Sita Ram Goel Quotes

This influx of Arab money is a natural and inevitable phenomenon because, in the last analysis, Islamism is only another name for Arab imperialism which had, at one stage of its history, pillaged and populated with its own progeny many foreign lands and which even today keeps many non-Arab nations spiritually enslaved.

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.

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."

There is, in fact, no end to the deceptions being designed by the Mission to pass off Christianity as a native creed, while more and more Hindus are being alienated from their ancestral faith and society and turned into instruments of Western imperialism. (71)

A typical example of such sufism was Shykh Nuruddin Mubarak Ghaznavi (died 1234-35 AD), a disciple of Shykh Shihabuddin Suhrawardi (1144-1234 AD), and one of the founders of the Suhrawardia sufi silsilã in India. He propounded the doctrine of Dîn Panãhî, and presented it to Sultan Iltutmish (1210-36 AD)... Such statements from sufis can be multiplied. Amir Khusru, the dearest disciple of Nizamuddin Awliya (Chishtiyya luminary of Delhi), mourned loudly that if the Hanafi law (which accommodated Hindus as zimmîs) had not come in the way, the very name Hindu would not have survived.

Muslim historians credit all their heroes with many expeditions each of which “laid waste” this or that province or region or city or countryside. The foremost heroes of the imperial line at Delhi and Agra such as Qutbu’d-Dîn Aibak (1192-1210 A.D.), Shamsu’d-Dîn Iltutmish (1210-36 A.D.), Ghiyãsu’d-Dîn Balban (1246-66 A D.), Alãu’d-Dîn Khaljî (1296-1316 A.D.), Muhammad bin Tughlaq (1325-51 A.D.), Fîruz Shãh Tughlaq (135188 A.D.) Sikandar Lodî (1489-1519 A.D.), Bãbar (1519-26 A.D.) and Aurangzeb (1658-1707 A.D.) have been specially hailed for “hunting the peasantry like wild beasts”, or for seeing to it that “no lamp is lighted for hundreds of miles”, or for “destroying the dens of idolatry and God-pluralism” wherever their writ ran. The sultans of the provincial Muslim dynasties-Malwa, Gujarat, Sindh, Deccan, Jaunpur, Bengal-were not far behind, if not ahead, of what the imperial pioneers had done or were doing; quite often their performance put the imperial pioneers to shame. No study has yet been made of how much the human population declined due to repeated genocides committed by the swordsmen of Islam. But the count of cities and towns and villages which simply disappeared during the Muslim rule leaves little doubt that the loss of life suffered by the cradle of Hindu culture was colossal.

Evaluated by Sanãtana Dharma, Christianity and Islam turn out to be constructs of the outer human mind, drawing upon dark drives of the unregenerate unconscious. Sanãtana Dharma stands for self-exploration, self-purification, and self-transcendence, while Islam and Christianity stand for self-stupefaction, self-righteousness, and self-aggrandizement.

The national leadership could have avoided this calamitous course by going to the sources of Muslim separatism and by identifying the spearheads of this separatism as residues of Islamic imperialism rather than as leaders of a bonafide minority. That needed a historical perspective which the national leadership either did not possess, or did not entertain when it was presented to it by the more perspective analysts of the situation. The need for a historical perspective is as great today as it was at that time because the same Muslim separatism is still rampant in the guise of new slogans, and the same residues of Islamic imperialism are rising again to stake their claims for unjust privileges and unequal power. Their ultimate aim is to restore the power of Islam in the India that has survived Partition.

