What was Gandhi’s view on Jews? (read more)
European Knights Project, 9/20/2015
Due to the profundity of Godse’s speech, on this occasion I’d prefer to make my introduction as brief as humanly possible. Although I am in no way condoning Mr Godse’s actions, anyone that grasps just how grave a threat Islam is to the western world will understand the Hindu martyr’s reasoning.
You may even rethink how you view Gandhi and all that we’ve been taught about Indian independence, after reading the courageous Brahmin’s words.
Well, Koenard Elst, in his magnificent text, Negationism in India, estimates that between the 7th century AD – when Islam first arrived on India’s western coast in the form of Arab traders and merchants, through today, “some 80 million Hindus were killed in the total jihad against India” and that “geographically, the country of India today is only half the size of ancient India, due to jihad.” [Koenard Elst, Negationism in India, Voice of India, New Delhi, 2002, pg. 34.]
Elst writes that “although Buddhists do not keep up with the history of war, jihad killed all Buddhists in Turkey, Afghanistan, along the Silk Route, and many in India – with the death total reaching roughly 10 million.” [Koenard Elst, Negationism in India, Voice of India, New Delhi, 2002, pg. 45.]
Please be sure to keep those figures in mind when reading Godse’s speech, and when evaluating Gandhi’s legacy.
Gandhi sold out to dark forces, permitting Islam to divide the Indian subcontinent in the same manner globalists, Zionists and Islamists are doing on our soil today.
And lastly, for those of you shouting from behind your computers, “but it’s the Zionists!”
Firstly, I’d ask that each and every one of you gets your arse up from behind your computer and does something today. There’s no more time for cowardice and apathy.
Secondly, the EKP confronts ALL enemy ideologies. Should I ignore Islamism because someone else brought it here?
The racist anti-western desert ideologies espoused by both the Pharisees & Jihadists were cut from the same proverbial cloth, born in the same sandbox and are of the same innate hatred.
There’s NOTHING AT ALL in my humble opinion that differentiates them from one another.
Make no mistake, both the Pharisees and Islamists despise our Christian and Western culture with equal levels of loathing – and work in unison to harm us. The former just do a better job hiding it.
From their shared aversion to dogs and pork, to the manner in which they cull their livestock and ritualistically circumcise their children – the commonalities run as deep as the ocean, and differences, as shallow as a summer puddle.
WHY I KILLED GANDHI – Nathuram Godse’s Final Address to the Court.
Nathuram Godse was arrested immediately after he assassinated Gandhiji, based on a F. I. R. filed by Nandlal Mehta at the Tughlak Road Police staton at Delhi . The trial, which was held in camera, began on May 27, 1948 and concluded on February 10, 1949. He was sentenced to death.
An appeal to the Punjab High Court, then in session at Simla, did not find favour and the sentence was upheld. The statement that you are about to read is the last made by Godse before the Court on the May 5, 1949.
Such was the power and eloquence of this statement that one of the judges, G. D. Khosla, later wrote, “I have, however, no doubt that had the audience of that day been constituted into a jury and entrusted with the task of deciding Godse’s appeal, they would have brought a verdict of ‘not Guilty’ by an overwhelming majority”
WHY I KILLED GANDHI
Born in a devotional Brahmin family, I instinctively came to revere Hindu religion, Hindu history and Hindu culture. I had, therefore, been intensely proud of Hinduism as a whole. As I grew up I developed a tendency to free thinking unfettered by any superstitious allegiance to any isms, political or religious. That is why I worked actively for the eradication of untouchability and the caste system based on birth alone. I openly joined RSS wing of anti-caste movements and maintained that all Hindus were of equal status as to rights, social and religious and should be considered high or low on merit alone and not through the accident of birth in a particular caste or profession.
I used publicly to take part in organized anti-caste dinners in which thousands of Hindus, Brahmins, Kshatriyas, Vaisyas, Chamars and Bhangis participated. We broke the caste rules and dined in the company of each other. I have read the speeches and writings of Ravana, Chanakiya, Dadabhai Naoroji, Vivekanand, Gokhale, Tilak, along with the books of ancient and modern history of India and some prominent countries like England , France , America and Russia . Moreover I studied the tenets of Socialism and Marxism. But above all I studied very closely whatever Veer Savarkar and Gandhiji had written and spoken, as to my mind these two ideologies have contributed more to the moulding of the thought and action of the Indian people during the last thirty years or so, than any other single factor has done.
All this reading and thinking led me to believe it was my first duty to serve Hindudom and Hindus both as a patriot and as a world citizen. To secure the freedom and to safeguard the just interests of some thirty crores (300 million) of Hindus would automatically constitute the freedom and the well-being of all India , one fifth of human race. This conviction led me naturally to devote myself to the Hindu Sanghtanist ideology and programme, which alone, I came to believe, could win and preserve the national independence of Hindustan , my Motherland, and enable her to render true service to humanity as well.
Since the year 1920, that is, after the demise of Lokamanya Tilak, Gandhiji’s influence in the Congress first increased and then became supreme. His activities for public awakening were phenomenal in their intensity and were reinforced by the slogan of truth and non-violence which he paraded ostentatiously before the country. No sensible or enlightened person could object to those slogans. In fact there is nothing new or original in them.. They are implicit in every constitutional public movement. But it is nothing but a mere dream if you imagine that the bulk of mankind is, or can ever become, capable of scrupulous adherence to these lofty principles in its normal life from day to day.
In fact, honour, duty and love of one’s own kith and kin and country might often compel us to disregard non-violence and to use force. I could never conceive that an armed resistance to an aggression is unjust. I would consider it a religious and moral duty to resist and, if possible, to overpower such an enemy by use of force. [In the Ramayana] Rama killed Ravana in a tumultuous fight and relieved Sita.. [In the Mahabharata], Krishna killed Kansa to end his wickedness; and Arjuna had to fight and slay quite a number of his friends and relations including the revered Bhishma because the latter was on the side of the aggressor. It is my firm belief that in dubbing Rama, Krishna and Arjuna as guilty of violence, the Mahatma betrayed a total ignorance of the springs of human action.
In more recent history, it was the heroic fight put up by Chhatrapati Shivaji that first checked and eventually destroyed the Muslim tyranny in India . It was absolutely essentially for Shivaji to overpower and kill an aggressive Afzal Khan, failing which he would have lost his own life. In condemning history’s towering warriors like Shivaji, Rana Pratap and Guru Gobind Singh as misguided patriots, Gandhiji has merely exposed his self-conceit. He was, paradoxical as it may appear, a violent pacifist who brought untold calamities on the country in the name of truth and non-violence, while Rana Pratap, Shivaji and the Guru will remain enshrined in the hearts of their countrymen for ever for the freedom they brought to them.
The accumulating provocation of thirty-two years, culminating in his last pro-Muslim fast, at last goaded me to the conclusion that the existence of Gandhi should be brought to an end immediately. Gandhi had done very good in South Africa to uphold the rights and well-being of the Indian community there. But when he finally returned to India he developed a subjective mentality under which he alone was to be the final judge of what was right or wrong. If the country wanted his leadership, it had to accept his infallibility; if it did not, he would stand aloof from the Congress and carry on his own way.
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