his sayings as if he supports Christ and Christianity. And the situation has not changed here in India or elsewhere. I just conclude with the following:



T. A. M. Gerbier[23] belonged to `The Society of foreign Missions', as mentioned his book, "The Hindu Examiner of True Religion" (second edition published in 1898) has been the best example of a Catholic fundamentalism that opposes all other religions. Its only aim is to denigrate Hinduism mainly and then refute other religions Judaism, Mohammedanism, Protestantism, etc. If it is shown to others today, it would be banned immediately, not because he blasphemes heathens / pagans (Hindus), but he slanders non-Hindus, "believers" of his own Semitic religions.

Warning to DK-type atheists, anti-Hindu atheists and pseudo-social reformers :

Did Swami Vivekananda ever encounter the "social reformers" of Madras? His speech made at the Victoria Hall points to such a fact. The so-called "social reformers of Madras" might have criticized about the Idol-worship etc., of Hindus, so after clarifying it, comes to criticize them as follows[24]:

WHY IDOLATRY WAS CONSEMNED?

"It has become a trite saying that idolatry is wrong, and every man swallows it at the present time without questioning. I once thought so, and to pay the penalty of that I had to learn my lesson sitting at the feet of a man who realised everything through idols; I allude to Ramakrishna Paramahamsa. If such Ramakrishna Paramahamsas are produced by idol - worship, what will you have -- the reformer's creed or any number of idols? I want an answer. Take a thousand idols more if you can produce Ramakrishna Paramahamsas through idol - worship, and may God speed you! Produce such noble natures by any means you can. Yet idolatry is condemned!



Why man of Jewish blood condemned it?

Why? Nobody knows. Because some hundreds of years ago some man of Jewish blood happened to condemn it? That is, he happened to condemn everybody else's idols except his own. If God is represented in any beautiful form or any symbolic form, said the Jew, it is awfully bad; it is sin. But if He is represented in the form of a chest, with two angels sitting on each side, and a cloud hanging over it, it is the holy of holies. If God comes in the form of a dove, it is holy. But if He comes in the form of a cow, it is heathen superstition; condemn it! That is how the world goes. That is why the poet says, "What fools we mortals be!" How difficult it is to look through each other's eyes, and that is the bane of humanity. That is the basis of hatred and jealousy, of quarrel and of fight.



Addressing the "Social reformers" of Madras



Boys, moustached babies, who never went out of Madras, standing up and wanting to dictate laws to three hundred millions of people with thousands of traditions at their back! Are you not ashamed? Stand back from such blasphemy and learn first your lessons! Irreverent boys, simply because you can scrawl a few lines upon paper and get some fool to publish them for you, you think you are the educators of the world, you think you are the public opinion of India! Is it so? This I have to tell to the social reformers of Madras that I have the greatest respect and love for them. I love them for their great hearts and their love for their country, for the poor, for the oppressed. But what I would tell them with a brother's love is that their method is not right; it has been tried a hundred years and failed. Let us try some new method.



The Indian Social reformers



Did India ever stand in want of reformers? Do you read the history of India? Who was Ramanuja? Who was Shankara? Who was Nanak? Who was Chaitanya? Who was Kabir? Who was Dadu? Who were all these great preachers, one following the other, a galaxy of stars of the first magnitude? Did not Ramanuja feel for the lower classes? Did he not try all his life to admit even the Pariah to his community? Did he not try to admit even Mohammedans to his own fold? Did not Nanak confer with Hindus and Mohammedans, and try to bring about a new state of things? They all tried, and their work is still going on. The difference is this.



The difference between earlier and present Indian Social reformers



They had not the fanfaronade of the reformers of today; they had no curses on their lips as modern reformers have; their lips pronounced only blessings. They never condemned. They said to the people that the race must always grow. They looked back and they said, "O Hindus, what you have done is good, but, my brothers, let us do better." They did not say, "You have been wicked, now let us be good." They said, "You have been good, but let us now be better." That makes a whole world of difference. We must grow according to our nature. Vain is it to attempt the lines of action that foreign societies have engrafted upon us; it is impossible. Glory unto God, that it is impossible, that we cannot be twisted and tortured into the shape of other nations. I do not condemn the institutions of other races; they are good for them, but not for us. What is meat for them may be poison for us. This is the first lesson to learn. With other sciences, other institutions, and other traditions behind them, they have got their present system. We, with our traditions, with thousands of years of Karma behind us, naturally can only follow our own bent, run in our own grooves; and that we shall have to do.





Swami Vivekananda has to be studied by all, particularly, the present day Indians and Hindus. If Hindus reads his works, he could counter all the present day anti-Indian, anti-Hindu researchers, historians and ideologues with ease. He has touched upon every point that can be taken up ever for doing Ph.D, but unfortunately, they are wasting time on cricket and cinema. It is not enough just to have a picture of "Swami Vivekananda" to declare that I like him, I admire him and so on................it is just like having a picture of cine-actress, sport-person etc., because we do not respect and take concern as we do towards such cine-actor or actress or sport-man or sport-woman.

Coming to the DK-fellows, they have to be careful at least hereafter, as they cannot take Swamiji for granted. Actually, the followers of Swamiji must have blasted this fellows by pointing out all. Had he been alive today, India would have become already a Super Power and we need not wait for 2010.

Swami Vivekananda already answered to the "social reformers" :

About the question of Shudra becoming a "sanyasin" etc., Swami Vivekananda answered right in Madras:

"One word more: I read in the organ[25] of the social reformers that I am called a Shudra and am challenged as to what right a Shudra has to become a Sannyasin. To which I reply: I trace my descent to one at whose feet every Brahmin lays flowers when he utters the words --[Sanskrit]-- and whose descendants are the purest of Kshatriyas. If you believe in your mythology or your Pauranika scriptures, let these so - called reformers know that my caste, apart from other services of the past, ruled half of India for centuries. If my caste is left out of consideration, what will there be left of the present - day civilisation of India? In Bengal alone, my blood has furnished them with their greatest philosopher, the greatest poet, the greatest historian, the greatest archaeologist, the greatest religious preacher; my blood has furnished India with the greatest of her modern scientists. These detractors ought to have known a little of our own history, and to have studied our three castes, and learnt that the Brahmin, the Kshatriya, and the Vaishya have equal right to be Sannyasins: the Traivarnikas have equal right to the Vedas. This is only by the way. I just refer to this, but I am not at all hurt if they call me a Shudra. It will be a little reparation for the tyranny of my ancestors over the poor. If I am a Pariah, I will be all the more glad, for I am the disciple of a man, who -- the Brahmin of Brahmins -- wanted to cleanse the house of a Pariah. Of course the Pariah would not allow him; how could he let this Brahmin Sannyasin come and cleanse his house! And this man woke up in the dead of night, entered surreptitiously the house of this Pariah, cleansed his latrine, and with his long hair wiped the place, and that he did day after day in order that he might make himself the servant of all. I bear the feet of that man on my head; he is my hero; that hero's life I will try to imitate. By being the servant of all, a Hindu seeks to uplift himself. That is how the Hindus should uplift the masses, and not by looking for any foreign influence. Twenty years of occidental civilisation brings to my mind the illustration of the man who wants to starve his own friend in a foreign land, simply because this friend is popular, simply because he thinks that this man stands in the way of his making money. And the other is the illustration of what genuine, orthodox Hinduism itself will do at home. Let any one of our reformers bring out that life, ready to serve even a Pariah, and then I will sit at his feet and learn, and not before that. One ounce of practice is worth twenty thousand tons of big talk."

