The method of action of RSS is conspiracy and violence - Rajendra Prasad!

 RSS wants to bring back Peshwa regime.

Peshwas were disliked by the Non-Brahmins.

RSS flag is Peshwa flag.

RSS's method of action is conspiracy and violence.

Evidence: Letter dated 12.12.1948, of Rajendra Prasad.

தமிழா ! வேதத்தைப் புறக்கணி ! விலக்கி வை ! அது உனக்கானது அல்ல!!!

வேதங்கள் ஆரியர்கள் நலனுக்காகத்தான் எழுதப்பட்டவை. அனைத்து மனித இனத்தின் நலனுக்காக எழுதப்பட்டது அல்ல. (The orthodox view was that “the Vedas were written in the sub-continent “for the benefit of the Aryan peoples”. Page 35 - Advanced History of India - by K. A. Nilakanta Sastri and G. Srinivasachari - 1970).

"Vedas are a worthless set of books", said Dr. B.R.Ambedkar. 

ஆம். மகாவீரரும் புத்தரும் வேதங்கள் ஒன்றுக்கும் உதவாதவை என்று பலமுறை தெள்ளத்தெளிவாகச் சொல்லிவந்துள்ளனர். "Vedas were a waterless desert, a pathless jungle and perdition”- as found recorded in Digha Nkaaya & Tevijja Sutta –para 248 –Buddha had also said in Brahma jaala Sutta that Vedas were ‘a low art’- Page 17- ibid.

வேதத்தின் பிடியிலிருந்து கோயில்களை விடுவியுங்கள். வேதத்திற்கும் உருவ வழிபாட்டிற்கும் எள்ளளவும் தொடர்பு இல்லை. வேதங்களைக் காட்டி மக்களையும் எம்மையும் வேதியர்கள் ஏமாற்றிக் கொண்டிருக்கிறார்கள். இறைவழிபாட்டுக்கு வேதங்கள் உகந்தவை அல்ல. வேதங்கள் சூதானவை.

"வேதநெறி ஆகமத்தின் நெறி பவுராணங்கள்

விளம்புநெறி இதிகாசம் விதித்த நெறிமுழுதும்

ஓதுகின்ற சூது அனைத்தும் உளவு அனைத்தும் காட்டி

உள்ளதனை உள்ளபடி உணர உணரத்தனையே"

என்றும்

வேதாக மங்களென்று வீண்வாதம் ஆடுகின்றீர்

வேதாக மத்தின் விளைவறியீர் - சூதாகச்

சொன்னவலால் உண்மை வெளித்தோன்ற உரைத்தலிலை

என்ன பயனோ இவை!

என்றும்

வள்ளலார் கூறிவந்துள்ளார்.

எனவே, தமிழர்களே! 

தமிழில் வழிபாடு செய்யுங்கள். 

நீங்களே செய்துகொள்ளுங்கள். 

அன்பே சிவம்!

"சிவத்தைப் பேணிற் தவத்திற்கழகு!", சொன்னவர் ஔவையார். 

பிராமணர்களின் வேதமானது சிவத்தைப் பேணாதது மட்டுமல்ல. சிவத்தை மிக அசிங்கமாகப் பழித்து sisnadevata என்றுஇழித்துரைத்தது. 

இந்த ரிக்வேதம் நமக்கானதல்ல. பிராமணர்களுடையது. பிராமணர்களுக்கானது.

வேதத்தை ஒதுக்குவோம்!!

சிவத்தைப் போற்றுவோம்! 

 

 

Political power flows through Temples !

 

Brahmins used their power and position to acquire control over temples, and thereby, the control over the land gifted away for charities to the temples by Non-Brahmins. 

