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“In the case of Islam, our effort aims at raising the dialogue from the street level to the level of scholarly platforms. For a long time, Hindus have been flattering Muslims by seeing nothing wrong in the doctrine of Islam. For a long time, Muslims have been taking to the streets and shedding blood whenever and wherever Hindus object to their behaviour pattern. Muslims have never been asked by Hindus to reflect on the dogmas of Islam, and revise them wherever they go against peaceful coexistence. We are appealing to Hindus to start asking some questions about Islam so that Muslims are made to rethink. If asking questions with a view to holding a dialogue is provoking violence, we plead guilty again. Hindus had a long tradition of asking questions even about their own cherished doctrines. I wonder if you are well-acquainted with our acharyas - Brahmanic, Buddhist and the rest. It was only with the advent of Islam and, later on, Christianity that Hindus were terrorised into the habit of remaining silent when faced with wild claims and not asking any questions. We are trying to revive the ancient Hindu tradition.”

Sita Ram Goel

History of Hindu-Christian Encounters (1996)

“Secularism arose in the modern West as a revolt against the closed theology of Christianity which had acquired a stranglehold on the State; in India, unfortunately, Secularism has become the biggest single protector of closed theologies promoted by Christianity and Islam.”

Sita Ram Goel

Hindu Temples – What Happened to Them, Volume II (1993)

“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.”

Sita Ram Goel

Hindu Society under Siege (1981, revised 1992)

“The voice which a Valmiki or a Vyasa would have raised for resistance to and destruction of the dasyu, marauder, and the ãtatãyî, gangster, is missing. Samartha Ramdas is the only exception.”

Sita Ram Goel book The Story of Islamic Imperialism in India

The Story of Islamic Imperialism in India (1994)

“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.”

Sita Ram Goel

How I became a Hindu (1982)
Variant: 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.

“Recently I was traveling in the Far East and met some Buddhist monks from China. I said to them: 'Buddhism came to China from outside. But you had ancient religions of your own. You had Confucianism. You had Taoism. Did Buddhism come in conflict with Confucianism, or Taoism?' They said: 'No, never.' There was not a single instance of conflict because Confucianism also came from the same deepest source of the spirit, because Taoism also came from the same source from which Sanatana Dharma springs, from which Jainism springs, from which Vaishnavism springs. All these are different names of the same spiritual message for mankind. I also talked to some people in Japan in order to find out if Buddhism came in conflict with Shintoism which is their ancient religion. They also said, no, the two religions never came into conflict. The two religions are co-existing in mutual harmony till today. I met a taxi driver who was quite an intelligent man. He said: 'I am both a Shintoist and a Buddhist.”

Sita Ram Goel

So also in ancient Greece, in ancient Rome, in the whole ancient world, all over Asia and Europe.
The Emerging National Vision, 4 December 1983, Calcutta.

“Alas for poor Jadunath Sarkar, who must have turned in his grave if he were buried. For, after reading his History of Aurangzib, one would be tempted to ask, if the temple-breaking policy of Aurangzeb is a disputed point, is there a single fact in the whole recorded history of mankind which may be taken as undisputed? A noted historian has sought to prove that the Hindu population was better off under the Muslims than under the Hindu tributaries or independent rulers.”

Sita Ram Goel book The Calcutta Quran Petition

The Calcutta Quran Petition (1986)

“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.”

Sita Ram Goel

History of Hindu-Christian Encounters (1996)

“Small wonder that we find them flocking everywhere ahead or with or in the wake of Islamic armies. Sufis of the Chishtîyya silsila in particular excelled in going ahead of these armies and acting as eyes and ears of the Islamic establishment. The Hindus in places where these sufis settled, particularly in the South, failed to understand the true character of these saints till it was too late. The invasions of South India by the armies of Alãu’d-Dîn Khaljî and Muhammad bin Tughlaq can be placed in their proper perspective only when we survey the sufi network in the South. Many sufis were sent in all directions by Nizãmu’d-Dîn Awliyã, the Chistîyya luminary of Delhi; all of them actively participated in jihãds against the local population. Nizãmu’d-Dîn’s leading disciple, Nasîru’d-Dîn Chirãg-i-Dihlî, exhorted the sufis to serve the Islamic state. “The essence of sufism,” he versified, “is not an external garment. Gird up your loins to serve the Sultãn and be a sufi.” Nasîru’d-Dîn’s leading disciple, Syed Muhammad Husainî Banda Nawãz Gesûdarãz (1321-1422 A. D.), went to Gulbarga for helping the contemporary Bahmani sultan in consolidating Islamic power in the Deccan. Shykh Nizãmu’d-Dîn Awliyã’s dargãh in Delhi continued to be and remains till today the most important centre of Islamic fundamentalism in India. (…)”

Sita Ram Goel

Hindu Temples – What Happened to Them, Volume I (1990)

“Meanwhile, please pardon us for saying that we have found no music in the language of your letter, no rhyme in your reasoning, no value in your judgments, and no art or education in your performance as a whole.”

