Transitional Justice: Lessons on Hindu Civilization and Inclusive Governance

Transitional Justice

By Kailash Union 1495 words

Introduction

Transitional justice is essential for addressing the unacknowledged historical Hindu genocide and ethnic cleansing over seven centuries:

- Massacre of 500+ million Hindus

- Slavery of 4+ million Hindus

- Induced famines resulting in the death of 160+ million Hindus

- Destruction of thousands of Hindu temples¹, 1+ million Hindu educational institutions and 80 million Hindu scriptures

The ancient Hindu civilization spanned 56 Hindu nations across 6 million square kilometers of land and included 200 Hindu Kingdoms, 1700 provinces, 10,000 traditions, which accounted for the success of ancient times and to more than 40% of the world’s GDP².

Today, only a small fraction of these indigenous Hindu traditions endure, as all Hindu sovereign lands have been unlawfully annexed, victims of decolonization leading to forced mass exodus of indigenous Hindus.³

This egregious persecution continues to this day.

¹ According to research conducted by Indian historian Sita Ram Goel (16 October 1921 – 3 December 2003)

² https://www.visualcapitalist.com/2000-years-economic-history-one-chart/

³ This is exemplified by the tragic situation in Jammu-Kashmir which was inhabited by the Hindu civilization since 13,400 BCE. Between 1989 and 1990, 300 - 800 thousands Kashmiri Hindus emptied out of Kashmir valley during the exodus after violent attacks and threats. Today 3,000 - 5,000 Kashmiri Hindus are left in the valley.

The recent wave of violence against the Hindu community in Bangladesh has been alarming. From August 4 to August 20, 2024, there were 2,010 reported incidents of attacks targeting Hindus, including assaults on 69 temples. Many Hindus were killed during this surge of violence, and at least 295 homes and businesses were destroyed.

The re-establishment of the United States of KAILASA⁴, the First Sovereign State for Hindus, has become vital.

It serves as a homeland where Hindus can reclaim their authentic identity and legitimacy, led and governed by Hindus rather than imposed by non-Hindus.

KAILASA ensures that the lessons of history are both preserved and honored.

The Glory of Ancient Hindu Civilization

Evidence of Hindu agriculture dates back to at least 16,500 BCE.

From this early civilization, the earliest Hindu civilizations formed a temple-centric joint family system rooted in a matrilineal structure.

Ancient Hindu indigenous knowledge includes: Yoga and Ayurveda, State Policies, Politics and Statecraft, Law, Banking and Accounting, Architecture and Civil Engineering, Performing Arts, Medicine, Surgery, Botany, Chemistry and Metallurgy, Music, Physics and Mathematics, Agriculture, Astrology, Shipbuilding, Manufacturing, and Food sciences⁵.

⁴ https://kailaasa.org/

⁵ Today indigenous Hindu spiritual sciences such as Yoga, are recognized by the entire world as a holistic approach to health and well-being. Around 175 member states of the United Nations, the highest number ever for any general assembly resolution, supported the resolution of celebrating June 21 every year as “International Day of Yoga”. It shows that ancient indigenous knowledge is not merely relevant for people of the past, but it is an extremely valuable asset to the entire 8 billion people living today on this planet. Just like Yoga and Ayurveda (indigenous Hindu medicine system), the indigenous education system and knowledge has offered a lot to humanity and has yet more to offer - in various field such as State Policies, Politics & Statecraft (Samrajya Laxmi Pithika, Niti Shashtra, Artha Shashtra, Manu Smriti), Law (Dharmashastra, Manu Smriti, Parasara Smriti, Yagya Valk, Gautama, Mitakshara),

Women empowerment

Worship of the divine feminine Consciousness is unique to the Hindu tradition.⁶ ⁷ ⁸

Banking & Accounting (Arthashashtra, Krisi-Parasara), Architecture & Civil Engineering (Kamikagama, Mahaagama, and Suprabhedagama), Performing Arts (Pancharatra Agama), Medicine (Charaka Saṃhitā, Sham Raj, Nighant, Bhashya Parichehed, Madhava Nidan, Vagbhat), Surgery (Sushruta Samhita), Botany (Vrukshayurveda, Bruhat Samhita, Sarngadhara's Vrukshayurveda, Parasara’s Vrukshayurveda), Chemistry and Metallurgy (Rasahrudaya Agama, Rasendra Mangala, Rasarathnakara, Karshaputa, Lohasastra), Music (Gandharva Veda), Agriculture (Krishi Parasara), Astrology (Siddbant Shiromani, Nil Kanthi, Mahurta Chintamani, Brihat Jatak, Shighra Bodh, Parasariya), Shipbuildin (Yukti Kalpa Taru), Manufacturing (Nagalingayna-Kutha, Vishvakurma-Poorana, Kumalesherra Kalikamahata), Food sciences (Bhaga Shashtra), giving breakthrough contributions to humanity such as – knowledge, and application of zero, binomial theorem ((i) Plofker, Kim (2009). Mathematics in India. Princeton University Press. pp. 54-56. “Pingala’s use of a zero symbol as a marker seems to be the first known explicit

reference to zero.” ISBN 0-691-12067-6. (ii) fप गलछ दःसू म)् (200BCE - (i) R. Hall, Mathematics of Poetry, has "c.

200 BC" (ii) Mylius (1983:68) mentions "very late" within the Vedānga corpus.), calculations with zero (The

Siddhanta-Sekhara of Sripati: A Sanskrit astronomical work of the 11th century : Cambridge University Press.), positive numbers, negative numbers, generalization of Fibonacci identity, Euler's four-square identity, Lagrange's identity (Henry Thomas Colebrooke. Algebra, with Arithmetic and Mensuration, from the Sanskrit of Brahmegupta and Bhaascara, London 1817, p. 339 (online)), knowledge, and application of infinity ((i) Ian Stewart (2017). Infinity: a

Very Short Introduction. Oxford University Press. p. 117. ISBN 978-0-19-875523-4. (ii) वधादौ fवयत ् ख य खं खेन घाते

खहारो भवेत ् खेन भRतеच राfशः॥2.18॥ अि मन ् fवकारः खहरे न राशावfप fव टे वfप fनःसतेषु। बहु वfप यात ् लय-सि टकाले अन त

अ युतेभतगणेषु यदवत॥् 2.20॥ Bhaskaracharya’s Bijaganita) (300BCE), average values (Plofker, Kim (2009). Mathematics in India. Princeton University Press. page 71, ISBN 0-691-12067-6) (1150 CE), fractions (Bhāskara II's

treatise on mathematics, Līlāvatī) (628 CE), arithmetical and geometrical progressions, plane geometry, angular dimensions, solid geometry, simple, quadratic, simultaneous, and indeterminate equations (B. S. Yadav (28 Oct 2010). Ancient Indian Leaps Into Mathematics. Springer. p. 88. ISBN 978-0-8176-4694-3, Aryabhatiya), Baudhayana-Pythagoras Theorem (Thibaut, George (1875). "On the Śulvasútras". The Journal of the Asiatic Society of Bengal. 44: 232–238), Madhava–Leibniz infinite series for the value of pi (Π) ((i) Edwards (1994), The historical development of the calculus, Springer Study Edition Series (3 ed.), Springer, p. 247, ISBN 978-0-387-94313-8 (ii)

ഇരി ാ ി ി മാധവൻ ന തിരി Madhava of Sangamagrama discovered before Leibniz), trigonometry, infinite series

for calculating value of a sine function, Nilakanta-Taylor series (1685 CE), Govindaswami-Newton-Gauss interpolation