“Buddhist temples and monasteries were either destroyed or taken over for use in Hindu practices, thus undermining the ability of the Buddhists to propagate their beliefs. The Brahmins treated almost all of those who acceded to their priestly status as Shudra, permitting only a small number to be recognised as Kshatriya, these being some of the local rulers who co-operated with them. By the 11^th century, this combination of association with kings and invaders, and with the destruction or take-over of Buddhist temples, made the Brahmins by far the largest land-owning group in the region and they remained so until very recent times. The origins of Malayalam as a language is also attributed to the Nambudiri Brahmin's mixing of Sanskrit and the local Tamil language. Their dominating influence was to be found in all matters: religion, politics, society, economics and culture.” (Page - 26- The Eezhavas of Kerala and their historic struggle for acceptance in the Hindu Society – Cyriac K Pullapilly ( published in the Journal of Asian and African Studies Vol XI, 1-2) – Religion and Social Conflict in South Asia – Bardwell L Smith).

Vivekananda has recorded, n his letter to Pandit Shankarlal of Khetri on 20.09.1892, this fact in the following words:

“….. in Travancore, the most priest-ridden country in India — where every bit of land is owned by the Brahmins, and the females, even of the royal family, hold it as high honor to live in concubinage with the Brahmins, nearly one-fourth has become Christian! And, I cannot blame them; what part have they in David and what in Jesse? When, when, O Lords, shall man be brother to man?”

The traditional manipulators of history try to delete certain phrases from the above observation of Vivekananda in certain editions, for mala fide reasons. 

The genesis of the power-struggle between Nairs and Brahmins is traced to 1050 AD. How did the Nairs reduce the power of the Namboodris to nothing for 700 years? And,  how did the Namboodris get upperhand later,  by utilising a king, whose ultimate desire was to become Brahmin and wear the three-stranded Brahmanical cross-thread, in this birth itself?The annals of history provide a heart-wrenching tragicomedy, which has been recorded in the Post pertaining to the king Anizham Thirunaal Marthaanda Varma, in the following link:

https://vaeyurutholibangan.blogspot.com/2025/11/want-to-become-brahmin-in-this-birth.html

Why that craze to become Brahmin

And, what was it that made these kings hanker after Brahminhood? Was there any real use in it? The answer lies in the proclamation made by Subramaniam Samy in an interview to the Thanthi TV  on 24.03.2019,  “I am a Brahmin. I cannot be chowkidar. I shall give ideas. Chokidar should do his  work according to those ideas / directions”   (நான் பிராமணன். நான் சௌகிதார் ஆக முடியாது. நான் கருத்து குடுப்பேன். அந்தக் கருத்துப் பிரகாரம் சௌகிதார் வேலை செய்யணும்” ). It is the long history which lies behind his brahmanical animosity and racial arrogance that made the kings of Travancore to run after the Namboodris to confer Brahminhood on the former.

     History testifies to the fact that the Brahmins, as a community, have never come forward to evolve an egalitarian society in this sub-continent. They want to be on top of the others socially, economically and politically. Hitler said that Aryans accomplished so much and became supreme “by trampling over the others.” (Page 87 – The Rise and Fall of the Third Reich – William L. Shirer). The same has been the technique of the Brahmins, till date, right from the days of Manu. 

But, when Hitler worked for his race which was a majority in Germany and wanted to crush a minority there, the Brahmins found that they constituted a minuscule minority in the sub-continent and had to subjugate a majority to acquire a superior status. There was no scope for them to acquire that superior status with the knowledge and concurrence of the masses.  The option available to them was to cheat the Non-Brahmins, using the term “Hindu”.

They can use the term Hindu to instigate the Non-Brahmins against the Non-Hindus and use the term “Brahmin’ then to, literally, insult the Non-Brahmins. And  they were and are using the two terms accordingly and alternately and alternatively, depending upon the circumstances.

When and how did the Brahmins use those two terms? 

Those episodes would follow. 

 

Culture: Lost to humanity under Brahminism; Re-discovered, restored and preserved by the British!

 

It was 28^th of April 1819 AD. British officer John Smith of the 28^th Cavalry, who was on his tiger-hunting expedition, fired a shot at a deer perched on the cliff of a forest-covered mountain near Aurangabad. Though the deer escaped unharmed, the crack of the gun echoed through the valley, startling a flock of pigeons into sudden flight.