Therefore, it is ridiculous for the DK or any organizer or pen-pusher to raise the same issue.

Swami Vivekananda and Dalits[26] : Swami Vivekananda is a "Dalit" – Shudra from Kayasth community. When he became a Sanyasi, some social reformers challenged him as to how a Shudra could become a Sanyasi. He gave them suitable reply with supporting evidences from scriptures proving that Shudras were nothing but Kshatriyas: "I am not all hurt if they call me a Shudra. It will be a little reparation for the tyranny of my ancestors over the poor. If I am a Paraiah, I will be more glad, for I am the disciple of a man, who – the Brahmn of Brahmins – wanted to cleanse the house of a Paraiah"[27]. He started Sri Ramakrishna Mission only to liberate oppressed and suppressed: "From the Math will go out men of character who will deluge the world with spirituality…………The Shudra caste will exist no longer – their work being done by machinery"[28]. He defines "Shurahood" as the status of people "engaged in serving another for pay". Then, perhaps most of the higher castes are "Shudras" and the real shudras are not, as they work for themselves and not for others to get any pay. He also points out as to how the great rishis Vasistha, Narada, Satyakama, Jabala, Vyasa, Kripa, Drona, Krishna and others were Shudras and raised to the status of Ksatriyas and Brahmins. Kausikas, Jambuga, Mandavya, Gangeya, Chavunaga, Gautama, Agastya, Ganatasalya, XGandha, Sukha, Jambavantha, Aswatthama ansd host of others were Shudras / outcastes / oppressed and suppressed heroes who rose to the highest status. From this, one canunderstand that those who have given Vedas, compiled Vedas, Itihasas and Puranas were all – Shuras. Therefore, understanding the history, the so called "Dalits" should fight against the present 3000 / 4000 Caste-system and liberate by being Hindus.

How many Paraiahs are appointed in the DK, DMK, PMU- Institutions? Now, the majority of private enginerering and medical colleges, deemed universities and other institutions are owned by the "Dravidian politicians, ideologues and protagonists" one way or the other. How many SC and ST candidates have been accommodated in their institutions? Can they give any figures to prove their "Social justuice"?

The shameless DK and black parivar follow untouchability hiding all their true colours, just like Christians. Rajasekhara Shetty has accused Karunanidhi many times that he is against Sudras They only high-caste, white-skinned ladies, that too, chosen by brokers. They preach only for the followers, who blindly believe, but in practice, they enjoy life like anything. If all is well with "Dravidian groups", why Anna's son committed suicide and MGR's relative was murdered? Can't they protect them, as they have been above all Gods and Goddesses? What power they require? If they believe in "caste-abolition", why they select, support and make win candidates based on caste?

How Swami Vivekanda once countered missionaries who went on blaspheming Hindu religion?

It has to be carefully noted that Swamiji once had to face Christian missionaries of rabid and morbid category, who bent upon blaspheming Hindu religion and how he handled them[29]:

"The Swami had an unpleasant experience with two of his fellow passengers on his way to India between Aden and Colombo. They were Christian missionaries who insisted on discussing the contrast between Hinduism and Christianity. Their methods of argument were most offensive; when they were beaten at every point, they lost their temper, became virulent and abused the Hindus and their religion. The Swami stood it as long as he could; then walking close to one of the speakers he suddenly seized him quietly but firmly by the collar and said half-humorously, half-grimly, "If you abuse my religion again, I'll throw you over-board!" The frightened missionary "shook in his boots" and said under his breath, "Let me go, sir, I'll never do it again!" From that time on he was most obsequious to the Swami on all occasions and endeavoured to remedy his misbehaviour by exceeding kindness." (emphasis added).



I know some miscreants may quote this later to prove that Swamiji had been aggressive and so on, but still, I want to point out. If Hindus had to follow Krishna instead of Rama, they may have to do.



The Black parivar has been misleading, misguiding and spoiling Tamils, Tamil society etc : The Tamils have been misled, misguided and spoiled by the Black parivar – the DK – DMK – PMK – MDMK and other categories solely with outdated, unhistorical and worthless hypotheses and theories. As they misuse and abuse the government media, the people are under their "Dravidian mayai" and they believe what their leaders say or write is correct. The last 60 to 80 years, they have had brutal ideological support and even ready to oppress and suppress their opponents by all means and therefore, none could bring out the facts fearing violence against them.



That too, this type of propaganda using Swami Vivekananda to beat Hindus has been unbelievable, unimaginable and ridiculous, but it happens in the place where Swamiji was set out to Chicago Conference and welcomed by the people of Madras. So how people from Madras could tell lies, spread untruth and print such nonsense in the name of ideology or religion or anti-religion and this is carried on in the same Madras. Just few months back, the democratically elected CM representing all people of TN, Karunanidhi with brutal strength of articulation of abuse and blasphemy, he called Rama by names and proceeded to cancel the lease given to Sri Ramakrishna Misssion for the Swami Vivekandana Illam". Note all in the name of Tamil, Tamil protection, Tamil development and so on. But only crores of rupees are grabbled by the so-called Tamil-protectors, Tamil-saviours etc., and nothing is done for Tamil.



But, the majority Hindus, who also happen to be Tamils or Tamil speaking or living in Tamilnadu for generations have been the target of attack, abuse and violence. The government has been inactive or not at all active because the CM has been anti-Hindu and all have been embolden to blaspheme Hindus, as if they have been given such licence. The principles od secularism, the equality of law, freedom of expression, etc.,, are grossly abused, violated and raped by these rulers without shame. Though they claim Tamils with valour, courage, bravery, chastity, integrity etc., they dodge the courts, court appearances and legal proceedings in spite the claims made.

WHERE IS MEDIA IN THIS CASE????

The Pope has apologised for the “evil” perpetrated on Australian child sex abuse victims by paedophile priests, admitting it had seriously damaged the church and calling for those responsible to be brought to justice.

But his comments were immediately rejected by some victims’ families and rights groups as a missed opportunity to prevent further abuse.

Benedict XVI issued the apology at a mass at St Mary’s Cathedral in Sydney on Saturday morning attended by seminarians and young priests, declaring he felt the pain of the victims.

“I would like to … acknowledge the shame which we have all felt as a result of the sexual abuse of minors by some clergy and religious in this country,” the Pope said.

“Indeed I am deeply sorry for the pain and suffering the victims have endured and I assure them that, as their pastor, I too share in their suffering.

“These misdeeds, which constitute so grave a betrayal of trust, deserve unequivocal condemnation. They have caused great pain and have damaged the Church’s witness.”

The pontiff, in Australia for World Youth Day celebrations, said the victims needed compassion and care, while “ those responsible for these evils must be brought to justice.”

But he limited his comments to children, neglecting to apologise to adults who have been abused by priests. Nor did he say that victims needed financial compensation for the abuse.

Despite strong criticism by victims of the way the Australian Catholic church is handling abuse claims, the Pope spoke approvingly of its actions saying it continued “to address effectively this serious pastoral challenge”.

Critics claim there is contrary evidence, including comments this week by Bishop Anthony Fisher who described the anger by one family over the rape of two of their daughters by a priest as “crankily dwelling…on old wounds”.

Anthony and Christine Foster’s elder daughter Emma, raped as a child, committed suicide at age 26 this year. Katie, also raped, had developed a drinking problem and was hit by a car as a teenager, and now requires constant care.

Mr Foster rejected the Pope’s apology as a missed opportunity. “It hasn’t changed the situation,” he told The Times. “He should have taken charge of provision of practical help to the victims, rather than leaving it to the archbishops.

