What helped the Christian missions a good deal from the outside was the rise of Nehruvian Secularism as India’s state policy as well as a raging fash… - Sita Ram Goel

When Tibet was invaded by the Chinese Red Army in October 1950... the only reaction from Pandit Nehru was to start apologising for Peking immediately... Nothing could be done immediately to mobilise public opinion and put pressure on the Government of India to change its China policy... The meeting set up a Tibet Committee and announced a Tibet Day to be observed in September. But as soon as the news of this idea being mooted appeared in the press, the Prime Minister came out against it in a public statement issued the very next day. According to Hindustan Times dated August 26, "He referred to a report that some persons proposed to hold a Tibet Day. He thought that it was ill-advised and asked members not to take any interest in it." The Prime Minister felt annoyed with this effort. He put pressure on the press in New Delhi not to publish news of the Tibet Day demonstration and meeting... A few days later, the Prime Minister did something infinitely worse. Speaking on Foreign Affairs in the Rajya Sabha on September 23, he denounced and threatened the organisers of the Tibet Day in a language which was wild. ... This statement was full of insinuations. Here was the Prime Minister of a democratic country showing extreme intolerance for, and interfering publicly with other people's freedom to think and express opinion about matters which concerned the security of the nation.

The Emergency which Islam had imposed after its advent in India and which had caused resentment among Hindus for a long time, now stood fully sanctioned by the Hindu elite. All religions were equal. But Islam was more equal.

The Ramayana, the Puranas and the Dharmashastras paint the same portrait of an ancient land, every spot of which is sacred to some cultural memory or the other. The Jainagama and the Tripitaka speak again and again of sixteen Mahajanapadas, which spanned the spread of Bharatavarsha in the life-time of Bhagvan Mahavira and the Buddha. Even a dry compendium on grammar, the Ashtadhyayi of Panini, provides a near complete count of all the Janapadas in ancient India-Gandhara and Kamboja, Sindhu and Sauvira, Kashmir and Kekaya, Madra and Trigarta, Kuru and Panchala, Kaushala and Kashi, Magadha and Videha, Anga and Vanga, Kirata and Kamarupa, Suhma and Udra, Vatsa and Matsya, Abhira and Avanti, Nishadha and Vidarbha, Dandakaranya and Andhra, Karnataka and Kerala, Chola and Pandya. The epic poetry poured out by Kalidasa, Magha, Bharavi and Sriharsha continues the same tradition of talking endlessly about Bharatavarsha as a single and indivisible geographical entity, as a karmabhûmi for Gods and Goddesses, Brahmarshis and Rajarshis, and as higher than heaven for all those who have had the good fortune of being born in it.