Worshipping Cow: Killing Humanity

Ram Puniyani

Just over a decade ago (2002) in Dulina village of Jhajjar in Haryana a mob of over a thousand people lynched five dalits who were skinning a dead cow to sell the hide. A few months ago in Malegaon Mahahrashtra police arrested three Muslims on the charge of storing beef. On the back of this come the news from Bisara that a Muslim was killed and his son injured seriously on the charges of storing-eating beef.

In the context of Dulina lynching VHP’s Acharya Giriraj Kishore in a press conference stated that "the life of a cow is more precious than that of a human being." The recent incidents, the above quoted may be a sampler of what is happening, this is becoming a ‘new normal’ after the new Government at Center has taken charge. States with BJP ruled Governments beginning with Maharashtra have been bringing in legislations banning storage of beef.

For Hindu nationalist politics identity issues have been the hallmark and they pursue it to divide the society and polarize the communities along religious lines. Today the insecurity amongst minority is going through the roof, making their life very difficult. For implementing the polarizing agenda, so far Ram Temple issue was the core one. Over a period of time as it has played its role; now lately Holy cow, ‘cow as mother’ is the major tool. As such ‘Cow as mother’ was the ploy used by Hindu communalism all through from late nineteenth century. At that time, there was a matching slogan of ‘pig as an object of hate’ from Muslim communalism on the battleground. As classic serial Tamas (Bhism Sanhi) showed the use of pig being thrown in a mosque to instigate the riots was running parallel to beef in the temple, such incidents leading to communal violence and boosting communal politics in turn.

After independence the ‘pig in the mosque’ is heard of less often. Occasionally one did hear of beef in the temple being put in by Bajrang Dal elements. But not too many casualties were heard on this ground. On subconscious level the issue of beef has been kept very much alive and now this issue has become more important one as far as communal polarization keeping in mind electoral arithmetic is concerned. It has added to the worsening scenario as far as communal harmony is concerned.

It is remarkable that in our country to begin with cow could be presented as ‘mother’ and then used as a tool of communal propaganda and action. Talking at economic level cow has been an important part of the agricultural economy. The old bullocks and cows being used for food by large sections of society has been the norm. Apart from Adivasis, large sections of dalits, Muslims, Christians and even upper caste Hindus consumed beef, as a cheap and rich source of protein. Being a large country with big cattle strength, India is also the major exporter of beef.

Historically; it is interesting to note that beef was part of food habits from Vedic times. Cow got transformed in to mother hood and a major tool of identity politics later. Bhimrao Ambedkar in his celebrated essay “Did Hindus never eat beef?” demonstrates this very well. At popular level Swami Vivekananda confirms the findings of historians like Prof D.N.Jha, who traces the history of beef consumption in Vedic times. Swamiji points out, “You will be astonished if I tell you that, according to old ceremonials, he is not a good Hindu who does not eat beef. On certain occasions he must sacrifice a bull and eat it.” [Vivekananda speaking at the Shakespeare Club, Pasadena, California, USA (2 February 1900) on the theme of ‘Buddhistic India’, cited in Swami Vivekananda, The Complete Works of Swami Vivekananda, Vol 3 (Calcutta: Advaita Ashram, 1997), p. 536.]

This is corroborated by other research works sponsored by the Ramakrishna Mission established by Swami Vivekananda himself. One of these reads: “The Vedic Aryans, including the Brahmans, ate fish, meat and even beef. A distinguished guest was honoured with beef served at a meal. Although the Vedic Aryans ate beef, milch cows were not killed. One of the words that designated cow was aghnya (what shall not be killed). But a guest was a goghna (one for whom a cow is killed). It is only bulls, barren cows and calves that were killed.” [C. Kunhan Raja, ‘Vedic Culture’, cited in the series, Suniti Kumar Chatterji and others (eds.), The Cultural Heritage of India, Vol 1 (Calcutta: The Ramakrishna Mission, 1993), 217.]

