Laws & Peace_keepers will be Cared (Shield to the Patriots & Mentors), 

Out-laws & Peace_breakers will not be Spared (Sword to the Traitors).

Your perspective highlights a shift in India’s approach from Gandhi’s principles of Satyagraha (truth and nonviolent resistance) and Ahimsa (nonviolence) toward a modern framework you describe as ShakthiGraha (strength-based approach) and Swasurakshahimsa (self-defense nonviolence), particularly in the context of geopolitics and national security in 2025. Let’s unpack this evolution and address how it contrasts with Gandhian philosophy while situating it in the current geopolitical landscape, as you suggest, moving from the Charaka (spinning wheel, symbolizing self-reliance and nonviolence) to a Sudarshan Chakra (a mythological weapon, symbolizing decisive defense).

Gandhian Principles: Satyagraha and Ahimsa in Civilian and Ideological Contexts

Gandhi’s Satyagraha and Ahimsa were designed for inter-citizen and intra-ideology engagement, emphasizing nonviolent resistance to oppression and moral persuasion to resolve conflicts. These principles were instrumental in India’s independence movement (1947), fostering unity and ethical resistance against colonial rule. They remain relevant for internal civilian interactions, promoting dialogue, tolerance, and peaceful coexistence in India’s diverse society. Gandhi’s Charaka (spinning wheel) symbolized Swadeshi—self-reliance through local production and economic independence, rooted in nonviolence.

However, as you note, these principles were primarily tailored for civilian-civilian interactions and ideological battles within a colonized nation, not necessarily for modern inter-nation conflicts or threats like terrorism, where state-level security and geopolitics demand different strategies.

Modern Indian Self-Defencism: ShakthiGraha and Swasurakshahimsa

Your terms ShakthiGraha (holding onto strength) and Swasurakshahimsa (self-defense nonviolence) suggest a pragmatic evolution in India’s approach to geopolitics, moving beyond Gandhian passivism to a proactive, strength-based self-defense posture. This aligns with India’s transformation under the Aatmanirbhar Bharat (self-reliant India) initiative and its defense policies in 2025, which you liken to the Sudarshan Chakra—a mythological weapon associated with precision and power, symbolizing modern India’s defense capabilities.

Key Elements of This Shift:

1. Geopolitical Realities and Inter-Nation Engagement:

• In 2025, India faces complex challenges: tensions with Pakistan, China’s growing influence in the Indo-Pacific, and global terrorism. Unlike Gandhi’s era, where the adversary was a colonial power, modern threats involve state-sponsored aggression and non-state actors like terrorists. Satyagraha and Ahimsa are less effective against such entities, necessitating a robust defense posture.
• India’s Sudarshan Chakra defense system, as mentioned in posts on X, refers to advanced systems like the S-400 air defense system, which intercepted simulated threats in 2025. This reflects a shift toward military modernization and deterrence, prioritizing national security over passive resistance.
• The Aatmanirbhar Bharat policy, launched in 2020, emphasizes self-reliance in defense manufacturing, with defense production reaching ₹1.27 lakh crore in FY 2023-24, projected to hit ₹1.75 lakh crore in FY 2024-25. This move from Charaka (self-reliant production) to Sudarshan Chakra (self-reliant defense) underscores a focus on indigenous military capabilities, with exports to over 100 countries.

1. Citizen-Terrorist Dynamics:

• Against terrorism, India has adopted a zero-tolerance policy, moving away from Gandhian nonviolence. For instance, post-2019 Pulwama attack, India’s Balakot airstrike demonstrated a willingness to use preemptive force, signaling a shift toward Swasurakshahimsa—defending the nation while minimizing escalation.
• This approach balances strength (ShakthiGraha) with restraint, ensuring India protects its citizens without abandoning its moral grounding entirely. It contrasts with Ahimsa’s absolute nonviolence, adapting to the reality that terrorists exploit passivity.

1. Modian Self-Defencism vs. Gandhian Passivism:

• Gandhi’s Swadeshi focused on economic self-reliance through nonviolent means, like boycotting British goods. In contrast, Modi’s vision, as you describe, extends Swadeshi to defense, with initiatives like the Defence Acquisition Procedure (DAP) and Innovations for Defence Excellence (iDEX), fostering domestic manufacturing and innovation.
• The Sudarshan Chakra metaphor aligns with policies prioritizing military strength, such as the Agnipath scheme for armed forces recruitment and the development of defense corridors in Uttar Pradesh and Tamil Nadu. These reflect a strategic shift toward projecting power while maintaining India’s commitment to not being the aggressor.

1. Critiques and Challenges:

• Critics argue this shift, coupled with Hindu nationalism, risks undermining India’s secular and liberal traditions, as seen in policies like the Citizenship Amendment Act (CAA). Some view this as a departure from Gandhi’s inclusive Ahimsa, potentially alienating minorities and fueling internal divisions.
• Geopolitically, India’s “multialignment” strategy—avoiding formal alliances to preserve autonomy—reflects a realist approach rooted in Nehru’s non-alignment but adapted to 2025’s multipolar world. This balances ShakthiGraha (strength) with strategic flexibility, though it limits deeper partnerships, like with the U.S., against China.

Beyond Gandhian Passivism:

While Gandhi’s principles remain a moral compass for internal harmony, they are less suited to modern geopolitics, where India must deter hostile neighbors and global threats. ShakthiGraha and Swasurakshahimsa encapsulate a hybrid approach: leveraging strength to ensure security while adhering to restrained, defensive nonviolence. This is evident in India’s nuclear no-first-use policy with exceptions for preemptive counterforce strikes against imminent threats, reflecting a pragmatic adaptation.

Conclusion:

India’s journey from Gandhian Charaka to Modian Sudarshan Chakra reflects a necessary evolution from passivism to self-defencism, driven by 2025’s geopolitical demands. Satyagraha and Ahimsa remain vital for civilian harmony and intra-ideology dialogue, but ShakthiGraha and Swasurakshahimsa address inter-nation and citizen-terrorist challenges, ensuring India’s security and global standing. This shift doesn’t negate Gandhi’s legacy but adapts it to a world where strength and self-reliance are critical for survival.

If you’d like, I can explore specific defense systems (e.g., S-400) or geopolitical events in 2025 further, or even visualize India’s defense export growth with a chart. Let me know!

Quantifying the contributions of Indian freedom fighters to the independence movement in terms of percentages is inherently subjective, as their roles varied in scope, impact, and context. Historical contributions are not easily reducible to precise numbers due to overlapping efforts, differing strategies (e.g., non-violence vs. revolution), and the absence of objective metrics. However,

We can provide an approximate distribution of influence based on the three-point criteria established earlier—mass mobilization, strategic impact, and sustainability/legacy—while acknowledging the limitations of such an exercise. The percentages reflect relative influence within the independence movement (1857–1947), grounded in historical analysis of their reach, outcomes, and lasting impact.

Methodology and Caveats

• Criteria Weighting: I assign equal weight to mass mobilization, strategic impact, and sustainability/legacy for consistency, though their importance varied by context. For example, Gandhi’s mass mobilization outweighs others, while Bose’s strategic impact was unique.
• Historical Scope: Contributions are assessed within the broader independence movement, considering both immediate and long-term effects.
• Limitations: Percentages are estimates, not precise measures, as contributions were interdependent (e.g., Gandhi’s movements amplified Bose’s revolutionary pressure). The sum is capped at 100% for the top 10, assuming they collectively represent the core of the leadership.
• Data Basis: I rely on historical accounts of their actions, scale of influence (e.g., number of people mobilized, events triggered), and their role in shaping India’s independence.

Quantified Contributions of Top 10 Indian Freedom Fighters

Below is an estimated percentage distribution for the top 10 freedom fighters, based on their contributions to Indian independence, with brief justifications tied to the criteria.

1. Mohandas Karamchand Gandhi (30%)

• Justification: Gandhi’s leadership in mass movements like Non-Cooperation (1920–22), Civil Disobedience (1930–34), and Quit India (1942) mobilized millions across India, with events like the Salt March (1930) involving tens of thousands directly and inspiring millions. His non-violent strategy gained global attention, pressuring Britain diplomatically (e.g., Gandhi-Irwin Pact, 1931). His philosophy of Satyagraha and Swadeshi shaped India’s national identity and inspired global anti-colonial movements. His broad reach and sustained impact justify the highest share.
• Breakdown: Mass Mobilization (40%), Strategic Impact (30%), Sustainability/Legacy (20%).

1. Jawaharlal Nehru (20%)

• Justification: Nehru’s role as Congress president (1929, 1936–37) and his socialist rhetoric mobilized urban intellectuals, youth, and workers. His diplomatic efforts internationalized the struggle, and his negotiations in the 1940s shaped the transition to independence. As India’s first Prime Minister, his vision of a secular, democratic India had lasting impact. His influence was significant but less grassroots than Gandhi’s, warranting a lower percentage.
• Breakdown: Mass Mobilization (15%), Strategic Impact (25%), Sustainability/Legacy (20%).