(1670 CE), calculus ((i) "Neither Newton nor Leibniz - The Pre-History of Calculus and Celestial Mechanics in Medieval Kerala". MAT 314. Canisius College. (ii) "An overview of Indian mathematics". Indian Maths. School of Mathematics and Statistics University of St Andrews, Scotland.). Somayaji-Newton Power series (1660 CE), Madhava-Gregory’s series for inverse tangent (1632 AD), astronomy, Velocity of Planets (Puthumana Somayaji 1450 CE), Gravity (1114 CE), freely available organic antibiotic remedies (https://www.nature.com/articles/37838), free and affordable healthcare (Gopinath BG. Foundational ideas of Ayurveda. Medicine and Life Sciences in India. In: Subbarayappa BV, Chattopadhyay DP, editors. New Delhi: Centre for Studies in Civilizations; 2001. pp. 59–107. History of Science, Philosophy and Culture in Indian Civilization; Part 2. Vol. IV.), vaccination procedures (J. Van Alphen; A. Aris (1995). "Medicine in India". Oriental Medicine: An Illustrated Guide to the Asian Arts of Healing. London: Serindia Publications. pp. 19-38 ISBN 978-0-906026-36-6.), surgical procedures including plastic surgery, etc (Kansupada, KB; Sassani, JW (1997). "Sushruta: the father of Indian surgery and ophthalmology". Doc Ophthalmol. 93 (1-2): 159-67.).

⁶ य नाय तु प य ते रम ते त देवताः। य ैता तु न प य ते सवा त ाफलाः f याः॥३.५६॥

"Where women are worshiped, there the Gods rejoice (leading to the welfare of humanity); on the other hand, where they are not honored, all rites (efforts of public welfare) are futile.” - Manusmriti Ch. 3, verse 56

⁷The worship of the Divine Feminine is an integral part of Hinduism and is considered to be one of the oldest and most revered forms of spiritual practice. Hinduism recognizes the power and importance of the feminine in the universe, and Devi worship is a way of honoring and connecting with that divine power. It is also important to note that Devi worship is not limited to women, but is open to all genders and provides a way for individuals of all genders to connect with and embody the divine feminine. This inclusive approach to spirituality helps to create a more equitable and harmonious world for all.

⁸ The idea of Parashakti (the supreme feminine power), highlights the importance of the feminine in Hinduism and the role women play in maintaining the balance of the universe. The concept of Shakti, or divine feminine energy, is central to Hindu beliefs and recognizes the power and strength of women. In Hinduism, women are seen as essential and integral to the balance and stability of the universe. As the source of sound and energy in the universe, Parashakti embodies ultimate power.

Hindu women were scholars⁹ ¹⁰ ¹¹ ¹².

They were warriors, administrators and rulers who held various leadership positions13 14 15 16 17.

⁹Maitreyi - A revered figure in Hinduism and is mentioned in various sacred Hindu texts including the Puranas. According to Hindu tradition, Maitreyi was a highly educated woman who was well-versed in the philosophical and spiritual teachings of her time, and was known for her wisdom and knowledge. Maitreyi's story is often cited as an example of the high regard for women's education and intellectual achievements in ancient India. She is remembered as a symbol of intellectual women and a role model for women seeking education and knowledge.

¹⁰ Brahmavadini Gargi Vachaknavi - Honored as a great natural philosopher, renowned expounder of the Vedas.

¹¹ Lopamudra - A vedic scholar of her times and a great poet. She is credited with contributing innumerable verses to the Rig Veda - an ancient Hindu text collection that compiles Vedic Sanskrit hymns and verses dedicated to Rigvedic deities.

https://globalpress.hinduismnow.org/magazine/agastyas-perfect-woman-lopamudra

¹² Lilavati - One of the earliest eminent women mathematicians. She was the daughter of Bhaskaracharya who gave the value of Pi.

https://theverandahclub.com/article/bhaskaracharya-and-lilavati-379

¹³ Devi Meenakshi - The divine incarnation of Devi Parashakti, was not only a great queen but also a powerful empress who ruled the Kingdom of Madurai with unparalleled wisdom and strength. Throughout her reign, women were deeply respected and worshiped, reflecting the profound reverence for feminine divinity in her governance. Under her leadership, women occupied topmost positions in society, contributing to its stability and strength. Devi Meenakshi's rule exemplified the harmonious balance of power and compassion, setting a timeless example of enlightened leadership and the pivotal role of women in sustaining a prosperous and just society.

¹⁴ Queen Lakshmibai of Jhansi - One of the warrior queens in the First War of Independence of 1857 (the Indian Rebellion of 1857), and holds her place in history as a fearless warrior and a passionate patriot. Following the death of her young son and, later, husband, she decided to take up arms to fight a law that would allow the British Empire to annex Jhansi into its territories. With a sword in her hand and her adopted son on her back, she joined other revolutionaries and fought in Gwalior till her death. Her incredible courage has been an inspiration to many women around the world.

¹⁵ Maharani Taraba - The formidable queen of the Maratha Empire known for her quick wit and strategic skills, with which she brought the invading Mughal emperor Aurangzeb to his knees, and did not let him gain control of her kingdom.

¹⁶ Sivagangai Velu Nachiyar - The fearless queen of Sivagangai, is celebrated as one of the earliest freedom fighters in Indian history. Known for her indomitable spirit and strategic acumen, she valiantly fought against British colonial forces to reclaim her kingdom. Velu Nachiyar's reign was marked by her unwavering commitment to justice and her profound dedication to her people. She formed alliances and trained armies. Her legacy continues to inspire generations, embodying the essence of courage, resilience, and the relentless pursuit of freedom.

¹⁷ Queen Durgawati of Gondwana, Queen Ahilyabai Holkar, Queen Avanti Bai, Queen Kittur Chenamma

Women as spiritual masters are as well common in Hinduism¹⁸ ¹⁹ ²⁰ ²¹ ²² ²³.

Acceptance LGBTQI+ persons

Hinduism recognizes eleven genders²⁴ and same sex marriage²⁵.

¹⁸ Mata Vibhudananda Puri - A revered woman saint, was one of the esteemed gurus of the SPH. Known for her profound spiritual wisdom and unwavering dedication, she played a pivotal role in guiding and nurturing the spiritual journey of the SPH. As a direct disciple of Isakki Maha Munivar, Mata Vibhudananda Puri embodied the rich lineage of enlightened masters. Her deep insights into the divine and her compassionate mentorship significantly shaped the spiritual foundation of the SPH, highlighting the vital role of women in the sacred tradition of guru-disciple relationships.

¹⁹ Akka Mahadevi - A revered saint and poetess from Karnataka. She is celebrated for her profound devotion to Lord Shiva, whom she lovingly referred to as Channamallikarjuna. Living in a state of divine ecstasy, she expressed her spiritual experiences through deeply moving poetry that transcends the limitations of language. Her verses often reflect the ineffable nature of divine love and the soul's yearning for union with the Divine. Akka Mahadevi's life and works continue to inspire countless seekers on the path of devotion, embodying the essence of prema bhakti—pure, unconditional love for the Divine.

²⁰ Meerabai - A 16th-century poet and devotee of Krishna. She is a celebrated Bhakti saint, particularly in the North Indian Hindu tradition.

²¹ Sarada Devi - Consort of Ramakrishna Paramhansa, and worshiped as incarnation of the Primordial Divine Feminine.

²² Ahilyabai Holkar - Stands as a shining example of a just and forward-thinking queen who ardently defended Hinduism. Her reign is marked by her unwavering commitment to the restoration and preservation of Hindu temples, most notably the Kashi Vishwanath Temple, which had been destroyed by the Mughals. Ahilyabai's efforts in rebuilding this sacred site underscore her dedication to upholding Sanatana Hindu Dharma and its cultural heritage. Her leadership was characterized by wisdom, compassion, and a progressive vision that ensured the prosperity and spiritual well-being of her people.