“It’s an apology, it might do some people some good but in the longer term it will not help with their lives. They need the practical psychological and emotional help. And they need to know this is really heartfelt. The victims need to know the church wants their forgiveness. It appears the church is too proud to ask.”

Mr Foster has sought a meeting with the Pope, but he said there was no sign of that happening. “I believe if they met with us, not to just deliver an apology but formulate how to move ahead, we could help the church regain a position of authority where they could actually do some good.”

A lawyer specialising in sexual assault, Dr Vivian Waller, said the church continued to try to stymie victims’ attempt to go to court, and force them into a flawed internal church process called Towards Healing.

“It is not independent,” she said. Facilitators were chosen by the church, no information about criminal behavior was passed to police, and compensation was a fraction of that available in court.

Dr Bernard Barrett, a spokesman for Broke Rites which represents some victims of abuse, said the apology should have been for the way his Australian bishops have covered up sexual abuse.

“He must tell his Australian bishops to stop blocking victims' access to justice in the civil courts,” he said..

At present, if a victim seeks compensation through the Australian civil courts, the church fights the victim fiercely.

MORE REQUESTS HAVE BEEN PROCESSED

As per the request from Mr Pradeep Kumar,We are publishing marksheet as following:
**********************************************
Roll No. : 85574
Name : DEEPA M
Rank-149
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 096
General Studies (Paper-IV) 300 184
General Studies(Paper-V) 300 136
Optional I,Economics Paper-VI 300 166
Paper-VII 300 183
Optional II, Sociology Paper-VIII 300 136
Paper-IX 300 175
Penalty Marks 0
Written Total 2000 1076
Interview Marks 300 207
Final Total 2300 1283
Remarks : Recommended.
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THE REAL TRUTH IS HERE.........A BRUTAL ATTACK ON RELIGIOUS DEVOTEES BY UNSOCIAL ELEMENT IN AHMEDABAD

Sant Sri Asaramji Bapu or sorcerer Sirumalani? An Article by Mr. Natteri Adigal

Asaram Bapu has never either condemned or advocated matters of personal choice in worship which may be considered as faith, fad, superstition or even as black magic by different sections. The hypnotic TV evangelist has a huge following.
AT THE Asaram Bapu Ashram in Chandkeda area in the outskirts of Ahmedabad, Guru Purnima is celebrated as a grand affair. Lakhs of followers of a religious icon, born as Aasumal Sirumalani and popular as Sant Sri Asaram Bapu, congregate from far and wide. The globe-trotting TV evangelist usually returns to the ashram, which has been in existence on the banks of Sabarmati river since 30 years, in time to give a discourse and real-life ‘darshan’ to these devotees. The occasion is their way of expressing gratitude for what they believe they learnt from this ‘Guru’.
This year, the day that fell on July 18 was rather gloomy. A shutdown had been called in the city by disgruntled followers of the Bapu. Even though Asaram landed the previous day, most of the over a lakh followers were stranded and could not reach the destination of the spiritual visit. The ‘bandh’ was ostensibly to protest against the tragic death of two young inmates of the ashram earlier in the month. The media looking for juicy news drummed up a hysteria about alleged diabolic practices of sorcery at the Ashram. Local Congress leaders, looking desperately for any issue to embarrass the Narendra Modi government readily obliged them by inciting violence. In this context, Modi is against bandhs that disrupt peoples’ welfare to press demands. He had the guts to dissociate Gujarat from a bandh to protest against Amarnath shrine land imbroglio, by Vishwa Hindu Parishad (VHP) recently.
The two cousins, Dipesh Vaghela and Abhishek Vaghela, in their pre-teens, had been enrolled as ’shishyas’ (students) in 5th and 6th classes at the Gurukul (residential school) in June. On July 3, in the night roll call after dinner they were missing. The boys were keen, according to other boys, to go to enjoy fun at ’rath yatra’ the next day. So, after the parents denied their having returned home, teams were sent to search for them in the city. The police advised them to wait for a day to lodge missing persons’ complaint as such children usually return on their own. Two days later, their bodies were sighted in disfigured condition deep on the river bed. Ashram authorities called the police and the post mortem report indicated death by accidental drowning – not a rare occurrence in the river.
Praful Vaghela, Dipesh’s father, did not accept it as accident. He said, “we suspect foul play. How come they (the boys) could go out in the night despite strict security in the ashram? Our children had no bad habits. Police told us they found Rs1,100 in their pockets. Where did the money come from? We never gave them the money. The claims of Gurukul authorities are patently false.” He added that the children were murdered as part of an esoteric ritual and went ahead with giving details of such black magic. Praful said, “my son was killed by someone from the ashram who used black magic.... The bodies of the two boys had several injury marks at different places. Dipesh’s head had been shaved off. He was completely bald before being killed.” It was true that some portions of the decomposed body were not recognisable. Authorities had considered that scavenger animals and birds might have preyed upon the corpses – again, not a rare occurrence in the river.
Uday Sanghani, Asaram Gurukul spokesperson stated, “we have been looking for them. When some of their friends told us that the two boys were very keen to see the ’rath yatra’, we searched for them in the ’yatra’ too…. They (police) refused to register a case immediately when we reported about the two boys who went missing from the Gurukul. They told us to wait for a day.” He denied that black magic of any sort was practiced at the Gurukul.
The other parent, Shantilal Vaghela, Abhishek’s father, was not that sure about the black magic theory and said, “someone from the ashram might have persuaded the boys to venture out of the ashram.” Interestingly, the Vaghelas live in Nirnay Nagar, a shoddy township predominantly inhabited by lower middle class, hardly five kilometres from the Gurukul premises. It is not known why the boys had to be sent off to live in the hostel, when most children commute to far-off schools. From the way Praful vividly explained things, he is apparently well versed in black magic tactics. If such skullduggery was indeed practiced, it is a little far-fetched that he was not aware of facilities/life obtaining at a place so nearby. Obviously, the family needs to be investigated thoroughly to solve the mystery. Even before probing certain as-yet-unanswered questions about the mystery, Praful Vaghela went on a ’fast unto death’ demanding closing down of the ashram, possibly to ward off interrogation.
Meantime, Sunil Banerjee, the person who had sighted the bodies, had left Ahmedabad. Sanghani could not say where he could have gone and told the police, “he just came for a short visit and left in due course.” A big din was raised in the media and a police party was dispatched to search for him at his native place in Orissa. Banerjee, however, surfaced on July 14 and declared that he had gone to Dabhoi, about 130km away. He returned after hearing about the hell being let loose. Since he had turned as ’main eye witness in suspected sorcery and murder case’ instead of a witness who sighted corpses of drowning victims, he was made to undergo lie detection test, which ruled out any foul play.
It is of note that Asaram Ashram is situated just four kilometres upstream of Sabarmati river from another famous Ashram. Although this one, established by MK Gandhi in pre-independence days, enjoys huge budget from the government exchequer, it attracts a tiny fraction of the number of visitors thronging to Asaram Ashram. The Congress, which has been treating Gandhi Ashram and such other public-funded institutions as its own private estate, has never been comfortable with this. The call for the ’bandh’ on Guru Purnima Day emanated essentially from satellite outfits aligned to the Congress, which surface only during riots and strikes.
Gujarat merchant chamber president Prakashbhai Kapadia, owing allegiance to the Union textiles minister, said that the closure would be observed “without any compulsion and its effect will be felt all over Gujarat!” This claim can have no takers as Ahmedabad bandh was supported by Gujarat auto-rickshaw drivers’ action committee – a move obviously intended to harass and provoke the milling crowds visiting the city and incite violence. One more point is, both Narendra Modi and LK Advani of Bharatiya Janata Party (BJP) are admirers, if not devotees, of Asaram. The de facto Congress boss in the state is their arch rival Shankarsinh Vaghela, a former Gujarat chief minister. He ditched BJP after being a Rashtriya Swayam Sevak (RSS) cadre for 30 years, when he grew too greedy and power-hungry, and later defected to Congress. Shankarsinh is known as ‘Bapu’ in his community. He is still reportedly maintaining relations with hawkish elements in Vishwa Hindu Parishad (VHP), known for performing cheap religious stunts.
Interestingly, a grand rehearsal of the ’Guru Purnima’ shutdown was organised on July 16. The rally started in Nirnay Nagar and culminated at the Gandhi Ashram. Participants, mostly belonging to the Kshatriya community and Vaghela clan, raised provocative slogans and carried placards demanding the CM’s resignation! One Ajit Gohil, vice-president of the community body was reported as declaring, “we have no faith in the government investigation agency. Our demand is that the case should be investigated by the CBI, as Asaram Bapu can easily manipulate the state police.” It was clearly a turf war and an anti-Modi show.
Except taking out a silent rally on July 13 to mourn the 10th day of the tragedy and allegations heaped on their Guru, followers of the godman had refused to be provoked. On July 18, Asaram addressed the huge gathering at the Ashram, which had braved violent mobs unleashed by Vaghela’s men. He refused to be a hypocrite like the patriarch of the other ashram and told his audience that even Guru Gobind Singh and Prophet Mohammed had urged their following not to take blasphemous insults lying down.
For the record, there are about 225 ashrams and more than 1500 Yoga Vedanta Seva Samitis across the world run by Asaram followers. They aim to uplift the society morally and spiritually so that all experience the blessings of God by the means of Karma (action), Gyan (knowledge) and Bhakti (devotion) Yoga. Asaram has a hypnotic personality and his down-to-earth sermons appeal to millions of devotees, transcending social barriers. He has never either condemned or advocated matters of personal choice in worship – burning agarbattis (incense sticks) or lighting candles or diyas, performing pujas or yagnas, chanting paslms, mantras etc. These may be considered as just matters of faith, or fads, or superstitions or even as black magic by different sections. The fact is an overwhelming majority of people – Hindus, Muslims, Christians and others – do honestly believe in these things to some extent.
Guru Purnima is the day when obeisance is paid to the guru-shishya parampara (mentor-protégé lineage). Its importance in Vedanta, the ancient science of self-management with the help of a mentor, is very high. Though the ’modern’ way of thinking may have devalued the teacher’s role, there are vast sections not yet swayed into this school. It is celebrated with fervour by numerous other students.Tragically, that spirit was sabotaged this Guru Purnima Day by hooligans, terrorising people with ’bandh’ call.
The Vaghelas may be privy to any information about the death of the children that they have not shared with the authorities yet. But, unless they come clean, it does look like a case of accidental drowning – transformed into a very dangerous political game at enormous cost to the public. It may be noted that recently a dentist father of a victim of murder in Noida had to spend over a month in jail as a suspect. Only because his claim of having slept through the gory murder in an adjacent room was rather abnormal. The Vaghela parents may have to explain a lot more than the dentist parents.

