This is the original article which appeared in a commemorative volume on Sita Ram Goel many years ago. It is well worth reading as author Virendra Parekh has faithfully recorded in detail Sita Ramji’s views on Islam, Christianity, Communism, Secularism, Hinduism, his own work and Voice of India. – Editor
“How old are you?” Sita Ramji asked me. “Forty.” “You are younger than my younger son”, he said affectionately. Thus began my first and only meeting with Sita Ramji in November 1993. I was on my way to Manali along with my family and had happily foregone sightseeing in Delhi in order to be able to meet him. As a bonus, Sita Ramji had offered to take me to Ram Swarupji.
For years, his writings had just mesmerized me. Even a few paragraphs were enough to bring out his originality of approach (more about it later), incisive analysis, fiery style and a stubborn refusal to be tamed by considerations of political correctness imposed by the Mullah-Marxist-Missionary-Macaulayite combine. If style is the man, then the picture that Sita Ramjis writings threw up was that of a sterling patriot who happened to be a great scholar and a fearless fighter. Brahmakshatriya is the only word that comes to the mind to describe him.
However, what put him in a class apart from angry pamphleteers was his reverence for truth, a breadth of vision combined with an eye for detail and accuracy, and a willingness to go wherever his search for truth led him. If he had only contempt for Indian secularists, he had no burning desire to be counted among the officially recognized champions of Bharatiyata. He was a seeker of truth, not a camp follower. He would not spare Hindu kings for their myopia, disunity and strategic failures. He would praise Gandhiji for arousing Hindu society by stirring its heart like the Savarkars and Hedgewars never could, because his commitment was to the ideal of truth, goodness and beauty, not to any individual or group.
Our conversation was brief and informal, but Sita Ramji did make a few perceptive remarks. “Where Brahmins are blind, Kshatriyas are lame”, he said. “Intellectuals (Brahmins) are the eyes of the society, and the ruling class its arm. Hindu society, which is not lacking in numbers, valour or devotion to its culture, is kicked around in its own land, because Hindu intellectuals lack vision”, he explained. He referred to the fateful decision of the Vijayanagar King Ramaraya to have two battalions of Muslim archers who could shoot from the horseback. In the critical battle of Rakshasi-Tangadi, widely though erroneously known as the battle of Talikota (1565), these battalions deserted their employer and joined the invaders. Ramaraya lost the battle and his life. The great Hindu kingdom of Vijayanagar which had kept the saffron flag aflutter in the South for over two centuries, suffered a terrible blow from which it could never recover. “Look at the irony, Parekh. In this land of Lord Ram and Arjun, the idea of having our own archers did not occur to the king”, commented Sita Ramji.
He went on to say that there should be a Catalogue of National Mistakes which must be taught to all children in the schools with a view to avoiding their repetition. History which does not provide an insight into our weaknesses and mistakes, which is merely a source of false pride through glorification of a mythical past, is no history at all. Secularists would readily accept this, but their definition of India and Indianness would be suspect.
In the afternoon, Sita Ramji drove me from his residence in Shakti Nagar to Maharani Bagh where Ram Swarupji was staying. It was one more act of kind affection from a great person who had over the years replied to each of my letters, enlightened me by answering every question I asked, communicated his candid views on several issues, and sent me for free all the publications of Voice of India, some of them beyond my means.
My meeting with Ram Swarupji was brief, lasting about an hour. I told him that measured against the depth and vastness of his knowledge, he had written very little. He smiled and said that it may be true in some sense, but he did not like to be repetitive. Around 9 p.m., Sita Ramji dropped me at the hotel where my family and friends were waiting for me. I could not have asked for more. My purpose of coming to Delhi was fulfilled.
During our conversation, Ram Swarupji made an important point about the work of Voice of India. It deserves greater attention. For long, Hinduism has been defined for Hindus by its enemies. They denigrated whatever hindered their designs on us. They told us that Brahmins were a class of deceitful exploiters and oppressors, that Sanskrit was a dead language, that Hinduism was a mumbo-jumbo of silly superstitions, puerile priest craft and meaningless mysticism, and that the caste system was the root of all evils afflicting Indian society. They even taught us that the Vedic Aryans had come to India from outside (so why cavil at Muslim or Christian invaders?), that the history of India was actually a series of India’s conquests by one invader after another.
Their praise was motivated, too. The missionaries and mullahs always praise Hindu society for its tolerance and generosity (something that they have never shown to it or other rival creeds) and expect the Hindus to look the other way when they themselves malign Hinduism and convert its weaker sections through force, fraud and allurements. The missionaries always praise Hindus for their religiosity, but never for their religion. The pope praises Hinduism for its secondaries, while hiding his contempt for its primaries.
The enemies of Hinduism floated false notions about their own creeds, too. We were told that Islam is a religion of peace and brotherhood; that Christianity has nothing but love and mercy for non-believers, that Marxism has the master-key to the “ascent of mankind from the kingdom of necessity to the kingdom of freedom.”
The greater tragedy is that the Hindus have gone along with this con game, slavishly or foolishly. What the enemies of Hinduism found wrong with us, we found wrong with ourselves. Even today, few Hindus can see through these mischievous canards. Hindus feel flattered by the motivated praise of their tolerance by the missionaries, little realizing that it is a ploy for their moral disarmament against a ruthless, systematic onslaught on their culture and tradition; that it is akin to a sermon on detachment and renunciation by a pickpocket while he is relieving you of your wallet.
Centuries of cultural and political enslavement have led Hindus to look at themselves and others through the tinted spectacles forged by the inveterate enemies of their religion and culture. Voice of India, said Sita Ramji, wanted Hindus to use their own eyes for looking at themselves and at others. All its efforts were directed at equipping them for doing so. The means of achieving this end was a detailed and objective first-hand study of the rival ideologies (Islam, Christianity and Marxism) from their primary sources. It meant a study of their scriptures, their sources of inspiration, their worldview, their objectives and methods and their historical record. It also meant studying Indian history from primary sources and interpreting it, on the basis of undisputable and recorded facts, from the perspective of Indians rather than that of invaders and conquerors.
Perhaps for the first time in its long and chequered history did Hindu society take up this Herculean task. Ordinary Hindus had long regarded Islam as barbarism masquerading as religion, at least for non-Muslims. They had not regarded Christian missionaries as anything more than wily, cunning, arrogant fanatics who were hand in gloves with India’s foreign masters. And for all their skills in sophisticated slander and manipulation of the mind, the Communists have not been able to expand their influence (or whatever is left of it) beyond the two corners (Bengal/Tripura and Kerala) of India. However, Hindu scholars had by and large neglected to examine critically the tall claims made by these ideologies. This was at par with the failure of the Hindu rulers to keep abreast of developments in the neighbouring lands, even those developments that had a direct bearing on national security.
The consequences of both these failures have been heavy. The myopic refusal of the Hindu rulers to look beyond their nose led to the political enslavement of the country whereas the failure of the Hindu scholars to examine critically the doctrines of Islam and Christianity, not to speak of Communism, left the ideological field open to the enemies of Hinduism. Whatever they said about their own creeds went uncontested.
Sita Ramji and Ram Swarupji moved in to fill this vital gap. In the nineteenth century, Swami Dayanand Sarawati, founder of the Arya Samaj, had subjected the Quran and the Bible to the test of traditional Hindu polemics. Before him, Brahmins from Tamil Nadu had asked a few pertinent questions to Christian missionaries. But the task before the duo was truly daunting. As Sita Ramji wrote to me in a personal letter: “My heart sinks when I think of the organizational, financial and political resources at the command of our adversaries. Voice of India is not even a drop in the ocean.”
Sita Ramji went about his lifework in the spirit of a true Karmayogi. Calculations of personal cost and benefit never mattered to him. His detachment (anasakti) afforded him tenacity, fearlessness and independence of judgment. He sat at the feet of great masters like Vyasa, Valmiki, the Buddha, Vivekananda and Aurobindo and recaptured a vision of India that was dazzling in its brilliance. This vision defined for him the mission of Voice of India.
As Sita Ramji himself pointed out, his vision of India is nothing new. It is only a restatement in modern language, in a modern setting, of the ancient Vedic vision as enshrined in the Vedas, in the Upanishads, in the Jainagama, in the Tripitaka, in the Ramayana and the Mahabharata, in the Puranas, in the Dharmashastras and in the latter-day poetry of saints and siddhas. We have had countless spokesmen of that vision throughout our history.
The first dimension of that vision is that India is the land of Sanatana Dharma. India’s national identity is coterminous with Sanatana Dharma. As Sri Aurobindo said in his Uttarpara Speech, India would rise with the rise of Sanatana Dharma, India would sink if Sanatana Dharma sank and India would die if it were at all possible for Sanatana Dharma to die. The second dimension of that vision is that of a vast and variegated culture. According to adhara and adhikara, various sections of our population, various segments of our society, various regions of our country, developed their own culture, their own art, their own literature. It is a vast fabric, this art and literature. But its spirit is the spirit of Sanatana Dharma. It is informed by Sanatana Dharma in all its details.
The third dimension of that vision was that this great society, the society which we describe as Hindu Society today, was reared on the basis of spirituality and a great culture created by Sanatana Dharma. The Hindu social system, epitomized in the phrase varnashrama dharma, has degenerated under the onslaught of foreign invasions and is the subject of severe criticism today. It was originally, and it has been for centuries, a harmony model which enabled people of various abilities and inclinations to live together as an organic whole. As Dr. S. Radhakrishnan pointed out, the varna vyavastha was founded on two ideals: firstly, society should be based on cooperation and accommodation, not competition and exclusion; secondly, the highest place in society should go to the men of learning and character, not to the men of wealth and power. As for ashrama dharma, the division of life into four stages of brahmacharya (period of celibacy and learning), garhasthya (period of householding), vanaprastha (period of retirement) and sannyasa (period of renunciation), indicates that this life is a pilgrimage to the eternal life through different stages. For all its weaknesses and distortions, varnashrama dharma has saved Hindu society from the destruction which overtook so many societies outside India at the hands of Christianity, Islam and Communism.
The fourth dimension of that national vision is that the history of India is the history of the Hindu society, of Hindu culture, of Hindu spirituality. In short, it is the history of the Hindu nation and not the history of foreign invaders as we are being taught today.