²³ Andal - One of the most revered saints in the Vaishnava tradition. She is celebrated for her unwavering devotion to Lord Krishna. As a young girl, she would secretly adorn herself with the garlands meant for the deity, an act that was later revealed to be a profound expression of her divine love and connection with Krishna. Her poetic compositions, known as the "Tiruppavai," are filled with deep spiritual insights and devotional fervor, capturing the essence of her ecstatic union with the Divine. Andal's life exemplifies pure bhakti and continues to inspire devotees to seek a personal and intimate relationship with God.

²⁴Discourses on gender fluidity and the eleven genders by SPH https://www.youtube.com/watch?v=CxBjGq-jGM4&t=103s https://www.youtube.com/watch?v=ZtWMsoS3plA&t=49s https://www.youtube.com/watch?v=6bDe4uRu27c

²⁵Scriptural References on Gender Fluidity and Non-Binary Genders

1. śvetāśvataropaniṣad 5.10

नवै ी न पुमानषे न चैवायंनपुंसकः। यदय छरkरमाद े तेने तेने स यु यते॥

naiva strī na pumāneṣa na caivāyaṁ napuṁsakaḥ | yadyaccharīramādatte tene tene sa yujyate ||

Not woman is He, nor man either, nor yet sexless; but whatsoever body He takes, that confineth & preserveth Him.

Srimad Bhagavatam 8.3.24

स वै न देवासुरम य fत य न ी न ष ढो न पुमान ् न ज तु: । नायंगुण: कम न स न चासन ् fन षेधशेषो जयतादशेष: ॥ २४ ॥

sa vai na devāsura-martya-tiryaṅ

na strī na ṣaṇḍho na pumān na jantuḥ nāyaṁ guṇaḥ karma na san na cāsan niṣedha-śeṣo jayatād aśeṣaḥ

He is neither demigod nor demon, neither human nor bird or beast. He is not woman, man, or neuter, nor is He an animal. He is not a material quality, a fruitive activity, a manifestation or non-manifestation. He

is the last word in the discrimination of “not this, not this,” and He is unlimited. All glories to the Supreme Personality of Godhead!

Manusmriti 3.49

पुमान ् पुंसोऽfध के शुक् रे ी भव यfध के ि याः । समेऽपुमान ् पुं।ि यौ वा ीणेऽǐपे च fव पययः ॥ ४९ ॥

pumān puṃso'dhike śukre strī bhavatyadhike striyāḥ | same'pumān puṃ|striyau vā kṣīṇe'lpe ca viparyayaḥ || 49 ||

A male child is born when the man’s seed is in excess, and a female child when the woman’s (is in excess); when the two are equal, there is born either a non-male or a boy and a girl; when it is weak and small in quantity, there is a failure (in conception).

[]Hindu God Ardhanarishvara²⁶ is the ultimate symbol of the completion of gender identity and liberation from gender crisis²⁷ ²⁸.

Worship of mother nature

Hindus thrived as a highly advanced civilization while living in harmonious alignment with nature.²⁹

The Hindu Holocaust

British colonizers strategically and cunningly distorted the Hindu indigenous traditions and culture, including distorting the varna system into a rigid caste hierarchy.

²⁶ The Hindu deity which represents the perfect union of feminine and masculine qualities

²⁷ Paramashiva declares in the Śatarudra-saṃhitā of Maha Shiva Purana:

nandīśvara uvāca I

śṛṇu tāta mahāprājña vidhikāmaprapūrakam I arddhanārīnarākhyaṃ hi śivarūpamanuttamam Nandīśvara said:

O dear one of great intellect, please listen to the description of Śiva’s form half-male and half-female, than which there is nothing more excellent and which completes the work of the Creator.

²⁸ There are records of great Hindu enlightened mystics, who, just with the freedom of their ‘pratyagatma chaitanya’ (the individual consciousness) have aligned their gender identification in the level of psychology, physiology and physical and changed their gender and sex.

The great Hindu spiritual master, Sri Ramakrishna Paramahamsa, demonstrated it. In Bengal, there is a particular group of people who believe that Lord Krishna is the only man and those who follow Him are all women no matter their sex. They look to Krishna as their beloved. They feel so intensely about this relationship that even the men dress like women. The enlightened mystic from Bengal, Ramakrishna Paramahamsa, followed this path also for six months. The hallmark of this great Master, Ramakrishna Paramahamsa, was that whatever he did, it was with totality and intensity. He used the same clothes as women not only at night, but also during the day because he felt he could not be one person during the day and another during the night. He actually started becoming a woman. It was not being like a woman, it was being a woman. His voice changed, his gait and manner of walking changed. The intensity was such that his breasts started growing. He even started having monthly periods. During the six months he was doing this practice, he just became a woman. It took almost six months after he stopped for the change to reverse and for him to become a man again. There was another great yogi, Madana Gopala Swami, also called Natana Nayagi Swamigal, who lived in South India. With his will power he just manifested all the female characters in his system.

²⁹ The Prithvi Sukta in Atharva Veda states: माता भfम पु ोहं पfथ या - Ṃata Bhumih Putroham Prithivyah - My Mother is

Earth and I am her Son.

They devised a census program without any consultation with the native population to disempower the Hindu backbone.³⁰ ³¹

Additionally, the British colonial rulers enforced a state system of education in colonial India through the Charter Act of 1813³².

The Act was designed to spread malicious disinformation that the native Hindu sciences are unscientific and declared the literature, history, metaphysics, and theology of Hinduism to be “absurd”³³ ³⁴.

The civilizing mission³⁵ curtailed the civil rights of the indigenous “subordinates” in terms of pushing over them an oppressive gender identity framework.

The world view of the colonial oppressors was such that they found gender civil rights in indigenous traditions immoral and subversive, and they responded by criminalizing these rights.³⁶

While the British law practised in United Kingdom, legalized homosexual acts in 1967, many of these archaic colonial laws survived in India after independence.

³⁰ From 1840-1925, they enforced this division in the Hindu society with constructs.

³¹ In 1871, the word “caste” ( "caste". Oxford English Dictionary) was used by the colonial government to force-fit people groups in a pseudo-identity framework based on surname, appearances, facial features, etc. https://censusindia.gov.in/DigitalLibrary/data/Census_1881/Publication/India/1A-Memorandum%20on%20the%20cen sus%20of%20British%20India,%201871-1872.pdf

The 1871 census data was used to create legislatures such as the Criminal Tribes Act (1871) ( Text of the Criminal Tribes Act 1871 at Columbia University) that made prejudicial negative stereotypes, which arbitrarily declared any person a criminal by the very nature of his birth in a certain people's group, or by his professing a certain surname.

Such faulty generalizations coupled with negative stereotypes were applied to various people groups such as to Hindu scholars and priests who were presumed to be nepotistic by the virtue of their birth, surname, or profession, and similarly, all Hindu monastic orders (Sanyasis) were presumed to be criminal by birth as per CTA. ( Diehl, Anita (1977). E. V. Ramaswami Naicker-Periar: A study of the influence of a personality in contemporary South India. Sweden: Scandinavian University Books. ISBN 978-91-24-27645-4.)

³² completely replacing the Hindu indigenous Gurukul Education

³³ https://www.jstor.org/stable/4027833

³⁴The impact of indigenous Hindu knowledge and education system has been appreciated by several Nobel laureates and world leaders of thought like Werner Heisenberg, Erwin Schrödinger, Albert Einstein and George Oppenheimer ³⁵The civilizing mission was a political rationale for military intervention and for colonization purporting to facilitate the modernization and the Westernization of indigenous peoples. https://en.wikipedia.org/wiki/Civilizing_mission

³⁶ This can be demonstrated through several instances, such as in India where the colonial rule criminalized gay sex through Article 377.