It is not that society cannot resolve the issue of contrasting food habits and faith in an amicable way. Gandhi shows the way and one wishes that we he has to say on the issue of beef eating, “…beef is not their (Muslims, added) ordinary food. Their ordinary food is the same as that of the millions. What is true is that there are very few Muslims who are vegetarians from religious motive. Therefore, they will take meat, including beef, when they can get it. But during the greater part of the years, millions of Muslims, owing to poverty, go without meat of any kind. These are facts. But the theoretical question demands a clear answer. As a Hindu, a confirmed vegetarian, and a worshipper of the cow whom I regard with the same veneration as I regard my mother (alas, no more on this earth!) I maintain that Muslims should have full freedom to slaughter cows, if they wish, subject of course to hygienic restrictions and in a manner not to wound the susceptibilities of their Hindu neighbours. Fullest recognition of freedom to the Muslims to slaughter cows is indispensable of communal harmony, and is the only way of saving cow. (http://www.mkgandhi.org/g_communal/chap14.htm)

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Controlling Thought and Food Habits

Ram Puniyani

The intolerance does not grow in one field of social life in isolation. In different arena of our life it tends to run in a parallel manner. In Maharashtra, with the BJP majority Government in seat of power, we had a ban on the storing, selling and eating of beef few months ago. This ban increased the problems of a large section of society, the workers in abettor, those consuming beef and those selling beef. The workers of Devnar abettor, located in Mumbai, the biggest one in the area, rendered jobless due to this decision of the Government are writhing in the pain of unemployment. Then came the Government order that any criticism of Government servants will be treated as sedition. This is an attempt to put a total cap on the basic democratic rights, on freedom of expression and on the right to dissent. During this period the state witnessed the murder of two of its foremost rationalist thinkers and leaders, Dr. Narendra Dabholkar and Comrade Govind Pansare (who was also a political worker) for taking on the forces of blind faith and for promoting scientific temper. In the neighboring Karnataka the ex-Vice Chancellor of Kannada University, Hamphi, the tall scholar of Kannada and rational intellectual was done to death.

On the heels of this comes the decision of Mira Bhaynder Municipal Corporation to ban the non vegetarian food, except fished and eggs, during Paryushan, a Jain festival, for eight days. This ban has been put for four days in Mumbai area under Mumbai Corporation. BJP is in lead in taking decisions in this direction. As such over a period of time the number of days for which this ban has been there is proportionally going up with the rise of sectarian politics in the nation and in the state. As such earlier during Paryushan the ban was there for one day in 1960s, two day in 1990s, now it is four days in Mumbai and eight days in Mira Road-Bhayander area. Interestingly fishes and eggs which Jains don’t consume have been spared from the wrath of the zealots who think imposing your sentiments is part of one’s religion. Will there be such a demand for prohibiting garlic and root vegetable, which are also prohibited by Jain practices, next? 

Country as a whole has been the victim of this food fundamentalism of the dominant forces. There are housing societies in Mumbai where the non-vegetarians are not allowed to stay. In Ahmadabad, Gujarat I came across an interesting incident. I was staying with a friend, who was living in a rented accommodation. Suddenly one morning when we were sipping our morning tea, the landlord barged in and headed straight to the kitchen. And then after few minutes he made his exit. I was puzzled. My friend explained that it is “Kitchen Check’ to examine whether any non vegetarian food is being cooked or consumed! It was very baffling moment for me. One knows that there is a sort of ‘food curfew’ during the day time during Ramzan month in many Gulf countries, where Sheikhs are ruling with iron hand, in the name of Islam. Which community and whose sentiments will prevail in a diverse society is a complex question.

