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Sita Ram Goel: 384 quotes21 likes

“To start with, we want to take up what we consider to be its most important contribution, namely, the unravelling of two behaviour patterns - Muslim and National - which collaborated closely for years and precipitated Partition in the final round. The Muslim behaviour pattern was characterized by acrimony, accusations, complaints, demands, denunciations, and street riots. The National behaviour pattern, on the other hand, was characterized by acquiescence, assent, cajolery, concessions, cowardice, self-reproach, and surrender.”

Muslim Separatism – Causes and Consequences (1987)

“I have never read Max Weber and do not know how he has arrived at the conclusion that “more tribals joined the Hindu mainstream as a result of the Muslim shock than the number of Hindus who were converted to Islam”. Perhaps he had in mind the people of Assam whom Bakhtyar Khalji and a few other Muslim invaders tried to subjugate, or the hill people all over our northern borders whom Muhammad Tughlaq tried to conquer but failed, or the Gonds who fought Akbar under Maharani Durgavati, or the Bhils who fought for freedom under Maharana Pratap, or the Mavlas who joined Shivaji at a later date. But the very fact that these so-called “tribals” fought spontaneously against the Muslim marauders rather than walk over to the winning side goes to prove that they shared a common culture with the rest of the natives.”

Sita Ram Goel book The Story of Islamic Imperialism in India

The Story of Islamic Imperialism in India (1994)

“My only request is that you will not quote me at random, or selectively, or out of context. I have noticed again and again that the average scholar from the West is very scrupulous when it comes to presenting other people's point of view. But I cannot say the same about Western scholars with a conscious Christian bias. Very recently I had a shocking experience from the Southeast Asia correspondent of the Time magazine. I found him absolutely dishonest.”

Jesus Christ, Artifice for Aggression, 1994

“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.”

Muslim Separatism – Causes and Consequences (1987)

“It was only in the nineteenth century that Western Indologists and Christian missionaries separated the Buddhists, the Jains, and the Sikhs from the Hindus who, in their turn, were defined as only those subscribing to Brahmanical sects…. Nowhere in the voluminous Muslim chronicles do we find the natives of this country known by a name other than Hindu. There were some Jews, and Christians, and Zoroastrians settled here and there… The chronicles distinguish these communities from the Muslims on the one hand, and from the natives of this country on the other. It is only when they come to the natives that no more distinctions are noticed; all natives are identified as ahl-i-Hunûd-Hindu!… In all their narratives, all natives are attacked as Hindus, massacred as Hindus, plundered as Hindus, converted forcibly as Hindus, captured and sold in slave markets as Hindus, and subjected to all sorts of malice and molestation as Hindus. The Muslims never came to know, nor cared to know, as to which temple housed what idol. For them all temples were Hindu but-khãnas, to be desecrated or destroyed as such. They never bothered to distinguish the idol of one God or Goddess from that of another. All idols were broken or burnt by them as so many buts, or deposited in the royal treasury if made of precious metals, or strewn at the door-steps of the mosques if fashion from inferior stuff. In like manner, all priests and monks, no matter to what school or order they belonged, were for the Muslims so many “wicked Brahmans” to be slaughtered or molested as such. In short, the word “Hindu” acquired a religious connotation for the first time within the frontiers of this country. The credit for this turn-out goes to the Muslim conquerors. With the coming of Islam to this country all schools and sects of Sanãtana Dharma acquired a common denominator - Hindu!… Once again, it goes to the credit of the Muslim conquerors that the word “Hindu” acquired a national connotation within the borders of this country.”

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

“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.”

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

“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.”

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

“I am placing this book before our people, as I did so many others, simply because I want to be true to my own impulse for action in terms of my own lights. Rest is in the hands of Him who sends Saviours as well as Scourges according to His own inscrutable Law.”

Genesis and Growth of Nehruism (1993)

“When Tibet was invaded by the Chinese Red Army in October 1950, the explanation which Peking put forward was: "Anglo-American imperialism and their running dog Nehru were plotting a coup for the annexation of Tibet." The only reaction from Pandit Nehru was to start apologising for Peking immediately…. 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.”