Hindu women and girls have been subjected to grievous crimes. They were forced to self-immolate, en masse, by throwing themselves into fire pits – known as Jauhar³⁷.

Traditionally, Hindu kings crowned female off-springs as successors.³⁸ ³⁹ However, during the oppressive colonial era, Hindu Queen of Jhansi, Rani Laxmi was not allowed to exercise her rights over the throne, nor any female offspring was to be allowed to do so.⁴⁰

The British colonial rule in India dis-enfranchised women, particularly, the

Rudrakanyas, from their property rights (Stridhan) and inheritance rights.⁴¹

As per Hindu law, snatching women’s wealth, especially exclusive wealth (Stridhan) was considered a great crime.⁴²

The Hindu Holocaust was a complete cultural genocide of female monastic orders such as the Rudrakanyas⁴³ and Devadasis.

³⁷Terrorist invaders kept Hindu women as sex slaves in order to secure the best DNA for future generations.

From 336 BCE to 1634 CE, twelve instances of Jauhar occurred impacting the Agalassoi Hindu tribe, the women of Dahir, Rajput, Ranthambore, Kampili kingdom, Chanderi, Chittorgarh, Raisen and Bundelkhand https://gov.shrikailasa.org/persecution/, https://nithyanandapedia.org/wiki/January_02_2019

³⁸ “He who has no son may make his daughter in the following manner an appointed daughter (pautrika), ‘The (male) child, born of her, shall perform my funeral rites.’” - Manuvadhi Dharma Shastra - 9.127

³⁹ “There should be a women's army. Let the women be encouraged to participate in war.” - Yajurveda 16.44 Traditionally as seen in case of Hindu incarnation Queen Devi Meenakshi who ruled around 11,275 BCE, women exercised their right over the throne as per Hindu law by assuming the role of the “Pautrika” - a situation when the female offspring assumes the role as the political heir on a Hindu empire in absence of a suitable male heir. Likewise, several Hindu queens lead Hindu empires, to name a few – Queen Durgawati of Gondwana, Queen Ahilyabai Holkar, Queen Avanti Bai, Queen Velu Nachiyar, Queen Kittur Chenamma - had their own women led armies.

⁴⁰ After the death of her husband she was not allowed to continue to remain as queen according to the Colonial law, as she didn't give birth to a male-child.

⁴¹ Women in ancient Hindu nations had protected property rights. Women had a common share of their family’s wealth and an exclusive share of the wealth of senior female members of the family which males were not allowed to inherit. This exclusive women’s wealth was called “Stridhan”. Even today this is a major cause of persecution of women in the Indian subcontinent.

⁴² “Those relatives who rob away or thrive on wealth, property, vehicles or dresses of a woman of other family are committers of Paap (sin).” - Manuvadhi Dharma Shastra - 3.52

⁴³ Rudrakanyas were among the elite of the matrilineal lineages. They were administrators, masters of the 64 sacred arts, preservers of ancient Vedic culture, teachers of all great sciences, doctors, nurses, healers and great power manifestors.

They were stigmatized as prostitutes during the colonial era. After independence, legislation was passed criminalizing the tradition⁴⁴ ⁴⁵ ⁴⁶ ⁴⁷ ⁴⁸.

The colonial race-supremacist ideologies were replaced by the Hindumisic political ideology, articulated by Vinayak Damodar Savarkar in 1923, which parroted the same narratives under the guise of “modernity”.⁴⁹

[]

India has the most corrupt media in the world⁵⁰, which weaponize politically-owned media platforms, with vested interests, to attack minority groups⁵¹ and their ideologies, inciting violence through hate speech.

⁴⁴ https://nithyanandapedia.org/wiki/September_18_2018

⁴⁵ (i) Crooke, W., Encyclopaedia of Religion and Ethics, Vol. X, Eds., James Hastings & Clark Edinburg, 2nd Impression, 1930. (ii) Iyer, L.A.K, Devadasis in South India: Their Traditional Origin And Development, Man in India, Vol.7, No. 47, 1927. (iii)V.Jayaram. "Hinduism and prostitution". Hinduwebsite.com. (iv) "Donors, Devotees, and Daughters of God: Temple Women in Medieval Tamilnadu - Reviews in History". History.ac.uk.

⁴⁶ (1) Cantonment Act of 1864, (2) Cantonment Act of 1895, (3) Contagious Disease Act 1868.

⁴⁷ (i) 1947 Madras Devadasis (Prevention of Dedication) Act (ii) 1956 Madras Anti-Devadasi Act

⁴⁸ This bill stereotyped and marginalized the Devadasis by addressing them as prostitutes. The bill was opposed by

Devadasis but enacted and made into a law.

Moovalur A. Ramamrithammal (2003). K. Srilata (ed.). Lobbying for Devadasi Abolition: From Artiste to Prostitute. The Other Half of the Coconut: Women Writing Self-respect History. Zubaan. p. 100. ISBN 978-8186706503.

⁴⁹ Savarkar identified the egalitarian principles of the Vedas and Agamas as a threat to his vision of political reconciliation of the entirety of the Indian-subcontinent into a homogenized votebank (https://en.wikipedia.org/wiki/Votebank), which his proponents could easily subjugate.

⁵⁰https://news.umich.edu/india-ranks-as-highest-risk-for-misinformation-u-m-experts-can-comment/ ⁵¹ https://www.uscirf.gov/publication/2024-annual-report

KAILASA has become a victim of this racist, anti-Hindu propaganda and the racism, discrimination and violence they incite.

Racist media narratives deny KAILASA’s statehood by labeling KAILASA as a “cult” and “fictitious”.⁵²

The denial of KAILASA's existence as a sovereign nation violates the fundamental right of the two billion Hindus to self-determination.

Illegal Annexation of Indigenous Hindu Sovereign Lands

At the time of British withdrawal from India, 565 independent Hindu sovereign princely states were officially recognized in the Indian subcontinent.⁵³ The Surangi Kingdom was amongst them.⁵⁴

Even though the "Instrument of Accession" did not remove the kingdom's sovereignty⁵⁵, after their land was ceded, their sovereignty was forcibly stripped.

⁵² On 24 Feb 2023, the Permanent Ambassador of KAILASA and Hindu Nun of The Sovereign Order of KAILASA’s Nithyananda, H.E. Vijayapriya Nithyananda, made an official public statement at the UN in Geneva. The statement raised the concern of ongoing persecution of SPH and KAILASA.The statement made by H.E. Vijayapriya Nithyananda sparked an unprecedented backlash of more than 1,000 media stories across multiple print, digital and social media platforms across more than 8 countries and reporting in more than 13 languages. This was a scathing attack by the media to delegitimize SPH and KAILASA’s statehood against above-mentioned international laws. On November 3, 2023, KAILASA established bilateral relations with two municipalities of Paraguay. This move sparked a widespread media backlash across the globe, with reports in multiple languages referring to SPH as “Nithyananda, facing multiple charges in India” and “a fugitive Indian guru’s..”, and labeling KAILASA as a “fictional country.” The denial of KAILASA's existence as a sovereign nation not only undermines its purpose and necessity but also deprives Hindus of their fundamental right to self-determination. In recent victories for Hindus, several articles delegitimizing and defaming KAILASA and SPH have been removed, including by Washington Post.