How does one handle the food habits in a diverse society like ours? As such earlier also many a kings have respected the sentiments of the minorities. Akbar when approached by the Jain delegation did impose restriction on Non vegetarian food for some time.  Babar in his will to his son Humayun instructs that cow slaughter should not be permitted as deference to Hindu sentiments. As such the basic aspect of teachings of religion is to respect the feelings of other people in the society. What is taught is that the followers of that religion implement these in their lives. The question of imposing one’s sentiments on the others is the sign of one’s social dominance in the society. Communal parties for the sake of vote bank and for their political social agenda are feeling they can have their way and impose such practices on the society. There are others who feel grateful enough if they can practice their own things in their own family and social space without imposing it upon others.

As such what should happen in a democratic society? It’s very complex question at one level. Point should be to respect each other’s feelings and accommodate for that. Ideal is that the ‘other’ calls for such a self imposition out of volition and respect. That’s what Mahatma Gandhi teaches us time and over again. Be it the matter of religious practices or food habits, his path was clear, lets follow our path without imposing it upon others. As such, imposing one’s sentiments on ‘others’, is the highest form of violence. One of Gandhi’s writing on the issue of beef eating- cow slaughter is very illuminating, he writes “I maintain that Muslims should have full freedom to slaughter cows, if they wish, subject of course to hygienic restrictions and in a manner not to wound the susceptibilities of their Hindu neighbors. Fullest recognition of freedom to the Muslims to slaughter cows is indispensable of communal harmony, and is the only way of saving cow.” (http://www.mkgandhi.org/g_communal/chap14.htm)?

Our country has diverse food habits, from Arunchal Pradesh to Kerala to Punjab and Gujarat, we inherit the rich diversity. With the rise of the sectarianism and politics in the name of Hindu religion, Hindutva, such intolerant things are being brought in with bigger aggression. The section of Jain leadership, which getting this done, is close to the BJP.  BJP in turn has an agenda in all aspects of our socio-cultural life. Ban on Beef eating is a deliberate ploy to sharpen the divisive politics, the politics which is polarsing the communities. One recalls the 1946 V. Shantaram Classic film Padosi, where the two neighbors, Hindu and Muslim, love and respect each other’s sentiments and feelings. There are legions of stories in times past where such camaraderie amongst these communities was a matter of celebrating each other’s practices not just tolerating them. It is this intermixing at all the levels which gave us the diverse plural heritage, the culture of joy and celebration of diversity in our country.

Such issues related to bans have become an integral part of identity politics, Islamism in Gulf countries and Hindutva in India. This is painfully gripping our democratic society by the neck and imposing suspicion and dislike for the ‘other’. The economic aspects of banning beef, and banning selective non vegetarian food during the Paryushan is of no concern to the political leaders who keep deepening their hold on the section of community not by harping on issues of dignity and rights of the people but by the intolerant attitude for the ‘other’.

From over last one year, this stifling attitude is a retrograde step, putting chains on our democratic freedoms. This is a regressive march inching towards the pattern of countries where democratic freedoms have been put under the carpet in the name of religion

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Holy Cow-Beef and Indian Political Games

Ram Puniyani

Can the dietary practices, the animal which is worshipped as a mother by section of population, be brought in on the political arena? While all this sounds surreal, its true as far as the role of cow is there in Indian political firmament. Recently Maharashtra Government got the Presidents assent to the bill “Maharashtra Animal Preservation (Amendment) Bill 1995 which will now ban the slaughter of bulls and bullocks as well. The defaulters will face a prison term of five years and a fine of Rs. 10000. When I first read ‘Animal Preservation’ part of the title of the bill, I thought this is some bill related to all the animals which are used for human consumption or deals with the use of animals for different purposes by the society. Contrary to that it turned out that this applies only to Cow and its progeny. A decade ago I was shocked to read that one of the outstanding scholars of ancient Indian History Professor Dwijendra Nath Jha received regular threats on phone telling him not to publish his book, ‘Holy Cow Beef in Indian Dietary tradition’. This scholarly work traces the place of beef in Indian diet from centuries.

