Cow Killer Brahmins- Real Face of Brahmnisium

The widely accepted belief in this world is that the Brahmins have been Vegetarians. But, now, a few researches say that Brahmins were beef eaters in ancient times. Hindu organizations condemn it saying that it’s not true. Well, What if Ancient Brahmins Were Perfect Beef Eaters? Why they ate and why they shunned? A spotlight on that would unleash many facts that speak about our background. Many know that it’s accepted for Brahmins in Bengal and Orissa to eat fish, calling it ‘Jala Pushpam’.

History clearly reveals that Brahmins were Non Vegetarians and perfect beef eaters. The respective animal sacrifice followed by Aswamedha and Gomedha Yagas is not merely for ‘bali’ sake but also for naivedyam (offering to divine power) and prasadam (holy food). References of such commands are replete in Brahmin scriptures like Manusmriti, Vedas, Upanishads, Brahmins, Grihsutras, Dharmasutras and others.

I here by give you some Quotes from the Loose Character Brahmin Holy Books..

Manusmriti (Chapter 5 / Verse 30) says, “It is not sinful to eat meat of eatable animals, for Brahma has created both the eaters and the eatables.”

Manusmriti (5 / 35) states: When a man who is properly engaged in a ritual does not eat meat, after his death he will become a sacrificial animal during twenty-one rebirths.

Maharishi Yagyavalkya says in Shatpath Brahmin (3/1/2/21) that, “I eat beef because it is very soft and delicious.”  

Apastamb Grihsutram (1/3/10) says, “The cow should be slaughtered on the arrival of a guest, on the occasion of ‘Shraddha’ of ancestors and on the occasion of a marriage.”  

Rigveda (10/85/13) declares, “On the occasion of a girl’s marriage oxen and cows are slaughtered.”  

Rigveda (6/17/1) states that “Indra used to eat the meat of cow, calf, horse and buffalo.” 

Vashistha Dharmasutra (11/34) writes, “If a Brahmin refuses to eat the meat offered to him on the occasion of ‘Shraddha’ or worship, he goes to hell.”

Swami Vivekanand said thus: “You will be surprised to know that according to ancient Hindu rites and rituals, a man cannot be a good Hindu who does not eat beef”. (The Complete Works of Swami Vivekanand, vol.3, p. 536).

Mukandilal writes in his book ‘Cow Slaughter – Horns of a Dilemma’, page 18: “In ancient India, cow-slaughter was considered auspicious on the occasions of some ceremonies. Bride and groom used to sit on the hide of a red ox in front of the ‘Vedi’ (alter).”

A renowned scholar of scriptures Dr. Pandurang Vaman Kane says, “Bajsancyi Samhita sanctifies beef-eating because of its purity”. (Dharmashastra Vichar Marathi, page 180)

Adi Shankaracharya’ commentary on Brihdaranyakopanishad 6/4/18 says : ‘Odan’ (rice) mixed with meat is called ‘Mansodan’. On being asked whose meat it should be, he answers ‘Uksha’. ‘Uksha’ is used for an ox, which is capable to produce semen.

The book ‘The History and Culture of the Indian People’, published by Bhartiya Vidya Bhawan, Bombay and edited by renowned historian R.C.Majumdar (Vol.2, page 578) says: “this is said in the Mahabharat that King Rantidev used to kill two thousand other animals in addition to two thousand cows daily in order to give their meat in charity”.

The Atharva Veda bans only the eating of the raw flesh and the human flesh: 

"Those who eat flesh uncooked, and those who eat the bleeding flesh of men,
Feeders on babes unborn, long-haired, far from this place we banish these." 
— Atharva Veda (8.6.23)

In Magha days are oxen slain, in Arjuris they wed the bride. — Rig Veda (10.85.13) 

What part of the Steed's flesh the fly hath eaten, or is left sticking to the post or hatchet, Or to the slayer's hands and nails adhereth,—among the Gods, too, may all this be with thee.