⁵³ Bhargava, R. P. (1991), The Chamber of Princes, Northern Book Centre, pp. 312–323, ISBN 978-81-7211-005-5

⁵⁴ (i) Dr. Henry Soszynski - Study of Orissa estates during the 19th century http://members.iinet.net.au/~royalty/ips/misc/orissa_estates.html, research showing that Surangi was recognised as an independent princely state by the British Government ruled by the “Raja” (KING) (ii) https://www.indianrajputs.com/view/surangi

⁵⁵The template "Instrument of Accession" mentioned, "Nothing in this Instrument affects the continuance of my sovereignty in and over this State, or, save as provided by or under this Instrument, the exercise of any powers, authority and rights now enjoyed by me as Ruler of this state or the validity of any law at present in force in this State." White Paper of Indian States (1950) Ministry of States, Government of India, Instrument of Accession, Appendix VII, point 8, https://en.wikisource.org/wiki/White_Paper_on_Indian_States_(1950)/Part_4/Instrument_of_Accession

Further, the Hindu Kings of these states were corrupted by the assurance of a personal "Privy purse"⁵⁶ ⁵⁷, which was later unilaterally abolished⁵⁸, in exchange for selling out the Hindu traditions and constitutional principles.

Annexation by force and corruption is illegal under international law, per various international legal frameworks and customary international laws.⁵⁹

⁵⁶https://en.wikipedia.org/wiki/Privy_Purse_in_India

⁵⁷ The privy purse itself was unilaterally abolished by the Indian Government, invoking the conditions of fraud (article 49 VCLT) and that of "termination or suspension of the operation of a treaty as a consequence of its breach" (article 60) of the VCLT.

⁵⁸ The Vienna Convention on the Law of Treaties (VCLT) 1969 clearly states as grounds for invalidity of a treaty to include: Restrictions on authority to express the consent of a State (article 49 VCLT); Corruption of a representative of a State (article 50 VCLT); Coercion of a State by the threat or use of force. https://legal.un.org/ilc/texts/instruments/english/conventions/1_1_1969.pdf

⁵⁹Article 2(4) of the Charter of the United Nations https://www.un.org/en/about-us/un-charter/full-text ; The International Law Commission (ILC) https://legal.un.org/ilc/guide/1_14.shtml ; Article 8 of the Rome Statute of the International Criminal Court (ICC) https://www.icc-cpi.int/sites/default/files/RS-Eng.pdf ; The Hague Regulations and Geneva Conventions (i) https://www.wipo.int/export/sites/www/hague/en/docs/hague_system_regulations.pdf, https://travel.state.gov/content/travel/en/Intercountry-Adoption/adopt_ref/hague-convention-text.html

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⁶⁰Tiwari, Aaditya (30 October 2017). "Sardar Patel – Man who United India". pib.gov.in.

⁶¹Lumby, E. W. R. 1954. The Transfer of Power in India, 1945–1947. London: George Allen & Unwin. p. 228

⁶²https://en.wikipedia.org/wiki/Instrument_of_Accession

⁶³ The "Instrument of Accession" between the Hindu Kings and the Dominion of India was contrary to the Hindu law that governed these Kingdoms, as these kings were merely the stewards of the presiding Deity, having no authority to accede their kingdoms to a non-Hindu entity.

⁶⁴https://en.wikipedia.org/wiki/Government_of_India_Act_1935

⁶⁵ Through the 42^(nd) Amendment in 1976 in the Constitution of India, this stand was further reasserted with the addition of the word “Secular” to the Preamble of the Constitution of India, thereby further distancing India (Bharat) to its original form as a Hindu nation. This amendment, in spirit, further dissociated India (Bharat) from all religious duties and identities of a Hindu Kingdom, unlike how it always was during its history of more than 10,000 years.

⁶⁶ https://en.wikipedia.org/wiki/The_Emergency_(India)

The Juridical Statehood of KAILASA

KAILASA^(®) is the First Sovereign State for Hindus re-established by The Supreme Pontiff of Hinduism (SPH) Bhagavan Nithyananda Paramashivam⁶⁷, the spiritual head of two billion Hindus. ⁶⁸

KAILASA is a sovereign subject of international law-possessing distinctive attributes, derived from SPH’s inheritance of the unbroken succession and the revival of 21 ancient Sanatana Hindu sovereign states and Hindu ecclesiastical historical institutions.⁶⁹ ⁷⁰

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⁶⁷ SPH hails from the Adishaivite sect of the Aboriginal Indigenous Agricultural Tribes (AIAT). The Ādi Śaiva Vēḷāḷar community is one of the Hindu Aboriginal Indigenous Agricultural Tribes (AIATs) of India, who belong to the Śaiva (followers of Bhagavān Śiva) sub-tradition within the vast spiritual architecture of Hinduism, practicing Hinduism in its most authentic form deeply rooted in Vedas (the source scriptures of Hinduism that is unadulterated by modern imperialist interventions and consumerist dilutions) and Agamas.

⁶⁸ Unlike any other modern nation, KAILASA provides a base for the revival, preservation, and central administration of Hinduism, similar to the Vatican, which serves as a central administration hub for the Roman Catholic Church.

The Sovereign Order of KAILASA's Nithyananda is an atypical government, simultaneously functioning as the supreme governing body of Hinduism and a sovereign entity under international law.

This mirrors the unique status of The Holy See, which is an atypical government as well, as it serves as both the supreme governing body of the Catholic Church and a sovereign entity under international law.

⁶⁹Surya Vamsa Surangi Samrajya Sarvajnapeetha, Suvarnapeetha Swargapura Samrajya Sarvajnapeetha, Shyamala Peetha Sarvajnapeetha

⁷⁰ In addition, Kanchi KAILASA Sarvajnapeetha and seventeen sovereign Sanatana Hindu ecclesiastical historical institutions receive customary recognition by the UN as per the Vienna Convention on Diplomatic Relations and the Vienna Convention on Consular Relations.

⁷¹https://legal.un.org/ilc/texts/instruments/english/conventions/9_1_1961.pdf

Doctrine of Continuity72

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By the doctrine of continuity⁷³ legal facts in the context of the history of the Hindu sovereign State of the Surangi Kingdom, SPH derives all sovereign rights and powers of the royal lineage as the Sovereign from His

⁷² International law recognizes a state's legal personality by recognizing its identity. This perspective extends to periods of annexation or occupation, where the legal personality of a state is considered to persist, enabling its subsequent re-establishment.

Historical examples dating back to the eighteenth century include cases like Portugal and Genoa and instances of state re-establishment after the Vienna Congress of 1815. More recent examples, such as Poland, Ethiopia, Czechoslovakia, Albania, and Austria during and after World War II, serve as other modern instances of state re-establishment, offering additional evidence to recognize and preserve a state's legal personality over time.

⁷³ The Vienna Convention on Succession of States in Respect of Treaties (1978) (https://legal.un.org/ilc/texts/instruments/english/conventions/3_2_1978.pdf.) addresses aspects of the Doctrine of Continuity by outlining how treaty obligations are handled during state succession.

In international customary law, the 'Principle of Continuity of States' (Doctrine of Continuity) implies that upheavals and revolutions within a country, changes in government, territorial adjustments, measures taken during military occupation, or other internal transformations do not negate the existence of the country, do not affect the legal personality and international obligations of the state.

inheritance and continuation of the unbroken succession of the Surangi Kingdom.⁷⁴ ⁷⁵ ⁷⁶

Doctrine of Acquired Rights⁷⁷ ⁷⁸ ⁷⁹ ⁸⁰

Sovereign powers and rights acquired from the various lineages of these ancient sovereign Hindu states by SPH through succession as the Sovereign of these states and KAILASA through the unification of these states are absolute, undisputed, and additionally endorsed by the Republic of India through its treaty obligations.