WHAT ARE THE PENALTY MARKS?

One of our dear reader asked about the penalty marks mentioned in the marksheets.Actually it is a heading under which penalty marks must be awarded.It is just a formal provision by UPSC that if they want to punish some candidte for not following the prescribed guidelines while answering the questions,he/she may be penalised.But this is just an ideal condition.In general no body as far as we know have ever got penalty marks in this exam.That is why in every marksheets one can see zero infront of penalty mark heading.

MORE REQUEST HAS BEEN PROCESSED

As per the requests from Mr Karan Gautam, our dear reader,We are publishing following mark sheets.According to us the cut off for SC category is 1189.From Rank no 629 and 634 must be in handicap category.Have a look on their mark sheets too.
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Roll No. : 5785
Name : ROHAN
Rank-469
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 140
General Studies (Paper-IV) 300 165
General Studies(Paper-V) 300 129
Optional I,Sociology Paper-VI 300 144
Paper-VII 300 152
Optional II, Public Administration Paper-VIII 300 151
Paper-IX 300 166
Penalty Marks 0
Written Total 2000 1047
Interview Marks 300 180
Final Total 2300 1227
Remarks : Recommended.
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Roll No. : 297137
Name : MILIND DHARMRAO RAMTEKE
Rank-590
category-SC
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 143
General Studies (Paper-IV) 300 141
General Studies(Paper-V) 300 157
Optional I,History Paper-VI 300 164
Paper-VII 300 137
Optional II, Psychology Paper-VIII 300 153
Paper-IX 300 133
Penalty Marks 0
Written Total 2000 1028
Interview Marks 300 162
Final Total 2300 1190
Remarks : Recommended.
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Roll No. : 2334
Name : RAVI RANJAN KUMAR
Rank-593
category-SC
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 094
General Studies (Paper-IV) 300 171
General Studies(Paper-V) 300 154
Optional I,History Paper-VI 300 159
Paper-VII 300 161
Optional II, Philosophy Paper-VIII 300 175
Paper-IX 300 141
Penalty Marks 0
Written Total 2000 1055
Interview Marks 300 135
Final Total 2300 1190
Remarks : Recommended.
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Roll No. : 93003
Name : VARUN SINGH
Rank-594
category-SC
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 134
General Studies (Paper-IV) 300 183
General Studies(Paper-V) 300 130
Optional I,Psychology Paper-VI 300 134
Paper-VII 300 160
Optional II, Public Administration Paper-VIII 300 150
Paper-IX 300 151
Penalty Marks 0
Written Total 2000 1042
Interview Marks 300 147
Final Total 2300 1189
Remarks : Recommended.

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Roll No. : 322605
Name : ANUBHAV SINGH
Rank-629
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 080
General Studies (Paper-IV) 300 189
General Studies(Paper-V) 300 118
Optional I,History Paper-VI 300 156
Paper-VII 300 132
Optional II, Law Paper-VIII 300 136
Paper-IX 300 119
Penalty Marks 5 *
Written Total 2000 925
Interview Marks 300 135
Final Total 2300 1060
Remarks : Recommended.
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Roll No. : 41169
Name : ARUN KUMAR
Rank-596
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 125
General Studies (Paper-IV) 300 176
General Studies(Paper-V) 300 135
Optional I,Geography Paper-VI 300 132
Paper-VII 300 169
Optional II, Public Administration Paper-VIII 300 155
Paper-IX 300 183
Penalty Marks 0
Written Total 2000 1075
Interview Marks 300 114
Final Total 2300 1189
Remarks : Recommended.
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Roll No. : 265693
Name : SURESH CHAND MUKERIA
Rank-634
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 082
General Studies (Paper-IV) 300 134
General Studies(Paper-V) 300 131
Optional I,History Paper-VI 300 153
Paper-VII 300 133
Optional II, Philosophy Paper-VIII 300 158
Paper-IX 300 136
Penalty Marks 0
Written Total 2000 927
Interview Marks 300 060
Final Total 2300 987
Remarks : Recommended.