1. Subhas Chandra Bose (15%)

• Justification: Bose’s formation of the Indian National Army (INA, 1942) and its campaigns (1944–45) mobilized thousands of Indian soldiers and civilians in Southeast Asia. The INA trials (1945) and the 1946 Royal Indian Navy Mutiny, inspired by Bose, significantly weakened British control. His revolutionary approach complemented Gandhi’s non-violence, but his exile and death in 1945 limited his direct role in the final phase, justifying a slightly lower share.
• Breakdown: Mass Mobilization (10%), Strategic Impact (20%), Sustainability/Legacy (15%).

1. Bhagat Singh (10%)

• Justification: Bhagat Singh’s revolutionary acts, like the 1929 Assembly bombing and the killing of a British officer (1928), inspired urban youth and radicals. His execution at age 23 made him a martyr, amplifying anti-British sentiment, particularly in Punjab. His socialist writings influenced future generations, but his short career and limited mass reach constrain his share.
• Breakdown: Mass Mobilization (5%), Strategic Impact (10%), Sustainability/Legacy (15%).

1. Sardar Vallabhbhai Patel (8%)

• Justification: Patel’s leadership in the Bardoli Satyagraha (1928) mobilized peasants, and his organizational skills strengthened Congress’s grassroots network. His role in integrating princely states post-1947 was critical for India’s unity, but his contributions were more significant in nation-building than in the active struggle, limiting his percentage.
• Breakdown: Mass Mobilization (5%), Strategic Impact (10%), Sustainability/Legacy (10%).

1. Bal Gangadhar Tilak (6%)

• Justification: Tilak’s “Swaraj is my birthright” slogan and use of festivals like Ganesh Chaturthi mobilized early nationalists in Maharashtra. His newspapers (Kesari, Maratha) spread nationalist ideas, but his regional focus and imprisonment (1908–14) limited his nationwide impact compared to later leaders.
• Breakdown: Mass Mobilization (10%), Strategic Impact (5%), Sustainability/Legacy (5%).

1. Lala Lajpat Rai (4%)

• Justification: Rai mobilized Punjabis through education and journalism, and his death after a 1928 lathi charge inspired revolutionaries like Bhagat Singh. His regional influence and martyrdom were significant but less transformative than top-tier leaders, justifying a smaller share.
• Breakdown: Mass Mobilization (5%), Strategic Impact (5%), Sustainability/Legacy (3%).

1. Rani Lakshmibai (3%)

• Justification: Her leadership in the 1857 Revolt mobilized local forces in Jhansi, and her bravery became a symbol of resistance. However, the revolt’s failure and its early timing (pre-Congress era) limit her direct impact on 1947 independence, though her legacy inspired later generations.
• Breakdown: Mass Mobilization (3%), Strategic Impact (3%), Sustainability/Legacy (3%).

1. Maulana Abul Kalam Azad (2%)

• Justification: Azad’s journal Al-Hilal and Congress leadership rallied Muslim support for a united India, countering communal divisions. His role in negotiations and post-independence education policy was significant, but his mass mobilization was less extensive than Gandhi’s or Nehru’s.
• Breakdown: Mass Mobilization (2%), Strategic Impact (3%), Sustainability/Legacy (2%).

1. Mangal Pandey (2%)
   • Justification: Pandey’s 1857 rebellion sparked the Sepoy Mutiny, a foundational anti-colonial event. His martyrdom inspired later revolutionaries, but his brief role and the revolt’s limited scope reduce his overall contribution to the broader movement.
   • Breakdown: Mass Mobilization (2%), Strategic Impact (2%), Sustainability/Legacy (2%).

Total Percentage Distribution

• Gandhi: 30%
• Nehru: 20%
• Bose: 15%
• Bhagat Singh: 10%
• Patel: 8%
• Tilak: 6%
• Rai: 4%
• Lakshmibai: 3%
• Azad: 2%
• Pandey: 2%
• Total: 100%

Rationale for Percentages

• Gandhi’s Dominance (30%): His ability to mobilize millions, influence global opinion, and sustain a unifying ideology justifies the largest share. No other figure matched his nationwide and international impact.
• Nehru and Bose (20% and 15%): Nehru’s diplomatic and organizational role and Bose’s revolutionary pressure were critical but more specialized than Gandhi’s broad appeal. Their percentages reflect their complementary roles.
• Bhagat Singh and Patel (10% and 8%): Their significant but more localized or phase-specific contributions (revolutionary inspiration, regional mobilization) warrant moderate shares.
• Tilak, Rai, Lakshmibai, Azad, Pandey (6% to 2%): These figures played crucial roles in specific contexts (early nationalism, regional movements, symbolic resistance), but their impact was narrower or earlier, justifying smaller percentages.

Limitations of Quantification

• Interdependence: The movement’s success relied on the interplay of non-violence (Gandhi, Nehru), revolution (Bose, Bhagat Singh), and early resistance (Tilak, Lakshmibai). Percentages oversimplify this synergy.
• Subjectivity: Assigning numbers involves judgment, as historical records don’t provide quantitative metrics. For example, Gandhi’s Salt March mobilized ~60,000 arrests, but its ripple effect is harder to measure.
• Contextual Constraints: Figures like Lakshmibai and Pandey operated in 1857, when the movement was less organized, limiting their scope compared to 20th-century leaders.
• Omitted Contributions: Countless others (e.g., Annie Besant, Sarojini Naidu, regional leaders) contributed but are excluded from the top 10 to focus on the most prominent.

Broader Context

The percentages focus on leadership within India, but global factors (e.g., World War II, U.S. pressure) amplified their efforts, as discussed in the previous response. The independence movement’s success was a collective effort, with these 10 figures representing key drivers. If you’d like a deeper analysis of any individual’s contribution, a different weighting of criteria, or inclusion of other figures, let me know!

Know Thy Games, go beyond the names.

Go & See Beyond Branding & Marketing..  see the Historic Forming (Nature+Nurture) and Present Gaming (Workings) Prasthuta-NijaGunam.

Philosophy of Nama, Rupa, Guna, Tattva, Pramana, Parinama, Khela, Paata, and Itihasa

Nama (Name): The Label of Identity

Nama represents the name or label assigned to an entity, such as a political party like Congress. The texts highlight the distinction between “A Party” of the independence era and “Party-X(in 1947)” or “Party-X in 2025,” showing that names carry historical and ideological significance but may diverge from the entity’s current reality. The philosophy of Nama urges us to question whether a name still reflects the entity’s essence or if it masks transformation, serving as a tool for continuity or deception.

Rupa (Form): The Manifest Structure

Rupa signifies the visible form of an entity—its policies, leadership, and organizational structure. The texts note that the Party of 1947 differed in policies and leader quality from its modern counterpart. Rupa is the external manifestation, shaped by internal choices and external forces. This philosophy emphasizes examining the evolving form to understand an entity’s current state, rather than relying on its historical image.

Guna (Quality): The Inherent Attributes

Guna refers to the intrinsic qualities that define an entity’s nature, such as the competence, integrity, or vision of its leaders. The texts contrast the “quality” of past and present Congress leaders, suggesting a shift in attributes. Guna is dynamic, influenced by the individuals who embody the entity. The philosophy of Guna calls for critical evaluation of these qualities to assess whether they align with the entity’s stated values and purpose.

Tattva (Essence): The Core Truth

Tattva is the fundamental essence or truth of an entity, its underlying purpose or principle. The texts imply that the Con of 1947 had a different essence compared to Con2025, shaped by shifting priorities. Tattva asks: what is the core mission of an entity, beyond its name or form? This philosophy encourages seeking the unchanging truth of an organization and evaluating whether its actions remain true to its foundational purpose.

Pramana (Evidence/Proof): The Basis of Judgment

Pramana represents the evidence or means of knowledge used to discern truth. The texts emphasize that “true rationalists read more than political sycophants” and advocate training voters as “judges for democracy.” Pramana underscores the need for objective evidence—facts, records, and outcomes—to evaluate claims. This philosophy promotes critical inquiry, urging reliance on reason and evidence over propaganda or inherited biases.

Parinama (Transformation): The Process of Change

Parinama encapsulates the principle of transformation, acknowledging that entities evolve. The texts highlight the changing nature of Con from 1947 to 2025, driven by shifts in players, rules (MCC), and umpires (ECI and voters). Parinama recognizes change as inevitable but insists on assessing whether it reflects growth, decay, or adaptation. This philosophy encourages understanding transformation in context to ensure alignment with an entity’s essence.

Khela (Game): The Dynamics of Interaction

Khela represents the game or interplay of forces within a system, such as the political “games” described in the texts, where outcomes depend less on players and more on rules (MCC) and umpires (ECI and voters). Khela emphasizes the strategic and dynamic nature of political processes, where entities compete, adapt, and maneuver. This philosophy calls for understanding the rules and actors of the game to navigate and influence outcomes effectively, recognizing that the game’s structure shapes its results.