Rights of the Deity and legal principles of Divine Sovereignty Non-Hindu individuals cannot be trustees, executive officers, or personnel in the Hindu temples⁸¹, and therefore, non-Hindus entities cannot take over

⁷⁴ The Surangi Kingdom, through unification with 20 other sovereign Hindu States and sovereign ecclesiastical, historical entities, became part of the United States KAILASA, which thus became a Sovereign independent juridical state, with SPH as the Sovereign.

⁷⁵ As per the doctrine of continuity, these facts imply that the legitimacy of KAILASA manifests as a natural outcome of historical legal facts without mandating the need for further validation, confirmation, or support from other nations.

⁷⁶ While the territory of the Surangi Kingdom was annexed unlawfully, KAILASA has no territorial conflict with the Republic of India or any other nation and does not claim any territorial rights over its erstwhile territories.

⁷⁷Vienna Convention on the Law of Treaties art. 70(1)(b), May 23, 1969, available at https://legal.un.org/ilc/texts/instruments/english/conventions/1_1_1969.pdf, provides that the termination of an international treaty "does not affect any right, obligation or legal situation of the parties created through the execution of the treaty prior to its termination," and that the concerned parties created through the treaty continue to possess their respective acquired rights.

⁷⁸ For instance, the Permanent Court of International Justice held in its Advisory Opinion on the German Settlers in Poland (1923) that "Private rights acquired under existing law do not cease on a change of sovereignty." As per the United Nations International Law Commission, these statements of the Permanent Court clearly show that, in the event of a territorial change, an international obligation exists to respect the rights of private individuals acquired under the legislation previously in force.

⁷⁹International Law Commission, Documents of the eleventh session, including the report of the Commission to the General Assembly, Fourth report on State Responsibility by Mr. F. V. Garcia-Amador, Special Rapporteur Document A/CN.4/119 on State responsibility. https://legal.un.org/ilc/documentation/english/a_cn4_119.pdf

⁸⁰Publications of the Permanent Court of International Justice, Collection of Advisory Opinions, series B, No. 6, Settlers of German Origin in Territory ceded by Germany to Poland, pp. 36 and 38. See also other statements of the Court in Collection of Judgments, series A, No. 2, The Mavrommatis Palestine Concessions case, p. 28, and series A, No. 7, Case concerning certain German interests in Polish Upper Silesia, pp. 22 and 42

⁸¹ In Sabhanayagar Temple, Chidambaram v. State Of Tamil Nadu, (2014) 12 SCC 454 (dated January 6, 2014, available at - https://main.sci.gov.in/jonew/judis/41133.pdf), the court upholds that temple trustee cannot be non-Hindu entity; trustees or managers of a temple must be associated with the Hindu faith, as they are serving the presiding Deity.

This principle is elaborated in paragraph 19 of the judgment, which outlines that religious denomination or a section (including a community of priests, Pontiff of the temple-monastery, etc.) who have been recognized as having the exclusive privilege to participate in the administration, worship, and services to the Deity of the temple, and who have a right established and recognized for several centuries are the rightful trustees.

The judgment also emphasized that such religious denominations or a section (including a community of priests, Pontiff of the temple-monastery, etc.) functioning as trustees have an essential requirement to be associated with the Hindu faith, as they serve in a capacity that is deeply intertwined with the religious and spiritual heritage of the temple.

a Hindu nation, or the non-Hindu government cannot run or annex a Hindu kingdom. 82 83 84 85 86

Similarly, the Andhra Pradesh Endowments Act 1956 (available at https://www.indiacode.nic.in/bitstream/123456789/16889/1/act_no_30_of_1987.pdf) states that Non-Hindus or non-believers should not be appointed as trustees or heads of Hindu temples - "19. Disqualifications for Trusteeship -

(1) A person shall be disqualified for being appointed as, or for being, trustee of any charitable or religious institution or endowment - [...] (j) if he does not profess Hindu religion in the case of religious institution or endowment." Similarly, the Tamil Nadu Hindu Religious and Charitable Endowments Act, Section 10, clearly states that all personnel must be Hindus (https://www.indiacode.nic.in/bitstream/123456789/13275/1/TNHR%26CE%20ACT,%201959%20-%20revised%20an d%20updated.pdf).

⁸² The concept of Divine Sovereignty is universally recognized and the concept of temple Deities owning property is a well-established legal principle.

Just as in the case of Hindu Temples where the Deity is the owner of the temple and attached properties, the Presiding Deity of the Hindu Kingdom is the Sovereign of the Kingdom.

The King of a Hindu nation was a mere regent of the Lord, similarly to how the executive officers of the temples are mere servants of the presiding Deity.

⁸³ Around 1976, a case of deity theft was filed in the UK court. The suing entity was a juristic person, which was a Hindu Deity. The case involved the repatriation of a stolen Nataraja Deities to India, which had been stolen in the autumn of 1976 from the Aril Thiru Viswanatha Swamy Thanjavur district, Tamil Nadu.

The Indian Government sued Bumper Development Corporation (BDC) and the metropolitan police as co-defendants. The case was fought by a Queen's Counsel, Adrian Hamilton, assisted by the persuasive Bhaskar Ghorpade, barrister-at-law. The Indian Government argued that "once a deity, always a deity. An idol remains a juristic person however long buried or damaged, since the deity and its juristic entity survive the total destruction of its earthly form." The judge concluded that a juristic entity with a title to the Nataraja is superior to that of the defendant. The case set a precedent for regaining stolen temple Deities. It marked the first time a Hindu Deity (embodied form of God as per Hinduism) was recognized as a juristic person in a UK court. https://www.indiatoday.in/magazine/international/story/19880315-indian-government-wins-stolen-nataraja-idol-case-in

-british-court-797028-1988-03-14

These case references illustrate that the Hindu Law and principles related to Deity Rights and Divine Sovereignty are recognized in Common English Law, not just in some jurisdictions. Also, given the fact that these principles are recognized in Common English Law and applied before Colonization (in Hindu kingdoms under the Hindu constitution), during the colonial era (under Common English Law), and afterward under Indian (which also upholds these principles as illustrated with different case laws), it is clear that these principles are universal and undisputed.

⁸⁴ These concepts and principles in India are primarily governed by Hindu law and various judgments by the Supreme Court and High Courts.

One of the landmark cases that dealt with Deities being juristic persons capable of owning property is the case of "Ram Jankijee Deities vs State Of Bihar & Ors (1999) 5 SCC 50". In this case, the Supreme Court of India held that Hindu idols are juristic entities and have the legal status of a minor under the guardianship of the managing trustee or priest of the temple. Implying that the Deity, as a juristic person, can own property, sue, and be sued in court. The property in question is held in trust for the Deity, and the managing trustee or the priest acts on behalf of the deity.

⁸⁵ For example, Marthanda Varma, King of Padmanabhapuram, Kingdom of Travancore, in December 1749, declared and dedicated the kingdom to the presiding Deity, Sri Padmanabha, and subsequently assumed the title Padmanabha Dasa (the servant of Lord Padmanabhan). This act is known as Thripadidanam, which meant that the kingdom became the property of Padmanabhaswamy. Since then, the kingdom's sovereign has been the temple's Deity, while the head of the royal family ruled on the Deity’s behalf as guardian and pre-eminent servant (Padmanabha Dasa). Since that day, Travancore has not belonged to any one person or the royal family but to the Lord. The kings merely ruled as vassals of agents of the Deity. Marthanda Varma’s last words to his successor, Rama Varma, were, “No deviation whatever should be made in regard to the dedication of the Kingdom to Sri Padmanabhaswamy, and all further territorial acquisitions should be made over to the Devasom.”