Food undigested steaming from his belly, and any odour of raw flesh remaining,
This let the immolators set in order and dress the sacrifice with perfect cooking.
— Dirghatamas, Rig Veda (10.162.10)  

They who observing that the Horse is ready call out and say, the smell is good; remove it;
And, craving meat, await the distribution,—may their approving help promote labour.
The trial-fork of the flesh-cooking caldron, the vessels out of which the broth is sprinkled,The warming-pots, the covers of the dishes, hooks, carving-boards,—all these attend the Charger.

— Dirghatamas, Rig Veda (10.162.12-13)

BEEF-EATING was not peculiar to the people of the Western countries alone, but was popular with the Vedic Indians also. The food items of the Vedic Indian can be gathered from the list of sacrificial victims because what man ate he usually presented to his gods.[1] Practically all the important ceremonies and sacrifices were attended with slaughter of bulls and cows. The Gomedha and Asvamedha sacrifices are important in this respect. The Sulagava sacrifice, in which the bull, as the name implies, seems to have been pierced with a spike or lance to appease Rudra, is described in detail in the grhyasutras.

Also, comments of some great scholars of Hinduism are also worth noting:

Hinduism’s greatest propagator Swami Vivekanand said thus:“You will be surprised to know that according to ancient Hindu rites and rituals, a man cannot be a good Hindu who does not eat beef”.(The Complete Works of Swami Vivekanand, vol.3, p. 536).

Mukandilal writes in his book ‘Cow Slaughter – Horns of a Dilemma’, page 18:“In ancient India, cow-slaughter was considered auspicious on the occasions of some ceremonies. Bride and groom used to sit on the hide of a red ox in front of the ‘Vedi’(alter).”

A renowned scholar of scriptures Dr. Pandurang Vaman Kane says,“Bajsancyi Samhita sanctifies beef-eating because of its purity”.(Dharmashastra Vichar Marathi, page 180).

 Adi Shankaracharya’ commentary on Brihdaranyakopanishad 6/4/18 says :‘Odan’(rice) mixed with meat is called ‘Mansodan’. On being asked whose meat it should be, he answers ‘Uksha’.‘Uksha’ is used for an ox, which is capable to produce semen.

The book ‘The History and Culture of the Indian People’, published by Bhartiya Vidya Bhawan, Bombay and edited by renowned historian R.C.Majumdar (Vol.2, page 578) says:“this is said in the Mahabharat that King Rantidev used to kill two thousand other animals in addition to two thousand cows daily in order to give their meat in charity”. 

 

    A quote from a former Brahmin President of India.

Sarvepalli Radhakrishna, in his ‘Religion and Society’ said,“In ancient times meat was used by the Brahmins also. The old Vedic religion included the sacrifices of five kinds of animals: goats, sheep, cows, bulls and horses.

Indian Teachers Day - Shikshak Din --- Phule Couple or Radhakrishnan

Do you know Conspiracy behind the 5^th September Teacher’s Day in India?

5^th September is the Birth-date of the Niyogi Brahmin Radhakrishnan.

This is the day when the 1^st Draft of Hindu Code Bill was submitted.

So in the process of celebrating this Niyogi Brahmin Birthday as teachers day, the Hindu code Bill will be slowly forgotten which was made for the progress of the Indian society women’s, which this brahmins had deprived of decades together.

Same as Childrens have nothing to gain from the Kashmiri Brahmin Jawaharlal Nehru’s life history, which is full of dirt in it, the inhabitant childrens of this land is been forced to celebrate his birth-date as Children-day by these brahmins.

 

Teachers of India may feel proud that there is a day when they are remembered with honor by the politicians, government officials and the masses of India.

They are remembered for their contributions towards the mental, social and cultural development of Indian Society.

It is a different thing that this event of Teacher’s day is celebrated on the birthday of such a person who have nothing special to offer to make the education.