SOME MORE REQUESTS HAVE BEEN PROCESSED

As per the requests from Mr Mansih, one of our dear reader,the following marksheets are being published:
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Roll No. : 4829
Name : GAURAV GANDHI
Rank-90
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 098
General Studies (Paper-IV) 300 200
General Studies(Paper-V) 300 153
Optional I,Sociology Paper-VI 300 174
Paper-VII 300 160
Optional II, Public Administration Paper-VIII 300 169
Paper-IX 300 199
Penalty Marks 0
Written Total 2000 1153
Interview Marks 300 150
Final Total 2300 1303
Remarks : Recommended.
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Roll No. : 13467
Name : NEEVA JAIN
Rank-99
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 098
General Studies (Paper-IV) 300 225
General Studies(Paper-V) 300 140
Optional I,Psychology Paper-VI 300 164
Paper-VII 300 145
Optional II, Public Administration Paper-VIII 300 167
Paper-IX 300 149
Penalty Marks 0
Written Total 2000 1088
Interview Marks 300 212
Final Total 2300 1300
Remarks : Recommended.
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Roll No. : 1484
Name : RAJAN VISHAL
Rank-60
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 120
General Studies (Paper-IV) 300 184
General Studies(Paper-V) 300 180
Optional I,Economics Paper-VI 300 148
Paper-VII 300 147
Optional II, Public Administration Paper-VIII 300 168
Paper-IX 300 172
Penalty Marks 0
Written Total 2000 1119
Interview Marks 300 201
Final Total 2300 1320
Remarks : Recommended.
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Roll No. : 2587
Name : SONAL CHANDRA
Rank-161
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 120
General Studies (Paper-IV) 300 173
General Studies(Paper-V) 300 135
Optional I,Sociology Paper-VI 300 158
Paper-VII 300 171
Optional II, Public Administration Paper-VIII 300 161
Paper-IX 300 152
Penalty Marks 0
Written Total 2000 1070
Interview Marks 300 210
Final Total 2300 1280
Remarks : Recommended.

FEW MORE REQUESTS HAVE BEEN PROCESSED

As per the requests from Mr Sahil,our dear reader,We are publishing the following marksheets....Kindly make sure while making further requests regarding mark sheets of not recommended candidates We require atleast roll numbers. In case of successful candidates we do require only one data either name,rank or roll number.
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Roll No. : 67177
Name : CHANCHAL YADAV
Rank 83
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 116
General Studies (Paper-IV) 300 170
General Studies(Paper-V) 300 167
Optional I,Political Science & Intnl. Rel. Paper-VI 300 167
Paper-VII 300 187
Optional II, Psychology Paper-VIII 300 129
Paper-IX 300 166
Penalty Marks 0
Written Total 2000 1102
Interview Marks 300 204
Final Total 2300 1306
Remarks : Recommended.

***************************************************************88
Roll No. : 83763
Name : RUPANJALI
rank-53
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 135
General Studies (Paper-IV) 300 199
General Studies(Paper-V) 300 145
Optional I,Psychology Paper-VI 300 176
Paper-VII 300 160
Optional II, Sociology Paper-VIII 300 134
Paper-IX 300 144
Penalty Marks 0
Written Total 2000 1093
Interview Marks 300 230
Final Total 2300 1323
Remarks : Recommended.
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Roll No. : 4399
Name : ASHISH SINGHMAR
Rank-148
Civil Services(Main) Examination 2007
Subject Maximum
Marks Marks
Obtained
Essay(Paper III) 200 096
General Studies (Paper-IV) 300 189
General Studies(Paper-V) 300 182
Optional I,Geography Paper-VI 300 173
Paper-VII 300 177
Optional II, Mathematics Paper-VIII 300 168
Paper-IX 300 133
Penalty Marks 0
Written Total 2000 1118
Interview Marks 300 165
Final Total 2300 1283
Remarks : Recommended.