John Smith

 

John Smith was surprised. He could see that those pigeon species were not the forest-dwelling ones but the common rock doves which used to live in man-made structures. He became more curious and pursued the matter. He soon found man-made rock-cut caves. On his report, the government machinery swung into action resulting in the re-discovery of the wonderful Ajanta caves and the marvellous paintings there.

A cultural masterpiece that was lost to humanity because of the dominance of Brahminism in religious and political fields, was restored to the humanity by the British rulers. (The neglect of Ajanta in the post-Harsha era would be understandable, if one knows the extent of hatred nurtured by Brahmins towards Lord Buddha and Buddhism, as has been recorded in numerous texts including Ramayana, in which Rama is shown to condemn Buddha as one who ridicules Vedas and denies the existence of God. (Thathaagatha, veda ninthaka, naastika).

Imperial Museum of Kolkata

 British people had evolved such a system that preserved the cultural symbols of the natives everywhere. Culture symbolises civilisation and elevation of human mind higher and higher. The first step in the modern era of this sub-continent to facilitate evolution of a civilised society was taken only under the British rule. It was only the British who established on the soil of this sub-continent, various departments considered important for the advancement of humanity, culture and civilisation, like the Imperial Museum of Calcutta (later Indian Museum) (1814), Geological Survey of India (1851), Madras Museum at Egmore (1851), Archaeological Survey of India (1861), Connemara Public Library (1890), Zoological Survey of India (1916), and many many.

 

 

Archaeological Survey of India

 

Connemara Public Library

 

National Library, Kolkata

 

Contrast this with the way Nalanda was burnt and destroyed by Brahmins. Dr, Buddha Prakash “refers to the burning of the Buddhist library of Nalanda by Hindu fanatics” ( Page 82 - History of Medieval India - V.D. Mahajan - Tenth Edition Reprint in 1995.)

Also, Sharmasvamin, a Tibetan pilgrim of the 12th century AD, says that “the biggest library at Nalanda was destroyed by Hindu mendicants who took advantage of the chaos produced by the invasion” of Bakhtiaruddin Kilji. - Ref. to the book State of Mind by Manu Rajnish

Recall the legendary tricks called Anal Vaadham and Punal Vaadham practised against Jain and Buddhist religions saw that a lot of documented literary texts authored by great souls of those religions were lost to the humanity forever.

 

Love-jihaad by Brahmin men !

 

Brahmins oppose inter-caste marriages now. But it was they who started the concept of love-jihaad. They resorted to such a jihaad, “for enjoyment and not for any sacred purpose” too.

Rig Vedic era

 That ‘love-jihaad’ of the Aryans of the early Rig Vedic days, which started in trickles first, came to be done later, in a large scale in an organised manner. 

At the time of their migration from Central Asia, they came in hordes. But only men could brave that journey in search of new pastures. “The male alien conquerors, who brought few spouses with them, married Dravidian women...” (Kashmir and Neighbours: Tale, Terror, Truce - Atav Tikkaya)

As usual, that Brahmanical jihaad was performed through many tricks in the guise of religious ceremonies. Rig Veda provides numerous instances of native women being obtained by the Aryans as gifts from the native chieftains.

• Rig Veda Book 1, Hymn 126, Line 3 contains a statement by a priest/composer explaining how he received ten chariots full of damsels as gift from one Swanayen.  (“उप मा शयावाः  सवनयेन दत्ता वधूमन्तो दश रथासोस्थुः ”).
• Another hymn records the gift of two wagons full of slave girls by one Abyavarthi. दवयानग्ने रथिनो विंशतिं गा वधूमतो मघवा मह्यं सम्राट | अभ्यावर्ती चायमानो ददाति दूणाशेयं दक्षिणा पार्थवानाम || (Rig Veda 6:27:8).
• The later day Aitareya Brahman (Kaand 8, Chapter 4) refers to the gift of 10,000 slave girls promised to the priest.
• Such instances are numerous even in Nirukt. Nirukt 12/13 mentions that “the lovely maidens belonging to the dark race are only for enjoyment and not for any sacred purpose”. It was a clear case of abduction and abuse of the native women by the invaders.