The last dimension which India’s great men have stressed, which they have affirmed again and again, is that this land of Bharatvarsha is one indivisible whole; that it is the cradle of Hindu society, of Hindu culture, of Hindu spirituality; that it is the homeland of the Hindu nation. Other communities are welcome to live in this land provided they come to terms with Hindu society and Hindu culture. Today, Bharatavarsha stands divided into several countries such as India, Pakistan, Bangladesh and Afghanistan, which are not only politically but also culturally hostile to each other; and we seem to have become reconciled to that division. But the vision that was given to us by our great men was that of Bharatvarsha as an indivisible whole, not only geographically but also culturally.
It was from this perspective that Sita Ramji judged ideologies like Islam, Christianity, Communism and their united front, which in India is called secularism, as well as Indian history and contemporary developments. Thus, about the demolition of the Babri Masjid, he wrote to me in a personal letter: “My only grievance is that the Hindus had to do it surreptitiously. I never thought that the Hindus would assert themselves or that the Communist empire would disintegrate. I have fought for both. I am fulfilled.”
One has only to look around to realize how far we have moved away from this pristine vision of India shining in its natural glory. We are taught that even today’s truncated India is a multi-religious, multi-racial, multi-lingual, multi-cultural and multi-many-other-things entity struggling to evolve some principle of unity that can hold together its disparate components; that it is a nation in the making, to use a phrase dear to the secularist elite. Indian history has been massively perverted. Stalinist activists masquerading as historians have thoroughly and systematically distorted and falsified every period of Indian history with the malicious intention of cleansing it of all Hindu influences, to negate every dimension of the national vision outlined above. The very idea of India is adulterated to suit the designs of invading ideologies.
Sita Ramji made it his lifework to defend this national vision of India as it has existed through millennia. He has set out the problem and its solution in the books Hindu Society Under Siege and Defence of Hindu Society. His books relating to Indian history (Story of Islamic Imperialism in India; Heroic Hindu Resistance to Muslim Invaders; and Muslim Separatism, Causes and Consequences) convincingly nail the secularist propaganda. In Perversion of India’s Political Parlance, he traced and exposed the secularist sleight of hand whereby Muslim communalism became respectable as “secularism” while Indian nationalism was reviled as “communalism”. When he handled the works of others, Sita Ramji brought out the depth, perspective and relevance of the original work in bold relief. His publication of The Calcutta Quran Petition, the Niyogi Committee Report on the Activities of Christian Missionaries, and, to some extent, Catholic Ashrams: Sannyasins or Swindlers? provides examples of this. His two major contributions, Hindu Temples: What Happened to Them (Vol. I & Vol. II) and History of Hindu-Christian Encounters are classics of original research and will stand the test of time.
Sita Ramji’s works (and VOI publications in general) are characterized by a depth and an intellectual honesty that are rare in secularist writings on Hindutva. The views and arguments of the other side are rendered faithfully and then answered cogently by setting out an alternative perspective backed by facts and reasoning. Ancient India had this tradition of scholarly debate. It is said of Shankara, the great philosopher, that he formulated the arguments of his opponents better than they themselves could. Indeed, these are elementary features of public debate in a civilized society, but Indian debate on issues like (what passes for) secularism, the cultural content of Indian nationalism, the nature of Indian society, the interpretation of Indian history and the role and direction of the Indian State leaves much to be desired on this count.
Much of Hindutva writing is characterized by whining and self-pity, dwelling on the atrocities and injustices heaped on Hindus by others. Sita Ramji carried the battle to the enemy camp, taking on the adversaries in a frontal attack. Instead of calling himself secular and others pseudo-secular, as the BJP is doing, he discussed secularism—of the Indian variety—threadbare and showed that it was far from being a noble idea. Instead of presenting Hinduism as a monotheistic religion, he showed that monotheism as extolled in the Abrahamic religions was a monstrous idea responsible for a great deal of strife and bloodshed in the name of God.
Critique of India’s secularism
Sita Ramji’s critique of what passes for secularism in India is epitomized in the title of his book India’s Secularism: New Name for National Subversion. Jawaharlal Nehru, who had not used the term in his pre-Independence writings or speeches, picked up a prestigious word from Western political parlance and made it mean the opposite of what it meant in the West. In the West, secularism stood for rationalism, universalism and humanism. In India, it is a united front of all anti-Hindu ideologies: Islam, Christianity and Communism. Each of these is an intolerant, aggressive and violent ideology. Each of them aims at conquest of the world by rooting out other religions. Each of them has a history soaked in the blood of the innocent. All over the world, they are enemies of one another; but in India, they are always found on the same side against their common enemy: Hinduism.
In the West, secularism was directed against Christianity, which spurned reason, suspected science, punished doubt and claimed absolute monopoly of truth in all matters, secular and spiritual. In India, secularism is ranged against Hinduism which respects reason and experience, which imposes no belief system but enjoins everyone to realize the spiritual truths in the cave of his heart through his own effort in his own way.
It is the ultimate irony of Indian politics that those who masterminded this subversion of the national psyche have positioned themselves as guardians of democracy and secularism in the country, and that votaries of authoritarian ideologies lecture the Hindus on the virtues of pluralism. And the Hindu society, which is the national society, which has borne the brunt of all foreign invasions and fought all freedom struggles, is driven into a corner and made to shout that it is secular, that it regards Islam and Christianity as noble religions, that it regards Islamic heroes as its own.
In pre-Independence days, the Muslim minority had a veto on what was national. Only that leader, that party, that programme was national which was approved by the Muslim leaders. The rest were, by definition, communal. In the post-Independence period, the same game is played in the name of secularism: only that leader, party, organization, or programme is secular which is approved by Muslim leaders. Whatever they disapprove of is, for that very reason, communal. Sita Ramji showed that this deliberate and malicious perversion of thought has thoroughly distorted the national perspective. Love for one’s country and its world-renowned ancient culture has been turned into a cardinal sin. Foreign invaders and tyrants have become lawful rulers while national heroes are downgraded as petty rebels fighting for personal gain. The catchword “secularism” provides a smokescreen behind which several types of imperialism (Islamic, Christian, Communist and Consumerist) are stealing a march over Hinduism.
Sitaramji urged Hindu intellectuals to see through this con game perpetrated on them by the residues of imperialist ideologies with the help of a self-alienated denationalized elite, and to counter it by conducting the public debate in the proper language. Such a language, he said, would substitute “Indian nationalism” for “Hindu communalism”; and “national subversion” for “secularism”; and “Islam” for “Muslim communalism” or “Islamic fundamentalism”.
Two traditions of worship
A major contribution of Sita Ramji and other VOI scholars, especially Ram Swarup and David Frawley, is a clear enunciation of two types of religious traditions. One may be called the Biblical or Abrahamic tradition and the other, Vedic or Indic tradition. The Bible-derived creeds are founded on a central figure—Jehovah, Allah, God or History—who commands the exclusive and overriding allegiance of the believers. He is jealous, cruel, and brooks no rival. He deals with his people through an intermediary, messenger, prophet, or the sole saviour. His teachings are contained in the Book. The Book is the sole repository of Ultimate Truth.
Thus in these creeds, there is only one Truth; there is only one way to it; the God has given it to us, the Chosen People, and us alone; it is contained in our Book and in our Book alone. Since the Book is authored by God himself, every word in it is true, excellent, immutable and binding. The Book, al-Kitab, is beyond the comprehension of most of even the believers, and certainly the non-believers. We must therefore heed the Church, the Priest.
The faith in the Book is the overriding duty, as is the duty of making others to see the light. Since this is the absolute Truth, since it alone can lead to Heaven or permanent bliss, mankind must be awakened to it for its own good at any cost in whatever way. No sacrifice is too great for holding on to it; no means are impermissible for converting others to it. The very idea of an absolute monopoly of ultimate truth contains within it the seeds of intolerance, aggression, strife and authoritarianism. It is a charter for killing, destruction and subversion with a clean conscience. There will always be more than one claimant to this monopoly while there are bound to be others who refuse to acknowledge the authority of the Church or the Party.
The Vedic tradition, on the other hand, is founded on very different premises. The starting point of this tradition is human consciousness, which can be explored, which can be purified progressively and which can be transcended till it attains the highest heights of knowledge and creativity. At this summit, the Self becomes one with the Universe and sees all things, animate and inanimate, as its own symbols and sequences. In this vast vision, sanctity attaches not only to human life but to the whole of creation. This is the summum bonum of spiritual humanism, which has always been India’s message to mankind.
The Vedic tradition teaches us that spiritual truths are not of the nature of a revelation received by a historical prophet from an extra-cosmic God or some other supernatural source. Nor are those truths contained in or confined to a Book. On the contrary, these truths lie secretly in every human heart and have always been accessible to those who seek for them. These truths are never in need of a crusade for their spread and propagation. On the contrary, these truths are self-propagating due to their own inner strength. The only defence they need is the dedication they inspire spontaneously in all those who invoke them.
Sita Ramji pointed out that the Vedic tradition advises people to be busy with themselves, that is, their own moral and spiritual improvement. Several disciplines have been evolved for this purpose: tapas (austerity), yoga (meditation), jnana (reflection), bhakti (devotion), etc. A seeker can take to whichever discipline (adhara) suits his adhikara (stage of moral-spiritual preparation). There is no uniform prescription for everybody, no coercion or allurement into a belief system, and no claim of merit for aggression against others.
The Biblical tradition, on the other hand, teaches people to be busy with others. One is supposed to have become a superior human being as soon as one confesses the “only true faith”. Thenceforward one stands qualified to “save” others. The only training one needs thereafter is how to man a mission or military expedition, how to convert others by all available means including force and fraud, and how to kill or ruin or blacken those who refuse to come around.
The Vedic tradition has given to the world schools of Sanatana Dharma, which have practised peace among their own followers as well as towards the followers of other paths. On the other hand, the Biblical tradition has spawned criminal cults such as Christianity, Islam, Communism and Nazism, which have always produced violent conflicts as much within their own camps as with one another and the rest of mankind. As Sita Ramji pointed out, the syrupy slogan of sarvadharma-samabhava glosses over the basic difference between these two traditions. This has caused an enormous amount of confusion.