Hindu rulers on the eve of Muslim invasion had not totally forgotten the idea of the political unity of India. The ancient tradition enshrined in the Mahabharata and the Puranas and honoured by Indian emperors as late as Samudragupta, namely, that the whole of Bharatavarsha was a cakravartî-kshetra, was still smouldering when many princes joined the Hindu Shahiyas in their fight against Subuktigin. But the tradition had become greatly weakened, though it did not die till 1947 when we accepted Partition and conceded to the aggressor the fruits of his aggression. Of course, the ancient idea of political unity was not the same as that brought in by Islam which has always stood for a monolithic and militarised state serving a system of an incurable fanaticism. Our concept of sãmrajya was derived from Sanãtana Dharma and fostered a true federation of many janapadas enjoying swarãjya, local autonomy, on the basis of swadharma, local tradition and culture. Islam made no contribution to the unity of Bharatavarsha; on the contrary, it seriously damaged the deeper fabric of our national unity and, in the final outcome, dismembered the nation into fragments like Afghanistan, Pakistan, Hindustan, Bangladesh, and Nepal.

It is, therefore, no exaggeration to say that the “architect of modern India” was no more than a combined embodiment of all imperialist ideologies which had flocked to this ancient land in the company of alien invaders Islam, Christianity, White Man’s Burden, and Communism.

So the temples were attacked “all along the way” as the armies of Islam advanced; they were “robbed of their sculptural wealth”, “pulled down”, “laid waste”, “burnt with naptha”, “trodden under horse’s hoofs”, and “destroyed from their very foundations”, till “not a trace of them remained”. Mahmûd of Ghazni robbed and burnt down 1,000 temples at Mathura, and 10,000 in and around Kanauj. One of his successors, Ibrãhîm, demolished 1,000 temples each in Hindustan (Ganga-Yamuna Doab) and Malwa. Muhammad Ghûrî destroyed another 1,000 at Varanasi. Qutbu’d-Dîn Aibak employed elephants for pulling down 1,000 temples in Delhi. “Alî I ‘Ãdil Shãh of Bijapur destroyed 200 to 300 temples in Karnataka. A sufi, Qãyim Shãh, destroyed 12 temples at Tiruchirapalli. Such exact or approximate counts, however, are available only in a few cases. Most of the time we are informed that “many strong temples which would have remained unshaken even by the trumpets blown on the Day of Judgment, were levelled with the ground when swept by the wind of Islãm”. (also quoted in Ibn Warraq, Defending the West)

Islamism immediately revived the lost cause of Urdu behind the smoke-screen of this Communist campaign against Hindi. It lauded loudly when progressive Urdu poets like Firaq Gorakhpuri lampooned Hindi in a language which was largely unprintable. Simultaneously, Islamism started parading Urdu as the great language of culture and refinement which will be lost to India for good if Urdu was allowed to go under. No Communist came forward to examine this “culture and refinement as a legacy of decadent Muslim courts and a frivolous Muslim aristocracy. No Communist questioned the heavy Persianisation and Arabicisation of Urdu which made it incomprehensible even to educated people, leave alone the man in Chandni Chowk. The recognition of Urdu as a second language has today become a sine qua non of Secularism.

The Mission in its pristine purity could always be met in the Seminaries which trained team after team of native converts and turned them into saboteurs for Western imperialism. The brainwashed fanatics fanned out to every nook and corner of the country, manning mission stations and directing the task force behind the smoke-screen of services. They exploited every weakness in Hindu society and probed every soft spot in the Hindu psyche for promoting the Mission. (76)

The metropolitan magistrate,... pronounced on 31 July 1986, “With due regard, to the Holy Book of ‘Quran Majeed’, a close perusal of the Ayets shows that the same are harmful and teach hatred and are likely to create differences between Mohammedans on one hand and the remaining communities on the other.”

The missionaries had sensed from the very first that it was the Brahmin who stood in their way of breaking the barriers of Hindu society. But it was St. Xavier who made anti-Brahminism the central theme of his missionary thrust. ... After that, the killing and persecuting of Brahmins became the principal programme of the Portuguese. It became such a scandal as to be noticed specifically in the treaty which the Nayakas of Keladi in Karnatak signed with the Portuguese in 1671. The treaty laid own that the Portuguese shall not force conversions, nor take orphans, nor kill Brahmins. (64)