Courtesy: Wikimedia Commons

The idea is to target the minorities for beef eating, and cow slaughter. One recalls that one of the slogans which rent the air in the run up the 2014 General elections was "Modi ko matdan, gai ko jeevadan [Vote for Modi, give life to the cow], BJP ka sandesh, bachegi gai, bachega desh [BJP’s message, the cow will be saved, the country will be saved]". This slogan was propped up ‘Cow Development Cell’ of BJP.

As such emotive-identity issues are the hall mark of the politics in the name of religion. BJP built itself up on another identity issue, that of Ram Temple. The cow has always been accompanying and a parallel issue for political mobilization by RSS-BJP. It has also been the point of triggering violence in many cases all through. With the formation of VHP by RSS in 1964, cow issue has been systematically propped up time and over again. Many a misconceptions about cow, beef eating have been constructed. Building of misconceptions has also been extended to the dietary habits of the ‘Muslim’ community in particular. The profession of section of Muslims, Kasai (butcher), those in the trade of beef selling has been brought in to the ‘Hate other’, ‘social common sense’ in particular. The result being that it is perceived at broad layers of society as if beef eating is compulsory for Muslims. The notion which has been popularized is that Cow is Holy for Hindus: Muslims kill her! The perception is that the Muslim invaders brought beef eating into India. These misconceptions are by now the part of ‘social common sense’ of the large number of people in the society.

All the components of this are myths and stereotypes have been constructed over a period of time. Time and over again one hears about some small communal violence, killing of dalits and traders of cows leading to communal polarization. Many a dalits dealing with cow hide have been killed in places like Gohana in Hariyana and the VHP leaders had justified such acts.

Contrary to this the beef eating and sacrifice of cows was prevalent here from Vedic period. The sacrifice of cows in the Yagnas (ritual around fire) is extensively mentioned in the scriptures. There is mention about beef eating in various books. There is a phrase in Taitreya Brahmin which states ‘Atho Annam Via Gau’ (Cow is in veritably food) Different gods are mentioned to be having their choices for particular type of cow flesh. Prof D. N. Jha quotes innumerable examples of this in his masterpiece.

The preaching of non violence in India came with the rise of agricultural society. Jainism called for total non violence, while Buddhism talked non-violence; preventing of wasteful animal sacrifice in particular. It was much later that Brahmanism picked up cow as a symbol for Brahmanism in response and as a reaction to non-violence of these religions. Since Brahmanism has asserted itself to be the Hinduism it projects as if Cow is holy for Hindus overall. The matter of fact is that many sections of society, more particularly Dalits and Tribal have been eating beef all through. It is another matter that lately with the rising assertion of Hindutva, many a communities which are dependent on beef as a rich and cheap source of protein are gradually being forced to either give it up or do a rethink on that.

In contrast to what is being asserted by BJP and company, Swami Vivekanand had a different take on the issue. He points out speaking to a large gathering in USA said: “You will be astonished if I tell you that, according to old ceremonials, he is not a good Hindu who does not eat beef. On certain occasions he must sacrifice a bull and eat it.” [Vivekananda speaking at the Shakespeare Club, Pasadena, California, USA (2 February 1900) on the theme of ‘Buddhistic India’, cited in Swami Vivekananda, The Complete Works of Swami Vivekananda, Vol 3 (Calcutta: Advaita Ashram, 1997), p. 536.]

This is corroborated by other research works sponsored by the Ramakrishna Mission established by Swami Vivekananda himself. One of these reads: “The Vedic Aryans, including the Brahmanas, ate fish, meat and even beef. A distinguished guest was honoured with beef served at a meal. Although the Vedic Aryans ate beef, milch cows were not killed. One of the words that designated cow was aghnya (what shall not be killed). But a guest was a goghna (one for whom a cow is killed). It is only bulls, barren cows and calves that were killed.”[C. Kunhan Raja, ‘Vedic Culture’, cited in the series, Suniti Kumar Chatterji and others (eds.), The Cultural Heritage of India, Vol 1 (Calcutta: The Ramakrishna Mission, 1993), 217.]