Sita Ram Goel

History of Hindu-Christian Encounters (1996)

“If the professors fail to come out with answers to questions posed by us, and to present the evidence in support of their statements, we shall be forced to conclude that far from being serious academicians, they are cynical politicians hawking ad hoc or plausible explanations in the service of a party line. In fact, we shall be justified in saying that they are not Marxists but Stalinists. Marxism is a serious system of thought which offers consistent explanations. Stalinism, on the other hand, is an exercise in suppressio veri suggestio falsi in pursuit of a particular end.”

Sita Ram Goel

Hindu Temples – What Happened to Them, Volume II (1993)

“It may be noted that some of the Christian correspondents objected to Ram Swarup’s article being published in The Times of India. The plea sounds strange, to say the least. The Christians in this country own and control a large-sized press which includes several daily newspapers and many periodicals. The language which is used in this media vis-a-vis Hinduism is not always decorous; quite often, it is intemperate. Besides, the Christians get ample space in the press which is supposed to be owned and controlled by the Hindus. It is only once in a while that an article critical, of Christian dogmas and/or missions, gets through. That, too, when the editor concerned finds that the facts cited and the conclusions drawn deserve the attention of his countrymen. The Christians who object to such articles being published at all have to think calmly and coolly whether their attitude reflects tolerance or otherwise. They have been telling us for many years now that they want and are prepared for a dialogue. We hope that the word “dialogue” in their current dictionary does not mean a monologue, as it did in past.”

Sita Ram Goel

History of Hindu-Christian Encounters (1996)

“The Telegraph dated May 14 carried a PTI report datelined Islamabad, May 13: “Pakistan’s minister of state for religious and minority affairs, Mr. Maqbool Ahmed Khan, said today that the petition against the Quran moved in the Calcutta high court was the ‘worst example of religious intolerance.’ The Pakistan President. Gen. Zia-ul-Haq, was quoted by an Urdu daily as saying that the facts of the case were being ascertained. Mr. Khan alleged that religion and life and property of minorities were unsafe in India and urged the Indian government to ‘follow the example of Pakistan’ in ensuring freedom of religion…. Thus the theocratic state of Pakistan made it an occasion for delivering lectures to Indians on the subject of religious freedom and the rights of minorities. Nobody who was anybody in India at that time is known to have reacted to this assault from an Islamic state which had driven out most of its Hindu minority, and was treating the rest as non-citizens.”

Sita Ram Goel book The Calcutta Quran Petition

The Calcutta Quran Petition (1986)

“Still more serious was the emergence of an insidious image of Hindu personality as a direct result of this loss of the national perspective on Indian history. In due course, most Hindus, particularly the English-educated Hindu elite, have been made to believe that a Hindu is not true to himself nor to his religion and culture unless he 1) honours as his own heroes all those invaders and crusaders who demolished his temples, desecrated the images of his Gods and Goddesses, burnt his Shãstras, humiliated his holy men, dishonoured his women, pillaged his property, massacred his countrymen en masse, sold his children into slavery, trampled upon every symbol of his religion and culture, and coerced his co-religionists to swear by an aggressive and intolerant dogma glorified as the Kalima; 2) shows reverence for an ideology of calculated and cold-blooded gangesterism masquerading as the only true religion; 3) pays homage to all those pretenders, scoundrels, and hoodlums which this ideology presents as its sufis, saints and heroes; 4) practises patience and tolerance towards those who vow openly and work ceaselessly to destroy his religion and culture, and to take forcible possession of his homeland; and 5) is always prepared to surrender everything he possesses or cherishes in order to avoid violence and bloodshed.”

Sita Ram Goel

History of Heroic Hindu Resistance to Early Muslim Invaders (1984; 2001)

“The Constitution of independent India adopted in January 1950 made things quite smooth for the Christian missions. They surged forward with renewed vigour. Nationalist resistance to what had been viewed as an imperialist incubus during the Struggle for Freedom from British rule, broke down when the very leaders who had frowned upon it started speaking in its favour. Voices which still remained ‘recalcitrant’ were sought to be silenced by being branded as those of ‘Hindu communalism’. Nehruvian Secularism had stolen a march under the smokescreen of Mahatma Gandhi’s sarva-dharma-samabhAva”

Sita Ram Goel

Vindicated by Time: The Niyogi Committee Report (1998)