They had, for millennia, opposed many human rights to those womenfolk (even after they became “their own womenfolk”, ostensibly through the process of naturalisation) and kept them as slaves, in every respect. The reason behind such unreasonable attitude shown by the Brahmin men towards their women was that they did not consider those women as ‘their’ wives but only as the women of the natives, requiring to be treated only with suspicion.

 

That was the reason they 

did not provide the Brahmin women with education at all; 

did not permit them to read their Vedic works  (exceptions notwithstanding); 

did not permit them to officiate as temple priests;  and

 did not permit them to wear Cross-Thread (Poonool).

 

Love-Jihad in Era of Manu, when codified

 

This was the era when the native women taken over by the Rig Vedic  Aryans became ‘their own’ women. They came to be identified as ‘Brahmin’ women. Yet, they were not given the rights denied to them earlier. In this era also, the Brahmanical love-jihad continued, and the Brahmins were permitted to marry four women. He should, first, marry a Brahmin woman. That was mandatory.  If he wanted to marry more, he could marry three more women from the remaining three Varnas. Law of Manu says,

“For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the castes), are most approved.” (Chapter III, Verse 12).

“It is declared that a Sudra woman alone (can be) the wife of a Sudra, she and one of his own caste (the wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his own caste (the wives) of a Brahmana.” (Chapter III, Verse 13).

“A Sudra woman is not mentioned even in any (ancient) story as the (first) wife of a Brahmana or of a Kshatriya, though they lived in the (greatest) distress.” (Chapter III, Verse 14).

Personal purification: No privilege to Brahmin women.

In the matter of “personal purification of all castes”, Woman was equated with Sudra in Chapter V, Verse 139 read with Verse 146. Women were not given the privileges given to the Brahmin-men on this issue.

Manu made women captives:

Chapter V, Verse 147. By a girl, by a young woman, or even by an aged one, nothing must be done independently, even in her own house.

 Chapter V, Verse 148. In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be independent.

 

Remarriage permitted to Brahmin widowers; not to Brahmin widows.

Chapter V, Verse 168 says, “Having thus, at the funeral, given the sacred fires to his wife who dies before him, he may marry again, and again kindle (the fires).

Chapter V, Verse 169 says, “(Living) according to the (preceding) rules, he must never neglect the five (great) sacrifices, and, having taken a wife, he must dwell in (his own) house during the second period of his life.”

Same Chapter V says in Verse 157, “At her pleasure let her emaciate her body by (living on) pure flowers, roots, and fruit; but she must never even mention the name of another man after her husband has died.”

And Verse 158 says, “Until death let her be patient (of hardships), self-controlled, and chaste, and strive (to fulfil) that most excellent duty which (is prescribed) for wives who have one husband only.”

 

Brahmanical laws were and are cruel as they were hate-based and, consequently, hate-filled.

 

Image courtesy: Hindustan Times 31.10.2025. 

Faridabad DEO withdraws letter mentioning ‘love jihad’, calls it a mistake | Hindustan Times

Want to become Brahmin in this birth itself? Anizham Thirunal Marthanda Varma, a Sudra king, shows you the way!!

 

“When a Sudra calls himself a Brahman, he shall either have his eyes destroyed by the application of poisonous ointment or pay a fine of 800 panas”.

- (Page 258 Arthasasthra - Dr. R. Shamasastry - Mysore Printing and Publishing House).

===================================

In the kingdom of Travancore, whenever there was coronation of a prince, it became the formality of the prince to perform Hiranya Garba dhaanam (donation after the golden womb ceremony), before and for becoming king.