In response to this bill thousands of workers of Devnar abattoir (Mumbai), who will be losing their jobs came on the streets to protest against this move of the government (March 11). Many traders, from different religion also came to Azad Maidan in Mumbai to protest this communal act of the Maharashtra Government. In a PIL filed in the Bombay High Court the petitioner argues that this ban on beef infringes on the fundamental right of citizens to choose meat of their choice is fundamental. The hope is that the society overcomes such abuse of ‘identity issues’ for political goals and lets the people have their own choices in matters of food habits, and let those who are making their living from this trade do so peacefully.

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Beef, Pink Revolution and Identity Politics

Ram Puniyani

This time around (2014) the practitioners of sectarian politics had projected as if they will harp only on the issues related to development and Governance. But that surely is for sayings sake. While propaganda of development of Gujarat, strong leader, good governance is on the forefront, there is a lurking doubt that many a people may be by now realizing that the story of so called development cannot be defended beyond a point as so many studies and reports have shown the contrary facts. Authoritarian and dictatorial leader is not a strong leader, one is clear about that as strong leader is one who is inclusive and takes others along. So back to the fundamentals of communal politics, the issues related to ‘identity and faith’ are being subtly propped up.

Attacking the UPA II government for increase in the export of meat and beef (3^rd April 2014) Narendra Modi mocked at UPA II by saying that cattle are being killed for the sake of ‘pink revolution’, which hints towards the meat business, export of meat, beef. In our country eating beef is very sensitive religious issue. It emerges that now despite this being a sensitive issue; on the ground of commerce it comes to our notice that India has become the biggest beef exporter in the world, beating Brazil. This is as per the latest meat exports figures from the Ministry of Food Processing. The data shows that India exported 1.89 million tons of beef in 2012-2013, which is a 50 per cent increase over five years’ ago, “Officially, the slaughter of cows is banned and beef production is actually buffalo meat. Here too, the slaughter is restricted to males and unproductive females,’’ explains the Department of Animal Husbandry official.

As such beef has been a part of India’s dietary traditions. In Vedic times the sacrifice of cows in the yagnas (rituals around fire) was a central feature. It is with the rise of agriculture that the restrictions were brought on the sacrifice of cows as cattle wealth was core to the development of agriculture. Swami Vivekananda, while speaking to a large gathering in USA said: “You will be astonished if I tell you that, according to old ceremonials, he is not a good Hindu who does not eat beef. On certain occasions he must sacrifice a bull and eat it.” [Vivekananda speaking at the Shakespeare Club, Pasadena, California, USA (2 February 1900) on the theme of ‘Buddhistic India’, cited in Swami Vivekananda, The Complete Works of Swami Vivekananda, Vol 3 (Calcutta: Advaita Ashram, 1997), p. 536.]

This is corroborated by other research works sponsored by the Ramakrishna Mission established by Swami Vivekananda himself. One of these reads: “The Vedic Aryans, including the Brahmanas, ate fish, meat and even beef. A distinguished guest was honoured with beef served at a meal. Although the Vedic Aryans ate beef, milch cows were not killed. One of the words that designated cow was aghnya (what shall not be killed). But a guest was a goghna (one for whom a cow is killed). It is only bulls, barren cows and calves that were killed.” [C. Kunhan Raja, ‘Vedic Culture’, cited in the series, Suniti Kumar Chatterji and others (eds.), The Cultural Heritage of India, Vol 1 (Calcutta: The Ramakrishna Mission, 1993), 217.] The pioneering research of Historian D.N.Jha also tells us that beef was the part of India’s dietary tradition. Same is corroborated by Dr. Pandurang Waman Kane in his multi Volume, “Bharatiya Dharmgranthon ka Itihas’ (History of Indian Scriptures) where he quotes from Vedas, Atho Annam Vya gau (Cow is veritably a food)