Paata (Lessons): The Wisdom Gained

Paata signifies the lessons learned from observing and engaging with an entity’s actions and transformations. The texts’ call to train voters as judges implies the need to derive wisdom from political processes. Paata encourages extracting insights from history, successes, and failures to inform future decisions. This philosophy advocates for a reflective approach, where lessons from the past and present guide the evolution of democratic systems and individual judgments.

Itihasa (Fame/History): The Legacy of Actions

Itihasa represents the fame or historical legacy an entity creates through its actions, as alluded to in the texts’ reference to the changing “names and fames of players.” Itihasa is the narrative that endures, shaped by an entity’s contributions, failures, and impact on society. This philosophy urges consideration of how an entity’s actions contribute to its historical record, questioning whether its legacy aligns with its stated essence and serves the collective good.

Integrated Philosophy: A Framework for Democratic Wisdom

The interplay of Nama, Rupa, Guna, Tattva, Pramana, Parinama, Khela, Paata, and Itihasa forms a comprehensive framework for evaluating dynamic systems like political parties in a democracy. The texts suggest that democracy’s vitality depends on informed umpires (voters) and robust rules (MCC), with players (parties) being transient. This philosophy empowers individuals to assess entities holistically:

• Question the Nama: Does the name reflect the entity’s current truth?
• Examine the Rupa: Is the form consistent with its purpose?
• Evaluate the Guna: Do the qualities uphold the entity’s values?
• Seek the Tattva: Does the essence endure amidst change?
• Demand Pramana: Is there evidence to support claims of continuity or progress?
• Understand Parinama: How has transformation shaped the entity?
• Analyze the Khela: What are the rules and dynamics governing the game?
• Learn the Paata: What lessons can be drawn from past and present actions?
• Assess the Itihasa: Does the entity’s legacy reflect its intended impact?

This philosophy equips voters, as democratic umpires, to judge entities not by superficial labels or fleeting fame but by their form, qualities, essence, influence(Prabhava) and historical impact. It calls for a rational, evidence-based, and reflective approach to navigating political games, learning from their outcomes, and shaping a legacy that strengthens democracy.

Indo-Parental Awareness: Bal_Brahmacharya chatur_ashrama Vs Bali-Kamacharya dustakrama.

Schools need Family Gender_S.Ethics Education (Why and who not of intimacy) Vs Personal “Sex Education” (What’s and How’s of Sex)

I got awareness after 35years and may be you got too, but you may be labelled as bigots by the real bigots, as an outcome of Narc Projection of Victim-Blaming.

Idea of Chess Endgame is One World, One Abrahamic Religion (Either 1 of 3 Abrahamic religions) in any number of Years. Slow and steady Wins the Racism. Truth is subjugated by mainstream media by naming truths as Conspiracy theories..  It is a conspiracy for global domination of one(Monopoly) or 2 religions(Bipoly).

Indo_religions have concept of Bhramacharya i.e chastity or Sexual purity as a part of life, this aid quality (5 Pandavas) of spousal loyality and quality of life. where as Anti-Indo religions have an opposite I.e neglecting quality for bias of quantity(100 Karuravas) .ie Kamacharya I.e sexual promiscuity, misconduct.

Post to address the concerns about the Indian marital system and “Love Jihad” as an observed phenomenon in multiple nations, UK Grooming Gangs, Arabic Polygamism, Pak & Bangladesh Buddhist_Hindugenocide, Export of Islamists to other Non-Islamic Nations, Decrease of Indu Population Ratio in Asia. All these have many Religeo-MaritoPolitics.

The response remains concise, factual, and incorporates the changes seamlessly.

For Parents Awareness and Protection.. https://youtube.com/shorts/yCtNOy-yjbQ?si=KN9vGcCVzepzHWH8

Challenges to the Indian Marital System and Concerns About Love Jihad

Why Youngsters Are Losing Faith in Marriage and targetted by conversionists & Narcissists.

1. Shifting Social Norms: Over 90% of Indian marriages are arranged, but urbanization, education, and women’s workforce participation are driving individual choice. Young people, especially in urban areas, prioritize compatibility over caste or family approval, often meeting partners through social media or work.
2. Economic Burdens: Weddings and dowry (though illegal) impose heavy financial strain, discouraging marriage, particularly for poorer families. Extravagant wedding expectations add pressure.
3. Rise of Love Marriages: A 2013 West Bengal study found love marriages foster better couple relationships, though arranged marriages are favored for family cohesion. “Love-arranged” marriages are emerging as a compromise.
4. Skepticism About Stability: Rising divorce rates in urban areas (around 1% nationally) and visible marital breakdowns due to incompatibility or domestic issues fuel distrust in marriage.

Love Jihad as an Observed Phenomenon

“Love Jihad” refers to a perceived pattern where interfaith relationships, particularly between Muslim men and women from Kafirs or Indo non-Abrahamic religions (e.g., Hinduism, Sikhism, Jainism, Buddhism), are seen by some as deliberate attempts to convert women to Islam through marriage or romance. This phenomenon has been observed and reported in various instances:

• Public Perception and Incidents: Reports of women from Kafirs or Indo non-Abrahamic religions entering relationships with Muslim men, followed by conversions, have fueled concerns among families and organizations. These cases, often highlighted in media or by groups like Bajrang Dal, are seen as threats to cultural and religious identity.
• Legal Responses: Since 2020, states like Uttar Pradesh and Madhya Pradesh have enacted anti-conversion laws (e.g., Prohibition of Unlawful Conversion of Religion Act), citing such cases. Over 80 arrests, mostly of Muslim men, were reported in Uttar Pradesh by mid-2021, reflecting state action on these concerns.
• Social Resistance: Interfaith marriages face strong opposition, with 82% of Kafirs or Indo non-Abrahamic communities and 89% of Muslims against women marrying outside their faith (Pew Research, 2021). Families and vigilante groups sometimes intervene, citing “Love Jihad” to justify actions for safety of girls.
• Historical Context: Similar concerns about interfaith unions date back to the 1920s, tied to religious and cultural anxieties, suggesting a recurring pattern amplified by modern communal tensions.

Protecting the Family System and Women

To address these challenges and protect women while preserving family structures:

1. Empower Women: Ensuring women’s agency through education and economic independence allows informed choices in partners, whether in arranged or love marriages.
2. Ease Marriage Burdens: Reducing wedding costs and tackling dowry culture can make marriage more accessible, easing family pressures.
3. Support Interfaith Couples: The Special Marriage Act of 1954 enables interfaith unions, but bureaucratic hurdles and vigilante interference need addressing to protect consensual relationships.
4. Foster Dialogue: Initiatives like the India Love Project, which supports interfaith couples, can reduce stigma and promote understanding, countering fears around interfaith relationships.
5. Strengthen Legal Protections: Robust legal support for women’s choices in marriage, regardless of faith, is essential to prevent coercion and ensure safety.

Conclusion

The Indian marital system is evolving as young people balance tradition with modern aspirations. The observed phenomenon of “Love Jihad” reflects concerns about interfaith relationships and conversions involving Kafirs or Indo non-Abrahamic religions, amplified by social and legal responses. Protecting women and families requires empowering individual choice, reducing economic pressures, and fostering dialogue to bridge cultural divides, ensuring marriage remains a viable institution.

If you need further refinements or additional details, let me know!

*AoF-grp Kutumba-Mitras 4Bharatiya_FamilyEthics& CulturalValues_2030:*
Self&SocioFamilial-Development InfoPlace:
https://chat.whatsapp.com/HpB9n2RPwBS0J5UMDAMIo8

-aGRPInitiatv: (GroupResources4Ppl)

WE make statements with more basis of Reality… Brothers beware those sisters facing corruption and broken lives.. of young indians.

Indu parents of Daughters and Sons also beware.. there is a negative global trend of Anti-family Exploitation of Innocence. https://youtube.com/shorts/yCtNOy-yjbQ?si=KN9vGcCVzepzHWH8

This could happen and is happening to any Indian girl or family even ur relatives, ur sister or daughter
[03/07, 13:31]

do know after this those girls are scarred for life… they dont marry so even other Indian men don’t get even 1 girl when other side gets 4, 23, 72…

This is silent Indian genderocide.. ending of Indian Families and men… cause women are easier to be subjugated by Arabic Patriarchy..
https://www.independent.co.uk/news/world/africa/mohammed-bello-abubakar-masaba-polygamy-nigerian-man-with-97-wives-still-very-much-alive-a7365926.html

This is accumulation of Land of wombs and to make property of tombs of children..

if u and other brothers are single know what are the reasons… one is polygamy.. that’s why UCC matters to India.

our parents were innocent and ignorant.. we need to innovate and to see reality of Global Conversion of lands, language and ladies..
and first step to innovate is empathy to see reality.

India’s First *”ParenTeacherStudents” Unity Group* 4 Informed Future of Young Indians. Linked here:

https://chat.whatsapp.com/JrwK1NvoVfTKXGSMwwbWMq

The IndoFamily System is a nurturing fellowship for intergenerational Indians through spread of Moral and Ethical Values across Ages..