Critique of Islam
The magnitude of crimes credited to Muslim monarchs by the medieval Muslim historians was beyond measure. In his book The Story of Islamic Imperialism in India, Sita Ramji has devoted two long chapters to the magnitude of the Muslim atrocities. He showed with the help of detailed documentation that with a few exceptions, Muslim kings and commanders were monsters who stopped at no crime when it came to their Hindu subjects. He showed that there was a broad pattern to those crimes. The pattern is that of a jihad in which the ghazis of Islam 1) invade infidel lands; 2) massacre as many infidel men, women, and children, particularly Brahmins, as they like after winning a victory; 3) capture the survivors to be sold as slaves; 4) plunder every place and person; 5) demolish idolatrous places of worship and build mosques in their places; and 6) defile idols which are flung into public squares or made into steps leading to mosques.
Hindus were long familiar with this “behaviour pattern patented by Islam”. Sita Ramji’s distinct contribution was to trace this behaviour pattern to the tenets of Islam. Apologists of Islam, from Mahatma Gandhi to Mohammad Habib, regarded the atrocities committed by Muslim rulers on Hindus as aberrations and deviations from true Islam; they attributed it to greed, political compulsions, inherent barbarism of certain tribes etc. Sita Ramji showed that far from being aberrations or deviations from the true faith of Islam, these atrocities were the logical outcome of the teachings of Islam. Far from being a slur on the fair name of Islam, the behaviour of Muslim rulers towards the Hindus was the true face of Islam, it is what Islam had in store for non-believers. He showed that this is exactly the pattern 1) revealed by Allah in the Quran; 2) practised, perfected and prescribed by the Prophet in his own life-time; 3) followed by the pious khalifas of Islam in the first 35 years of Islamic imperialism; 4) elaborated in the hadiths and hundreds of commentaries with meticulous attention to detail; 5) certified by the ulama and the sufis of Islam in all ages including our own; and 6) followed by all Muslim monarchs and chieftains who aspired for name and fame in this life, and houris and beardless boys hereafter. It is, therefore, poor apologetics to blame the Islamized Turks alone of being barbarous. Islamic barbarism was shared in equal measure by all races and communities who were forced or lured into the fold of Islam—the Arabs, the Turks, the Persians, the Pathans, the Hindu converts. The conclusion is inescapable that Islam brutalizes all those who embrace it. And that is where the blame should be laid in all reason and justice.
“Islam in India is still suffering from the high fever of self-righteousness, though lately it has shifted its claim from the ‘only true religion’ to the ‘only human brotherhood’. Powered by petro-dollars, it is again dreaming of an empire in India. Hindus, on the other hand, have learnt no lesson from history as is evident from their slogan of sarva-dharma-samabhava vis-à-vis Islam, which is only a totalitarian and terrorist ideology of imperialism. And now the Hindu secularists are bent upon perverting the historical record in order to prove that Islam never intended any harm to Hindus or Hinduism!” (Story of Islamic Imperialism, p. 87) And he added a warning: “Will Hindu society have to pay the price again? It is highly doubtful if Hindu society will survive another determined assault from Islam, such is the mental, moral and spiritual health of this society. A society which has no self-confidence, which suffers from self-pity, which indulges in breast-beating at the behest of every Hindu-baiter, and which stands in daily need of certificates of good conduct from its sworn enemies, has not the ghost of a chance in a world which is becoming deadlier with the passing of every day. Can such a society make any creative contribution to the greater good of mankind? Let every Hindu search his heart, and seek the answer.” (ibid.)
Critique of Christianity
Sita Ramji’s views on Christianity are equally clear and instructive. “Hindus, from early-seventeenth-century Pandits of Tamil Nadu to Arun Shourie in the closing years of the twentieth, have spent no end of ink and breath to demolish the dogma of Christianity and denounce missionary methods. But it has hardly made any difference to the arrogance of Christian theologians and aggressiveness of Christian missionaries. That is because the dogma was never meant for discussion. It is an axiom of logic that that which has not been proved cannot and need not be disproved. And who has ever proved that the nondescript Jew who is supposed to have been crucified by a Roman governor of Judaea in AD 33 atoned for the sins of all humans for all time to come? Who has ever proved that those who accept that man as the Only Saviour, will ascend to a heaven of everlasting bliss, and those who do not, will burn forever in the blazing fire of hell? Nor can the proclamation or the promise or the threat be disproved.
“High-sounding theological blah blah notwithstanding, the fact remains that the dogma is no more than a subterfuge for forging and wielding an organizational weapon for mounting unprovoked aggression against other people. It is high time for Hindus to dismiss the dogma of Christianity with the contempt it deserves, and pay attention to the Christian missionary apparatus planted in their midst.
“The sole aim of this apparatus is to ruin Hindu society and culture, and take over the Hindu homeland. It goes on devising strategies for every situation, favourable and unfavourable. It trains and employs a large number of intellectual criminals ready to prostitute their talents in the service of their paymasters, and adept at dressing up dark designs in high-sounding language. The fact that every design is advertised as a theology in the Indian context and every criminal euphemized as an Indian theologian, should not hoodwink Hindus about the real intentions of this gangster game.” (Pseudo-Secularism, Christian Missions and Hindu Resistance, pp. 1-2)
Sita Ramji said time and again that Hindu society was committing a blunder in regarding Christianity and Islam as religions at par with Sanatana Dharma. These are ideologies of power, masquerading as religions. They proceed from very different premises and have very different objectives: “Hindus are committing a grave mistake in regarding the encounter between Hinduism and Christianity as a dialogue between two religions. Christianity has never been a religion; its long history tells us that it has always been a predatory imperialism par excellence. The encounter, therefore, should be viewed as a battle between two totally opposed and mutually exclusive ways of thought and behaviour. In the language of the Gita (ch. 16), it is war between daivi (divine) and asuri (demonic) sampads (propensities). In the mundane context of history, it can also be described as war between the Vedic and the Biblical traditions.” (op. cit., p. 2)
Focus on ideas, not people
Notice that the focus is on the ideas, not on people; it is on Islam, not Muslims; on Christianity, not Christians. In his prolific writings, Sita Ramji always took care to distinguish between Islam and Muslims, between Christianity and Christians. At the end of his discussion of the two traditions of worship, he clarified that this analysis cannot be applied mechanically to all persons born and brought up in these two opposite traditions. The head and heart of a person can be smaller or larger than any thought pattern. Therefore, ordinary men born and brought up in both these patterns are found to be of good as well as bad behaviour.
This distinction between ideas and people marks out VOI from many other pro-Hindu organizations. Many Hindus sincerely believe that Islam is good, but Muslims are wicked; Christianity is good, but Christians are crooked. As a result, they are baffled by the behaviour pattern of Muslim leaders or missionaries and harbour prejudices against them. The VOI approach removes prejudices against people, while providing a proper basis for understanding their behaviour: “It has long been a Hindu habit to resent the behaviour pattern of Muslims and Christians, while praising Islam and Christianity as revealed religions. We are asking Hindus to reverse this process, to study Christianity and Islam to see for themselves that Christian and Muslim behaviour patterns follow from the belief system of Christianity and Islam.” (History of Hindu-Christian Encounters, pp. 453-454)
The whole approach to the communal problem is redefined. “Muslims are not to be hated”, Sita Ramji said to me, “they are our own people alienated from their ancestral society and culture by a divisive doctrine masquerading as religion”. So, target the ideas, not the people.
It also imparts a wider dimension to the noble endeavour of VOI. By speaking up for Hinduism as an ancient, pagan religion that has survived the onslaughts of monotheistic creeds, VOI is speaking up for pagan America and Africa, and also for the pagan past of Egypt, Iraq, Persia, Arabia, Greece, Rome and Europe in general. As Ram Swarup put it in the preface to his Hindu View of Christianity and Islam, “Today, there is an awakening in many parts of the world. Many people are coming to know what they have gone through and what they have lost. They have also begun to realize that their present religions are impositions on them, that they once belonged to a different spiritual culture which had a different orientation and was built on a deeper and wider base. As this realization becomes more acute, many of them are trying to break form their present confines and recover their lost identity. They are also seeking a more satisfying spirituality. Probably Hinduism can help them. It has survived many physical and ideological onslaughts and it still retains in its bosom layers of spiritual traditions, intuitions and knowledge which other nations have lost; it can therefore help these nations recover their lost religious roots and identity.”
Sita Ramji was a karmayogi whose personality was a lively synthesis of jnana (knowledge), karma (action) and bhakti (devotion). This brave son of Hindu society took up cudgels in its defence on a frontier that was left largely unmanned for ages. He showed the difference that an individual can make with dedicated efforts. In any history of the Hindu renaissance, the contribution of Sita Ram Goel and Voice of India will be acknowledged in golden letters.
» Virendra Parekh is a senior journalist based in Mumbai. He writes in English and Gujarati on issues and developments related to Indian nationalism, economy and politics.
Q : While Swarajya has published articles exposing how Marxist historians hound peers who disagree with them out of academic institutions, we have got news from different sources that you are finding it difficult to get employed even in Belgium. Is it true? If yes, what precisely is the objection of your detractors? Can you name the people who have raised objection to your appointment in a Belgian university? Did you receive regret letters from Belgian academic authorities, explaining why they couldn’t appoint you? Did they communicate verbally to you why they thought you were unemployable?
A : After giving this matter some thought, I have decided against offering much detail here. Firstly, I am not privileged to know the details of decision-making instances that lead to my own exclusion. Even if sending an official “regret letter”, they would not give in writing the real reason behind their decision (as anyone experienced with job applications knows).
Secondly, even though no law was broken, going into this still has the character of an allegation, and that requires proof. Some cases of deliberate exclusion or dis-invitation were simply obvious, but my standards of proof are higher than that. Thus, recently I missed an appointment at a Belgian university and in that rare case I was unofficially but fully informed of the details by an insider (of course I was vetoed for reputedly being too embroiled with Islam criticism), but now that this crown witness has died, it would only be my word against theirs; which would not be good enough. So, I simply want to close this chapter. Let’s not bother, everybody has his problems, and these career hurdles are mine. In fact, I have had quite a bit of luck in my life, including help from individual Hindus whenever the need arose (air tickets paid, hospitality etc.), so any fussing about this boycott against me would be disproportionate. Let’s just assume I missed those opportunities because I was not good enough. Or because of Karma, whatever.