So what inspiration these Brahmins want to give from this Niyogi (One of the interesting practice mentioned in the Mahabharata was producing an offspring by a women from a man other than her husband. Apart from the Mahabharata there are some other ancient text like Manusmriti which refers to this kind of practice. This was called ‘Niyoga’.) Brahmin to the inhabitant teachers of this land.

 

***(During the time of Mahabharata, It was customary then to acquire a son begotten by another man on one’s own wife, if one happened not to have an heir. This was called niyoga.  Mahabharata times a women was the ‘field’ and she had to produce children from any man when her husband demanded.” (Karve, P.189)

As “Niyoga”  is a different subject we do not discuss this here.

See what this Brahmin holy scripture says…

Varnanam brahmano guru! 

Meaning: among all the varnas only the Brahmin can be appointed as a teacher.

The teaching profession is directly related with knowledge which is the key to human development and progress; in such a situation it is natural that the Brahmins restricted the teaching positions to themselves alone. Allowing non-brahmins to teach would lead to the collapse of their sacred fourfold society division: so, how could they accept others as teachers?

One of the writer has well said that to support the Radhakrishnan  thoughts is like supporting the Killing of innocent Nigros of Africa.

This Niyogi Brahmin Radhakrishnan in one way resembles his vedic guru Dronacharya - who is still honored and remembered by Hindus for cutting off the thumb of his tribal student Eklavya to maintain the merit of his favorite student Arjuna.

How many of them have the general knowledge that Dr Sarvepalli Radhakrishnan, the former president of India and author of the book ‘Indian Philosophy’. did commit intellectual theft from the PhD thesis of Jadunath Sinha, one of his student's work, who had submitted his dissertation to Radhakrishnan and another instructor. However, when Sinha came to know about this theft, unlike Eklavya, he didn't follow the path of sacrifice and instead filed a case in Calcutta court in 1930 against his teacher. it was well proved, without the need of any court's intervention, that Radhakrishnan's most magnificent and glorious work was nothing but an intellectual theft, as most of the chapters of Sinha's thesis had already been published in other magazines prior to the publication of Indian Philosophy.

On basis of this theft of PhD thesis he severed in Calcutta, Madras, Hyderabad universities and draw huge salaries for himself, and worked for 3% alien Brahmins.

 Niyogi Brahman Radhakrishnan was a staunch supporter of Caste system.

1. He was a supporter of the so called holy Brahmins books, which are based on injustice, enmity, inequality, slavery.
2. He was the proven thief.
3. He had out of marriage relations with other womens,(his son Gopal had disclosed this in his book ‘Radhakrishna A Biography’)
4. He had written the books which are the stauch supported of caste system, ie… Ethics of Vedas, The Hindu view of life, The Brahmaputra etc. which preach brahmins system of inequality, injustice, slavery, enmity in the society.
5. He was against the Girls education as per the Brahmin religion holy scriptures, as said by his son sarvapalli Gopal in his book.
6. He had not written any books for the benefit of the people of this land.

To celebrate Teacher’s day in rememberance of Niyogi Brahmin Sarvepalli Radhakrishnan, is nothing but an insult for an complete education system, insult of teachers, insult of the inhabitant of this land.

And now we see the work done by the Phule Couple, who should be given the status of an Guru that is teacher,, here we see why ?

 

1. In the Brahmin era of darkness in Maharashtra, Savitribai and Jotirao Phule flamed the torch of education in Maharashtra. Savitribai was Jotirao phule’s first and most important ally in the mission of women’s education.
2. In 1848 Phule couple had opened the first school in India for Girls (at that time this Niyogi Brahmin Radhakrishnan was not even in a liquid form), Jotiba Phule started teaching English and Marathi to his wife Savitribai Phule at home, who afterwards became the First women teacher of India who started first ever school for the such marginalized communities and specifically for girls and untouchables who always had been denied education since centuries. They was severely ridiculed by the society and was made to leave his house for the grave crime he had performed according to the brahmin religion., Brahmins never allowed them any right to education.
   