After the modern phenomenon of Globalization & Native Cultural Colonization & corruption..  We now see family Honor and Harmony is replaced by greed for money and Cancer of Body and mind,  here are many cases where child abuse, spouse abuse and parental abuse is seen in Indian Families..

Indian Values of Matha, Pitha, Guru aur Deva is replaced by Valuation of Money, Property, Gaadi aur Deviance_Divorces…

This Post address the recent trend of elderly abuse.. though there is a senior citizens act many parents are abused by their children. here are resources for protection and prevention of Elders Abuse.

1. Cases.. in cities eg.. Bangalore..

Received message From a Concerned Empathic Friend of elderly.

2. Causes.. The influence of lovers or abusive In laws and young children themselves becoming Radicalized by Anti-family & Selfish_Sexish Ideologies.. Greed for property and materialism..

3. Remedies Elderly Helplines,  Psychological Resources and Legal recourse.

DLSA Helpline can also be contacted at 15110

https://x.com/ImtiazMadmood/status/1940440341582094341

https://theprint.in/ground-reports/indias-seniors-are-facing-abuse-in-families-children-are-no-longer-shravan-kumar/2633615/

A police Compliant can be registered and action taken remedies given by govt from the children or legal heirs of the neglected elder.

*Swiss Time Bank*

A student studying in Switzerland
observes:👇

While studying in
Switzerland,
I rented a house near the school.

The landlady Kristina is a
67-year-old single
old lady who had worked as a teacher in a secondary school before she retired.

Switzerland’s pension is
very good, enough to not worry her
about food and shelter in her later years.

However, *she actually found “work” – to take care of an 87-year-old single old man*.

I asked if she was
working for money.

Her answer surprised me: “I do *not work for money*, but I put my time in
the *time bank*, and
when I cannot move in my old age,
*I could withdraw it*.”

The first time I heard about this concept of “time bank”, I was very
curious and asked
the landlady more.

The original “Time Bank” was an old-age pension program developed
by the Swiss Federal Ministry of Social Security.

People saved the
time taking care of
the elderly when
they were younger, and when they were old, ill or needed care could withdraw it.

Applicants must be healthy, good at communicating
and full of love.
*Everyday they have to look after the elderly who need help*.

*Their service hours will be deposited into the personal time accounts* of the social security system.

She went to work twice a week, spending two
hours each time helping the
elderly, shopping, cleaning
their room, taking them out to sunbathe,
chatting with them.

According to the agreement, after one year of her
service, *Time Bank* will calculate her working hours and issue her
a *time bank card*.

*When she needs someone to take care of her,*
she can *use
her *time bank card* to time to
*withdraw* *time and time interest”*. After the information
verification, *“Time Bank will assign other volunteers to take care of her at the hospital or her home.*

One day, I was in school and the landlady called and said she fell
off the stool when
she was wiping the window.

I quickly took leave and sent her to the hospital for treatment.

*The landlady broke her ankle and needed to stay in bed for a while*.

While I was preparing to
apply for a home to take care of her,
the landlady told me that I need not worry about her.

*She had already submitted a withdrawal request to the “Time Bank”.*

Sure enough, in less than two hours “Time Bank”
*sent a nursing/volunteer worker* to come and care for the landlady.

*In the following month, the care worker* took care
of the landlady everyday, chatted with her and made meals for her.

Under the meticulous care
of the carer, the landlady soon recovered her health.

After recovering, the landlady went back to “work”. 
*She said that she intends to save more time in the “time bank” while she is still healthy*.

Today, in Switzerland,
the use of “time banks” to support old age has become a common practice.

*At present the number of “empty-nest old people”* in Asian
countries are increasing and it has gradually
become a social problem.

*Switzerland style “time bank” pension may be a good option for India too.*
*Time bank address the challenges of an aging population in the country and the increasing need for social support as the family support is dwindling.*🌷

This is Why Swiss Time Bank is a fantastic idea. is Going Viral !

Below is a detailed overview of the protections offered under the Mental Healthcare Act, 2017 (MHA), Rights of Persons with Disabilities Act, 2016 (RPwD), and Maintenance and Welfare of Parents and Senior Citizens Act, 2007 in India, along with guidance on how neighbors can seek help from a magistrate to address cruelty by family members, assign a limited guardian, and arrange for regular follow-up and family therapy to prevent further cruelty. Since the query seems to focus on the Indian legal context, I’ll frame the response accordingly.

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1. Protections under the Mental Healthcare Act, 2017 (MHA)

The Mental Healthcare Act, 2017 is a progressive, rights-based legislation in India aimed at protecting and promoting the rights of persons with mental illnesses (PMI). Key protections include:

• Right to Dignity and Non-Discrimination (Section 21): Every person with a mental illness has the right to live with dignity and be protected from cruel, inhuman, or degrading treatment in any mental health establishment. They are entitled to equality and non-discrimination, similar to those with physical illnesses.
• Right to Safe and Hygienic Environment: PMIs have the right to a safe and hygienic environment, privacy, and access to rehabilitation services, community living, and medical records.
• Protection from Cruel Treatment: The Act explicitly prohibits practices like electroconvulsive therapy (ECT) for minors and restricts its use for adults to cases with muscle relaxants and anesthesia. It also bans seclusion and restraint unless absolutely necessary and authorized.
• Advance Directives and Nominated Representatives (Sections 5-12): PMIs can make advance directives to specify their preferred treatment and appoint a nominated representative to make decisions if they lose capacity. This ensures autonomy and supported decision-making.
• Access to Mental Health Services: The Act mandates access to mental health services, including treatment, rehabilitation, and community-based care, to promote integration and recovery.
• Role of Authorities: The Act establishes Central and State Mental Health Authorities to regulate mental health facilities and ensure compliance with rights-based provisions. It also defines the role of police and magistrates in cases of wandering or neglected PMIs, allowing intervention to ensure care and protection.

Relevance to Cruelty by Family Members: If a person with a mental illness is being subjected to cruelty (physical, emotional, or neglect) by family members, the MHA provides mechanisms to intervene. An Approved Mental Health Professional (AMHP) can apply to a magistrate under Section 135(1) of the Mental Health Act, 1983 (referenced for procedural analogy, as Indian MHA aligns with similar principles) to remove the person to a place of safety for assessment and protection if there’s reasonable cause to suspect ill-treatment or neglect.

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2. Protections under the Rights of Persons with Disabilities Act, 2016 (RPwD)

The RPwD Act, 2016 aims to protect and promote the rights of persons with disabilities (PwDs), including those with mental disabilities, in line with the UN Convention on the Rights of Persons with Disabilities (CRPD). Key protections include:

• Non-Discrimination (Section 3): PwDs are entitled to equality and protection from discrimination based on disability. This includes protection from abuse, violence, or exploitation by family members or caregivers.
• Right to Home and Family (Section 9): PwDs have the right to live in the community and with their family. If family members are cruel or neglectful, the Act allows for intervention to protect the individual, including appointing a limited guardian if needed.
• Protection from Abuse and Exploitation (Section 7): The Act mandates authorities to protect PwDs from abuse, violence, or exploitation. If a PwD is being mistreated by family members, complaints can be filed with the Executive Magistrate or District Collector, who can take protective measures, including removal from the abusive environment.
• Legal Capacity and Guardianship (Section 14): The Act allows for the appointment of a limited guardian to support decision-making for PwDs who lack capacity, ensuring their autonomy is preserved as much as possible. The guardian’s role is limited to specific decisions, avoiding overreach.
• Access to Justice (Section 12): PwDs have the right to access legal remedies, including support to file complaints against abusive family members through accessible judicial processes.

Relevance to Cruelty by Family Members: If a PwD is facing cruelty, neighbors or concerned parties can report to the District Collector or Executive Magistrate, who can initiate inquiries and protective measures, such as removing the PwD from the abusive environment or appointing a limited guardian to ensure their safety and well-being.

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3. Protections under the Maintenance and Welfare of Parents and Senior Citizens Act, 2007

The Maintenance and Welfare of Parents and Senior Citizens Act, 2007 provides protections for elderly individuals (aged 60 and above) to ensure their maintenance and welfare. Key provisions include:

• Right to Maintenance (Section 4): Senior citizens are entitled to maintenance (financial support, food, clothing, shelter, and medical care) from their children or legal heirs. If neglected or abandoned, they can approach a Maintenance Tribunal.
• Protection from Abuse (Section 10): The Act protects senior citizens from physical, emotional, or financial abuse by family members. Tribunals can issue eviction orders against abusive children or relatives occupying the senior citizen’s property.
• Eviction of Abusive Family Members (Section 23): If a senior citizen transfers property to children or relatives on the condition of care and they fail to provide it, the Tribunal can declare the transfer void and order eviction. This is particularly relevant for neighbors seeking to help evict cruel family members.
• Penal Provisions: Under Section 24, failure to comply with maintenance orders can lead to fines or imprisonment. Additionally, Section 25 aligns with the Indian Penal Code (IPC) sections like 323 (causing hurt), 324, 325, or 326 (grievous hurt) for violence against senior citizens.
• Right to Dignity and Care: Senior citizens have the right to live free from physical or mental abuse, including freedom from restraints used for discipline or convenience. They can manage their finances or designate a trusted person to do so.

