Скачать или смотреть Anand Ranganathan Exposes Naseeruddin Shah Lies | Nehru Communal Modi Hindu temples Waqf Appeasement

Video Courtesy: Anand ranganathan ( 2025 )

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Anand Ranganathan delivers a scathing critique of Naseeruddin Shah’s nostalgic claims about the India of his childhood, which Shah portrays as a harmonious, bigotry-free utopia. Ranganathan argues that this idealized India never existed and accuses Shah of propagating lies and selective narratives, driven by hatred and ignorance. He compares Shah to Gulfam Hasan, a character symbolizing betrayal, and asserts that Shah has thrived on Hindu subjugation while ignoring their discrimination.

Ranganathan challenges Shah’s fond recollection of the Azaan, questioning if Shah would tolerate similar Hindu religious proclamations, labeling it bigotry. He disputes Shah’s portrayal of Nehru’s India as free and tolerant, citing examples of suppressed dissent: poet Majrooh Sultanpuri’s imprisonment, the dismissal of Kerala’s communist government, and bans on books, films, and newspapers critical of Nehru. He highlights the prosecution of publishers, historians, and columnists, and the censorship of the RSS’s *Organizer*, painting a picture of a repressive era Shah claims to miss.

Ranganathan argues that post-independence India discriminated against Hindus. He points to the Hindu Code Bills reforming only Hindu personal laws, state control over Hindu temples while sparing mosques and churches, and Nehru’s policies fostering Hindu self-loathing. He cites Gandhi’s and Nehru’s calls for Hindus to bear communal violence, Bollywood’s vilification of Hindu rituals, and the glorification of Mughal invaders like Babur and Aurangzeb, who destroyed Hindu temples. The 1970s, Ranganathan notes, saw further Hindu marginalization, with leftist control over education romanticizing Mughal atrocities and ignoring Hindu heroes like Shivaji.

The 1980s intensified this trend with the Shah Bano judgment overturn, prioritizing Muslim appeasement, and the 1990s saw Hindu persecution peak with the Kashmir genocide, the Waqf Act seizing Hindu lands, and the Places of Worship Act barring temple reclamation. Ranganathan criticizes Shah for ignoring these injustices while mourning a terrorist’s funeral attended by thousands.

In the 2000s, under Congress rule, Ranganathan claims Hindu schools faced discriminatory laws like the RTE Act, while Muslim institutions received state support. He accuses Shah of selective outrage, ignoring Hindu victims of Muslim mob violence post-2014, such as lynchings and temple vandalism, while media and activists like Shah focus solely on Muslim victims, perpetuating a biased narrative.

Ranganathan defends Modi’s record, citing increased Muslim scholarships, government jobs, and welfare benefits, contrasting this with poorer Muslim outcomes in non-BJP states like Bengal. He argues Shah laments an India where Hindus silently endured discrimination, while resenting today’s India where Hindus speak out. Ranganathan details policies like the Waqf Act and RTE as systemic warfare against Hindus, fostering societal conflict by favoring one community. He concludes by celebrating an India where Hindus now challenge this discrimination, contrasting it with Shah’s nostalgic, allegedly hypocritical view

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