   Moreover, over the centuries the Brahmins taught them that education was a sin for them and the act of sending their children to schools could have brought more atrocities from Brahmins to them, 
3. Savitribai Phule not only the First  teacher but also a woman liberator in the second half of nineteenth century, she was a champion of women’s rights, a milestone of trailblazing poetry, great social activists, a courageous mass leader who stood strongly against the forces of Brahmins thousands of years old so called holy inhuman literature. She stood against Untouchability which was a very common and cruel practice during those days all over India. But it was much deeper in Pune than any other city of India.
4. These brahmins of Radhakrishnan DNA used number of way to stop Savitribai from educating the Girls and Shudras, On her way to school they threw rotten eggs, tomatoes, stones at her, they even did not hesitate to throw mud or cow-dung on her. 
5.  The great lady Savitribai Phule took all that humiliation as a part and parcel her mission and would go to school with two sets of clothes—one to wear on roads while going to school and then another to wear at school. 
Savitribai was very clear and determinant about her job. 

• a) The first challenge for her was to keep the girls coming to school. She started distributing sweets among girls when they had to go back to their homes.
• b) Knowing the fact that girls are being tired at their studies, she started sports sessions.
• c) She started short stories sessions to make learning more interesting and fun filled. The girls took much interest in the short stories because those were based on the conditions of women’s lives, their desire to learn and to be free. She also started composing and reciting poems for them. Her way of teaching was simple, participatory and activity based.
• d)  She focused upon the holistic development of girls.
• e)    Education for her was not merely an ability to read and write but a means of igniting the mind and personality of women and Shudras and Ati-Shudras.
• 
  

f)        What was the impact of Savitri’s teaching upon girls can be seen in the essay written by Muktabai - an eleven year old Ati-shudra girl.

  g)     This essay is about the grief of the two Ati-Shudras communities-

Mangs and Mahars. She writes,

“Oh, the mahars and mangs,

you are poor and sick.

Only the medicine of knowledge

will cure and heal you.

It will take you away from

Wild beliefs and superstitions.

You will righteous and moral.

It will stop your exploitation.

People, who treat you like animal,

will not dare to treat like that anymore.

So please work hard and study.”

6. Savitribai herself used to visit their parents at their house to tell them about the learning experience that the girls were having at school. In the situation that any of the girls was not coming to the school, she used to go to her home. In case any girl was found to be ill, she used to arrange for the doctor and medicines. She became the most famous and respectful women very soon in the area. Gradually People started sending their girls to the school themselves.
7. Jotirao Phule’s dream was to see that the women of India would be able to enjoy their full human rights. And in his opinion, this was possible only through the power of education. He was deeply convinced that education of a woman is certainly an important tool if the downtrodden communities have to go forward. He was quite determinant of the opinion that Female schools are more necessary than male ones.
   
8. Savitribai Phule's poetry and her letters to Jotirao bring out her sensitive and revolutionary mind. How much Savitribai imbibed the radical vision of her husband and what was her own orientation in regard to social change, is clearly visible in the three letters that she wrote to Jotirao when she was away from him. The letters reveal that Savitri’s spousal love was inseparable from the larger commitment to the salvation of the downtrodden through education. She says: “There are many idiots here, as in Pune, who poison people’s minds and spread canards against us. But why should we fear them and leave this noble cause we have undertaken? It would be better to engage with the work instead. We shall overcome, and success will be ours in the future. The future belongs to us.”
9. This Phule couple also worked to abolish a lot many evil customs started by this Brahmins, such as, Remarriage of the widows which was not allowed, stopping of the shaving of head of the widows, Abolished Child marriage custom, remarriage of widows, dowry customs, Maternity home and child care center for the widows whom these brahmins used for sex and left them on the mercy of nature, or lose their life due to unhealthy ways of abortion..
10. Mahatma phule had written number of books for the inhabitants of this land, which had brought a social revolution, his book such as, Gulamgiri, Shetkaryacha aasud, Brahmnanche kasab, Trutiya ratna, Shivrai powada, Sarvejanik satya dharm,

Poem by Savitribai Phule

Go, Get Education

Be self reliant, be industrious
Work - gather wisdom and riches.
All gets lost without knowledge
We become animals without wisdom.