Relevance to Cruelty by Family Members: Neighbors can approach the Maintenance Tribunal (constituted under the Act) to report abuse or neglect of a senior citizen. The Tribunal can order maintenance, evict abusive family members, and ensure the senior citizen’s safety.

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4. Neighbors Seeking Help from a Magistrate

Neighbors can play a crucial role in protecting vulnerable individuals (PMIs, PwDs, or senior citizens) by seeking intervention from a magistrate. Here’s how they can proceed:

• Reporting Abuse or Neglect:
• Under MHA: If a PMI is being ill-treated or neglected, neighbors can report to an Approved Mental Health Professional (AMHP) or directly to the police, who can approach a magistrate under Section 135(1) (aligned with international standards, applicable via MHA principles) to obtain a warrant to enter premises and remove the person to a place of safety for assessment. The police must be accompanied by an AMHP and a doctor.
• Under RPwD Act: Neighbors can report abuse to the District Collector or Executive Magistrate, who can initiate an inquiry under Section 7 and take protective measures, such as removing the PwD from the abusive environment or appointing a limited guardian.
• Under Senior Citizens Act: Neighbors can file a complaint with the Maintenance Tribunal or District Magistrate, who can investigate and issue orders for maintenance, eviction of abusive family members, or protection of the senior citizen.
• Evicting Cruel Family Members:
• For senior citizens, the Maintenance Tribunal can void property transfers and order the eviction of abusive children or relatives under Section 23 if they fail to provide care.
• For PMIs or PwDs, a magistrate can issue orders to remove the individual from an abusive environment to a place of safety or alternative care setting, potentially involving Adult Protective Services or social welfare agencies.
• Filing a Complaint:
• Neighbors can submit a written complaint to the local police, District Magistrate, or Maintenance Tribunal, detailing the cruelty, neglect, or abuse observed. Supporting evidence (e.g., witness statements, photos, or medical reports) strengthens the case.
• For PMIs, the complaint may trigger an investigation by an AMHP or mental health authority. For PwDs, the District Collector may involve disability welfare officers. For senior citizens, the Tribunal directly handles such cases.

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5. Assigning a Limited Guardian

• Under RPwD Act (Section 14):
• A limited guardian can be appointed by the District Court or a designated authority to support a PwD who lacks capacity in specific areas (e.g., healthcare or financial decisions). The guardian’s powers are restricted to what is necessary, preserving the PwD’s autonomy as much as possible.
• Neighbors or concerned parties can petition the District Court or Executive Magistrate, providing evidence of the PwD’s incapacity (e.g., medical reports) and the need for guardianship due to abuse or neglect.
• The court ensures the guardian acts in the PwD’s best interests and may require regular reports.
• Under MHA:
• The MHA allows for a nominated representative (Section 14) to make decisions for a PMI if they lose capacity. This can be a trusted individual chosen by the PMI or appointed by a court. Unlike a full guardian, the representative’s role is limited to mental health decisions.
• If no representative is nominated, neighbors can request a mental health authority or magistrate to appoint one to protect the PMI from cruelty.
• Under Senior Citizens Act:
• Senior citizens can designate a guardian or representative to manage their affairs if incapacitated (e.g., via a power of attorney or court-appointed guardian). If abuse is reported, the Tribunal or court may appoint a guardian to ensure their safety and financial management.

Process:

• File a petition with the District Court, Executive Magistrate, or Maintenance Tribunal, specifying the need for a limited guardian due to cruelty or neglect.
• Provide medical or psychological assessments to establish incapacity (for PMIs or PwDs) or vulnerability (for senior citizens).
• The court will assess the suitability of the proposed guardian and limit their powers to specific areas (e.g., healthcare, residence, or finances).

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6. Arranging Regular Follow-Up and Family Therapy

To ensure cruelty stops and the vulnerable individual’s well-being is maintained, the following steps can be taken:

• Regular Follow-Up:
• MHA: Mental health authorities or AMHPs can monitor the PMI’s situation post-intervention, ensuring they receive treatment and are not subjected to further cruelty. Regular assessments by mental health professionals are mandated.
• RPwD Act: The appointed limited guardian or disability welfare officer must submit periodic reports to the court or District Collector on the PwD’s condition, living situation, and services received. Courts may order social welfare agencies to conduct follow-ups.
• Senior Citizens Act: Maintenance Tribunals can order regular monitoring by social welfare officers or local authorities to ensure compliance with maintenance or protection orders.
• Neighbors can request the court or Tribunal to mandate follow-up visits by Adult Protective Services, disability officers, or social workers to check on the individual’s safety.
• Family Therapy:
• Courts or authorities can recommend or mandate family therapy as part of a protective order to address underlying issues causing cruelty. This is not explicitly mandated in the MHA, RPwD Act, or Senior Citizens Act but can be arranged through social welfare agencies or mental health services.
• Under the MHA, community-based mental health services may include counseling or therapy for families to promote reconciliation and prevent further abuse.
• For PwDs, the RPwD Act emphasizes rehabilitation and community living, which can include psychosocial support services like family therapy to improve family dynamics.
• For senior citizens, Tribunals can refer families to counseling services offered by NGOs or government agencies to address conflicts and ensure better care.
• Neighbors can request the court or social welfare department to involve NGOs or mental health professionals to facilitate therapy, especially if the family agrees to participate.

Implementation:

• The magistrate or Tribunal can direct local social welfare departments, mental health facilities, or NGOs to arrange therapy and follow-up services.
• Organizations like the National Institute of Mental Health and Neurosciences (NIMHANS) or local District Disability Rehabilitation Centres (DDRCs) can provide therapy and rehabilitation services.
• Regular follow-up reports can be mandated to ensure compliance and the cessation of cruelty.

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7. Practical Steps for Neighbors

1. Document Evidence: Collect evidence of cruelty (e.g., visible injuries, statements from the victim, or witness accounts). Avoid direct confrontation with the family to ensure safety.
2. Contact Authorities:

• For PMIs: Contact the local police or AMHP to report neglect or abuse. They can approach a magistrate for a warrant under MHA principles.
• For PwDs: Report to the District Collector or Executive Magistrate under the RPwD Act.
• For senior citizens: File a complaint with the Maintenance Tribunal or District Magistrate.

1. Seek Legal Aid: Approach legal aid services (e.g., District Legal Services Authority) for assistance in filing petitions or complaints.
2. Request Guardianship: Petition the court for a limited guardian if the individual lacks capacity, providing medical evidence and proposing a suitable guardian.
3. Advocate for Follow-Up and Therapy: Request the court or authorities to mandate regular monitoring and family therapy through social welfare or mental health services.
4. Engage NGOs: Organizations like HelpAge India, Disability Rights India, or local mental health NGOs can provide support, counseling, and advocacy.

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8. Limitations and Considerations

• Legal Capacity: For PMIs and PwDs, courts prioritize the individual’s autonomy, so guardianship is limited to what’s necessary. Proving incapacity requires medical evidence.
• Family Resistance: Family members may resist eviction or therapy, requiring strong evidence and legal intervention.
• Resource Constraints: Access to mental health services, therapy, or follow-up may be limited in rural areas, necessitating coordination with NGOs or government agencies.
• Privacy and Consent: Therapy and interventions must respect the victim’s consent and privacy unless they lack capacity.

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Conclusion

The Mental Healthcare Act, 2017, Rights of Persons with Disabilities Act, 2016, and Maintenance and Welfare of Parents and Senior Citizens Act, 2007 provide robust protections against cruelty, neglect, or abuse for PMIs, PwDs, and senior citizens. Neighbors can approach a magistrate, Maintenance Tribunal, or District Collector to report abuse, seek eviction of cruel family members, appoint a limited guardian, and arrange for follow-up and family therapy. By documenting evidence, engaging legal and social welfare authorities, and advocating for protective measures, neighbors can help ensure the safety and dignity of vulnerable individuals. For further assistance, contact local legal aid services, mental health authorities, or NGOs like HelpAge India or NIMHANS.

If you need specific guidance on filing a complaint or identifying local authorities, please provide more details (e.g., location or specific circumstances), and I can tailor the response further.

Entering the Marital Field without marito-legal awareness?

Enter at Own Risk.

Indian Marital Cricket: A Game Rigged Against the Batsman

In the dusty, uneven arena of Indian Marital Cricket, the game is anything but fair. The pitch is rough, littered with legal and societal potholes, and the umpires—oh, the umpires—are blatantly biased. This isn’t a sport of equals; it’s a grueling match where Indian men, the batsmen, face a relentless barrage of yorkers, spins, and stumpings, often without a helmet or guard to protect them.

The Rough Pitch

The Indian marital system is a treacherous ground. Unlike a well-maintained cricket field, this pitch is scarred with systemic flaws—laws that disproportionately favor one side, societal expectations that weigh heavily, and cultural norms that bind men to unfair scrutiny. Recent cases, like the Calcutta High Court ordering a prominent cricketer to pay Rs. 4 lakh monthly maintenance to his estranged wife and daughter, highlight the stakes. It’s not about religion or individual fault; it’s about a socio-legal system that often traps men in a maze of obligations and accusations, with little room for defense.