Hiranya Garba Dhaanam

         Some kings, of course, did not go by that formality.  Yet, it, generally, became one of the recognised ceremonies. As per that practice, the prince (i.e., the king-designate) would  enter a golden vessel made in the shape of lotus flower, 10 feet high and 8 feet in circumference. It had been made of pure gold, with a lid also in the shape of crown. The prince would take bath in holy water and exit from the golden, duly accompanied by the chanting of Vedic hymns by the Brahmins. After the ceremony was over, the prince, was deemed to have become king, automatically. The golden vessel used for the ceremony would, then, be cut into pieces and distributed among the Brahmins. (Page 443 & 444 - Journal of Kerala Studies 1975 – Part III Vol. II). It was the tax-money of the people, siphoned off to the Brahmins, only to the Brahmins, thus, and not to all the people of that country. If the king wanted to keep a piece of that vessel as a memento, he had to pay the price of it.

                   

          Prince Anizham Thirunal Marthanda Varma was no different from his predecessors who were the victims of that Brahmanical subterfuge. So, he made elaborate arrangements and performed the said Hiranya Garba Dhaanam too,  at the time of his coronation, distributed the golden pieces of the vessels to the Brahmins and became king.

   Again, in March 1737 AD, eight years after ascension, he, like his predecessors, performed Tulapurushadhanam (Thulabaaram) also and distributed the gold to the Brahmins. This thula (balance) purusha (man) dhaanam (donation)  which was “a ceremony performed by weighing the body of the king against an equal weight of gold and distributing the same among Brahmins” (Page 442 – Journal of Kerala Studies – 1975 – Part III Vol II). Taking away the thulabharam gold was the monopoly of the Brahmins. Brahmins got that privilege and took away the gold from the treasury of the government, only because they had the monopolistic right over priesthood. Others could not get any share of such cushy gold, because they were not priests in the temples in which Brahmins alone officiated as priests. While the status of priest gives them their birth-related-hegemony within the temple premises, the consequent priesthood gives them the position to exploit the masses outside the temple premises too. And the Brahmins of Travancore Kingdom were effectively exploiting that opportunity to benefit them personally.

 

                          

Vechu namaskaram (வெச்சு நமஸ்காரம்)

Again, Vechu Namaskaram. It was a traditional ritual in Kerala where Brahmins are ceremonially honoured by non-Brahmin families, often as a spiritual offering to gain blessings and absolve sins.

Vechu Namaskaram literally means “prostration performed by placing” - referring to the act of placing offerings and then bowing before Brahmins to please them. It is considered a Salkarmam (good deed) and a form of Daanam (offering), akin to temple rituals before God. The belief is that pleasing Brahmins, thus, elevates the giver spiritually and washes away his sins. It is performed, usually, in ancestral home of the giver ( Illam) or in the temple, in areas like the Patinjaatti (western courtyard of the quadrange) of the Nadumittam  or Thekkini (southern part) or other convenient place. Traditionally upper-caste non-Brahmin families like Nairs and Ambalavaasis were made to perform it.

On pre-decided auspicious days, often annually, Authorized Brahmins (Karmis and Bhattathiris) arrive at the place of ceremony  without formal invitation. They are welcomed with oil baths, fresh clothes. After their daily prayers, the ritual is performed before meals. A lamp is lit and those Karmis and Bhattathiris are made to sit on a low wooden seat (Aavanappalaka) in front of the lamp. The head of the family, then,  places a small plantain leaf before it with money, betel leaf, and arecanut on the seat. Then, he circumambulates the seated Brahmins once and prostrates before them three times. Other family members also  join in the circumambulation and prostration. The seated Brahmins keep on clapping their hands all the while.

Thereafter the Brahmins stand up and the family that offered the Vechu Namaskaram is made to sit. The Brahmins then touch the money placed before them on the seat and then bless the family members by keeping them both their hands on the head of each of the family member. The offerings are shared equally among the Brahmins. A feast typically follows the ceremony. (For more, refer to the book “Ente Smaranakal” – Vol. 2 - by Kanippaiyur Sankaran Namboodhri ).    

