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Sarva-dharma-samabhava was unknown to mainstream Hinduism before Mahatma Gandhi presented it as one of the sixteen mahavratas (great vows). in his bo… - Sita Ram Goel
" "Sarva-dharma-samabhava was unknown to mainstream Hinduism before Mahatma Gandhi presented it as one of the sixteen mahavratas (great vows). in his booklet, Mangala-PrabhAta. It is true that mainstream Hinduism had always stood for tolerance towards all metaphysical points of view and ways of worship except that which led to Atatayi-Achara (gangsterism). But that tolerance had never become samabhAva, equal respect for all points of view. The acharyas of the different schools of Sanatana Dharma were all along engaged in debates over differences in various approaches to Sreyas (the Great Good). No Buddhist acharya is known to have equated the way of the Buddha to that of the Gita and vice versa, for instance. It is also true that overawed by the armed might of Islam, and deceived by the tall talk of the sufis, some Hindu saints in medieval India had equated Rama with Rahim, Krishna with Karim, Kashi with Kaba, the Brahmana with the Mullah, puja with namaz, and so on. But, the sects founded by these saints had continued to function on the fringes of Hindu society while the mainstream followed the saints and acharyas who never recognized Islam as a dharma. In modern times also, movements like the Brahmo Samaj which recognised Islam and Christianity as dharmas had failed to influence mainstream Hinduism, while Maharshi Dayananda and Swami Vivekananda who upheld the Veda and despised the Bible and the Quran, had had a great impact. This being the hoary Hindu tradition, Mahatma Gandhi’s recognition of Christianity and Islam not only as dharmas but also as equal to Sanatana Dharma was fraught with great mischief. For, unlike the earlier Hindu advocates of Islam and Christianity as dharmas, Mahatma Gandhi made himself known and became known as belonging to mainstream Hinduism.
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About Sita Ram Goel
Sita Ram Goel (Devanāgarī: सीता राम गोयल, Sītā Rām Goyal) (16 October 1921 – 3 December 2003) was an Indian historian, author and publisher.
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Five date from the fourteenth century (phase one), six come from phase two, and nineteen date from 1565 to 1650 CE (phase three). The remaining thirty or so cases stem from the century after 1650, with a notable bunching of incidents in the late 1600s, when the Mughal empire was absorbing the former Qutb Shahi kingdom of Golconda.
The court scribe pays fulsome homage to the sufis who “planted firmly the Faith of Islam” in this region. The pride of place goes to Hazrat Natthar Wali who took over by force the main temple at Tiruchirapalli and converted it into his khãnqãh. Referring to the destruction of the Sivalinga in the temple, he observes: “The monster was slain and sent to the house of perdition. His image namely but-ling worshipped by the unbelievers was cut and the head separated from the body. A portion of the body went into the ground. Over that spot is the tomb of WalI shedding rediance till this day.” Another sufi, Qãyim Shãh, who came to the same place at a later stage, “was the cause of the destruction of twelve temples.” At Vellore, Hazrat Nûr Muhammad Qãdirî, “the most unique man regarded as the invaluable person of his age,” was the “cause of the ruin of temples” which “he laid waste.” He chose to be buried “in the vicinity of the temple” which he had replaced with his khãnqãh.
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Three conclusions can be safely drawn from a study of these 21 inscriptions. Firstly, the destruction of Hindu temples continued throughout the Muslim rule, from the date of its first establishment at Delhi in AD 1192 to its downfall with the death of the Mughal emperor Muhammad Shah in 1748. Secondly, the destruction took place all over India and was undertaken by rulers belonging to all Muslim dynasties, imperial as well as provincial. Thirdly, the destruction had no economic or political motive as has been proposed by Marxist scholars and Muslim apologists; it was inspired by religious zeal and regarded as a pious performance by Muslim kings and commanders, all of whom took considerable pride in it and sought blessing from Allãh and the Prophet. The iconoclasts, it may be added, have been idolised all along as paragons of faith, virtue, justice and generosity. These conclusions become clearer still when we come to evidence from Islamic literary sources.
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