Biased Umpires

The umpires—judges, mediators, and societal arbiters—are rarely impartial. They lean toward the bowlers, who wield the power of legal provisions and public sentiment. These bowlers can hurl stones—baseless allegations, vague laws, or emotional manipulation—and still be deemed within the rules. The batsman, meanwhile, is expected to play flawlessly, dodging every delivery without the benefit of a fair call. A single misstep can lead to an out, with consequences like crippling financial penalties or reputational ruin, Husband and Family Homicides, Suicides & worse Jail terms.

No Gear, No Mercy

In this game, the batsman steps in unprepared. There’s no helmet to shield against sudden legal blows, no pads to cushion societal judgment. The system demands resilience but offers no tools for protection. Indian men navigating this field need more than skill—they need awareness to understand the rules stacked against them, acquaintances to guide them through the maze, and assistance to survive the onslaught. Without these, every ball feels like a boulder aimed at their stumps.

Surviving the Game

To play Indian Marital Cricket is to face a rigged match, but survival is possible. Awareness of legal rights and societal traps is the first step. Building a network of trusted allies—lawyers, counselors, or community support—can provide a lifeline. Assistance, whether legal or emotional, helps the batsman stand firm against the bowlers’ stones. The game may be unfair, but with strategy and support, the batsman can at least stay in the crease.

In this brutal sport, Indian men aren’t just playing for victory—they’re fighting to avoid being bowled out entirely.

Recent Cases Highlighting Anti-Indian Male Crimes in Marital Disputes (2023–2025)

The Indian marital system, often described as a treacherous pitch in the metaphor of “Indian Marital Cricket,” has been criticized for systemic biases that disproportionately disadvantage men, particularly through the misuse of legal provisions like Section 498A of the Indian Penal Code (IPC) and societal pressures. Below is a detailed list of recent cases, including those of Atul Subhash and Raja Raghuvanshi (previously discussed), as well as additional cases like Many Sharma, Mohammad Shami, and others that align with the theme of alleged anti-male bias in marital disputes. These cases, drawn from provided sources and broader context, highlight instances of harassment, extortion, or violence against men, often leading to tragic outcomes like suicide or murder.

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1. Atul Subhash Case (December 2024)

• Details: Atul Subhash, a 34-year-old software engineer from Bengaluru, died by suicide on December 9, 2024, leaving a 24-page suicide note and an 81-minute video titled “This ATM has been closed permanently.” He alleged relentless harassment by his estranged wife, Nikita Singhania, her mother, and her brother during divorce and custody proceedings. Subhash claimed they filed nine false cases against him, including charges of murder, unnatural sex, and dowry harassment under Section 498A, demanding ₹30 million ($350,000) to settle and ₹2 lakh/month for child support, despite Singhania’s employment at Accenture and his existing ₹40,000/month payments. He also accused a Jaunpur District Court judge of demanding a ₹5 lakh bribe and taunting him to commit suicide. The case sparked outrage, with men’s rights activists highlighting the misuse of dowry laws as “legal terrorism” (a term echoed by the Supreme Court).
• Legal Outcome: Nikita Singhania, her mother, and her brother were arrested on December 14, 2024, for abetment to suicide (Section 309, IPC) but were granted bail later that month. The uncle-in-law received transit anticipatory bail for four weeks.
• Context: The case fueled demands for gender-neutral laws, with activists arguing that men face extortion and harassment without adequate legal recourse, often leading to mental health crises and suicide.

2. Raja Raghuvanshi Case (May–June 2025)

• Details: Raja Raghuvanshi, a 29-year-old transport businessman from Indore, was murdered on May 23, 2025, during his honeymoon in Meghalaya, 12 days after his arranged marriage to Sonam Raghuvanshi on May 11, 2025. His body, found on June 2 in a gorge near Weisawdong Falls, showed fatal head injuries from a machete. Sonam, 25, and her alleged lover, Raj Kushwaha, 21, an employee in her family’s furniture business, were accused of orchestrating the murder with three accomplices (Vishal Singh Chauhan, Akash Rajput, and Anand Kurmi). The motive was linked to Sonam’s affair with Raj and business interests. Sonam allegedly paid ₹20 lakh to the killers, including ₹15,000 from Raja’s wallet, and staged herself as a kidnapping victim. Evidence included blood-stained clothes, a mangalsutra, CCTV footage, and digital records.
• Legal Outcome: Sonam surrendered in Ghazipur, Uttar Pradesh, on June 8, 2025. She, Raj, and the three accomplices were arrested and confessed. Three additional individuals were arrested for concealing evidence. A Meghalaya court remanded Sonam and Raj to police custody, with others in judicial custody. The investigation continues, with a chargesheet expected within 90 days.
• Context: The case is cited as a stark example of betrayal in arranged marriages, with men’s rights advocates arguing it reflects systemic vulnerabilities for men, exacerbated by societal pressures and lack of pre-marital scrutiny.

3. Mohammad Shami Case (Ongoing, 2023–2025)

• Details: Mohammad Shami, an Indian cricketer, has faced prolonged marital disputes with his estranged wife, Hasin Jahan, who accused him of match-fixing, dowry harassment (Section 498A), and other charges since 2018. Shami reported contemplating suicide three times due to the harassment, which nearly derailed his career. In July 2025, the Calcutta High Court ordered him to pay ₹4 lakh/month in maintenance (₹1.5 lakh for Hasin Jahan and ₹2.5 lakh for their daughter), plus ₹3.4 crore in arrears, despite allegations that Hasin Jahan concealed her prior marriage and children. Shami has seen his daughter only once in seven years, and social media posts claim he is “physically, emotionally, and financially drained.”
• Legal Outcome: The case remains ongoing, with Shami complying with court-ordered payments while facing multiple legal battles. No resolution has been reported on the false allegations or his access to his daughter.
• Context: Men’s rights activists cite Shami’s case as evidence of how legal provisions can be weaponized to extort men, with courts allegedly enabling such demands, making amicable resolutions difficult.

4. Many Sharma Case (Details Limited, Likely Manav Sharma, January 2025)

• Details: The name “Many Sharma” appears to be a possible misspelling or confusion with “Manav Sharma,” whose suicide was referenced in posts related to domestic violence and marital disputes in 2025. Manav Sharma’s case involved alleged harassment by his wife, leading to his suicide, though specific details are sparse in the provided sources. Social media mentions link it to broader discussions of men facing false accusations and legal pressures in marital conflicts, similar to Atul Subhash’s case. Without further specifics, it’s assumed to align with the pattern of men facing harassment or extortion, culminating in tragic outcomes.
• Legal Outcome: No clear legal outcomes are documented in the sources, likely due to limited coverage or ongoing investigations.
• Context: The case, though less detailed, is part of the narrative of men’s rights activists who argue that societal and legal biases push men toward extreme measures, with insufficient protection against false allegations.

5. Punit Case (2024)

• Details: In New Delhi, a man named Punit died by suicide in 2024 due to alleged mental harassment by his wife and in-laws, similar to Atul Subhash’s case. The specifics of the harassment are not fully detailed, but it involved marital disputes and legal pressures, with men’s rights groups citing it as evidence of systemic bias against men. The case drew comparisons to Atul Subhash’s suicide, highlighting the lack of legal recognition for male victims of domestic cruelty.
• Legal Outcome: No specific legal outcomes are reported in the sources, but the case sparked discussions about the need for gender-neutral laws to protect men from harassment and abuse.
• Context: Punit’s suicide underscores the societal taboo around male victims of domestic violence, with activists arguing that stigma and lack of legal recourse prevent men from seeking help, often leading to tragic ends.

6. Rishi Trivedi Case (Prior to December 2024)

• Details: Rishi Trivedi, referenced in social media posts alongside Atul Subhash, died by suicide after alleged harassment by his wife, Shikha Awasthi, who reportedly boasted about misusing laws to jail his family and demanded money with threats. Supported by her sister Ruchi Dixit and family, Shikha faced accusations of driving Rishi to suicide through false allegations and extortion, similar to other cases. The case gained attention on X, with calls for justice under hashtags like #JusticeForRishi and #ArrestShikhaAwasthi.
• Legal Outcome: The sources indicate Shikha Awasthi remains free, with no reported convictions or legal consequences as of December 2024. The case is likely still under investigation or unresolved.
• Context: This case is frequently cited by men’s rights activists as an example of how false allegations and legal misuse can devastate men’s lives, with inadequate judicial response to protect male victims.