Sit idle no more, go, get education
End misery of the oppressed and forsaken.

You have got a golden chance to learn
So learn and break the chains of caste
Throw away the Brahman’s scriptures fast.

Rise to Learn and Act

 

Weak and oppressed, Rise my brothers
Come out of living in slavery.

Manu-follower Peshwas are dead and gone
Manu is the one who barred us from education.

Givers of knowledge-the English have come
Learn, you have had no chance in millennium.

We will teach our children and ourselves learn
Receive knowledge, become wise to discern.

An upsurge of jealousy is in my soul
Crying out for knowledge to be the whole.

This festering wound, mark of caste
I will blot out from my life at last.

In Bali raj’s kingdom, let’s beware
Our glorious mast, unfurl and flare.

Let all say, “misery go and kingdom come”

Awake, arise and educate
Smash traditions, liberate.

We will come together and learn
Policy, righteousness, religion.

Slumber not but blow the trumpet
O Brahman, dare not you upset.

Give a war cry, rise fast
Rise, to learn and act.

### Now my dear inhabitants of this land think.. is it right to celebrate the teachers day on the day this which this Niyogi Brahmin Radhakrishnan then the president of India himself asked for such day.

From Wikipedia : 
"Instead of celebrating my birthday, it would be my proud privilege if 5 September is observed as Teachers' Day." - Sarvepalli Radhakrishnan

Or

Celebrate the day for the rememberance of this Phule couple who had opened the doors of education to this people of the land, and shown the real importance to education, not only through words buts through deeds.

 

Now most of the educated in India who know their history have rejected and refused to celebrate this 5^th Sep as teachers day in the memory of this niyogi brahmin birthday.

Instead they have started celebrating teachers day in the memory of Father of Nation Mahatma Jotiba Phule Couple.

So now by wishing teacher day on 5^th September, to your teachers will only bring them the status of thief and degrade, insult your teachers.

And obviously the inhabitant teachers of this Land won’t like to be insulted by someone wishing them teachers day on 5^th of Sep in rememberance of a thief, alien, Niyogi Brahmani Radhakrishan. So teachers also should advice their students of these facts, and stop getting insulted.

Please also view the Videos Link given below.

https://youtu.be/6WD66xaChwM

https://youtu.be/bFSc9_p0TwU

Jana Gana Mana - (Guj)

Mulniwasi Nayak News 100813
 In Gujrati
Our current National Anthem "Jana Gana Mana" is sung about 120 Crore Indians and take pride in singing this poem as their national anthem. But, it is amazing that most of us are unaware of its background and meaning.

For English Explanation go to this link

http://mulniwasikhobragade.blogspot.com/2013/04/jana-gana-mana-eng.html

Jana Gana Mana - (Eng)

JANA GANA MANA       -       NATIONAL ANTHEM

HISTORY AND TRANSLATION

Our current National Anthem "Jana Gana Mana" is sung about 120 Crore Indians and take pride in singing this poem as their national anthem. But, it is amazing that most of us are unaware of its background and meaning.

Have we ever pondered who is the “adhinayak” and “bharat bhagya vidhata”, whose praise we are singing ?

Is He God the Creator or King George V and the Queen of England ? 

I thought might be Motherland India!

What does History tell us ?

 Jana Gana Mana (Bengali: Jôno Gôno Mono) is India's National Anthem, Written in highly Sanskritized(Tatsama) Bengali. It is the first of five stanzas of a Brahmo hymn composed and scored by Rabindranath Tagore . It was first sung at the Calcutta Session of the Indian National congress on 27 December 1911. Jana Gana Mana was officially adopted by the Constituent Assembly as the Indian national anthem on January 24, 1950.

