Truth for the Communists is the position the Party takes. This holds true for values like art and ethics. We don’t need to explain this to people who… - S. L. Bhyrappa

R.S. Sharma, in Ancient India, New Delhi, 1992 Pg 11 writes: “The enormous wealth of the Buddhist viharas attracted the Turkish raiders. They were special targets for the greed of these raiders. The Turks killed numerous Buddhist monks. Despite this, several of them escaped to Nepal and Tibet.” The clever Marxists have tried to suppress a crucial fact here. By calling them Turks (a tribal name), they have tried to conceal the fact that these raiders were Muslims and that they destroyed the viharas motivated by their religion’s strictures. However, they also write that Buddhism in Ashoka’s time was destroyed by Brahmins who coveted dakshina. We do need to appreciate the shrewdness of these worthies who suppress the truth and create falsehood at the same time.

Forget Indian cinema, especially Bollywood cinema, which sells titillating products. It is no different with those who write Lavanis. But why do those who write serious literature indulge in titillation of a different kind? Why aren’t they faithful to historical truths? Why don’t they escape from the clutches of historians committed to their ideology and use their independent critical faculties to study and understand historical evidence? S. Shettar (past Chairman of the ICHR) who justifies Girish Karnad says, “In his play about Tipu, Girish Karnad has kept only the play in view and has tried to explore the good qualities of Tipu. Historians, playwrights, and creative artists each have their own ideals.” What are the differences between ideology and ideal here? The litterateur can somehow escape using the parachute of convenience called ideal. However, if a historian too tries to use this convenience, what will be the fate of historical truths? Marxist historians just don’t seem to understand the importance and subtlety of this question. The less said about the litterateurs who are in their clutches the better.

The Muslims in the Malabar speak, read and write Malayalam even today. The same applies to Muslims in Tamil Nadu. However, Muslims in Karnataka speak only Urdu and have remained distant from mainstream Kannada. This is the direct result of Tipu’s imposition of Farsi and Urdu as the only permitted mediums of instruction.