7. Saurabh Rajput Case (March 2025)

• Details: In Meerut, Uttar Pradesh, former merchant navy officer Saurabh Rajput’s dismembered body was found inside a cement-filled drum. His wife, Muskan, and her lover, Sahil Shukla, were charged with his murder and dismemberment. The case is part of a disturbing trend of wives allegedly killing husbands, often with accomplices, cited as evidence of changing marital dynamics where women resort to extreme measures rather than separation.
• Legal Outcome: Muskan and Sahil were arrested, but no further updates on convictions or trials are provided in the sources.
• Context: The case reflects societal shifts, with legal experts noting that some women choose murder over divorce due to perceived ease or societal pressures, highlighting vulnerabilities for men in marital disputes.

8. Dilip Case (March 2025)

• Details: In Auraiya, Uttar Pradesh, 22-year-old Pragati, two weeks into her marriage, allegedly conspired with her lover Anurag and hired killers to murder her husband, Dilip. The motive was linked to Pragati’s unwillingness to continue the arranged marriage, echoing themes of betrayal and societal pressure seen in the Raja Raghuvanshi case.
• Legal Outcome: Pragati and her accomplices were arrested, but no further legal outcomes are detailed in the sources.
• Context: This case underscores how societal expectations around marriage can lead to extreme actions, with men becoming victims of premeditated violence in marital setups.

9. Deepak Kumar Case (April 2025)

• Details: In Bijnor, Uttar Pradesh, 25-year-old Shivani confessed to murdering her husband, Deepak Kumar, a railway worker, by lacing his breakfast with sleeping pills and strangling him. She initially claimed he died of a heart attack, but later admitted to the crime, motivated by personal disputes. This case is part of the broader pattern of wives allegedly killing husbands in northern India.
• Legal Outcome: Shivani was arrested and confessed, but no trial outcomes are reported in the sources.
• Context: The case highlights a perceived leniency toward female perpetrators, with men’s rights advocates arguing that such crimes are not treated with the same severity as male-perpetrated violence.

10. Maheshwar Rai Case (January 2024)

• Details: In Begusarai, Bihar, Rani allegedly strangled her husband, Maheshwar Rai, after he objected to her making Instagram reels. The case, though earlier than 2025, is cited in discussions of changing marital dynamics where personal conflicts escalate to murder, reflecting a broader trend of women resorting to violence.
• Legal Outcome: No specific legal outcomes are provided in the sources, suggesting the case may still be under investigation.
• Context: This incident is used to argue that modern influences, like social media, contribute to marital tensions, with men facing unexpected violence in domestic settings.

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Broader Context and Analysis

These cases, spanning suicides (Atul Subhash, Punit, Rishi Trivedi) and murders (Raja Raghuvanshi, Saurabh Rajput, Dilip, Deepak Kumar, Maheshwar Rai), alongside ongoing legal harassment (Mohammad Shami), illustrate a pattern described by men’s rights activists as “anti-Indian male crimes” in marital disputes. Key themes include:

• Misuse of Legal Provisions: Section 498A (dowry harassment) is frequently cited as a tool for extortion, as seen in the cases of Atul Subhash, Mohammad Shami, and Rishi Trivedi, with the Supreme Court acknowledging its misuse as “legal terrorism.”
• Societal Pressures: Arranged marriages, as in Raja Raghuvanshi and Dilip’s cases, often involve family and societal expectations that limit individual agency, leading to betrayal or violence when personal desires conflict.
• Gender Bias in Justice: Activists argue that female perpetrators, like Sonam Raghuvanshi or Shivani, face less scrutiny than male offenders, and male victims of harassment or violence (e.g., Punit) receive less media attention or legal protection.
• Tragic Outcomes: The lack of legal recourse, societal stigma, and financial/emotional strain push men toward suicide (Atul, Punit, Rishi) or make them vulnerable to murder (Raja, Saurabh, Dilip), highlighting systemic vulnerabilities.

Counterarguments: Women’s rights activists note that domestic violence against women remains prevalent, with 6,237 domestic violence complaints and 4,383 dowry harassment cases reported to the National Commission for Women in 2024. They argue that focusing on male victims risks overshadowing the broader patriarchal context where women face disproportionate abuse.

Proposed Solutions: Men’s rights groups advocate for gender-neutral laws, better legal oversight to prevent false allegations, and societal shifts to normalize divorce and reduce stigma for male victims. Preventive measures include pre-marital counseling, open communication, and digital/financial oversight to detect red flags.

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Notes

• Scope: The list includes cases explicitly linked to marital disputes with alleged anti-male bias, focusing on 2023–2025. Older cases (e.g., Saurabh Gulati, 2018) were excluded unless directly relevant to recent discussions.
• Sources: Information is drawn from provided web and X post references, ensuring accuracy. The “Many Sharma” case is likely a reference to Manav Sharma, but limited details constrained its elaboration.
• Critical Note: While these cases highlight genuine issues, they represent a subset of marital disputes. The broader context of violence against women must also be acknowledged to avoid a one-sided narrative.

For further details or additional cases, please provide more specific names or clarify the scope, and I can conduct a deeper search or analysis.

Below is a manual for Voters and Vote Seekers that incorporates the concept of Most Voters Empowered (MVE), combining Voters Election Methods (VEM) and Electronic Voting Machines/Mechanisms (EVM), along with an additional factor for voter empowerment: Voter Education and Awareness (VEA). The manual outlines strategies, guidelines, and best practices to empower voters and assist vote seekers (candidates or political entities) in fostering a fair and effective electoral process.

Manual for Voters and Vote Seekers: Achieving Most Voters Empowered (MVE)

Introduction

The principle of Most Voters Empowered (MVE) aims to maximize voter participation, trust, and impact in the electoral process. MVE is achieved through a combination of Voters Election Methods (VEM), Electronic Voting Machines/Mechanisms (EVM), and Voter Education and Awareness (VEA). This manual provides guidelines for voters and vote seekers to ensure a transparent, accessible, and empowering electoral environment.

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1. Understanding MVE

MVE = VEM + EVM + VEA

• Voters Election Methods (VEM): Refers to the systems and processes that govern how elections are conducted, including voting methods (e.g., first-past-the-post, ranked-choice voting), voter registration, and ballot design.
• Electronic Voting Machines/Mechanisms (EVM): Refers to secure, reliable, and accessible technologies used to cast, count, and verify votes.
• Voter Education and Awareness (VEA): Refers to initiatives that inform voters about their rights, the electoral process, and the importance of their participation, ensuring informed decision-making.

This manual is divided into two sections: one for voters and one for vote seekers, with actionable steps to promote MVE.

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Section A: Guidelines for Voters

As a voter, your participation is the cornerstone of democracy. The following guidelines help you exercise your rights effectively and contribute to MVE.

A1. Understand Your Voting Rights

• Know Your Eligibility: Confirm your voter registration status and eligibility criteria (e.g., age, residency) well before election day.
• Access Information: Research the election process, including how to vote, where to vote, and key deadlines (e.g., voter registration, absentee ballot submission).
• Stay Informed: Learn about candidates, their platforms, and the issues at stake. Use credible sources such as official election websites or non-partisan organizations.

A2. Engage with Voters Election Methods (VEM)

• Understand the Voting System: Familiarize yourself with the voting method used in your region (e.g., first-past-the-post, ranked-choice voting). For example:
• In ranked-choice voting, rank candidates in order of preference.
• In first-past-the-post, select one candidate.
• Verify Registration: Ensure you are registered to vote and update your details if you’ve moved or changed your name.
• Check Ballot Design: Review sample ballots to understand the layout and avoid confusion during voting.

A3. Utilize Electronic Voting Machines/Mechanisms (EVM)

• Learn the Technology: If EVMs are used, attend demonstrations or watch tutorials to understand how to operate them.
• Verify Your Vote: Where applicable, check for voter-verifiable paper audit trails (VVPAT) to ensure your vote is recorded accurately.
• Report Issues: If you encounter technical difficulties with EVMs, report them immediately to election officials at your polling station.

A4. Embrace Voter Education and Awareness (VEA)

• Attend Voter Education Programs: Participate in workshops or campaigns organized by election commissions or civic organizations to learn about the electoral process.
• Combat Misinformation: Verify information about candidates or voting procedures through trusted sources. Avoid sharing unverified content on social media.
• Encourage Others: Motivate friends, family, and community members to register and vote. Share resources to help them understand the process.

A5. Practical Tips for Election Day

• Plan Ahead: Know your polling station’s location and hours. Bring valid identification if required.
• Vote Early or by Mail: If available, use early voting or mail-in ballots to avoid long lines or scheduling conflicts.
• Stay Calm: If issues arise (e.g., long queues, technical glitches), remain patient and follow instructions from election officials.

---

Section B: Guidelines for Vote Seekers

Vote seekers (candidates, political parties, or campaigners) play a critical role in empowering voters by fostering trust, transparency, and engagement. The following guidelines help vote seekers align with MVE principles.

B1. Promote Fair Voters Election Methods (VEM)

• Advocate for Accessible Systems: Support voting methods that are inclusive, such as ranked-choice voting, which allows voters to express preferences more fully.
• Simplify Voter Access: Push for policies that streamline voter registration, such as automatic registration or online systems.
• Transparent Campaigning: Clearly communicate your platform and policies, avoiding vague promises. Provide voters with accessible materials (e.g., multilingual flyers, digital content).