The topic in general is important, though. The Leftist dominance of the Humanities departments in India, often amounting to total control, results from the wilful and systematic “ethnic cleansing” (to borrow Madhu Kishwar’s term) of any young scholar suspected of pro-Hindu sympathies. Exceptions are the people who entered on the strength of ideologically neutral work, or of initially toeing the line, but coming out with pro-Hindu convictions only after getting tenure.
This cleansing of enemies stems from the old Marxist mentality: a war psychology treating everyone with a different opinion as an enemy inviting merciless destruction; and a boundless self-righteousness rooted in the belief of being on the forward side of history. As an ideological wave, Marxism is waning even in India, but that attitude is still rife among the anti-Hindu forces, both in India and among Western India-watchers.
Q : We refer to the established historians in India as Marxist historians, not to their knowledge because they look at this country through the Marxist lens of “class conflicts”. You refer to them sarcastically as “eminent” historians. Please explain your choice of words.
A : “Eminent historians” is what they call one another, and what their fans call them. When they don’t have an answer to an opponent’s arguments, they pompously dismiss him as not having enough “eminence”. So when Arun Shourie wrote about some abuses in this sector, he called his book Eminent Historians. It is also a pun on an old book about prominent colonial-age personalities,Eminent Victorians.
“Eminence” in this case refers to their position and relative glory. The Communists always made sure to confer position and prestige, as opposed to the Sangh Parivar, which fawns over people with position but doesn’t realize that those people have only acquired their position by toeing the anti-Hindu line. In a way, you have to concede that the Left has honestly fought for its power position. Half their battle was already won by the Hindu side’s complete absence from the battlefield.
One example of the Sangh’s ineptness at playing this game. In 2002, the supposedly Hindu government of AB Vajpayee founded the Chair for Indic Studies in Oxford. The media cried “saffronization” and, as usual, portrayed the BJP as a wily party fanatically committed to Hindu causes. However, the clueless time-servers at the head of the BJP nominated a known and proven opponent of Hindu Nationalism, Sanjay Subrahmaniam, who thus became the poster-boy for “saffronization”. This way, they hoped to achieve their highest ambition in life: a pat on the shoulder by the secularists. That pat on the shoulder, already begged for so many times, remained elusive, but the tangible result was that they too had conferred even more prestige on an “Eminent Historian”, all while denying it to their own scholars (if any).
Q : What would you tell your peers who say that the “Out of India Theory” (OIT) is a fringe theory?
A : Of course it is a fringe theory, at least internationally, where the Aryan Invasion Theory (AIT) is still the official paradigm. In India, though, it has the support of most archaeologists, who fail to find a trace of this Aryan influx and instead find cultural continuity. As for the situation abroad: most scholars assume the invasionist paradigm, but only very few also argue in an informed manner for the invasionist theory, not many more than those who argue against it. But anyway, this “fringe” aspect doesn’t impress me at all. When Copernicus put the sun rather than the earth in the middle of the solar system, he was in a minority of one, very “fringe” indeed; but he won the day.
Q : What is the evidence against the Aryan Invasion Theory?
A : First of all: that there is no evidence in its favour. Archaeologists have spent a century of well-funded excavations for a trace, any trace, of the Aryans moving into India. Even the invasionists concede that “as yet” no such thing has been found. The new genetic evidence, while still immature, generally goes in favour of emigrations from India and, while leaving room for immigrations too, is emphatically failing to pinpoint an invasion coinciding in time with the hypothetical Aryan invasion.
Meanwhile, the written record emphatically points to an emigration scenario. That the Iranians lived in India and had to leave westwards is reported in the Rg-Veda, a text thoroughly analysed and shown to support an “Aryan emigration” by Shrikant Talageri. It can equally be deduced from the Avesta. Even earlier migrations are mentioned in the Puranas. These are of course very mixed and unreliable as a source of history, but it is a bad historian who discards them altogether. Their core, later fancifully embellished, consists in dynastic lists. Keeping that ancestral information was the proper job of court poets, and they devised mnemotechnical tricks to transmit it for many generations. In this case, it too does convey a basic scenario of indigenousness and emigration.
Finally, there is the linguistic evidence. Many Indians believe the hearsay that it has somehow proven the invasion. It hasn’t. But permit me to forego discussing those data: too technical for an interview.
Q : Of late, the Marxist historians have revised “invasion” to “migration”. They say that there might not have been a war when the so-called Aryans arrived here, but they have no doubt that the ancestors of today’s north Indians, especially the upper castes, by and large migrated from central Asia into India. In other words, the Marxists say that we Indians were originally not Indians—invasion or no invasion! Does this “revision” satisfy you?
A : Exasperated at not finding a visible trace of this invasion, conformist scholars have theorized an alternative that doesn’t require such visible remains: a migration under the radar. Often, when they try to give details, they still mean a military invasion rather than a gradual migration, since they bring in the military advantage of horses and chariots to explain how such a large and civilized Harappan population could be overrun by a handful of outsiders.
But even if they genuinely mean a migration, it still amounts to the same scenario as an invasion, viz. the Vedic Aryans came from abroad and the natives took over the language and religion of the intruders. So, anyone who thinks that the migration theory is a breakthrough away from the invasion theory really shows he doesn’t understand the issue. “Migration” effectively means “invasion” but avoids the burden of proof that the more dramatic term “invasion” implies.
To be sure, it doesn’t much matter who came from where. The so-called adivasis (a British term coined in ca. 1930) or “natives” of Nagalim in the Northeast have settled in their present habitat only a thousand years ago; which is fairly recent by Indian standards. So, ironically, they are genuine “immigrants” or “invaders”, yet no Indian begrudges them their place inside India. Many countries have an immigration or conquest of their present territory as a proud part of their national myth: Madagascar, Romania, the Siberian part of Russia, Hungary, Turkey, Sri Lanka, Pakistan, etc. If the Indo-Aryans, or indeed the Dravidians (theorized to have come from Iran or even Central Asia), had really immigrated, that would then have been a pre-Vedic event, at least 3500 years ago, and that time-span ought to have been enough for integration into the national mainstream.
So this Homeland debate ought to have been a non-issue, only of interest to ivory-tower scholars. But different non- or anti-Hindu forces decided to politicize it. Abroad, these were the British colonialists, White supremacists in the US and Europe, and among them the Nazis, who considered the AIT as a cornerstone and eloquent illustration of their worldview. Inside India, first of all the Christian missionaries, then followed by the non-Brahmin movement, the Dravidianists, Nehruvians and Ambedkarites, followed in turn by their Western supporters. The AIT was used to break up Indian unity and pit upper castes against lower castes, non-tribals against tribals, and North Indians against South Indians. After this massive politicization, the partisans of Indian unity finally decided to give some feeble support to the fledgling Out-of-India Theory (OIT). Yet, scholars rejecting the OIT because of its alleged political use have no qualms about espousing the AIT, politicized since far longer, in many more countries, and not as a pastime of a few historians but as the basis for government policies.
Q : On the one hand, the unaffiliated or apolitical Indian student loves your theories; your passages are quoted widely in debates on ancient Indian history. On the other, you do not seem to get along well with the so-called right-wing historians of this country either. You have written a blog against them. Please comment.
A : Well, I have nothing but good to say about some Indian researchers, both naturalized ones like Michel Danino and natives like Meenakshi Jain or Srikant Talageri. But then, there are others too. Certainly the name P. N. Oak rings a bell? In the second half of last century, he spread all these theories that the Taj Mahal was a Shiva temple; that the Kaaba was built by Vikramaditya as a Shiva temple; that the Vatican (originally the Roman “Poets’ Hill”) is really “Veda Vatika“; that my mother tongue, Dutch, is the language of the Daityas (demons), etc. The bad thing is that numerous Hindus have run away with these stories, and even some NRI surgeons and engineers of my acquaintance believe in diluted versions of the same. In a less extreme manner, this disdain for historical method is widespread among traditionalist Hindu “history rewriters”. They frequently put out claims that would make legitimate historians shudder.
Many of these rewriters thought that with Narendra Modi’s accession to power, their time had come. I know, for instance, that many of them have sent in proposals to the ICHR. None of these was accepted because they ignored the elementary rules of scholarship. Any student writing a thesis knows that before you can develop your own hypothesis, you first have to survey the field and assess what previous scholars have found or theorized. But these traditionalist history rewriters just don’t bother about the rest of the world, they are satisfied to have convinced themselves. Their horizon is not larger than an internet list of like-minded people.
In itself, it is no problem that their knowledge and method leave much to be desired. People can learn. Unfortunately, they are too smug to do that. They actively misinform Hindus by claiming that the Aryan Invasion Theory has long been discarded. They also do a lot of harm to the bona-fide historians with whom they get juxtaposed. So it is true that I have lost patience with them.
Q : Since the Narendra Modi government came to power in 2014, has there been an effort to revise the subject of Indian history in academic curricula, which, many in India believe, is politically motivated? Has the Government of India approached you with the request of being a part of any such initiative? If yes, how is the project going?
A : No, there has been no such request at all. However, I myself have sent in an application to the Indian Council of Historical Research, but that has run into technical difficulties, mainly to do with my foreign passport. So, the situation is and remains that institutionally, I have nothing to do with the Indian history scene.
The version of history taught by the Nehruvians was politically motivated. The feeble Hindu attempt to counterbalance this (“saffronization”) in ca. 2002 was confused and largely incompetent. Humbled by this experience, the BJP today is not even trying to impose its own version. Contrary to the Nehruvians’ hue and cry, allegations about the BJP’s interference in history-teaching or more generally in academe are simply not true.
Here we are only talking of changing some lines in the textbooks, and even that seems a Himalayan effort to the BJP. Yet, what is really needed is a far more thorough overhaul. Except for some scholars without any power, nobody is even thinking about this very needed long-term job.
Q : If no, could the reason be that RSS-affiliated historians and you are not particularly fond of each other and this government is influenced by the Sangh?