READ ON POLICE REFORMS

It is tragic that as India is marching ahead in numerous indicators of human development index, the police as the key institution of internal security, far from being democratised and responsive to the needs of the common man in the country, stands deinstitutionalised, discredited and delegitimised. It carries the image of being a repressive instrument of the state that functions only to protect and for the interest of politicians, many of whom are criminalised.
The existing police systems in India is a legacy of colonial rule that have been shaped by post-colonial histories. The consequences of poor policing include brutality and torture, extra-judicial executions, a lack of due process, impunity, corruption, bias and discrimination and public fear, anger and resentment
Those who have visited a police station any time can tell the tales of horror and disgust. It is a truth that a majority of law-abiding Indians would like to avoid stepping into a police station. Nor would they like to be visited by a policeman in public view. It is unfortunate that this is so even five decades after we became free from alien rule.
In year 2006, the mystery of missing children, unravelled in Uttar Pradesh’s industrial-residential suburb to Delhi, Noida, underlined some known facts about the police. First, the police in India are inefficient, irresponsible, insensitive and corrupt and the maladies now affect not only the cutting edge level, for long touted as the problematic core of the organisation, but it has spread across the organisational ladder to the top, despite some shining examples of excellence and probity. Second, the need for organisational and systemic reforms for this crucial institution of governance, urgent for decades, has now become emergent. Third, the political class running the machinery of the Indian state at different levels is least interested in police reforms for known and obvious reasons.
Besides,the police across the country has been known to avoid registering cases in order to keep the crime rate and work load low for decades; it is the poor who invariably bear the brunt of their inefficiency, corruption and brutality. The registration of the First Information Report (FIR), the initial complaint by affected persons before the police take cognizance of an unlawful incident or crime, has for long been used by the police as an instrument to extort money from and harass the complainants. It is, therefore, not surprising that the police turned away the poor complaining about their missing children from the police station with characteristic disdain. Starkly, a high-profile kidnapping in the posh Sector 15A of Noida in 2006 witnessed an unprecedented police (and the media) mobilisation, while the series of disappearance of children during the past two years in the impoverished part of this urban village drew apathy, scorn (for the poor victim families) and negligence from the police. Considering that Noida is a district town with seats of the District Magistrate and the Senior Superintendent of Police not very far away from the scene of the occurrence, the incident also clearly brings out the complete absence for the citizens of channels of appeal to the senior officers in cases of negligence and dereliction of duty at the lower levels. Clearly, the class bias of the police, nay the entire administrative structure, always there, has been perpetuated over the decades and has become a systemic feature even as Indian democracy matures.
apart from it,the pervasiveness of dereliction of the basic duty by the police has recently been revealed also during the trials of Priyadarshini Mattoo and Jessica Lal cases in the nation’s Capital. In both the cases the Delhi High Court passed heavy strictures against the Delhi Police. The police was found deficient in taking cognisance of and investigating both the cases. In fact, the involvement of a senior police officer’s son in the former prompted the police to not only ignore the complaint of the victim, but also to resort to shoddy investigation, which in any case has become the soft underbelly of policing in India. The organisational rot is visible also from the rising cases of recorded custodial crime—death as well as rape—by the police. It has risen by 50 per cent in the country between 2004 and 2005. Abdul Karim Telgi’s stamp scam cast its shadow even over the hallowed chair of the Mumbai Police Commissioner. Inspector General rank police officers are facing trial in heinous crimes like murder. Obviously, the Indian Police Service, one of the two prestigious all-India services, has lost its sheen both in probity and efficiency. The pressure of and unpreparedness for facing challenges like terrorism and armed crime in a systematic and organised fashion has led to encounter deaths. The most glaring result of such a pressure was visible in Delhi nearly a decade ago when an innocent person was shot dead after a chase in the busy commercial hub, Connaught Place. Obviously, the pervasively deep rot necessitates comprehensive reforms at every level, incorporating every aspect of policing, though the delivery level deserves urgent and immediate attention.
Thus Police reforms are the crying need of the time which aims to realise increased demand for and achievement of police accountability and reform throughout the country.There is near unanimity among a cross-section of our opinion leaders, be they politicians, administrators, academics or members of the press, that there is something rotten with the system, and that the police will have to change radically in order to become people-friendly. The specific charges hurled by the common man are that the police are corrupt, brutal and insensitive to the poor. Perhaps the most damaging accusation is that the police are biased in favour of the majority community and do not protect the minorities when there is religious tension. The reports of a number of inquiry commissions will bear this out. We are aware of what happened in Gujarat and how the police there have been squarely charged with looking the other way when fundamentalists were indulging in savage behaviour. Against this backdrop, there is a widespread feeling that all the ills of the police are due to the acute politicisation of the system, and that no reform exercise will ever succeed till politicians agree not to interfere with the day-to-day operations of the police. Autonomy for the police without loss of accountability is the slogan that is raised in chorus by a chunk of the pro-reform lobby.
EARLIER EFFORTS FOR REFORMING POLICING IN INDIA
SEVERAL aspects of the police administration— organisational structure, work culture, training, politicisation, accountability structures, magisterial control, corruption, brutality, etc.— have been discussed and reviewed in order to bring about reforms since independence. Interestingly the government of United Provinces (Uttar Pradesh after independence) appointed a Police Reorganisation Committee on January 23, 1947, which reviewed the ills plaguing the police organisation, like corruption, misuse of authority, brutality and so on, and also discussed the reasons behind ills like non-registration of First Information Report (FIR), poor investigation, fabrication of evidence etc.
While recommending some organisational rearrangements, the Committee laid great emphasis on recruitment policy, better salary and service conditions, training ,professionalisation and specialisation of the personnel and various units of the police, inculcation of scientific methods of investigation and creation of a special unit for it.
However, the discourse on police reform began after independence at the State level in the 1960s, when several States appointed Police Commi-ssions to look at police reforms within the framework of the 1861 Police Act. The Union Government obviously adopted a textbook constitutional position by leaving this matter of the List II of the Seventh Schedule (state list) entirely to the States, though given the political atmosphere of the time and the prevailing ‘Congress system’, to use Rajni Kothari’s famous formulation on India’s one-party dominant system, it was possible for the Union Government to undertake a leader’s role in guiding and coordinating police reforms. For, the Centre alone could have contemplated replacing the Indian Police Act 1861 that designed and founded the present police ‘force’ in the aftermath of the events of 1857 with one drawn in accordance with the new republican Constitution enacted in 1950. Anyway, the State governments appear to have been governed by their own political imperatives to set up Police Commissions and accordingly defined their terms of reference. Thus, throughout the 1960s and 1970s one State after the other reviewed its police system (some did it even more than once), but none of the States authorised its Commission to question the Act of 1861 in any way. Naturally, solutions were suggested within the existing framework. The recommendations of these Commissions were mainly concerned with details of the administrative set up, the strength of the police force in different wings of the system, pay and allowances of the police in different ranks, qualifications for recruitment to various ranks, the set-up for training centres, curricula for training and the like.
However, the Union Government too felt the need to review the functioning of the police in the context of the administrative reforms. Hence, without meddling with the State realm, the Centre reviewed administrative structures and training in the 1970s, but the recommendations remained on paper. The Dharam Vira headed National Police Commission in 1977 came after three decades of inaction to reform this vital institution of governance and its growing decadence under political patronage. Its appointment however, was under the shadow of the misuse of the police machinery and the police behaviour during the Emergency imposed by Mrs Gandhi. In severe indictment of the police the Shah Commission of Inquiry appointed to look into excesses committed during the Emergency said:
"The police was used and allowed themselves to be used for purposes, some of which were, to say the least, questionable. Some police officers behaved as if they were not accountable at all to any public authority. The decision to arrest and release certain persons were entirely on political considerations, which were intended to be favourable to the ruling party. Employing the police to the advantage of any political party is a sure source of subverting the rule of law. The government must seriously consider the feasibility and desirability of insulating the police from the politics of the country and employing it scrupulously on duties for which alone it is by law intended."
Obviously, despite a stupendous task accomplished by the NPC, the shadow of the Emergency and the observations against the police and the Indira Gandhi regime during the Emergency was likely to fall on its recommendations. The defeat and fragmentation of the Janata Party regime and return of Mrs Indira Gandhi in 1980, when the report of the Commission was eventually presented, created a negative political atmosphere for the NPC report, making the new regime look at the report with politically coloured glasses.
If we ask for a status report on the NPC reports, we will get impressive but deceptive statistics. You will be told that more than 90 per cent of the NPC recommendations have been implemented. What you will not be told is that three of the most crucial ones are yet to see the light of day. The first of these relates to the setting up of a State Security Commission that will not only evaluate the performance of the police but also entertain representations from officers of the rank of Superintendent of Police and above against being subjected to illegal or irregular orders. Such a Commission - headed by the Minister in charge of the police and in which one of the six members will be from the Opposition in the legislature - could greatly reduce the frequency of wrongful and unethical directions to officers, either by the police leadership or by the political executive. The second is choosing the Director-General of Police of a State through a clinical process and conferring on him a mandatory tenure of four years. Finally, the NPC recommended the replacement of the Police Act, 1861, with a new Act that takes care of the current times when we need a swift-acting police that is not hampered by an obstructive Executive Magistrate, especially during major law and order situations. The NPC actually went to the extent of drafting a model Police Act, which plugged several lacunae in the old Act and submitted it for government acceptance. The mandarins in North Block have been dragging their feet over this since 1981, obviously because the new Act makes the police mostly free from the Executive Magistrate and the political executive. While the first two recommendations need action by State Chief Ministers, in respect of the third, both Parliament and the State legislatures are competent to bring forward a Bill that could become the new Police Act applicable to the whole country.
Yet, despite being jettisoned, the NPC report has led the urge and quest for police reforms amidst strong political, bureaucratic and internal resistance. It indeed set an agenda for all the future discourses on police reforms.
The successive committees—Rebeiro (1998), Padmanabhaiah (2000), Malimath (2000), which situated the police reforms in the Criminal Justice System framework and Soli Sorabji (2005), appointed to draft a new Police Act—have used the NPC report and recommendations therein as the reference point. The Rebeiro, Padmanabhaiah Committees were appointed to honour the directive of the Supreme Court of India to the Government of India in response to the petition for police reforms by Prakash Singh to identify action points for the implementation of the recommendations of the NPC. The Rebeiro Committee laid great emphasis on introducing institutional and scientific approaches to streamline the affairs in police departments across the country. It did not claim to make a major departure from the NPC recommendations, for many of its suggestions referred to the NPC report for a detailed reference; it updated the report keeping in view nearly two decades of developments since the NPC made its recommendations. This committee too followed the institutional approach of the NPC and the Rebeiro Committee. There were minor variations such as the two-year minimum term for a State Police chief as compared to three years preferred by the Rebeiro Committee and so on. Some of its recommendations, such as recruitment of more Sub-Inspectors than constables, without a comprehensive view of the entire organisational structure, were debatable, to say the least. However, the Committee did emphasise the fact that without a comprehensive criminal justice reforms, no police reforms would be meaningful.
Not surprisingly, almost around the time that the Padmanabhaiah Committee was appointed, the Malimath Committee for the review and reform of the Criminal Justice System was also appointed. The Malimath Committee addressed the principles of the Criminal Justice System, investigation, prosecution, judiciary, crime and punishment and made 158 observations and recommendations. There are 55 major recommendations of which 42 have to be implemented by the Union Government and 26 by the State governments. The report has been heavily criticised by human rights organisation and legal experts for its suggestion of changing the burden of proof.