⁸⁶ The Executive Officers are mere servants of the Deity.

In “State Of Madhya Pradesh & Ors. V. Pujari Utthan Avam Kalyan Samiti & Anr”, (2021) SC 4245, AIR 2021 SC 690, (dated September 6, 2021, available at https://indiankanoon.org/doc/122592345/), the Supreme court ruled that the presiding Deity owns all temple property as a legal person and the name of neither the District Collector (State District Executive) nor the Pujari (priest) be put in the property ownership papers(Revenue records). Paragraph 27 of the judgment mentioned above states, “In the ownership column, the name of the deity alone is required to be mentioned as the deity, being a juristic person is the owner of the land. The occupation of the land is also by the deity, which is carried out by the servant or the managers, on behalf of the deity.” The property of the Deity cannot be used by anybody else.

Given the Doctrine of Continuity, the rights of the Deity and legal principles of Divine Sovereignty, Nehru’s annexation of Hindu kingdoms under a non-Hindu framework was unlawful⁸⁷ ⁸⁸.

⁸⁷ Just as in the Chidambaram v. State Of Tamil Nadu (2014) 12 SCC 454, the judgment emphasized that religious denominations or a section (including a community of priests, Pontiff of the temple-monastery, etc.) functioning as trustees have an essential requirement to be associated with the Hindu faith, as they serve in a capacity that is deeply intertwined with the religious and spiritual heritage of the temple, likewise, the executive officers of the system of governance, including laws and constitution, must be derived from the Hindu Jurisprudence (the VedaAgamas and Dharmashastras) and heritage, inherent laws and statutes of the Hindu nation are deeply intertwined with its religious and spiritual heritage.

⁸⁸ This fact is well understood by the application of the legal principle and international customary law, "Ex injuria jus non oritur," which translates to "Law does not arise from injustice" or, more loosely, "From wrong or unjust action, law (or a right) cannot arise”

This principle is a fundamental concept in international law. It's rooted in the idea that one cannot benefit from wrongdoing. It plays a crucial role in various aspects of international law, including the prohibition of acquiring territory by force and the illegality of agreements or actions contrary to international law. It emphasized that the illegal action (annexation of a Hindu state by threat or force) cannot create legal rights for the wrongdoer.

De Jure and De Facto⁸⁹ Statehood ⁹⁰

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⁸⁹ An international entity with de facto (by fact) statehood has all the characteristics of a state and operates like one but may not be widely recognized.

An entity with de jure (by law) statehood meets the legal criteria and is widely recognized by the international community.

⁹⁰"Juridical statehood" refers to the legal recognition of a political entity as a sovereign state under international law. It is the formal, legal recognition that it is an entity and is constitutionally independent of all foreign states, recognized as sovereign or independent by most states, enjoys membership in international organizations, and possesses various rights and obligations under international law.

⁹¹The Montevideo Convention on the Rights and Duties of States establishes that “the political existence of the state is independent of recognition by other states”, emphasizing the inherent rights of states to self-governance, territorial integrity, and political independence.

Montevideo Convention on the Rights and Duties of States, Article 3, December 26, 1933. Available at: https://www.ilsa.org/Jessup/Jessup15/Montevideo%20Convention.pdf

Further, Article 13 of the 1948 Charter of the Organization of American States elucidates the independent exercise of these rights within the framework of international law. https://www.oas.org/dil/1948%20charter%20of%20the%20organization%20of%20american%20states.pdf

⁹² The three ancient Hindu sovereign states of KAILASA, namely the kingdoms of Surya Vamsa Surangi Samrajyam Sarvajnapeetham, Suvarnapeetha Swargapura Samrajya Sarvajnapeetham, Shyamala Peetha Sarvajnapeetham possessed all these characteristics at all time.

However, at various times, temporarily, the control of their territory was lost. But this did not negate the existence of KAILASA, as per the doctrine of continuity, in the international customary law, which, as mentioned before, states that the upheavals and revolutions within a country, changes in governmental forms, the extent of a country's territory, and measures taken during a military occupation do not affect the existence of the State.

⁹³ As a juridical state, KAILASA possesses an international legal personality, which means it can enter into treaties, join international organizations, and raise claims in international courts.

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⁹⁴The Roman Emperor Julian is noted to have received an embassy from a Pandya around 361 CE. https://www.britannica.com/topic/Pandya-dynasty (ii) Trade and Trade Routes in Ancient India, by Moti Chandra, Abhinav Publications, Chapter VI - Trade between India and the Roman Empire, page 111,”From those land routes at least in the time of Augustus several Indian embassies reached Rome. At least four such embassies are mentioned in the Latin literature, namely 1) the embassy from Puru country (the territory between the Jhelum and Beas) took with it to Rome serpents, monals, tigers and a letter written in Greek language, 2) the embassy from Broach was accompanied by a Buddhist monk named Germanos, 3) an embassy from the Chera country. It was reported in Rome that at Muziris (Cranganore) was built a temple in honour of Augustus and 4) an embassy from the Pandya country brought with it precious stones, pearls and an elephant. We know that in the time of Augustus commercial relations between India and Rome grew but in this the balance of trade was in favour of India from the very beginning and as a result of this Roman gold poured into the country.” https://ignca.gov.in/Asi_data/63122.pdf

⁹⁵ Such ancient history illustrates that the constituent Sovereign nations and entities of the United States of KAILASA had been well-known international legal personalities at various times, possessing both De Jure and De Facto Statehood, and with their revival as KAILASA continues to do so.

KAILASA’s Perpetual Existence

KAILASA within its historical cultural, religious legal framework has and shall remain in perpetuity in the future, notwithstanding the impacts of climate change during the time of Kumari Kandam⁹⁶, colonial legacies, annexation of territories by modern states and upheavals resulting in loss of physical territory.

Persecution of SPH and KAILASA

The re-establishment of KAILASA stirred opposition from Hindumisic⁹⁷ forces who executed a massive persecution⁹⁸:

- 70+ assassination attempts on SPH

- 250+ sexual assaults on SPH and His monks, nuns, and disciples including girls⁹⁹

- 120+ false legal cases

- 17,000+ hours of hate speech in online media, 25,000+ print articles in more than 50 countries

- Destruction of heritage properties worth 27+ million USD.

⁹⁶ Kumari Kandam is the Ancient Enlightened Sanatana Hindu Civilization, emphasizing its role in shaping cultural heritage and spiritual beliefs, thus strengthening the bond between Hindu identity and transnational ancient roots. However, the sovereign lands of its citizens were lost to the waves of the Indian Ocean when Kumari Kandam, the ancient Hindu homeland, sank beneath the surface due to the ravages of cataclysmic climate change and ecological destruction. This calamity, a stark reminder of the consequences of neglecting the delicate balance of nature, has driven the people of KAILASA to seek a new home, where they may rebuild and thrive in harmony with the environment. Later on in history, the rest of our lands were lost as an effect of colonialism, further eroding our connection to our ancestral heritage and cultural identity.

⁹⁷ Showing hostility and hatred against Hinduism and Hindu people

⁹⁸ https://github.com/kailaasa/docs-for-media

⁹⁹ https://www.ohchr.org/Documents/HRBodies/CEDAW/DGD24June2021/51.docx

KAILASA’s Jurisprudence

True justice for humanity can only be achieved through the revival and empowerment of indigenous courts, with their rulings being executed and implemented on par with present judicial systems.