A : Any Sangh-affiliated historians would not need me to arrive at their positions or to devise a policy if called upon to do so by the present Government. But again, I am not aware of any governmental interest in correcting the distorted history propagated by the Nehruvians. I would welcome it if it happened, but so far the BJP, still begging to be recognized as “secular”, only has its eye on “development”.
I am happy to report that there are some as yet insignificant private initiatives, though. Once they achieve results, there will be more to say on them.
Q : Would you say or agree that the Government of India, regardless of the political party that runs it, would be uncomfortable appointing or commissioning an academic who is perceived as being anti-Muslim?
A : Certainly. Though it never had any problem with anti-Hindu candidates to even the highest post. Long ago, it even managed to appoint to the chair of the Constitution Commission, no less, a man who had expressed his outspoken aversion to both Hinduism and Islam: Dr B. R. Ambedkar.
Q : Does the genesis of your problem with anti-left historians in India lie in the fact that on the issue of Babri Masjid, if you do not agree with the left, you do not agree with the right-wing either? If it is something else, please explain the problem.
A : On Ayodhya, there has never been a conflict with any non-Left historian. To be sure, I have my disagreements on some minor points, but they have never been the object of a controversy. So: no, on Ayodhya I may have minor and friendly differences of opinion with “right-wing” historians, but no serious quarrel. In that debate, the long-standing quarrel has been with the Eminent Historians, their supporters in media and politics, and their foreign dupes. They were on the wrong side of the history debate all along, and it is time they concede it.
In the case of the Eminent Historians, it is also time for the surviving ones to own up their responsibility for the whole conflict. The then PM, Rajiv Gandhi, was on course towards a peaceful settlement, allotting the site to the Hindus and buying the militant Muslim leadership off with some typically Congressite horse-trading. Not too principled, but at least with the virtue of avoiding bloodshed. It is the shrill and mendacious declaration of the Eminent Historians in 1989, amplified by all the vocal secularists, that made the politicians back off.
Not only have they falsely alleged that no Rama temple ever stood on the contentious site: their more fundamental lie was to bring in history at all. Ayodhya belongs to the Hindus not because it was their pilgrimage site a thousand years ago, nor because of “revenge” for a temple destruction effected eight hundred or five hundred years ago, but because it is a Hindu sacred site today. No Muslim ever cares to go to Ayodhya, and in spite of being egged on by the Eminent Historians, enough Muslim leaders have expressed their willingness to leave the site to the Hindus. This whole controversy was unnecessary, but for the Nehruvians’ pathetic nomination of the Babri Masjid as the last bulwark of secularism.
Q : If all the archaeological findings from Ayodhya are arranged chronologically, what story of the disputed plot of land comes to the fore? Did a temple of Lord Rama stand there, which Babar’s general Mir Baqi demolished to build the mosque? Or, did Mir Baqi find ruins on the spot, which were a mix of a dilapidated Muslim graveyard and remains of a temple of an even older generation?
A : That a Hindu temple was demolished by Muslim invaders is certain, on that we all agree. But there is less consensus around, or even awareness of, the fact that this happened several times: by Salar Masud Ghaznavi in 1030 (the rebuilt Rajput temple after this must be the one of the excavated pillar-bases), by Qutbuddin Aibak’s troops in 1193, and by Mir Baqi on Babar’s behalf in 1526.
What it was that was replaced by Babar’s mosque, is not fully clear. I speculate that in the rough and tumble of the collapsing Delhi Sultanate, Hindus had managed to take over the site and started worship there even though the building they used was a mosque imposed on the site. That was exactly the situation in 1949-92, and I think it also applied towards 1526. Babar destroyed a Hindu pilgrimage centre, a Hindu presence at the site, but not the Rajput temple from the 11th century of which the foundations were excavated in 2003.
Was the temple’s demolition just an odd event, or was it the necessary materialization of an ideology, repeated many times and in many places? When Mohammed Shahabuddin Ghori and his lieutenants conquered the entire Ganga basin in 1192-94, they destroyed every Hindu temple they could find. Only a few survived, and that is because they lay out-of-the-way of the Muslim armies, in the (then) forest, notably in Khajuraho and in Bodh Gaya. But all the Buddhist universities, all the temples in Varanasi etc. were destroyed. Ayodhya became a provincial capital of the Delhi Sultanate, and it is inconceivable that the Sultanate regime would have allowed a major temple to remain standing there.
So, the narrative propagated by the Sangh Parivar, that Babar destroyed the 11th-century temple, cannot be true, for that temple was no longer there. When Babar arrived on the scene, Hindus may have worshipped Rama in a makeshift temple, or in a mosque building provisionally used as a temple, but the main temple that used to be there, had already been destroyed in 1193. See, Ayodhya’s history becomes more interesting once you discard the lies of the Eminent Historians as well as the naïve version of the Sangh Parivar.
The controversial part lies herein, that the persistence of the temple all through the Sultanate period would have implied a certain tolerance even during the fiercest part of Muslim rule. In reality, the demolition of Rama’s birthplace temple was not an odd and single event, but a repeated event in application of a general theology of iconoclasm imposed by the Prophet.
Q : Was it a temple of Lord Vishnu rather? Or, were they quite a few temples of one or more deities built in different periods by different kings?
A : In her book from 2013, Rama and Ayodhya, Prof. Meenakshi Jain has detailed all the scholarly evidence and the debate around it, including the embarrassing collapse of the Eminent Historians’ case once they took the witness stand in Court. She shows that the Rama cult has already left traces more than 2000 years ago. Attempts to make Rama worship a recent phenomenon were just part of the sabotage attempts by the Eminent Historians. Also, the site of Ayodhya, though probably older, is at least beyond doubt since Vikramaditya in the 1st century BC. All indications are that the disputed site was already visited by pilgrims as Rama’s birthplace since well before the Muslim conquest.
So, this was a long-standing pilgrimage site for Rama. Against the utter simplicity of this scenario, anti-Hindu polemicists of various stripes have tried all kinds of diversionary tactics: saying that Rama was born elsewhere, or that the temple belonged to other cults. This Vishnu-but-not-his-incarnation-Rama theory, or the claim of a Shaiva or Buddhist origin, came about as some of those diversionary tactics; they are totally inauthentic and artificial. Alright, among historians we can discuss every possible hypothesis. But from the very relevant viewpoint of Islamic iconoclasm, all these distinctions don’t matter: all those sects were false, leading men astray, away from the one true religion, and therefore they all, and certainly their idols and idol houses, were to be destroyed.
Q : Whatever be the story, which community do you believe has a greater right of ownership over that disputed site?
A : The community that holds the site sacred. Muslims go through all this trouble to travel to far-away Mecca, why don’t they go on a cheap and easy pilgrimage to Ayodhya instead? It seems they have made their choice. So let us respect their choice, and also the choice of the Rama worshippers who do care for Ayodhya, by leaving the site to the latter. Case closed.
Q : Do you hate Muslims or Islam?
A : No, I do not hate Muslims. They are people like ourselves. Having travelled in Pakistan and the Gulf States, I even dare say I feel good in Muslim environments. And if I desire the liberation of Muslims from Islam, that is precisely because I like them. Suppose you discover that a friend of you still believes in fairy-tales: wouldn’t you consider it your duty to set him straight and confront him with the true story, precisely because he is your friend?
But then, perhaps the writer of the Quran “hated” the unbelievers when he wished them godspeed to hell.
And I do not “hate” Islam either. If a teacher uses his red pencil to cross out a grammatical mistake in a pupil’s homework, we do not say that he “hates” the mistake. He simply notices very dispassionately that it is wrong. The use of the word “hate” in this case stems from an attempt to distort the debate and misrepresent the argument by means of emotive language. The belief that someone heard the word of God, dictating the Quranic verses, is just one of the many irrational and mistaken beliefs that have plagued mankind since the beginning.
Q : You have been on record saying at a function in Goa in late 2014 that a general impression must be created that being a Muslim is “uncool”! Representatives of some Islamic countries reportedly walked out of the venue in protest of your statement. Would you explain what happened at that event?
A : We had been given to understand that it was going to be a Hindu think-fest where the only constraint on our free discussion was going to be the truth. Satyameva Jayate! The offer of first-class airplane tickets (which I refused as unnecessarily luxurious) should already have alerted me to a different agenda: a glamorous diplomatic show. Arriving on-site, and seeing some high-profile Muslim guests from West Asia (what were they doing at an “India Ideas Conclave”?), I proposed the organizers to change the topic from what I had been invited for: the roots of religious terrorism. Thus, an evaluation of the BJP Government’s record from the angle of its Hindu reputation seemed to me an excellent topic that as yet no one was scheduled to talk about. But no, they insisted I talk about the roots of Islamic terrorism, then colourfully illustrated by the frequent video reports of beheadings by the Islamic State, apart from the more usual bomb attacks. Even when I warned them that I was not going to parrot the diplomatic white lies churned out by Obama and Cameron (and, very recently, in my presence, by Narendra Modi speaking in Brussels), viz. that jihad “has nothing to do with Islam”, they still persisted.
So they got what they had bargained for. I detailed the justification for all of the Islamic State’s actions from the Quran and the Prophet’s precedents. The reaction of the Hindu audience was very warm and enthusiastic. Finally someone who didn’t try to shift the blame to the victims, as the Nehruvians always do. A few foreigners were not so happy, and neither were the BJP organizers. They had preferred a diplomatic lie to the truth, so I had spoiled their show, intended to prove how nice and “secular” those ugly Hindu Nationalists really were.
On the panel there was also the advocate of “moderate Islam”, Sultan Shahin. I liked him as a person, and I also understand that the stand he took was risky. For Muslims, it is more dangerous to stray from the orthodox line than for non-Muslims to even criticize Islam. I have to knock on wood here, given the attacks on the Satanic Verses translators and the Danish or French cartoonists, but still Kafirs (Pagans) have more leeway than Muslims who risk being treated as apostates. So, I concede the bravery of “moderate Muslims”. But all the same, they are wrong. They are probably being truthful when they swear that they themselves would never countenance such terrorist violence. But that is because of their normal inborn human feelings, not because of (but rather, in spite of) their later conditioning by Islam. They try to reconcile their human tolerance with the religion they have been taught by their beloved parents. It is humanly understandable, and I sympathize with them, being myself an apostate from my home religion, Catholicism. But alas, I cannot spare them the difficulties inherent in outgrowing your native religions. And I can testify that the end result is worth these steps on the way.