            Anizham Varma was also doing Vechu namaskaram. He was doing so bowing before Pushpanjali Swamiyar. The irony was not lost on him—despite being the very authority who appointed the Swamiyar, he was compelled to show deference. From his privileged vantage point, he observed the elaborate rituals that routinely enabled Brahmins to siphon public funds into private coffers on an astonishing scale. The spectacle deepened his sense of alienation, feeding an inferiority complex rooted in his Sudra identity. Obsessed with transcending caste boundaries, he became consumed by the desire to attain Brahminhood within this very lifetime.

The dream born out of Inferiority complex

             While the ritual of  Hiranya Garba Dhaanam was used to extract money from the king, the rituals like Thulabaaram and Vechu Namaskaram were used for extracting money not only from the king but also from all other people who were rich. That was the social order. It was that order prevailing in the kingdom of Travancore which shaped the thoughts of that king too.

            If only there had been social thinkers and reformers then, the conspiracy behind the chaturvarna theory would have been exposed and the people got liberated, including Anizham Thirunal Marthanda Verma himself. The way the kings supported Mahavir and Buddha and demolished the chaturvarna social order, Marthanda  Verma could also have done, easily, as a mighty king, who established a vast kingdom then on his own merit and capability. But what was wanting was the atmosphere of awareness among the masses about the concept of equality and fraternity in social life. That work should have been undertaken by the thinkers among the people. But no such thinker of consequence had emerged on the Kerala soil. There was no thinker who could rise up against the evil designs of the chaturvarna system, expose the misdeeds of Namboodri priests and instil, in the minds of the people, the noble ideas on equality by birth.  That movement started, there, later – about a century later - through Ayyavazhi. But, not in the era of Marthand Varma. He could, therefore, be only a great warrior but not thinker, in that social milieu.

 

He used to have a dream; a great dream; the daydream; the dream of everyday that was born out of his anguish. He thought that he was, still, a mighty king, even after that Tiruppadi Dhaanam. But what was the use of it? He had to perform Vechu Namaskaram by falling at the feet of Brahmin guru, who did not do any useful work at all. On the other hand, he was dictated and commanded by the Brahmins, who did not pay any tax to the government but took away the money from the treasury in the form of large number of rituals. Marthanda Varma was yearning for that type of cross-thread which was worn by Brahmins. How to become a Brahmin in this birth itself, he thought and thought over that issue, and felt tired.

What did he do, then?

Marthanda Varma turned to the Namboodri priests, demanding elevation to the exalted Brahmin Varna. The Namboodris, concealing their amusement behind solemn faces, devised a grand ritualistic charade. They proposed the ancient rite of Hiranyagarbha Daanam—a symbolic rebirth into Brahminhood.

He was instructed to commission a golden cow, crafted with meticulous precision. On the appointed day, they said, he must enter through its mouth and emerge from its rear, enacting a ritual passage through the womb of purity. Once done, he was to shatter the golden cow and distribute its fragments among the Brahmins. Only then, they assured him, could he claim Brahmin status.

Anizham Tirunal Marthanda Varma, dazzled by the promise of divine legitimacy, leapt with joy. Consequently, another Hiranyagarbhadhanam ceremony was performed on 17.06.1751. A golden cow was prepared, Marthana Varma entered into it through its mouth and came out of the rear and was conferred Brahmin-hood. But it was only a limited Brahmin-hood. And, the golden cow was cut into pieces and distributed among the Brahmins. . 

   On his being elevated, thus, to the status of Brahmin, he was told that he should not eat food together with his family members who had been elevated to the status of only Kshatriya. “The Maharaja ceases to partake of food, as formerly, with the members of his family, but is yet, not allowed to eat with the Brahmins, only admitted being present at their meals” (Page 390 - Native Life in Travancore - Samuel Mateer - 1883, also Page 169 - The Land of Charity by the same author).  The king, without any demur, obeyed all such ridiculous  Fatwas issued by the Namboodris.