Cow came to become a holy animal with the rise of agricultural society for the obvious reasons of need for bulls in agriculture. It got associated with the religious sentiments. Contrary to the propaganda that it was Muslim kings who brought beef eating practices in India, the fact is that Muslim kings in deference to the feelings of the Hindu majority went on to put curbs on cow slaughter. Babar’s will to his son Humayun (Exhibit in National Museum) point to this fact. It says:

“Son, this Nation Hindusthan has different Religions. Thank Allah for giving us this Kingdom. We should remove all the differences from our heart and do justice to each community according to its customs. Avoid cow-slaughter to win over the hearts of the people of this land and to incorporate the people in the matters of administration…” (Translated from the original- National Museum)

The propaganda that Muslims brought beef eating to India has no substance at all. As a matter of fact it was British who systematized it and appointed Khatiks (butchers) in their barracks for cow slaughter to supply beef for the army. With rise of the politics in the name of religion due to British policy of ‘divide and rule’, cow and pig were made instruments of instigating communal violence to polarize the communities along religious lines. Many a communal violence did break out in the name of cow slaughter or pig in a mosque. Earlier too the demand for cow slaughter ban has been raised and now it is banned in most of the states barring Kerala and West Bengal. So currently there are strict rules about cow slaughter and what is called beef is essentially buffalo meat. In recent times the murder of dalits in Gohana on the charge that they killed cow for its hide is too fresh in our memory. The killing of dalits was legitimized by a VHP leader saying cow is too holy for anything else to be considered.

As such beef has been part of Indian dietary practices amongst many communities especially amongst dalits and Adivasis all over, more so in Southern India. In the face of rising price of mutton, it is a rich source of protein for the poor; some do take to it for its taste. Recently when I was on a group tour to Eastern Europe, one Hindu family, which was part of our group, by and large was opting for beef as the main dish for their lunch or dinner.

The issue now is that should we have our dietary choices or not? The subtle hint that the UPA II is promoting the ‘Pink Revolution’ is a blatant communal use of the issue. The BJP spokespersons on TV channels are claiming that it is due to the promotion of this export that our milk production and agriculture is suffering. Whatever be other flaws of the current policies, one thing is sure that our milk production is on ascendance. Agriculture is suffering but not due to shortage of cattle. Such claimants need to do their home work and learn that by and large it is the poor, low caste who rear the cattle and they can’t bear the burden of old animals which can no more give the milk. The natural cycle of food and economics is dictating the present scenario, and communalizing it is unwarranted. We need to put our agricultural economy on the wheels of progress, rearing animals is an activity very close to agricultural economy, such a blatant communalizing the issue is counterproductive to our values as a democratic society.

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Madhya Pradesh: Path Way to Hindu Rashtra

Ram Puniyani

Recently (December 2011) M.P. Government’s Gau-Vansh Vadh Pratishedh (Sanshodhan) Act (Bill for Protection of Cow Progeny) got the Presidential clearance. As per this act punishment for slaughtering the cow or its progeny, transporting them to slaughter house, eating and storing beef, is punishable with a fine of R 5000 and prison term up to seven years.  States like Gujarat, Karnataka, Jharkhand and Himachal Pradesh already have laws against cow slaughter, while Orissa and Andhra Pradesh permit the killing of cattle other than cows if the animals are not fit for any other purpose.

There are minimal restrictions in other states and none in Nagaland, Meghalaya, West Bengal and Kerala. Surprisingly  beef consumption in India is double the combined consumption of meat and chicken, not only that India is also the third largest exporter of beef, As per the United Nations Food and Agriculture Organization UN (FAO) report titled Livestock Information, Sector Analysis and Policy Branch says the largest consumed meat in India is beef. The per annum consumption of beef in India is 26 lakh tons, as compared to 6 lakh tons of mutton and 14 laky tons of pork.