As Taslima Nasrin has said: “What the Muslim world needs is not moderate Muslims but ex-Muslims.”
Making Islam uncool? I have been part of a massive walk-out from the Church. For intellectuals, the decisive reason was the dawning insight that Christian belief was irrational. But for the masses, it was mainly that it was no longer cool to be a believer. People started feeling embarrassed for still being associated with this untenable doctrine, and are none the worse for having left the beliefs they were brought up in. I wish Muslims a similar evolution, a similar liberation. I do not wish on them anything that I have not been through myself.
Q : How do you view the recent terrorist attack on Belgium? To what extent is migration from Islamic countries responsible for terrorism on European soil?
A : As Ché Guevara said, a Guerrilla fighter is among the masses like a fish in the water. In this case, the Jihad fighters had found safety and comfort in the Muslim community. So the demographic Islamization of some neighbourhoods in Brussels (due to our own silly policies) has indeed played a role. But I expect you to retort that there were also other factors, and that is true.
Q : How do you react to the Muslim refrain that the terrorists in their community are a creation of America and NATO’s flawed foreign policy and interventions in Afghanistan, Iraq, Libya, Syria, etc?
A : It is simply not true that Ghaznavi or Aurangzeb took to Jihad and iconoclasm in reaction to British colonialism or American bombings. They were inspired by an older source, viz. the Prophet’s precedent, Islam. However, it is true that many contemporary Jihad fighters have indeed been fired up by a specific circumstance, viz. Western aggression against Muslim countries.
Assenting to Quranic lessons about Jihad is one thing, but actually volunteering for the front-line of Jihad it quite another. In most people, it needs a trigger. The illegal invasions of Iraq or Libya, or footage of an Afghan wedding bombed from American jets, provided such a trigger. I am very aware that being bombed is just as unpleasant for wedding guests in Kandahar as for commuters in Brussels or Mumbai. Right now, even little Belgium has five bomber planes in Iraq as part of the US-led war effort against IS. These bombers must already have killed, along with some Jihad fighters, more civilians than were killed in the terrorist attacks in Brussels.
In Belgium, I have drawn some attention with my defence of the Syria volunteers: young Muslims grown up in Brussels or Antwerp and going to fight for the Islamic State. Our politicians call them “monsters”, “crazy” and other derogatory names, but in fact they are pious idealists. They may be misguided in their beliefs, and I dare say they are, but they do have the courage of their conviction. Without any pressure on them, they volunteer for putting their lives on the line in the Syrian desert. You cannot deny them bravery and self-sacrifice.
The Western invasions and bombings in Muslim countries have brought nothing but misery, and I have opposed them all along. What the Muslim world needs, is not more civil wars, sectarian wars, foreign military interventions, which all serve to polarize the minds, to freeze them in existing antagonisms. What it needs is a thaw. Here again, I speak from my own experience: the post-war climate of peace and prosperity in Europe has allowed a genuine cultural revolution, an emancipation from the stranglehold of Christianity. The Muslim world will only evolve if it attains a modicum of peace and stability.
Note that the military interventions have nothing to do with Islam criticism, nowadays slandered as “Islamophobia”. On the contrary. Without exception, all the politicians ordering interventions in Muslim countries have praised Islam, calling it “the religion of peace” that is being “misused” by the terrorists. Not a single word of Islam criticism has ever crossed their lips. A legitimate Islam critic like the late historian Sita Ram Goel has never harmed a hair on the head of a Muslim. Islamophiles such as these politicians, by contrast, have killed many thousands of innocent Muslims.
Q : How would you advise Indians to fight terrorism?
A : Security measures and repression are not my field nor my favourite solution, but I understand that sometimes they are necessary. So I want to spare a moment to praise the men in uniform who risk their lives to provide safety. However, this approach won’t go very far and won’t provide a lasting solution if it is not accompanied by a more fundamental ideological struggle. That is what I am working on. – Koenraad Elst Blog, 6 May 2016
» Surajit Dasgupta is National Affairs Editor for Swarajya.
“The community that holds the site sacred has the right to it.” – Dr Koenraad Elst
The wittiest mind in Delhi
In the long run, Ram Swarup will probably prove to have been the most influential Hindu thinker in the second half of the 20th century. He has, at any rate, been a crucial influence on most other Hindu Revivalist authors of the last couple of decades.
Ram Swarup was born in 1920 as the son of a rais/banker in Sonipat, Haryana, in the Garg gotra of the merchant Agrawal caste. He was a good student and earned a degree in Economics from Delhi University in 1941. He joined the Gandhian movement and acted as the overground contact (“postbox”) for underground activists including Aruna Asaf Ali during the Quit India agitation of 1942. He spent a week in custody when a letter bearing his name was found in the house of another activist, the later homeopath Ram Singh Rana. After his release, and until the end of the war, he worked as a clerk in the American office in Delhi which had been set up in the context of the Allied war effort against Japan.
In that period, his wit made him quite popular in progressive circles in the capital. He was a declared socialist, a great fan of Aldous Huxley and a literary imitator of George Bernard Shaw. In 1944, he started the “Changers’ Club”, alluding to Karl Marx’s dictum that philosophers have interpreted the world instead of changing it. Of course, it was never more than a discussion forum for a dozen young intellectuals, including the future diplomat L. C. Jain, the future Planning Commission member Raj Krishna, future Times of India editor Girilal Jain, and historian Sita Ram Goel. At that time, Ram Swarup was a committed atheist, and in the Changers’ Club manifesto he put it in so many words: “Butter is more important than God.”
The Changers’ Club published two essays, both by Ram Swarup: Indictment, a highly critical review of the failed 1942 Quit India movement, and Mahatma Gandhi and His Assassin, written immediately after the murder of the Mahatma by the Pune-based journalist and Hindu Mahasabha activist Nathuram Godse on 30 January 1948. Written from a purely Gandhian perspective, its main thesis was that a society of small men cannot stand the presence of such a great man for very long: martyrdom was only befitting a man of Gandhiji’s greatness. Ram Swarup showed no interest in Godse’s motives, but he did appreciate that after the disaster of Partition, the urge to exact some punishment somewhere, though misguided (and in targeting Gandhi, misdirected), was a sign that Hindu society was not entirely dead, for suffering a calamity like the Partition and swallowing it without reaction would be a sure sign of virtual death.
At that time, the Changers’ Club was already disintegrating because its members plunged into real life, e.g. L. C. Jain became the commander of the largest camp for Partition refugees and organized the rehabilitation of Hindu refugees from the North-West Frontier Province in Faridabad, outside Delhi. In 1948-49 Ram Swarup briefly worked for Gandhi’s English disciple Mira Behn (Miss Madeleine Slade) when she retired to Rishikesh to edit her correspondence with Gandhiji. The project was not completed, but he was to remain close to Gandhism for the rest of his life.
Just around the time of Independence, Ram Swarup developed strong opinions about the ideology which was rapidly gaining ground among the intelligentsia around him: Communism. His first doubts developed in connection with purely Indian aspects of Communist policy. When the CPI defended the Partition scheme with contrived socio-economic arguments, he objected that the Partition would only benefit the haves among the Muslims, not the have-nots. His doubts deepening, he moved in a direction opposite to the ideological fashion of the day, and became one of India’s leading anti-Communists.
In 1949, Ram Swarup and Sita Ram Goel set up their own anti-Communist think-tank in Calcutta, then as now the centre of Indian Communism. It was called the Society for the Defence of Freedom in Asia. Among its first publications was Ram Swarup’s book Russian Imperialism: How to Stop It, written during the conquest of China by Mao Zedong, when the onward march of Communism seemed unstoppable. The book drew the attention of top Congress leaders worried about Jawaharlal Nehru’s steering the country in a pro-Soviet direction.
Still in 1949, Home Minister Sardar Vallabhbhai Patel decided to set up a think-tank specifically devoted to monitoring Communism, the Democratic Research Service, which was formally started in November 1950. (Related in Minoo Masani: Against the Tide, p.54.) It was sponsored by the industrialist Birla family, and initially led by Morarji Desai, who passed the job on to Minoo Masani (1905-98), a Parsi and former co-founder of the Congress Socialist Party (1934), later founder of the pro-Western Swatantra Party (1959-75). It was as secretary of the DRS that Ram Swarup prepared a History of the Communist Party of India, which Masani published in his own name.
A lot of bad blood developed between Masani and Ram Swarup, who quit the DRS to join Sita Ram Goel in Calcutta. Meanwhile, the DRS continued to be operative, but beyond publishing the meritorious periodical Freedom First, it never became very dynamic. In his memoirs about the anti-Communist struggle, Against the Tide, Masani did not even mention Ram Swarup or Sita Ram Goel, much less acknowledge Ram Swarup’s hand in the History of the CPI.
There was yet another anti-Communist centre in India, the Congress for Cultural Freedom, an international network with chapters in most countries of the free world. In India, it published the periodical Quest (Calcutta) and, for the Chinese public, China Report (New Delhi); Girilal Jain was among its Indian collaborators. However, it lost all credit when, in 1966-67, it was found out to be financed by the CIA (though by early 1966, its financing had been taken over by the Ford Foundation). (See K. Vanden Berghe: Het Congres voor de Vrijheid van de Cultuur, Onze Alma Mater, Leuven, 1997/2, p.193-211.)
The most authentic and effective Indian centre of fact-finding and consciousness-raising about the Communist menace was and remained undoubtedly the Society for the Defence of Freedom in Asia. Though routinely accused of being lavishly financed by the CIA, this organization started with just Rs. 30,000, half of which was brought in by Goel personally, and continued its work with the help of donations by friends, its budget seldom exceeding Rs. 10,000. It published some important studies, which were acclaimed by leading anti-Communists in the West and Taiwan, and on one occasion vehemently denounced in the Pravda and the Izvestia. Until its closing in December 1955, the centre was the main independent focus of ideological opposition to Communism in the Third World.