“I have absolutely no doubt in my mind that Secularism in its present Indian form is no more than an embodiment of anti-Hindu animus, and is supported by all those who want to destroy Hindu society and culture. Secularism is essentially a political concept which originated and took shape in nineteenth century Europe. …. It was in this atmosphere of revolt against Christianity and its closed culture that the concept of Secularism was evolved and employed in country after country in Europe. The secular power of the State was no longer to be the secular arm of the Church. It was to become secular on its own, that is, a power which secured equal rights to all its citizens without bothering about their beliefs. The Church was separated from the State which was no longer supposed to interfere with the religious life of the citizens, or to discriminate against any citizen on the basis of his on her religion or absence of it. Religion was now to be treated as a purely private matter in which the state was not supposed to pry, and which was not to be projected in public affairs.”

Sita Ram Goel

Defence of Hindu Society (1983)

“The South Indian Missionary Conference held in 1858 had left nobody in doubt as to what the missionary schools and colleges were trying to achieve. “The object of all missionary labour,” proclaimed the Conference report, “is, or should be not primarily the civilization but the evangelisation of the heathen. Schools may be regarded as converting agencies, and their value estimated by the number who are led by the instruction they receive to renounce idolatry and make an open profession of Christianity; or the principal object aimed at may be the raising up of Native helpers in the Missionary work. Each of these is a legitimate object of Missionary labour and the value of any system of education as a Missionary Agency, must be tested by its adaptedness to accomplish one or more of these objects.””

Sita Ram Goel

History of Hindu-Christian Encounters (1996)

“Another great writer who led me on It this stage was Bankim Chandra Chatterjee. I had read all his novels but had never been able to understand why he had been honoured as a rishi. I myself was a novelist and had already written several humane stories. I thought that a novelist dealt with the dimensions of human character and mapped the heights it could scale and the depths to which it could sink. Why should we foist the title of a rishi on this poor fellow? That way rishis will be available a dime a dozen. My doubts about Bankim Chandra being a rishi were removed when I read the second volume of his Collected Works in Bengali. His insights into the innermost core of Hindu culture were a revelation. His Ramayaner Alochona made me see the monstrosities of modern Indology, more than ever before. I immediately translated this masterpiece into Hindi.”

Sita Ram Goel

How I became a Hindu (1982)

“In my earlier days I had read the biography of Sri Ramakrishna written by Romain Rolland. I had read the talk which Vivekananda had delivered long ago about "My Master". I had visited Sri Ramakrishna's room at Dakshineshwar. I had also seen a Bengali film on his life. But what brought me into an intimate and living contact with this great mystic and bhakta and shakta and advaitin, was his Kathamrita. He had not used a single abstraction nor discussed any of the problems which pass as philosophy. His talks embodied expressions of a concrete consciousness which had dropped every trace of the dirt and dross and inertia which characterise what is known as normal human consciousness. The metaphors which sprang spontaneously from this purified consciousness were matchless in their aptness and illumined in a few words the knotted problems which many voluminous works had failed to solve. I was now having my first intimations of immortality towards which Kabir and Nanak and Sri Garibdas had inclined me earlier.”

Sita Ram Goel

How I became a Hindu (1982)

“It is highly doubtful if the Mughal period deserves the credit it has been given as a period of religious tolerance. Akbar is now known only for his policy of sulh-i-kul, at least among the learned Hindus. It is no more remembered that to start with he was also a pious Muslim who had viewed as jihãd his sack of Chittor. Nor is it understood by the learned Hindus that his policy of sulh-i-kul was motivated mainly by his bid to free himself from the stranglehold of the orthodox ‘Ulamã, and that any benefit which Hindus derived from it was no more than a by-product. Akbar never failed to demand daughters of the Rajput kings for his harem. Moreover, as our citations show, he was not able to control the religious zeal of his functionaries at the lower levels so far as Hindu temples were concerned. Jahãngîr, like many other Muslim kings, was essentially a pleasure-seeking person. He, however, became a pious Muslim when it came to Hindu temples of which he destroyed quite a few. Shãh Jahãn did not hide what he wanted to do to the Hindus and their places of worship. His Islamic record on this score was much better than that of Jahãngîr. The reversal of Akbar’s policy thus started by his two immediate successors reached its apotheosis in the reign of Aurangzeb, the paragon of Islamic piety in the minds of India’s Muslims. What is more significant, Akbar has never been forgiven by those who have regarded themselves as custodians of Islam, right upto our own times; Maulana Abul Kalam Azad is a typical example. In any case one swallow has never made a summer.”

Sita Ram Goel

Hindu Temples – What Happened to Them, Volume II (1993)