The Land of Five Rivers 

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Destruction of Saka States

The Saka states and its civlizations were destroyed not by external forces, but by a deadly poison seeping from within. This deadly disease is none other than the Brahminists, who infilitrated the Saka states. By means of the dogma of jati (professional caste) the Brahmins divided and destroyed the unity of the Saka peoples, pitting brother against brother and son against father. The Brahmin inventions of dowry, female infanticide, and sati further debilitated the base of Saka civilization. Under the weight of Brahminist imperialism the glorious civilization of the Scythics was crushed and the Sakas ground into lower caste labourers serving their Aryan Brahminist masters. Finally, the alien Gupta kings from Kannauj destroyed the internally weakened Saka empires during the renewal of Brahmanist fascism. The glorious faith of the Sakas - the Saura religion, was fully destroyed and the crushed remnants absorbed into Brahminism.

Brahmanisation of Sakas

During the 8-11th century religious transition, with Buddhist institutions and universities gone, the earlier Buddhist and Saka texts and literature of Sakasthan (and other regions of South Asia) went through Brahmanical censorship in which literature on earlier religions, social orders, history and rulers not conducive to their socio-political agenda was either destroyed, altered or interpolated to advance their caste ideology and claims of superiority. For example, the Deva Samhita of Gorakh Sinha from the early medieval period states "They are, like gods, firm of determination and of all the Kshatriyas the Jats are the prime rulers of the earth . . . Their history is extremely wonderful and their antiquity glorious. The Pundits of history did not record their annals lest it should injure and impair their false pride and of the vipras and gods".

In revisionist post-11th century Brahmanical accounts even the grandest Saka-Buddhist emporer Ashoka Maurya (Maur clan) is maligned, slandered, mocked and all but erased from history as "insignificant king", "mlecha", "shudra" and "not generous to Brahmins". It is amazing and disquieting that most of the 1500 year history of Sakasthana and Buddhism in the subcontinent has been reconstructed from archeology and foreign sources (e.g. Greek, Chinese, Tibetan) rather than Indian materials. The thoroghness with which the Brahminists destroyed Saka civilization is indeed amazing. Whilst Greek and Scythic languages are recorded as spoken languages in various linguistic treatises, these languages were soon destroyed by the Brahmins. Few traces of the Saka civilization survived Brahmanic vandalism. Like the Panchalas, Carvakas and Latas, the Sakas joined the long line of races annihilated by Brahmins.

Gangetic Brahmanical literature has gone through continual modification, interpolation and revision and was in earlier times were maintained solely in the oral tradition. The oldest Gangetic texts date to the 11th century AD and are written in Devnagari - a new script developed in that century (also the oldest Brahmanical temples and ruins are all post Buddhist, 9th century A.D.). To further this Brahmin monopoly over literature and Sanskrit, the new script was subsequently taught only to the Brahmin's obedient "twice born" orthodox castes. The rest of the population, including the Sakas, were maintained in enforced mental blindness.

Under the increased professional rigidity and foreign caste prejudices propagated by Brahmanism in the west and north-west in the post-10th century era, Sakas engaged in artisan pursuits (e.g. Tarkhans, Lohars) were edged downward in Brahmanical "caste standing" while other Saka groups lost their tribal and clan identity altogethor to emerge only as occupational jatis. The Sufis and Sikh Gurus of the Punjab (11-17th century) rose to counter and arrest this process of social denigration and caste division and re-unify society along its traditional Saka ideals of brotherhood, equality and spiritual humanism. Interestingly, among the Puranic tirades the Gangetic caste-bigots unfurl against the Saka civilization and people of the West and North-West, one more term used to denounce them (besides "mlechas", "sudra" and "vahikas") is "vratyas" meaning "brotherhood". The concept of a casteless society and democratic republican polity propounded by the Saka tradition in which no segment among them was acknowledged as "superior" and where political leaders were elected (e.g Panchayat, Sarpanch, Sarva Khaap, Thok, etc.) was an abomination to the Aryan priesthood from Gangasthan (Kannauj or Brahmavarta).

Saka Islamic Sufism

The different religions of the Sakas are :

• Sufic Islam (Sikhism, Kabirism, Nanakshahism, Dadupanthism, etc.)

• Solar Cults (Saura)

Buddhism was once popular, but many of these people were forcibly converted to Vaishnavism & Brahmanism during the Brahmanic Dark Ages.

Local development of Punjabi Sufism and Sikhism (12-18th century) are threads of continuity with the region's relatively egalitarian and humanistic Gandharan spiritual and cultural traditions and heritage. Punjabi Sufism centers arose in the post-12th century and attempted to revive the humanistic, unorthodox and egalitarian ideals of its Gandharan civilization (400 BC- 900AD). At the Sufi centers, both the Qoran as well as age-old Buddhist philosophies were taught, discusses and debated. The Sufi masters wrote and preached in the local Punjabi language, opposed Brahmanical orthodoxy, and attempted to rejuvinate the lost soul and light of the country by propagating the egalitarian aspects of Islamic theology.

Sufism and the Sufi saints (known as Babas) were held in high esteem and had a wide-based secular following among all segments of Punjabi society as their teachings not only reinforced the traditional Saka-Buddhist-Saura spiritual and social values and heritage but in a language and cultural milieu which was Saka to the core. Among the earliest Sufi orders established in Punjab was that of Makhdum Hujwirir (1092 AD) who due to his great generosity became known as Data Ganj Baksh ("God's treasure house") and was venerated by all Punjabis. His mausoleum was rebuilt by Ranjit Singh in marble in Lahore. The Lahore Sirkar and Sikh (Sufic Muslim) and Muslim zamindars gave generously for the upkeep of Sufi shrines and tombs. One of the most prominent Sufi Babas of Punjab from the 13th century was Shaikh Farid Shakarganj of the Chishti order. He lived at Pak Pattan which became one of the main centers of Sufism in the Punjab. Another important center of Sufism was opened at Multan by the Suhrawardhiyas, Bahaudhin Zakarya and Ruknuddin Zakarya in the 13th century. In the 15th century the Qadiriya order established a Sufi centre in Sindh. Mian Mir, the famous divine of Lahore who became a personal friend of the fifth Sikh Guru Arjan and laid the foundation stone of the Harimandir at Amritsar, was from the Qadiriya order. Many of the Sufis Orders in Punjab were persecuted by the bigoted casteist Brahmanist Aryans, and Brahminists who had infiltrated the court of Aurangzeb killed and poisoned many of the Sikh saints. In a most horrible manner did the Brahminist Ram Rao cut off Guru Tegh Bahadur's head in the court of Aurangzeb, and in the most vicous manner did the Brahmins later distort history and falsely implicate the Muslims in this ghastly crime. Contemporary court chronicles clearly bear out the testimony that the Sikh gurus were welcomed by the Mughal Caliphs of Delhi, and prove that the Brahminist infiltrators committed the cowardly deeds of murdering the Sikh gurus. Indeed, so close was Aurangzeb to the Sufis that he himself was known as Kalandar (ascetic). Indeed, this is the crucial point of Brahminist Pseudo-Secular and Hindutva propaganda: the Brahmin murder of Guru Tegh Bahadur is falsely blamed on the Muslims. In fact, the staunch opposition of Tegh Bahadur to Brahmanic casteism, stanch opposition to Brahmanism and the Vedic apartheid system earned him the disfavour of the Brahmins, who hence killed him in Aurangzeb's court.

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