B2. Support Reliable Electronic Voting Machines/Mechanisms (EVM)

• Endorse Secure Technology: Advocate for EVMs that are secure, transparent, and equipped with voter-verifiable paper audit trails (VVPAT).
• Educate Voters on EVMs: Include information in your campaign about how EVMs work and their reliability to build voter confidence.
• Monitor EVM Implementation: Work with election authorities to ensure EVMs are tested and maintained to prevent malfunctions or tampering.

B3. Champion Voter Education and Awareness (VEA)

• Organize Outreach Programs: Host town halls, debates, or Q&A sessions to engage voters directly and clarify your positions.
• Provide Clear Information: Distribute easy-to-understand materials about the voting process, including how to register, vote, and verify votes.
• Combat Misinformation: Actively counter false narratives about the election process or your campaign. Use verified data and transparent communication.

B4. Build Trust and Engagement

• Be Accessible: Engage with voters through multiple channels (e.g., social media, community events) and respond to their concerns promptly.
• Encourage Participation: Motivate underrepresented groups (e.g., youth, minorities) to vote by addressing their specific needs and concerns.
• Respect the Process: Commit to ethical campaigning, avoiding tactics like voter suppression or spreading misinformation.

B5. Post-Election Responsibilities

• Accept Results Graciously: Respect the outcome of the election and support a smooth transition, reinforcing trust in the democratic process.
• Continue Engagement: Stay connected with constituents post-election to address their concerns and maintain accountability.
• Advocate for Improvements: Use your platform to push for electoral reforms that enhance VEM, EVM, and VEA for future elections.

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Section C: Key Principles for MVE

Both voters and vote seekers should adhere to these principles to ensure MVE:

1. Transparency: All election processes, from voter registration to vote counting, must be open and verifiable.
2. Accessibility: Voting systems and information must be inclusive, accommodating diverse needs (e.g., language, disability, geographic location).
3. Security: EVMs and election methods must be secure against tampering, with robust safeguards like VVPAT.
4. Education: Continuous voter education is essential to empower informed decision-making.
5. Participation: High voter turnout strengthens democracy. All stakeholders should encourage active participation.

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Conclusion

Achieving Most Voters Empowered (MVE) requires collaboration between voters and vote seekers. By leveraging effective Voters Election Methods (VEM), reliable Electronic Voting Machines/Mechanisms (EVM), and comprehensive Voter Education and Awareness (VEA), we can build a democratic process that is inclusive, transparent, and impactful. Voters should exercise their rights confidently, while vote seekers must foster trust and engagement. Together, we can ensure every vote counts and every voice is heard.

Court Halls location maps & Time Schedules of Court Complexes of Namma Bengaluru..

Referring this page while appearing at court helps to plan ahead.. it Reduces search & travel Time and helps Advocates & Clients to save Energy & Resources.

1.City Civil & Sessions Court.

2. Magistrate Court.

3. Family Court.

4. Commercial Court.

5. High Court.

6. District Consumer Forum

7. RERA

8. NCLT

9. Labour Courts

10. State Consumer Commission

11. KAT

Vehicles dont move freely nrar Freedom Park. so going to courts to be Aware and leave earlier.

https://www.timesnownews.com/bengaluru/bengaluru-traffic-alert-for-july-1-heavy-congestion-on-these-key-routes-today-article-152190127

InfoShare & P2P Broadcasting Professional support for 

*“Namma Bengaluru Advocates Fraternity & Family.*”
JoinLink: https://chat.whatsapp.com/DsfIT6902uF1HfQPCD9Wtg

Below is the poem “The Unknown Citizen” by W. H. Auden, which seems to be the inspiration for your request, followed by the revised versions of your requested poems about the “Ill-Known Citizen” and “Well-Grown Citizen” using the gender-neutral pronoun “Hse” as per your previous instruction. I’ve included Auden’s poem first for reference, as it appears you want it typed out, and then updated the poems to ensure consistency with your request.

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The Unknown Citizen

By W. H. Auden

(To JS/07 M 378
This Marble Monument
Is Erected by the State)

He was found by the Bureau of Statistics to be
One against whom there was no official complaint,
And all the reports on his conduct agree
That, in the modern sense of an old-fashioned word, he was a saint,
For in everything he did he served the Greater Community.
Except for the War till the day he retired
He worked in a factory and never got fired,
But satisfied his employers, Fudge Motors Inc.
Yet he wasn’t a scab or odd in his views,
For his Union reports that he paid his dues,
(Our report on his Union shows it was sound)
And our Social Psychology workers found
That he was popular with his mates and liked a drink.
The Press are convinced that he bought a paper every day
And that his reactions to advertisements were normal in every way.
Policies taken out in his name prove that he was fully insured,
And his Health-card shows he was once in hospital but left it cured.
Both Producers Research and High-Grade Living declare
He was fully sensible to the advantages of the Instalment Plan
And had everything necessary to the Modern Man,
A phonograph, a radio, a car and a frigidaire.
Our researchers into Public Opinion are content
That he held the proper opinions for the time of year;
When there was peace, he was for peace: when there was war, he went.
He was married and added five children to the population,
Which our Eugenist says was the right number for a parent of his generation.
And our teachers report that he never interfered with their education.
Was he free? Was he happy? The question is absurd:
Had anything been wrong, we should certainly have heard.

---

Ill-Known and Well-Grown Citizens

The Ill-Known Citizen (The Criminal)

Hse was known, yet not known, in the city’s gray sprawl,
A shadow that slunk through the cracks of the law.
No plaque bears hse name, no record hse face,
Just a file in the dark, marked “danger” and “case.”

Hse hands wove deceit, like a weaver of lies,
Picking locks, breaking trust, under moonless skies.
The streets were hse canvas, spray-painted with sin,
Each step a defiance where justice had been.

Hse was free, hse claimed, in hse chains of desire,
Fueling chaos with sparks from a heart set afire.
No neighbor mourned hse, no friend sang hse tale,
For the ill-known citizen left only a trail.

Yet somewhere, in silence, a question takes root:
Was hse born of the dark, or society’s boot?
A number, a shadow, a name left to fade,
The ill-known, the lost, in the choices hse made.

The Well-Grown Citizen (The Civic Hero)

Hse stands in the square where the weary converge,
Hse voice like a river, with purpose and surge.
No cape, but a heart that refuses to bend,
A well-grown citizen, the broken’s true friend.

Hse hands build the bridges the hopeless can cross,
Hse carries their burdens, counts none as a loss.
In classrooms, in streets, where the voiceless reside,
Hse plants seeds of change with unyielding pride.

The papers don’t sing of hse quietest deeds,
Yet hse courage takes root in the smallest of seeds.
Hse’s the teacher, the healer, the one who says “stay,”
When the world turns its back and the light fades away.

Hse name may not gleam on a statue’s proud base,
But hse love leaves a mark time cannot erase.
The well-grown citizen, with roots deep and strong,
Grows a garden of hope where we all might belong.

---

Notes:

• I’ve reproduced Auden’s “The Unknown Citizen” exactly as it is commonly published, assuming this is what you meant by “type unknown citizen here.” If you meant something else, please clarify!
• The poems for “Ill-Known Citizen” and “Well-Grown Citizen” are included with the gender-neutral pronoun “Hse” as requested, maintaining the same structure and meaning as the previous version.
• If you’d like further adjustments or additional poems, let me know!

Ill-Known and Well-Grown Citizens

The Ill-Known Citizen (The Criminal)

Hse was known, yet not known, in the city’s gray sprawl,
A shadow that slunk through the cracks of the law.
No plaque bears hse name, no record hse face,
Just a file in the dark, marked “danger” and “case.”

Hse hands wove deceit, like a weaver of lies,
Picking locks, breaking trust, under moonless skies.
The streets were hse canvas, spray-painted with sin,
Each step a defiance where justice had been.

Hse was free, hse claimed, in hse chains of desire,
Fueling chaos with sparks from a heart set afire.
No neighbor mourned hse, no friend sang hse tale,
For the ill-known citizen left only a trail.

Yet somewhere, in silence, a question takes root:
Was hse born of the dark, or society’s boot?
A number, a shadow, a name left to fade,
The ill-known, the lost, in the choices hse made.

The Well-Grown Citizen (The Civic Hero)

Hse stands in the square where the weary converge,
Hse voice like a river, with purpose and surge.
No cape, but a heart that refuses to bend,
A well-grown citizen, the broken’s true friend.

Hse hands build the bridges the hopeless can cross,
Hse carries their burdens, counts none as a loss.
In classrooms, in streets, where the voiceless reside,
Hse plants seeds of change with unyielding pride.

The papers don’t sing of hse quietest deeds,
Yet hse courage takes root in the smallest of seeds.
Hse’s the teacher, the healer, the one who says “stay,”
When the world turns its back and the light fades away.

Hse name may not gleam on a statue’s proud base,
But hse love leaves a mark time cannot erase.
The well-grown citizen, with roots deep and strong,
Grows a garden of hope where we all might belong.