Though the numerous recommendations of various police reforms commissions are not a panacea for all the ills of the police. Police leaders, present and past have no doubt failed to bring about an ambience in which the executive could have been convinced of the need for reforms. The gulf of a lack of trust between the two remains unbridged. But this is no argument for stalling reforms. The silent majority in the country needs the reforms badly.
THE DIRECTIVES OF THE SUPREME COURT OF INDIA
It is a matter of coincidence that when the Soli Sorabji Committee has been at work to draft a new Police Act, the Apex Court judgment compelled the Union Government to speak to the States for implementing the guidelines for police reforms.
The Supreme Court has acted on the petition of Prakash Singh, former DGP and directed the Centre and all states to implement police reforms that have been in the cold storage for almost 25 years now when the National Police Commission recommended reforms for the police force between 1977 and 1981.
The Supreme Court judgment of September 22, 2006, has sparked a national debate on police reforms aimed at removing any scope of political or other extraneous interference and influence in discharging its functions.
In directing the Government of India to bring about police reforms within a time frame, the Apex Court has taken into account the suggestions made by the Sorabji Committee too. Based on the exercises carried on by various committees, it made a seven-fold recommen-dation aimed at ensuring accountability, responsiveness and loosening of political control in order to spur depoliticisation of the police organisation as follows:
First, appointment of a State Security Commission ‘to ensure that the State Government does not exercise unwarranted influence or pressure on the State Police and for laying down the broad policy guidelines so that the State Police always acts according to the laws of the land and the Constitution of the country’.
Second, it recommended selection of the Director General of Police of the State from amongst the three seniormost officers of the Department who have been empanelled for promotion to that rank by the Union Public Service Commission on the basis of their length of service, very good record and range of experience for heading the police force with a minimum tenure of at least two years irrespective of his date of superannuating. The State Government can take disciplinary action, if required, acting in consultation with the State Security Commission and under the All India Services (Discipline and Appeal) Rules.
Third, the Apex Court also recommended a fixed tenure of two years for police officers on operational duties in the field like the Inspector General of Police in-charge of a Zone, Deputy Inspector General of Police in-charge of a Range, Superintendent of Police in-charge of a district, and Station House Officer in-charge of a Police Station unless it was found necessary to remove them prematurely following disciplinary proceedings against them or their conviction in a criminal offence or in a case of corruption or if the incumbent is otherwise incapacitated from discharging his responsibilities.
Fourth, the Court recommended phased separation of the investigating police from the law and order police to ensure speedier investigation, better expertise and improved rapport with the people, but with full coordination between the two wings.
Fifth, establishment of a Police Establishment Board, a departmental body comprising the Director General of Police and four other senior officers of the Department, in each State was recommended to decide on all transfers, postings, promotions and other service related mattes of officers of and below the rank of Deputy Superintendent of Police. Apart from making appropriate recommendations to the State Government regarding the posting and transfers of officers of and above the rank of Superintendent of Police, which the government would be expected to give due weight to, it would also function as a forum of appeal for disposing of representations from officers of the rank of Superintendent of Police and above regarding their promotion/ transfer/ disciplinary proceedings or their being subjected to illegal or irregular orders and generally reviewing the functioning of the police in the State.
The sixth recommendation was to constitute a Police Complaints Authority each at the district level, to look into complaints against police officers of and up to the rank of the Deputy Superintendent of Police, and at the State level, to look into complaints against officers of the rank of Superintendent of Police and above. Even the composition of these bodies has been suggested by the Apex Court in its directives.
Finally a National Security Commission at the Union level, headed by the Union Home Minister and comprising heads of the Central Police Organisations (CPOs) and a couple of security experts as members with the Union Home Secretary as its Secretary, was suggested to prepare a panel for being placed before the appropriate Appointing Authority, for selection and placement of Chiefs of the CPOs, who should also be given a minimum tenure of two years and for reviewing the service conditions of the CPO personnel.
These are long over-due measures. The requirement contained in the judgment that the SCB's report should be placed before the State legislature is highly salutary, and will enable the elected representatives to play an effective role as the people's watchdogs. The Government should accept the recommendations of the PEB as final without any further meddling. To strengthen the hands of the PCA, it should be empowered to launch disciplinary proceedings and criminal cases straightaway without having to refer its findings to Government for further action. The stipulations for providing for a minimum tenure of service for the DGP and other top officials in the police hierarchy and for separating the law and order responsibilities from crime investigation are also unexceptionable.
Despite general agreement on the urgency for police reform, the opinion has been divided on the directive given by the Supreme Court. Some experts have raised objection to the multi-level accountability structure, which might not make the police so much efficient and apolitical, as tied up in too many knots for functional autonomy. Would it be possible to find so many apolitical and non-partisan persons at different levels? Would it not create another set of interests that would like to be benefited from the proximity with the police? Would the politicians not find ways of getting around such persons by providing them with certain sets of benefits? There has been an agreement for a fixed tenure for the State Police chief for some time. However, a fixed tenure at each level, particularly at the thana level, could be questioned from the perspective of principles of public administration. These are only some of the questions being asked on the directive of the Supreme Court which appears to have been taken in by its crusade against decades of role abdication by the executive in several fields due to political considerations.
SAFEGUARDS AND CONTROLS
However, freeing the police from political interference and manipulation should be subject to appropriate safeguards and controls. Otherwise, any uniformed service, apt to be on a short fuse, can become an engine of oppression. Some of the suggested steps to inculcate the needed degree of accountability and spirit of public service are given below:
The practice of the annual performance evaluation reports on the SPs/DSPs being written by Collectors and on the DGP/IGP/DIGs by the Chief Secretary should be revived.
Taking stringent action on strictures by Courts on deficiencies and omissions in investigation and conduct of cases should be made the special responsibility of the Chief Secretary who should send his report to the SCB.
Other than the PCA, there should be a separate high-power Authority to deal specially with brutalities, use of excessive force, custodial deaths and other misuse of authority by the police.
Departmental proceedings and criminal cases involving the police should be akin to court martial procedures, completed within the shortest possible time of, say, four to six months.
Civil society organisations and individuals should be free to organise meetings, demonstrations and the like in public places after informing the police (to avoid duplication, possibility of clashes and the like), without any need to take prior permission.
A special squad should be constituted for dealing with offences pertaining to social ills (dowry, marriage disputes, untouchability, public nuisance and so on) taking them out of the purview of regular police
WHAT ELSE NEEDS TO BE DONE ?
The first ever National Police Commission (NPC) in independent India (1979-81) went into the role of the constabulary in its very first volume. Its recommendations are yet to receive official attention.Nearly 90 per cent of the police forces in the country is comprised of the constabulary. Unlike in the past, more and more educated men and women are voluntarily joining the police at this entry level, in expectation of a satisfying career. This precious resource will have to be protected. This is not possible under the existing state of affairs, where obedience and servility to the senior officers and the political masters are the main criteria for advancement and placement in meaningful jobs within the police. If professional excellence has to be nurtured, even at the level of the much-maligned constabulary, we owe them the right working conditions in which they can give of their best. Such an ambience cannot come about without implementing the most crucial NPC recommendations that are gathering dust in North Block and in State Secretariats. Meanwhile, we have had a report on the subject, prepared by Julio Ribeiro, that has been submitted by the Ministry of Home Affairs to the Supreme Court, which is looking into a public interest petition demanding implementation of the NPC recommendations.
Besides,Police leaders will have to make criminal investigation more science-aided so as to bring down the incidence of third degree methods during interrogations. DNA testing is the new tool that has revolutionised crime investigation in most parts of the West. While such testing is a costly proposition, funds should not stand in the way of expanding the facility available for this. We have only a few laboratories in the country undertaking this work. In the area of communication, the ambitious project of linking all police stations through the Polnet is still to be implemented in full. Like these, there are several other projects that can transform policing and render it a really state-of-the art professional service.
What we now need is a vision and a new level of dedication to the task of upgrading police skills and morale. A brainstorming session chaired by the president of India, in the presence of the Home Minister and past and present police leaders, should help generate ideas that could impart new dimensions to police reforms. This is the best thing that can happen to the Indian Police.
The police is a neglected area where the stranglehold of past practices and the executive's unconcealed desire to use it against political opponents stifle the germination of new ideas. The stock of the police is so low that new experiments can only improve its image and not cause any further damage. A strong political will power to implement police reforms will be hailed by all sections of society if it can, even marginally, make the police more people friendly.
OBSTACLES
MANY of the States predictably objected to the Apex Court directive. The States felt that it was too simplistic to blame political interference for decline in working of the police. They appeared opposed to any move, like the role of the UPSC in the selection of the DGs, that would undermine their authority and bring in the influence of the Union Government. They were also against fixed tenures for the police officers on operational duties like the SHO, which they felt would create ‘monsters’ in police stations. They also claimed to have accountability structures and fresh ones would add to the cost. Some non-Congress Chief Ministers even accused the Union Home Minister of playing politics with police reforms.
This has created a situation of contest and confrontation on the issue of police reforms, with the hardening of attitudes of the Apex Court and of the State governments. India’s federalised polity has weakened Central initiatives in national politics and policy arenas and, therefore, it also creates contestation between the Union Government and some of the States on this crucial issue. While the State governments could have a valid point or two on the recommendations made by the Supreme Court, it is imperative that they need to be circumspect on their objections. This situation has come because once the State initiatives failed by mid-1970s, the main discourse on police reforms has been located on the turf of the Union Government. The Supreme Court too did not find it anomalous to direct the Union Government, rather than the State governments, to implement police reforms, though it did stress that the recommendations were binding on the State governments too.
Therefore, the resistance of some of the Chief Ministers during their meeting with the Union Home Minister on January 2, 2007 on federal grounds is constitutionally and politically untenable. The States were given the initiative to initiate police reforms in the 1960s and 1970s, but the exercise remained fruitless or mechanical exercises despite some of the State Police Commissions giving useful recommendations from social and political perspectives, limitations imposed by the 1861 Act notwithstanding, which they could not alter. Though some of the States appointed two Commissions between the 1960s and 1980s, most of them ignored a large part of the recommendations by their respective Commissions. Moreover, the NPC as well as all the post-1998 initiatives were taken by non-Congress governments and most of the leaders and parties, objecting to the Apex Court directed UPA initiative, have been part of it. Given the urgent need for it, they all need to put police reforms above their political compulsions and come to a national political consensus on the nature of police reforms.
A careful look at the Constitution of India suggests that entries 1 and 2 of List II read with Entry 2A of List I (Union List) in the Seventh Schedule do not preclude the role of the Union Government in internal security, of which the police is just an instrument. Entry 2A was inserted by the controversial 42nd Amendment by Mrs Indira Gandhi during the Emergency, but it was not undone by the 44th Amendment authored by the Janata Government. Indeed, the argument that the Centre must not interfere with the day-to-day maintenance of law and order is unexceptionable. But the need for a new Police Act and the place of the police in the larger criminal justice system creates a leader’s role for the Union Government in this exercise, which must be accepted by all the States, beyond partisanship. Indeed, it is equally unexceptionable that the Union Government too needs to look at its leadership role in a coordination mode.
The Supreme Court’s directives on police reforms has met with serious opposition. Several states, including Gujarat, Bihar, West Bengal, Maharashtra and those from the North-East, have said that they may move the apex court before its December 31 deadline for implementation.