To begin with, India's national anthem, Jana Gana Mana Adhinayaka, was written by Rabindranath Tagore in honour of King George V and the Queen of England when they visited India in 1911.

Before  analysis, let us have a look on the complete poem carefully:

The lyrics of all 5 stanzas of the complete song "Jana Gana Mana"

Bengali Transcription

Stanza 1 (National Anthem of India):-

Jano Gano Mano Adhinaayako Jayo Hey,Bhaarato Bhaagyo Bidhaataa

Panjaabo Sindhu Gujaraato Maraathaa,Draabiro Utkalo Bango

Bindhyo Himaachalo Jamunaa Gangaa, Uchchhalo Jalodhi Tarango

Tabo Shubho Naamey Jaagey, Tabo Shubho Aashisho Maagey

Gaahey Tabo Jayogaathaa

Jano Gano Mangalo Daayako, Jayo Hey Bhaarato Bhaagyo Bidhaataa

Jayo Hey, Jayo Hey, Jayo Hey,Jayo Jayo Jayo, Jayo Hey

Stanza 2

Ohoroho Tobo Aahbaano Prachaarito,Shuni Tabo Udaaro Baani

Hindu Bauddho Shikho Jaino,Parashiko Musholmaano Christaani

Purabo Pashchimo Aashey,Tabo Singhaasano Paashey

Premohaaro Hawye Gaanthaa

Jano Gano Oikyo Bidhaayako Jayo Hey,Bhaarato Bhaagyo Bidhaataa

Jayo Hey, Jayo Hey, Jayo Hey,Jayo Jayo Jayo, Jayo Hey

Stanza 3

Potono Abhbhudoy Bandhuro Ponthaa,Jugo Jugo Dhaabito Jaatri

Hey Chiro Saarothi, Tabo Ratha Chakrey Mukhorito Potho Dino Raatri

Daaruno Biplabo Maajhey,Tabo Shankhodhwoni Bajey

Sankato Dukkho Traataa

Jano Gano Potho Parichaayako,Jayo Hey Bhaarato Bhaagyo Bidhaataa

Jayo Hey, Jayo Hey, Jayo Hey,Jayo Jayo Jayo, Jayo Hey

Stanza 4

Ghoro Timiro Ghono Nibiro,Nishithey Peerito Murchhito Deshey

Jagrato Chhilo Tabo Abicholo Mangalo,Noto Nayoney Animeshey

Duhswapney Aatankey,Rokkhaa Koriley Ankey

Snehamoyi Tumi Maataaa

Jano Gano Duhkho Trayako,Jayo Hey Bhaarato Bhaagyo Bidhaataa

Jayo Hey, Jayo Hey, Jayo Hey,Jayo Jayo Jayo, Jayo Hey

Stanza 5

Raatri Prabhatilo Udilo Rabichhabi, Purbo Udayo Giri Bhaaley

Gaahey Bihangamo Punyo Samirano, Nabo Jibano Rasho Dhaley

Tabo Karunaaruno Ragey,Nidrito Bhaarato Jagey

Tabo Chorone Noto Maatha

Jayo Jayo Jayo Hey, Jayo Rajeshwaro, Bhaarato Bhaagyo Bidhaataa

Jayo Hey, Jayo Hey, Jayo Hey,Jayo Jayo Jayo, Jayo Hey

Hindi Translation	English Translation
Stanza 1 (National Anthem of India):-
Jana-Gana-Mana Adhinaayak Jaya Hey,Bhaarat-Bhaagya-Vidhaata Punjab, Sindh, Gujarat, Maratha, Dravid, Utkal, Banga Vindhya, Himachal, Yamuna, Ganga, Uchchhala Jaladhi Taranga Tav Shubh Naame Jaage, Tav Shubh Aashish Maage, Gaaye Tav Jaygaatha Jana-Gana-Mangal-Daayak, Jaya Hey Bhaarat-Bhaagyo-Vidhaata Jaya Hey, Jaya Hey, Jaya Hey, Jaya Jaya Jaya, Jaya Hey	Oh! the ruler of the minds of people, Victory be to You, dispenser of the destiny of India! Punjab, Sindh, Gujarat, Maharashtra, Dravida (South India), Orissa, Bengal, Vindhya, Himalaya, Yamuna, Gange, oceans with foaming waves all around Wake up listening to Your Auspicious name, Ask for Your Auspicious blessings, And sing to Your glorious victory. Oh! You who impart well being to the people! Victory be to You, dispenser of the destiny of India! Victory to You, victory to You, victory to You, Victory, Victory, Victory, Victory to You!