Ram Swarup’s main books on Communism are:
- Let us Fight the Communist Menace (1949);
- Russian Imperialism: How to Stop It (1950);
- Communism and Peasantry: Implications of Collectivist Agriculture for Asian Countries (1950, but only published in 1954);
- Gandhism and Communism (1954);
- Foundations of Maoism (1956).
His Gandhism and Communism, which emphasized the need to raise the struggle against Communism from a military to a moral and ideological level, was brought to the attention of Western anti-Communists including several US Congressmen, and some of its ideas were adopted by the Eisenhower administration in its agenda for the Geneva Conference in 1955.
Later, Arun Shourie wrote about Ram Swarup’s struggle against Communism: “Ram Swarup, now in his seventies, is a scholar of the first rank. In the 1950s when our intellectuals were singing paeans to Marxism, and to Mao in particular, he wrote critiques of communism and of the actual—that is, dismal—performance of communist governments. He showed that the ‘sacrifices’ which the people were being compelled to make had nothing to do with building a new society in which at some future date they would be heirs to milk and honey. (…) He showed that the claims to efficiency and productivity, to equitable distribution and to high morale which were being made by these governments, and even more so by their apologists in countries such as India, were wholly sustainable, that in fact they were fabrications. Today, any one reading those critiques would characterise them as prophetic. But thirty years ago, so noxious was the intellectual climate in India that all he got was abuse, and ostracism.” (“Fomenting reaction”, in A. Shourie: Indian Controversies, p.293.)
Ram Swarup as a Hindu Revivalist
Initially, Ram Swarup saw Gandhism as the alternative to Communism, and he has never really rejected Gandhism. He continued to explore the relevance of Gandhism to real-life problems, e.g. in his booklet Gandhian Economics (1977). Gandhian inspiration is also palpable in his The Hindu View of Education (1971), the text of a speech given before the convention of the RSS student organization Akhil Bharatiya Vidyarthi Parishad. But gradually, he moved from the Gandhian version of Hinduism to a more comprehensive understanding of the ancient Hindu tradition.
His first booklet on Hindu religion was written just after Dr. Bhimrao Ambedkar’s conversion to Buddhism in 1956: Buddhism vis-a-vis Hinduism (1958, revised 1984). It took a moderate view of the much-debated relation of Buddhism to its mother tradition, affirming that the Buddha was a Hindu (just as Jesus was a Jew), but conceding that Buddhism had a typical atmosphere setting it apart from the Hindu mainstream.
By the late 1970s, his focus had decisively turned to religious issues. Apart from a large number of articles published in Organiser, in Hinduism Today (Honolulu), and in some mainstream dailies (in the 1980s The Telegraph, The Times of India and the Indian Express, in recent years mostly the Observer of Business and Politics and the Birla family’s paper Hindustan Times), Ram Swarup’s contribution to the religious debate consists of the following books:
- The Word as Revelation: Names of Gods (1980), on the rationale of polytheism;
- Hinduism vis-a-vis Christianity and Islam (1982, revised 1992);
- Christianity, an Imperialist Ideology (1983, with Major T.R. Vedantham and Sita Ram Goel);
- Understanding Islam through Hadis (1983 in the USA by Arvind Ghosh, Houston; Indian reprint by Voice of India, 1984); in 1990, the Hindi translation was banned;
- Foreword to a republication of D. S. Margoliouth’s Mohammed and the Rise of Islam (1985, original in 1905);
- Foreword to a republication of William Muir’s The Life of Mahomet (1992, original in 1894);
- Woman in Islam (1994); Hindu Dharma, Isaiat aur Islam (1985, Hindi: “Hindu Dharma, Christianity and Islam”); Hindu View of Christianity and Islam (1993, a republication of the above-mentioned forewords to books on Mohammed by Muir and Margoliouth plus an enlarged version of Hinduism vis-a-vis Christianity and Islam).
Syed Shahabuddin, who had managed to get Salman Rushdie’s The Satanic Verses banned (September 1988), made an attempt to get Hindu View of Christianity and Islam banned as well, but a prompt reaction by Arun Shourie in his weekly column and a petition of intellectuals led by Prof. K. S. Lal contributed to the defeat of this attempt. (See K. Elst: “Banning Hindu Revaluation”, Observer of Business and Politics, 1-12-1993, and S. R. Goel, ed.: Freedom of Expression, 1998).
- Ramakrishna Mission. Search for a New Identity (1986), a critique of the RK Mission’s attempt to redefine itself as “non-Hindu”;
- Cultural Alienation and Some Problems Hinduism Faces (1987);
- Foreword to Anirvan: Inner Yoga (1988, reprint 1995);
- Hindu-Sikh Relationship (1985);
- Foreword to the republication of Sardar Gurbachan Singh Talib, ed.: Muslim League Attack on Sikhs and Hindus in the Punjab, 1947 (1991; the original had been published in 1950 by the Shiromani Gurdwara Prabandhak Committee, Amritsar), also separately published as Whither Sikhism? (1991);
- Hindu-Buddhist Rejoinder to Pope John-Paul II on Eastern
- Religions and Yoga (1995), a rejoinder to a papal statement opposing yogic spirituality.
Ram Swarup was a quiet and reflective type of person. He never married, never went into business, hardly ever had a job, never stood for an election, never joined an organization or party. When I first met him in 1990, he lived in a rooftop room in the house of the late industrialist Hari Prasad Lohia, a sponsor of a variety of Hindu sages (including even Bhagwan Shree Rajneesh). He had been living with the Lohia family in their Calcutta or Delhi property since 1955; in 1996 he moved to his late brother’s house. At any rate, his biography is not very eventful apart from his daily yoga practice and his pioneering intellectual work.
He had been in rather good health when unexpectedly, he was found dead on his bed after his afternoon nap on 26 December 1998. The family doctor gave brain hemorrhage as the cause of death. He left no children but many Hindus felt orphaned when the flames consumed Ram Swarup’s earthly remains.
» Dr Koenraad Elst is a Belgium historian and orientatist who publishes with Voice of India.
“We are proud that Sita Ram Goel brought forward new ideas in defense of Hindu society, and that they were well written. We can now see that people from all over the country and around the world were affected by this literature. Even the RSS (Rashtriya Swayamsevak Sangh) and the BJP (Bharatiya Janata Party), both Hindu nationalist organizations, used his literature. Not having such material themselves, they used Voice of India publications to give their positions substance.” – Pradeep Kumar Goel
Sita Ram Goel will be remembered by Hindus in India and around the world for a long time. For most of the last half of the twentieth century, he and mentor-friend Ram Swarup produced hundreds of books, articles and pamphlets extolling the glories of Hinduism while warning of its most malicious foes. They were a bold and outspoken twosome who published their works through the Voice of India (VOI), a publication house they created just for this purpose. Although both Sita Ram Goel and Ram Swarup have now passed away, the VOI is still active—dedicated exclusively to the promotion of issues important to the modern-day Renaissance of Hinduism, a cause for which Sita Ram Goel gladly and courageously dedicated his life.
Born on October 16, 1921, Sita Ram Goel finished his formal education with an MA in History in 1944 from the University of Delhi. Yet he spent his entire life pursuing and sharing a broad spectrum of knowledge on a variety of subjects. He was well versed in several languages and came to be respected as a scholar of literature, philosophy, religion, and sociology. By his own account, he drew his primary inspiration on all these subjects from Plato and Sri Aurobindo.
Although he developed a keen interest in communism during his college years, he turned against the ideology in 1949 when he came to understand the plight of people living in communist Russia. After 1950, he committed himself to informing the Indian people of the real theory and practice of communism in Stalin’s Russia and Mao’s China. His careful and tediously researched work during this time rightly earned him a reputation as a formidable activist.
Rivals both respected and feared his mighty insights, which were too often too true and well-articulated to easily refute. Sita Ram Goel chose to fight his battles so far above the common, war-torn terrain of human emotions that contenders not matching his wit were left to look like fools. Hence, direct challenges to his writings were few, if any. The most damaging effect upon his work came from rivals following a strategy of “strangling by silence, ” a crafty tactic of blocking the publication of his name and his works. Such a passive confinement, however, was not nearly enough to stop his intellectual assault on anti-Hindu forces. The writings of Sita Ram Goel are alive and well today.
On December 3, 2003, at the age of 83, Sita Ram Goel passed away peacefully in his sleep following a long illness. It was a quiet end to a humble yet dynamic life dedicated to the revitalization of Hinduism and the evolution of India. We at Hinduism Today were honored to have maintained a fruitful association with him for more than 20 years and will long remember our visits with him in New Delhi at his home and during his one visit with us here in Hawaii. He is survived by his two sons, Saroj Kumar Goel and Pradeep Kumar Goel.
Today, [Aditya Goel, Pradeep’s son] manages the Voice of India—[Pradeep passed away suddenly in January 2005]—which is supported both by donations and by VOI profits which are invested back into publications. Hinduism Today correspondent Rajiv Malik recently chatted with Pradeep in New Delhi about his father, the state of Hinduism today and the prospects for India tomorrow. Here are some excerpts.
Q : When did you first realize your father was a Hindu activist?
A : In 1952 my father brought us to New Delhi from Calcutta. I was just seven years old then and too young to understand the kind of work he was doing. In 1964 there was some talk of his being arrested, but even at that time I was not really aware of what was going on. All I knew was that he had written a book criticizing Nehru, following the war with China, and a lot of people were getting upset. As time went on, my father brought together some Hindu scholars interested in defending Hindu society. This group stimulated the creation of the Voice of India in 1980. It was only then that I began to read my father’s articles with interest and finally understood his work as a Hindu activist. At that time I was 35 years of age. Now I am 54.
Q : What inspired your father to become an activist?
A : He felt that the Hindu society was going through a crisis and that a Hindu renaissance was necessary. He wanted to do his part in bringing about change, but gained the confidence and guidance to do so from Ram Swarup, his close friend and advisor. Together, these two men wrote pamphlets that were forceful and strong, with titles like Hindu Society Under Siege, Defense of Hinduism and Perversion of India’s Political Parlance. Eventually they decided that, to do this kind of controversial work, they needed their own publication house.
Q : What was your father’s most important contribution to the Hindu renaissance?