                                        

It is interesting to see that the conferment of Brahminhood in this case was nothing more than the conferment of title to wear the Brahmanical cross-thread. There was no scope for the descendants of the king to claim the status of being Brahmins. 

When Gagabhat got a lot of money and declared that Chatrapathi Shivaji was a Kshatriya, his descendants were repudiated that status both by High Court of Madras and by the Sankaracharya of Kanchipuram. (“புராணங்கள், பெரிய புராணம் இவற்றில் பார்த்தால் எல்லா ஜாதியிலும் மகா பெரியவர்கள் வந்தது தெரியும். சந்திரகுப்தன், சிவாஜி மாதிரி இருக்கப்பட்ட சக்கரவர்த்திகளும், சேக்கிழார் மாதிரி மதிமந்திரிகளும் நாலாம் வர்ணத்திலிருந்தே வந்திருக்கிறார்கள்” - (தெய்வத்தின் குரல் - முதல் பாகம் - வைதிக மதம் ).

as a result, the successors of Marthanda Varma had also to do same Hiranyagarba Dhaanam and donate the gold to the Brahmins again and again. And they did too. Hundred years later, another Hiranyagarba Dhaanam took place in July 1854, performed by the king of Travancore, Uthiradam Thirunal Marthanda Varma II. And how that ceremony was performed has been recorded very elaborately by eye-witness account of Sreenivasa Row (Page 170 - The Land of Charity - Samel Mateer).

Aryans, the same bent of mind everywhere

Hitler never allowed mixture of Semitic-blood with the blood of Aryan race. “The Aryan gave up the purity of his blood and, therefore, lost his sojourn in the paradise which he had made for himself” said Hitler in his Mein Kamph. There was even a department called “Office of Racial Purity” headed by Dr. Walter Gross, under Hitler, that punished violation of acts of racial purity and prohibited marriages of Aryans with Jews. One might recall how the Brahmins Association of Tamilnadu urges the minor male children of Brahmins, at the time of their Upanayana, to take oath that they would not go for inter-caste marriage. (Para 5 of the article in the link: https://vaeyurutholibangan.blogspot.com/2025/10/non-brahmins-beware-your-oppressor.html ). 

The 1935 Nuremberg Laws approved the concept of ‘blood purity’ and outlawed the mixed marriages and any form of relationship between Aryans and Jews. "Anyone classed as an Aryan who was caught engaging in a relationship with a Jew after the passing of the Nuremberg Laws faced a prison sentence. Any Jew caught breaking the laws faced a lengthy sentence in a concentration camp with no guarantee that he/she would be released." (Blood Purity and Nazi Germany - C.N. Trueman).  It was called 'blood treason'. 

Hitler wanted to keep the Aryan race pure and aloof. That was the stand of the Namboodris of Kerala too. They conferred the status of Brahmin on the king Anizham Thirunal Marthanda Varma, for a consideration. But, they were never ready to treat the offsprings of that king as Brahmins. This stand of the Namboodries, necessitated all the later day kings who wanted elevation to the Brahmin-Varna to perform Hiranyagarba Dhaanam again and again. This was to the convenience of the Namboodris who made easy fortunes on every such occasion. 

The kings of Kerala, of the 18^th and 19^th centuries, never read even contemporary history and were, therefore, falling prey to the Brahmanical machinations of Hiranyagarba Dhaanam, Murajapam, Tulabhara Dhaanam, etc., again and again.

Resultantly, another Hiranyagarba Dhaanam took place in July 1854, performed by the king of Travancore, Uthiradam Thirunal Marthanda Varma II. And how was that ceremony performed has been recorded very elaborately by eye-witness account of Sreenivasa Row (Page 170 - The Land of Charity - Samel Mateer). 

It is amusing to find one woman academician, who declares that she has converted herself from Christianity, claims that she has become, so easily, a “Sharma”. Funny ISKCON victims!