The argument is that since police is a state subject, the Supreme Court has no locus standi to give directions. The states in their individual representations in a meeting of Chief Secretaries and DGPs of states and Union Territories chaired by Union Home Secretary said that the states are against division of policing into law and order on one side and investigations on the other.

While Meghalaya and Mizoram sad that their districts are widely scattered and thus it is not possible to divide their police team, the states of Gujarat and Bihar were critical of the suggestion to hand over the selection of a DGP to a panel. The states also read from the affidavits they had submitted before the Supreme Court and hinted that they may go for revision, according to reports. .

However, Union Home Secretary made it clear that the states have to adopt the Model Police Act, but with modifications as required. The Act is being prepared by an expert committee headed by Soli Sorabjee.

At the same time, about half-a-dozen states, mostly from south India, spoke in favour of the police reforms though they too were apprehensive about certain clauses. Almost all the states opposed inclusion of a provision whereby a policeman can be jailed for three months for non-registration of a case.

Meanwhile, the states of Uttar Pradesh and Bihar have not even made an oral submission, nor did they send their affidavits. Jamu and Kashmir, Tripura, Uttaranchal, Chattisgarh, Delhi and Chandigarh too chose to ignore the matter.

OTHER SUGGESTIONS
The police system should revert back to IGP system and the post of D.G. Police should be abolished. The number of posts of DIGs should be increased and more powers given to them. At the same time, the rank of IGP should be elevated to the Lt. General of the Army and the DIG should wear ranks equal to the Major General of the Army, while the district superintendents of Police should wear the Brigadiers rank of the Indian Army. The district superintendents of police should have separate superintendents for law and order and separate for investigation of crime. Traffic police should also be under the district superintendent of police.

The Commonwealth Human Rights Initiative (CHRI) has been active in campaigning for police reforms in India and has organized many discussions across the country. CHRI held a one-day 'national consultation' in New Delhi to consider 'what must go into creating the police that we want for our country.' A large number of police officers from across the country were in attendance, though, sadly enough, one did not notice any established human rights activist, man or woman in this meeting.
The role of the IAS and IPS, the massive growth of centralized paramilitary forces, the role of police intelligence agencies involved in the management of public order, federalism and the decentralization of police and the participation of Panchayati Raj Institutions (PRIs) in local law and order management and so on. The police in the USA are highly decentralized and autonomous with over 17000 police forces in action! Can we learn something from this experience?
There is need and scope for a fuller and deeper discussion by concerned citizens, scholars and activists, men and women. This discussion, however, must be organized by an independent, non-partisan agency. An agency not tied to the apron springs of the government in any way but is willing to engage it in a creative dialogue.
Conclusion
THE criminal negligence by the UP Police in Noida’s Nithari village has once again highlighted the urgent need for police reforms, which cannot be ignored either by the Union or the State governments. The strategy of the State governments and political parties should therefore be of circumspection, with contestation with the Centre positively directed on objectives and details rather than on its leadership role. The Supreme Court directive indeed has some gaping holes on administrative principles, which deserve to be countered with persuasive arguments of a detailed plan of action. Organisational autonomy of the police and the question of political control, for example, are matters that deserve serious discussion. Police reforms are imperative for a stable internal security environment which must not be lost due to political bickering which will leave no winners.