Sita Ram Goel Quotes

So we are left with Mahatma Gandhi as the first and real prophet of sarva-dharma-samabhâva. (...) The explanations for [Gandhi's] pervert behaviour can be many... Whatever the explanation, the fact remains that he bound the Hindus hands and feet with the shackles of his sarva-dharma-samabhâva, and made them helpless in the face of Islamic gangsterism. At the same time, [Gandhi] gave full freedom to Muslims to deal with Hindus as they pleased. The record of what Muslim did under the leadership of the mullahs and the Muslim League exists in cold print. It never occurred to him to appeal to Muslims even once to practise sarva-dharma-samabhâva vis-à-vis Hinduism. That he thought was against their religion with which he could not interfere. The dope was meant only for Hindus. (...) The temptation to become the spokesman of all religions was irresistible for him, as for many Hindu gurus before and after. He ended by being the spokesmen of none, and made a mess of whatever religion he touched. He never evolved a criterion for distinguishing dharma from adharma.

It is only in one respect that the Quran revealed by Tengiri might have differed from the Quran revealed by Allah. It seems that, quite unlike Allah, Tengiri was not intolerant towards revelations other than his own.

This fact is more than evident if we survey the history of Christianity till the French Revolution, and the practice which prevails in all Islamic states till today. It is a different matter that Christianity has reconciled itself to Secularism because of its steep decline in its traditional homelands - Europe and the Americas. The doctrine remains unchanged and Christianity will restore Theocracy if it were to acquire power again. Islam has yet to evince any sign of similar reconciliation with Secularism either in doctrine or in practice. In fact, the recent trend in most Islamic countries has been to revert to Theocracy in its pristine form, that is, as it existed under the four "rightly guided caliphs".

In fact, their contempt for the native converts was deeper than that for their Hindu subjects. They had all along looked down upon the native converts as Ajlãf (low-born) and Arzãl (base-born) as compared to the Ashrãf (exalted) which distinctive designation they had reserved for themselves..... It was at this critical juncture that the frustrated fraternity of foreign Muslims took a very strategic step. They started swearing by a solidarity with the native Muslims whom they had despised so far. They let loose on the native Muslims an army of mercenary Mullahs recruited, mostly from their own ranks. These Mullahs went about broadcasting the message that ‘Islam was in danger’, and that ‘Hindus were out to enslave and exploit the Muslim minority’. It was in this manner that the residues of Islamic imperialism managed to ‘merge’ themselves with the native converts, and to present themselves at the head of a strong phalanx pitted against whatever historical forces threatened their unjust privileges. Hitherto, the haughty Ashrãf had stood strictly aloof from the abject Ajlãf and the despised Arzãl. Now all of a sudden the latter became the former’s ‘brothers in faith’. This was a tremendous transformation of the political scene in the second decade of the 20th century. ... The British never attached more than a nuisance value to this noisy fraternity which had to be befriended or ignored according to the needs of British policy at any time. It was the national leadership which was impressed by this mobilisation of the ‘Muslim masses’ and the pathos of ‘Muslim plight’. They accepted not only separate electorates but also weightages for the ‘Muslim minority’ in many provinces.

It is in this stale atmosphere of sterile scholarship and sloganized politics that the book by Shri H.V. Seshadri has come like a breath of fresh breeze. The Tragic Story of Partition is not only the latest but also the best study of this subject made so far. It gives us all the facts included in the earlier studies. It also takes into account many known but neglected facts. But what distinguishes it from all other studies, is its deeper probe and wider perspective in the interpretation of all facts and episodes... This remarkable book has many facets, rich in ideological implications of a far-reaching import. We will take up those facets one by one in the chapters that follow.

This was the Swadeshi Movement led by Sri Aurobindo. It was renascent India’s first experiment in mass mobilization. Powerful mantras such as svadeshi and svarajya, first invoked by Maharshi Dayananda, came to the fore and fired the people’s imagination. The struggle against Western imperialism in all its forms including Christianity became linked with the earlier struggle against Islamic imperialism. Maharana Pratap, Shivaji, Guru Govind Singh and Banda Bairagi resumed their full stature as national heroes after having suffered an eclipse in the national memory.

It is, therefore, intriguing that the most fanatical and fundamentalist adherents of Christianity and Islam in India - Christian missionaries and Muslim mullahs - cry themselves hoarse in defence of Indian Secularism, the same way as the votaries of Communist totalitarianism coming out vociferously in defence of Democracy. The puzzle needs unravelling unless one is satisfied with the mere sound of the word 'secularism', and at the same time nails pluralistic Hinduism as a closed monotheism like Islam and Christianity as India-watchers in the West and their lickspittles in this country have been doing for a long time.

But what has happened is that the Indian State actively patronizes the exercise aimed at making all religions mean the same things, and persecutes those who defy the exercise. A whole army of 'secularist' scribes in the media and the academia has been employed and paid handsomely for whitewashing Islam and Christianity so that whatever is bigoted in the scriptures and blood-soaked histories of these creeds, is carefully exorcised. On the other hand, whatever is liberal and large-hearted, humane and civilized in the pluralistic spirituality of India is remorseless pruned to the prescribed and proper size. In the process, Christianity has been made to mean only the Sermon on the Mount, and Islam equated with two Quranic sentences torn out of context - "Unto you your religion, and unto me my religion" and "There is no compulsion in religion."