While the right wing Hindutva parties make no bones about their assertion that a total ban on cow slaughter is their aim, the Congress too has time and again played the cow protection card especially in the north.

In BJP ruled or ruling states the legislations are tougher already, but the one in MP beats them all in its ferociousness and potential for targeting minorities and Adivasis in particular. As per this Bill anybody consuming or storing or intending to violate the law can be apprehended by head constable upwards. The onus of proof is not on the prosecution but on the accused. It will have lot of logistical problems to prove as to how does one say that the meat being consumed is not from cow but from buffalo or other lesser animals? This draconian bill brought in the name of faith of Hindus is a direct manipulation of the food habits of large section of poor Indian population, Adivasis, Dalits and Minorities (Muslims and Christians) for whom this is an affordable source of proteins. It is also an attempt to intimidate the Muslim minorities.

Through word of mouth propaganda, and the sustained campaign through literature, small pamphlets etc. , the perceptions like ‘cow is holy for Hindus, Muslims eat it, it’s an insult of Hindu faith and that Muslims are violent because they eat non vegetarian food/beef’ has become part of the ‘social common sense’.  When BJP led NDA came to power at Centre for 13 days, in 1996, the Government tried to pass the bill against cow slaughter. Cow has been part of the identity politics of RSS affiliates, Hindu right, Hindutva in India. Even during freedom movement many a riots were instigated around the issue of cow slaughter. This has been a part of propaganda, and Gau Raksha Samitis (Cow Protection societies) are dime a dozen, which maintain Guashalas (Cow sheds). This is done at social level by RSS affiliates and followers.

While Ram Temple issue was the main point of onslaught on democracy, Cow issue has been always on the stand-by so far. Gradually the intensity about cow protection and the myths built around cow are becoming more intense. The MP Government’s Bill is yet another step in this direction. As such MP Government has been communalizing the state by the religio-cultural mechanisms. There are multiple ways to communalize the society. Identity based issues, are the major ones’. Communal violence is the ghastly outcome of identity politics. In MP from last couple of years with the current BJP Government, the slow and subtle Hinduisaion of state is in progress. Even the predecessor of Shivraj Chauhan, Uma Bharati had converted her official residence in to a Gaushala for all practical purposes. Lot of things have been started around the divinity of cow. Marketing of cow urine as a medical remedy for diseases, chain of shops selling Cow urine drink and other products are on the upswing in the state. In addition one sees that the state government has introduced Hindu ritual of Surya Namaskar (worshipping the Sun God), Government has introduced Gita Sar (Essence of holy Hindu book Gita) in the schools, introducing Bhojan Mantra (Hindu meal prayer) in schools, collected information about Christians in the state, has introduced most of its welfare schemes in the name of Hindu Gods- Goddesses. Like Ladli Laxmi for girl child welfare, Anna Prashan for Children’s nutrition programs. Many an accused of Hindutva terror attacks were taking shelter in MP. Many a Kshmiri students were harassed in MP. The capital city of Bhopal, founded by a Mughal Nawab Dost Mohammand Khan is intended to be changed to Bhojpal after the Hindu King Raja Bhoj.

This silent communalization of state has escaped the notice of national media to some extent. Most of these steps of the Government are not in tune with the spirit of Indian Constitution, which respects the personal choices about faith and food and keeps the state policies away from the religious veneer and content. The schemes started by the BJP Government are a sort of intimidation to minorities and is pushing them to the status of second class citizens. In MP we are witnessing yet another pattern for marching towards the goal of Hindu Nation, the gradual and sustained intensification of anti minority policies in the name of promoting Hindu culture. This is unlike the phenomenon in Gujarat where communalization was intensified through violence. The paradox in MP is that all these practices showing intolerance to the sentiments and needs of minorities are done while blowing the trumpet that Hinduism is the most tolerant religion.

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