KAILASA jurisprudence that includes the Manuvadhi Dharma Shastra¹⁰⁰, Bhagavad Gita¹⁰¹ and Veda-Agamic scriptures¹⁰², cosmic principles, Hindu governance¹⁰³, parliament¹⁰⁴, responsible democracy¹⁰⁵ and enlightened blissful living.

1. Vasudeva Kutumbhakam¹⁰⁶ - The whole world is one family

¹⁰⁰ The foundational Hindu law book

¹⁰¹The preamble to KAILASA’s constitution

¹⁰² The constitution, laws and values rooted in ancient scriptures

¹⁰³Unlike any other modern nation, KAILASA provides a base for the revival, preservation, and central administration of Hinduism, similar to the Vatican, which serves as a central administration hub for the Roman Catholic Church.

The Sovereign Order of KAILASA's Nithyananda is an atypical government, simultaneously functioning as the supreme governing body of Hinduism and a sovereign entity under international law.

This mirrors the unique status of The Holy See, which is an atypical government as well, as it serves as both the supreme governing body of the Catholic Church and a sovereign entity under international law.

¹⁰⁴ The most ancient parliamentary system in the world is the Hindu Parliament, revealed in the Treaties of the Nataraja Sabha within the Nataraja Temple in Chidambaram. The system was based on dharma. Dharma is defined by the sage Jaimini, author of the mīmāsa sūtra as follows: codanālakṣaṇo'rtho dharmaḥ (Dharma is a function that propels one to action). These ancient Hindu parliaments functioned based on responsible democracy discussing social, economic and religious problems, framing policies without discriminating between castes or gender, advocating equality and independence for women, enabled the ideas emerging out of discussion to make them reach the communities through discussions, giving importance to disciplined and moral life and advocating a life of generosity and kindness.

¹⁰⁵ The Vedic sages, seers and rishis of Hinduism made the science of responsible democracy available for the entire of humanity. Democracy can only be experienced when the individuals holding the position of authority are accountable and held responsible for their actions. Therefore, the foremost duty of those in a position of power was integrity to dharma to which included impartiality and a total absence of bias or attachment. The lack of responsiblism is the direct factor of corruption, money laundering, economical back lag and violence in the nation. Hindu Democracy was one of the significant reasons behind the economic growth of ancient India which was producing over 40% of the world’s GDP (https://www.visualcapitalist.com/2000-years-economic-history-one-chart/).

¹⁰⁶ Vasudeva Kutumbhakam (‘वसुधैव कु टु बकम’) – ‘Entire world is my family’ (अयं ब धुरयंनेfत गणना लघुfचेसाम।्

उदारचर रानां ि◌ुवसुधैव कु टु बकम॥ Maha Upanishad Ch. 6, verse 71-73. Translation of the Maha Upanishad Chapter 6

verses 71-73, “Only the denigrated small-minded with a very pathetic outlook of life discriminate between kin and a stranger; while for the magnanimous, the entire world is a family.”).

2. Advaita (Oneness), recognizing the omnipresence of all beings¹⁰⁷ ¹⁰⁸

3. Brahmanyam Bahuputratam - Hinduism introduces you to you as the favorite inheritor of the Cosmos.

4. Ahimsa (Non-violence)¹⁰⁹ - The principle upon which the Constitution of KAILASA is based¹¹⁰.

5. First Amendment of the Constitution of KAILASA states: Every citizen has the right to cognize oneself as Paramashiva¹¹¹ ¹¹².

6. All beings are Divine - KAILASA’s founding principle¹¹³

7. Right to Enlightenment: Hinduism's core principle

8. Peaceful Co-existence, promoting harmony

Gender equality¹¹⁴

¹⁰⁷ ओं पणमदः पfणमदं पणात ् पणमुदते | पण पणमादाय पणमेवाfवशते || || ओं हा हा साः || oṁ pūrṇ amadaḥ pūrṇ amidaṁ pūrṇ

āt pūrṇ amudacyate | pūrṇ asya pūrṇ amādāya pūrṇ amevāvaśiṣ yate || ||oṁshāntishāntisāntiḥ || - Isavasya Upanishad “Aum. This is Whole (Purna), that is Whole (Purna). If this is removed from that, both remain, continue as Whole. When the Whole merges into Whole, Whole alone remains. If the Whole is removed or perceived to be removed from Whole, again Whole alone remains as Whole. Let there be peace in my inner space, peace in the outer space, peace in the Cosmos” .

¹⁰⁸ Oneness of all beings is the core operating cognition resulting in all beings experienced as the self. “Ekoham Bahu Syam”, translated as: I am one; may I become many.

109 अह ि◌ंसा परमॊ धममस तथाह ि◌ंसा परॊ दमः ।अह ि◌ंसा परfमदानम अह ि◌ंसा परमस तपः ।अह ि◌ंसा परमॊ य स तथाह मा प रं

बलम।अह ि◌ंसा परfमं हम म अह ि◌ंसा परfमं सुखम।अह ि◌ंसा परfमं स यम अह ि◌ंसा परfमशVतम॥ Mahabharata 13.117.37–38

¹¹⁰ “Ahimsa is the highest Dharma (cosmic law), Ahimsa is the highest self-control, Ahimsa is the greatest gift, Ahimsa is the best practice, Ahimsa is the highest sacrifice, Ahimsa is the finest strength, Ahimsa is the greatest friend, Ahimsa is the greatest happiness, Ahimsa is the highest truth, and Ahimsa is the greatest teaching”.

¹¹¹ Every one must be treated as Paramashiva and treat others as Paramashiva.

¹¹² Whether we realize it or not, experience it or not, everyone of us is the Ultimate Paramashiva (the Primordial Hindu Divinity). Any perception or belief or cognition that is otherwise is pure delusion. So, the justice system of KAILASA does not evaluate or judge a person, or classify him or her as a saint or sinner, as these classifications themselves are redundant in the face of the truth of Paramashivoham. Hence the justice system is not based on punishment, the social concepts of right and wrong, neither confession nor atonement. It is based on pure dharma (righteousness) and cosmic laws as revealed by Paramashiva and the understanding of Prayaschitta which is based on realization, completion and realignment to the Ultimate. Paramashiva’s justice system does not judge a being as innocent or guilty. It only reminds a person about his or her fundamental purpose of life to realize that he or she is Paramashiva already. Any miss- or non-alignment to this truth is realigned with Prayaschitta which is a reminder rather than punishment and hence does not engender the biggest delusion of modern society, which is fear.

¹¹³ KAILASA’s founding principle is the idea that all beings can live in peace and harmony, and that all human beings are equal and Divine, and can reach their highest potential irrespective of their color, nationality, religion, gender or race.

¹¹⁴https://www.ohchr.org/sites/default/files/documents/issues/executions/cfis/2024-lgbtiq/subm-killing-lgbtiq-cso-kailas

h-union.pdf

Vedic Feminism^(®) ¹¹⁵

9. 10 essential provisions for human well-being is provided free by KAILASA¹¹⁶

By integrating the indigenous justice systems into the broader framework of transitional justice, we can create more culturally appropriate, participatory, and effective mechanisms for addressing past abuses and promoting reconciliation.

This approach honors the rights of ancient indigenous peoples to self-determination and self-government while contributing to a more comprehensive and inclusive vision of justice for all of humanity.

¹¹⁵https://www.ohchr.org/sites/default/files/documents/issues/women/sr/cfis/unga79/subm-sr-violence-against-cso-kail

ash-union.docx

¹¹⁶ https://www.facebook.com/share/6qYy9ZwZW1vimzno/?mibextid=WC7FNe

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¹¹⁷ Footage of mob lynching and acid attack at SPH https://drive.google.com/file/d/1EeeWoFGFSuYqybHe3YMEUNc6ou_7kSz5/view

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