Our only weapon is the truth.

The record in respect of how the Catholic Church was imposed upon India by papal Bulls and Portuguese bayonets, is equally impeccable, It can neither be wished away, nor tailored to the current needs of the Church. There was a time when the Popes and the kings of Portugal were not at all secretive about their plans and methods. (58-59)

The evidence ... is always an exercise in suppressio veri suggestio falsi. For instance, Aurangzeb’s petty donations to 2-3 Hindu temples patronized by some pet Hindu courtiers, are played up with great fanfare. But his systematic demolition of thousands of Hindu temples and defilement of countless images of Gods and Goddesses, throughout his long reign, is never mentioned. Such pitiable attempts at pitting molehills of munificence against mountains of malevolence, go against all sense of proportion in judging a whole period of Indian history.

Nehru ... simply picked up a prestigious word from the Western political parlance and made it mean the opposite of what it meant in the West. The outcome of this perversion proved disastrous.... In pre-Independence India, the "Muslim minority" had exercised a veto on who was to be hailed as "nationalist" and who was to be denounced as "Hindu communalist". Now the same "minority" reacquired the same veto on who was to be applauded as "secularist" and who was to be hounded out as "communalist". (Foreword)...After having studied Islamic scriptures and Islamic history as unfolded in my own country and abroad, I have reached the definite conclusion that Hindu society has committed a fundamental and suicidal blunder. ... The blunder is to recognize Islam as a dharma.(32)...It cannot be said that Islam had left anything undone in making itself well known. Slaughter of the defeated armies after they had surrendered, public auction abroad of thousands of men and women and children who had been captured and sent there, mass rape of helpless women, destruction of temples, burning of the sacred books of dharma, breaking of idols of the gods, plunder of all kinds of property - all these doings of the Islamized Arabs have been applauded by the Muslim theologians and historians and proclaimed as the great triumph of Islam. (33)...Nor is there any indication that anyone censured the swindlers known as sufis on account of their questionable character. ... In the khanqahs (monasteries) of these sufis, there were caged those helpless Hindu women who had been captured by Ghaznavi and presented to them as their reward. (35)...Most of the historical masjids and khanqahs found in India today, have been built by destroying Hindu temples... many other atrocities - rape of helpless women, dishonouring and killing of sadhus and saints, cold-blooded slaughter of people defeated in war including the young and the aged, capture and sale of Hindu men and women and children as slaves, ...... (38)...But no Hindu took the trouble to know the fact that practising deception with the Kafirs was sanctioned by the scriptures of Islam... But Gandhi's slogan of sarva dharma samabhava, had sent the country into a deep slumber. (47) ... Some of them joined the Communist Party, and began to advance the designs of Islam behind the smoke-screen of progressivism. (47)

Islamic literary sources provide far more extensive evidence of temple destruction by the Muslim invaders of India in medieval times. They also cover a larger area, from Sinkiang and Transoxiana in the North to Tamil Nadu in the South, and from the Seistan province of present-day Iran in the West to Assam in the East. As we wade through this evidence, we can visualise how this vast area, which was for long the cradle of Hindu culture, came to be literally littered with the ruins of temples and monasteries belonging to all schools of Sanãtana Dharma-Bauddha, Jaina, Šaiva, Šãkta, VaishNava and the rest. Archaeological explorations and excavations in modern times have proved unmistakably that most of the mosques, mazãrs, ziãrats and dargãhs which were built in this area in medieval times, stood on the sites of and were made from the materials of deliberately demolished Hindu monuments.

Shykh ‘Abû Bakr Tûsî Haidarî (Thirteenth Century AD). He was a qalandar (anchorite) of the Haidarî sect founded by a Turk named Haidar, who lived in Sawa in Kuhistan. His disciples migrated into India when the Mongols sacked their homeland. Delhi .“The most prominent Indian Haidari was Shaikh Abu Bakr Tusi Haidari, who settled in Delhi in the mid-thirteenth century. There he demolished a temple on a site on the banks of the Jamna where he built a khanqah and organized sama gathering. Shaikh Nizamu’d-Din Auliya’ was a frequent visitor of Abu Bakr as was Shaikh Jamalu’d-Din of Hansi when he was in Delhi. The latter gave Shaikh Abu Bakr the title Baz-i Safid (White Falcon) symbolizing his rare mystical achievements.” (…) Sufi Qãyim Shãh “Qayim Shah… came here from Hindustan. He was the cause for the destruction of twelve temples. He lived to an old age and passed away on the 17th Safar AH 1193.” (…) Sufi Nûr Muhammad Qãdirî. Vellore (Tamil Nadu) “Hazarat Nur Muhammad Qadiri was the most unique man regarded as an invaluable person of his age. Very often he was the cause of the ruin of temples. Some of these were laid waste. He selected his own burial ground in the vicinity of the temple. Although he lived five hundred years ago, people at large still remember his greatness.” (…) “…Originally there were five domes in the liwan all compiled of Hindu fragments, as is evident from their corbelled interiors…

To me, Dharma had always been a matter of moral norms, external rules and regulations, do's and don'ts, enforced on life by an act of will. Now I was made to see Dharma as a multi dimensional movement of man's inner law of being, his psychic evolution, his spiritual growth, and his spontaneous building of an outer life for himself and the community in which he lived.