Stanza 2:-
Aharaha Tav Aavhaan Prachaarit, Suni Tav Udaar Baani Hindu, Baudh, Shikh, Jain, Parsi, Musalman, Christaani Purab Pashchim Aashe,Tav Singhaasan Paashe, Premhaar Yash Gaatha Jana Gana Ekya Vidhaayak Jaya Hey, Bhaarat-Bhaagyo-Vidhaata Jaya Hey, Jaya Hey, Jaya Hey, Jaya Jaya Jaya, Jaya Hey	Your call is announced continuously, we heed Your gracious call Hindu, Buddhist, Sikh, Jain, Parsee, Muslim, Christians, East and West come, to the side of Your throne And weave the garland of love. Oh! You who bring in the unity of the people! Victory be to You, dispenser of the destiny of India! Victory to You, victory to You, victory to You, Victory, Victory, Victory, Victory to You!
Stanza 3:-
Patan-Abhuday-Bandhur Pantha,Yug-Yug-Dhaavit Yaatri Hey Chir Saarthi, Tav Rath Chakre Mukharit Path Din Raatri Daarun Viplav aaje,Tav Shankh Dhwani Baje Sankat-Dukkh-Traata, Jana Gana Path Parichaayak, Jaya Hey Bhaarat-Bhaagyo-Vidhaata Jaya Hey, Jaya Hey, Jaya Hey, Jaya Jaya Jaya, Jaya Hey	The way of life is somber as it moves through ups and downs, But we, the pilgrims, have followed it through ages. Oh! Eternal Charioteer, the wheels of your chariot echo day and night in the path In the midst of fierce revolution, your conch shell sounds. You save us from fear and misery, Oh! You who guide the people through tortuous path... Victory be to You, dispenser of the destiny of India! Victory to You, victory to You, victory to You, Victory, Victory, Victory, Victory to You!
Stanza 4:-
Ghor Timir Dhan Nibid, Nishiye Pidit Murchit Deshe Jagrut Chhil Tav Avichal Mangal, Nat Nayane Animeshe Duhswapne Aatanke, Raksha Karile Anke Snehamayi Tumi Maata Jana Gana Dukkh Trayak, Jaya Hey Bhaarat-Bhaagyo-Vidhaata Jaya Hey, Jaya Hey, Jaya Hey, Jaya Jaya Jaya, Jaya Hey	During the bleakest of nights, when the whole country was sick and in swoon Wakeful remained Your incessant blessings, through Your lowered but winkless eyes Through nightmares and fears, You protected us on Your lap Oh Loving Mother Oh! You who have removed the misery of the people...Victory be to You, dispenser of the destiny of India! Victory to You, victory to You, victory to You, Victory, Victory, Victory, Victory to You!
Stanza 5:-
Raatri Prabhatil Udit Ravichhabi, Purva Uday-Giri Bhaale Gaahe Vihangam Punya Samiran, Nav Jivan Ras Dhale Tav Karunaarun Rage, Nidrito Bhaarat Jage Tav Charan Nath Maatha Jay Jay Jay Hey, Jay Rajeshwar, Bhaarat Bhaagy Vidhaata Jaya Hey, Jaya Hey, Jaya Hey, Jaya Jaya Jaya, Jaya Hey	The night is over, and the Sun has risen over the hills of the eastern horizon. The birds are singing, and a gentle auspicious breeze is pouring the elixir of new life. By the halo of Your compassion India that was asleep is now waking, On your feet we lay our heads Victory, Victory, Victory be to You, the Supreme King, the dispenser of the destiny of India! Victory to You, victory to You, victory to You, Victory, Victory, Victory, Victory to You!