A : We are proud that he brought forward new ideas in defense of Hindu society, and that they were well written. We can now see that people from all over the country and around the world were affected by this literature. Even the RSS (Rashtriya Swayamsevak Sangh) and the BJP (Bharatiya Janata Party), both Hindu nationalist organizations, used his literature. Not having such material themselves, they used Voice of India publications to give their positions substance.
Q : What was the core of your father’s message?
A : In the good old days, my father used to run an organization called the Society for Defense of Freedom in Asia. Ram Swarup, who was also associated with this organization, helped to bring about its focus. He proclaimed that humanity had suffered three terrible tragedies: Christianity, Islam and Communism.
Christianity is not now as bad as it used to be. The cruelties once practiced in the name of that religion have been eliminated by reforms. Now the only threat from the Christians comes from their missionary work. Because of the collapse of Soviet Russia, communism has also suffered a setback and has been weakened. The biggest danger humanity faces today comes from militant Islam. Sooner or later, we must take care of this threat that comes from these people. My father was saying this years ago. As I review his works today, I realize that his assessment of so many things was absolutely correct. He was ahead of his time.
Q : Did you ever feel that your father and your family were in danger because of his work?
A : Were there ever any threats? I could not say that we were really ever in danger. We may have thought so at the time. But, yes, there were some threats. My father would get postcards saying he was indulging in anti-Muslim activities and that one day his sons and grandsons would be converted to Islam. Also, the fact that father’s friends were frequently coming to him and advising him to act cautiously had us all a little worried. But he used to say that he had fulfilled his duties and was ready to face whatever consequences might come. He definitely had some spiritual power backing him up. All these threats that we received affected our family only monetarily, and only for a short time.
Q : Was there one single incident that alarmed you more than the rest?
A : Yes, one incident stands out. We were working on the Hindi edition of Ram Swarup’s book, Understanding Islam Through Hades. We had finished printing the book and had taken it to the bindery. This bindery was located in the Muslim area of Old Delhi. Although a Hindu owned it, some of the workers there were Muslim.
One Muslim boy saw the word Hades in the title of the book and took it to a Muslim priest, who declared the book anti-Islam. About a hundred people then gathered around the bindery in protest, and the binder called my father on the phone saying, “These people want to burn down my shop!” The police picked up the son of the shop owner and took him to the police station for questioning. Because my father was the publisher of the book, he was also picked up. As a result of all this, our Hindu friends and well-wishers also gathered at the police station. That was a night of turmoil. Our whole family was quite disturbed and worried that father might be tortured.
The next day was Sunday. A special court was convened to listen to our case. Although my father was released, the case took a long time to settle. It was introduced in 1987 and was finally settled sometime in 2000. In the end, all that happened was we were asked to delete certain portions of the book. We complied. But the antagonism of the whole incident really wore us down.
Q : Did your father have a support group during troubled times?
A : Most of my father’s Muslim and Christian friends deserted him when they came to know that his writings spoke against their religious beliefs. Although father put across his views in a very polite and analytical manner, there was often strong reaction. He used to say that just because he criticized Christianity, that did not mean he did not like Christians. He even invited critics to speak up against Hinduism in his same spirit. However, he did emphatically declare that it was clearly not fair to condemn Hinduism, then convert people from it.
Back in the eighties, my father aggressively defended Hinduism when there was a mass conversion of Hindus to Christianity at Meenakshipuram in South India. That one event was an important signal to my father that Hinduism was facing a major crisis and that something should be done to meet the challenge.
Q : Tell us about your father? What kind of person was he?
A : He was a very simple man with very few requirements. His food was simple. His life was simple. When we provided him with a car on behalf of our business, we asked him many times to engage a driver, but he never did. He said that a driver would just waste a lot of time waiting around for him.
My father’s general approach to life was always very humanitarian. He never wanted anyone else to get held up because of him. When he was active, he never required people to come to his house for a meeting. Rather, he would go and meet them at a place of their choosing.
Although he could have easily remained fully occupied writing his own books, he was always willing to help edit and organize the works of others. In fact, he used to insist that it was a part of his duty to promote the work of other deserving scholars. His first concern was to help the Hindu cause. He was a selfless man.
Q : Can you tell us a little about your mother?
A : My mother was always at home looking after us and performing her puja (worship). She was a pious lady. Her primary duty was to take care of the family. She was not really concerned with what my father was doing. She had a high regard for Ram Swarup and took him to be an enlightened person. She always assumed that, because my father was always working with him, nothing could go wrong. She died in 1981.
Q : How did your father’s work impact you and the rest of his family?
A : By 1980 my father had fulfilled his familial obligations and had lived a full life. All of his children were married and further business dealings were of no interest to him. He told us that he wanted to go full-time into writing and explained why.
“There are four types of debts, ” he said. “bhuta rin, deva rin, pitra rin and rishi rin. (Rin means “debt.”) Bhuta rin is one’s debt toward the ancestors. Deva rin is one’s debt toward the Gods. Pitra rin is one’s debt to the father, which includes taking care of the family. Rishi rin is one’s debt to the saints and rishis.”
My father felt that he was at the stage in life when he should be working to settle his debt with the rishis and saints by spreading their message. He felt that the vidya (knowledge) of the rishis should be passed on to mankind. He used to emphasize that he was doing this work without hope of getting a reward or becoming famous.
Q : Did your father cultivate any “disciples” to carry on his work?
A : Only Dr. Koenraad Elst, who lives in Belgium, could be considered a true disciple. Another person who was strongly influenced by my father and is now doing good work is N. S. Rajaram. Mr. Rajaram is based in South India and even today is a fearless fighter for the Hindu cause.
Other well-known scholars have extracted extravagantly from my father’s writings but have neglected to give him credit. This is plagiarism, no doubt. But my father used to insist that he was not bothered by it, so long as the right idea got promoted. Initially, I had our publication rights drawn up with a copyright clause, but my father directed me to remove it and let the people use the material any way they wanted.
Q : Why did your father write only in English?
A : Many people asked my father why he did not write in Hindi. His response was that because the Christians and Muslims were using English to put forward their message, and the media supporting them was English-based, he felt it was appropriate that his work should be published in English. He also made the point that the people who spoke Hindi as a first language were already with him ideologically and did not need to be educated or persuaded.
Q : What do people most frequently request from VOI?
A : We are contacted often for our publications on Hindu philosophy. Our best authors in this field are David Frawley and Koenraad Elst. Of course, the works of my father and Ram Swarup are also in demand, but they focused on Islam and Christianity.
Q : How would you assess the current response to VOI publications?
A : Today, the response is quite satisfactory, but our publications are fairly low-priced and therefore yield low profit margins for book sellers, which means the books are not usually kept in stock in the stores but rather are kept on display so that orders can be made directly to us by interested parties. Today, we have 95 titles in print. Twenty-nine are authored by Sita Ram Goel himself.
To be honest, the literary value of a book has little significance in the book selling business. The physical value of the book is what counts. If you want books by Aurobindo, you have to buy them from the Aurobindo Ashram. They are not available anywhere else. Books on Gandhi are only published by the government. It is the same with most good Hindu literature. If Gita Press does not publish it, no one will. There is just not much money in it.
Q : What guidelines did your father set up for you to do this work, yet make a good living and support your family?
A : My father’s guidelines stipulated first that I fulfill my responsibilities to my family. Then as time and resources allowed, I was to perpetuate the services of the VOI. To earn my livelihood, I manage Biblia Impex, a book export business that my father formed in 1964 to provide financial security for our family.
My father started Biblia Impex from a small table in a friend’s office. He would sit on one side of the table, and his typist would sit on the other side. He was one of the first Indian publishers to send books abroad without asking for advance payment. Other export businesses would never do this. They would always require money in advance. My father understood European integrity. He knew they were trustworthy.
Father used to tell me that I should not work for more than I required. Years ago, I had an opportunity to purchase some properties that could have made us very wealthy, but I did not do so.
Q : What are your plans to keep your father’s books in print, as well as produce edited versions, collections, and more?
A : My father used to make it clear that he had said what we wanted to say and that the work was complete. I feel that it is my duty now to see to it that the publications of the established writers for VOI—Sita Ram Goel, Ram Swarup, David Frawley, Rajaram and Koenraad Elst—are made available to the people. I will keep doing this as long as I am able.
So far as editing these publications is concerned, we would need some very highly qualified people to do this, writers who are at least as qualified as my father and Ram Swarup. At the moment, I am not aware of such people. It is far better that we just ask our established writers to present their own points of view rather than have them attempt to modify the works of people who were established experts in the subjects they handled.
Q : What about bringing his writings to the Internet?
A : Right now, we have 28 titles on the Internet. Our website is www.bharatvani.org/books. I must admit, however, that this effort is minimal at most. We just do not have the capacity to go into a more elaborate web presentation. Others might offer to undertake this work on our behalf, but we ourselves cannot. Our primary obligation is to perpetuate the printed material. Also, putting these works on the Internet is expensive. The Voice of India is not a commercial venture. Whatever money comes from selling the VOI publications is invested back into printing and distribution.
Q : Can you summarize your father’s legacy?
A : My father created an awareness of certain surreptitious forces threatening Hinduism and the fundamental culture of India. He made it his life’s mission to expose the real intentions of people who were disguised as benefactors but were secretly intent upon serving selfish ends. In his book entitled Hindu Society Under Siege, he clearly laid out how we Hindus are under attack from many fronts. He emphasized that the biggest problem was a lack of awareness of the problem.
He and Ram Swarup were always challenging Christian and Islamic tactics, and in their analyses of these strategies did much to clarify Hinduism. Initially people did not know how to compare Hinduism with Christianity and Islam. People assumed that because the Christians set up hospitals and schools, they were good people with well-meaning intentions. They did not understand that they might have ulterior motives.
My father realized that, to expose these Christian missionaries, it was necessary to analyze their literature and critique them in a logical manner. This in itself was a big revelation that brought about many positive results.
The people also did not understand Islam. None of us knew about Mohammad Sahib, Akbar, Babar and Aurengzeb. We just thought that they were rulers of India. We had no idea about the many injustices they had ruthlessly inflicted upon Hindus. Ram Swarup and my father presented the activities of these people clearly and within a historical perspective. They won our hearts with their minds.” – Hinduism Today, July/August/September, 2004