In the original Bengali verses only those provinces that were under British rule, i.e. Punjab, Sindh, Gujarat, Maratha etc. were mentioned. None of the princely states were recognised which are integral parts of India now Kashmir, Rajasthan, Andhra, Mysore or Kerala. Neither the Indian Ocean nor the Arabian Sea was included, since they were directly under Portuguese rule at that time.

The Jana Gana Mana Adhinayaka implies that King George V is the lord of the masses and Bharata Bhagya Vidhata is "the bestower of good fortune".

Following is a translation of the five stanzas that glorify the King:

First stanza: (Indian) People wake up remembering your good name and ask for your blessings and they sing your glories. (Tava shubha naame jaage; tava shubha aashish maage, gaaye tava jaya gaatha)

Second stanza: Around your throne people of all religions come and give their love and anxiously wait to hear your kind words.

Third stanza: Praise to the King for being the charioteer, for leading the ancient travellers beyond misery.

Fourth stanza: Drowned in the deep ignorance and suffering, poverty-stricken, unconscious country? Waiting for the wink of your eye and your mother's (the Queen's) true protection.

Fifth stanza: In your compassionate plans, the sleeping Bharat (India) will wake up. We bow down to your feet O' Queen, and glory to Rajeshwara (the King).

This whole poem does not indicate any love for the Motherland but depicts a bleak picture. When you sing Jana Gana Mana Adhinayaka, whom are you glorifying? Certainly not the 

Motherland. 

  EVIDENCE :  TAGORE COMPOSED IT IN HONOUR OF KING OF ENGLAND

                    A lot of evidences demonstrate that Jana gana Mana was originally written to welcome and praise King George V  of England. The “Adhinayaka“, our “Bhaagya Vidhata” is King Geroge V, and it is the King of England’s “Jaya Gaatha” that we Indians are singing every morning in our schools.

"The poem was composed in December 1911, precisely at the time of the Coronation Durbar of George V, and is a paean in praise of "the overlord of India's destiny". The composition was first sung during a convention of the then loyalist Indian National Congress in Calcuttaon Dec. 27, 1911 .

Dutta, K & Robinson, A (1995),

Rabindranath Tagore: The Myriad-Minded Man, St.

Martin's Press]. It was sung on the second day of the convention, and the agenda of that

day devoted itself to a loyal welcome of George V on his visit to India.                    

REPORT  OF  INDIAN PRESS

•        "The Bengali poet Babu Rabindranath Tagore sang a song composed by him specially to welcome the Emperor." (Statesman, Dec. 28, 1911)
• 
  
•          "The proceedings began with the singing by Babu Rabindranath Tagore of a song specially composed by him in honour of the Emperor." (Englishman, Dec. 28, 1911)
• 
  
•          "When the proceedings of the Indian National Congress began on Wednesday 27th December 1911, a Bengali song in welcome of the Emperor was sung. A resolution welcoming the Emperor and Empress was also adopted unanomously." (Indian, Dec. 29, 1911)

RECENT CONTROVERSY : In February 2011, a school in the state of Uttar Pradesh altered some words  in the anthem because they "discovered" that the word "adhinayak" refers to King George V. "Uttar Pradesh school 'changes' national anthem". The Times of India. February 21, 2011

It is time now to understand the original purpose and the implication of this, rather than blindly sing as has been done in the past.

News Cutting from Mulnivasi Nayak, dated 15.08.2011