Genesis and Growth of Nehruism (1993)

“The image of the whole of Bharatavarsha being a chakravartikshetra is as old as the oldest Vedic literature. The Itihasa-Purana provide glorious accounts of many chakravartins-Ikshvaku, Puru, Prithu Vainya, Sivi Ausinara, Mandhata, Raghu and so on-who accompanied the ašvamedha horse demanding submission from all kingdoms and republics, big and small, spread all over the country. The rãjasûya yajña which was performed at the end of this campaign was more in the nature of a meeting of equals than a durbar held by a despot in order to humble or humiliate subordinate princes and patriarchs. Sri Krishna had demanded death for Jarasandha because the latter had violated this dharmic tradition of empire-building, and kept a hundred kings captive in his castle. The Nandas had won notoriety as an ignoble dynasty because they had also violated the standard code of conduct laid down by the rãjadharma for righteous emperors, destroyed many local dynasties, and reduced other princes to provincial satraps.”

Muslim Separatism – Causes and Consequences (1987)

“Monotheism came to this country for the first time as the war-cry of Islamic invaders who marched in with the Quran in one hand and the sword in the other. It proclaimed that there was no God but Allah and that Muhammad was the Prophet of Allah. It claimed that Allah had completed his Revelation in the Quran and that Muslims who possessed that Book were the Chosen People. It invoked a theology which called upon the believers to convert or kill the infidels, particularly the idolaters, capture their women and children and sell them into slavery and concubinage all over the world, slaughter their sages and saints and priests, break or at least desecrate their idols, destroy or convert into mosques their places of worship, plunder their properties, occupy their lands, and heap humiliations on such of them as cannot be converted or killed either due to their capacity for fighting back or the need of the conquerors for slave labour. The enormities which the votaries of Islamic Monotheism practised on a vast scale and for a long time vis-a-vis Hindu religion, culture and society, were unheard of by Hindus in the whole of their hoary history. Muslim theologians, sufis and historians who witnessed or read or heard of these doings hailed the doers as soldiers of Allah and heroes of Islam. They thanked Allah and the Prophet who had declared a permanent war on the infidels and bestowed their progeny and properties on the believers. They quoted chapter and verse from the Quran and the Sunnah of the Prophet in order to prove that what was being done to Hindus was fully in keeping with the highest teachings of Islam.”

History of Hindu-Christian Encounters (1996)

“The one name which Muslims hate and fear most is that of Chengiz Khan. He is a spectre which has haunted Muslim historians for centuries. He swept like a tornado over the then most powerful and extensive Islamic empire of Khwarazm. In a short span of five years (1219-1224 CE), he slaughtered millions of Muslims, forced many others including women and children into slavery, and razed to the ground quite a few of the most populous and prosperous cities of the Muslim world at that time.”

Sita Ram Goel book The Calcutta Quran Petition

The Calcutta Quran Petition (1986)

“Hindu society has grown and shaped itself in the vision of Vyasa and Valmiki, Manu and Yajnavalkya, Narada and Vasistha, and a hundred other exponents of Sanãtana Dharma in all its dimensions and dynamics. Hindu society has been inspired through the ages by such mighty šãtras as the Vedas, the Upanishads, the Gita, the Jainagama, the Tripitaka, the various Yogasastras, the Vani of Siddhas and Sants, and the devotional outpourings of Alvars and Nayanars. Hindu society has been defended, during its days of distress, by such high-souled heroes as Chandragupta, Skandagupta, Vikramaditya, Yasodharman, Bapa Rawal, Jayapala, Bhojadeva, Prithiviraj, Prataparudra, Vir Pandya, Harihara and Rana Sanga. Hindu society has fought a long-drawn-out struggle for freedom against Islamic invaders under the leadership of such veterans as Maharana Pratap, Shivaji, Maharaja Surajmal, Banda Bairagi, Lokmanya Tilak, Veer Savarkar, Mahatma Gandhi, and Sardar Patel.”

Defence of Hindu Society (1983)

“Muslims in India have often sought shelter under Sections 153A and 295A of the Indian Penal Code (I. P. C.) for preventing every public discussion of their creed in general and of their prophet in particular.1 Quite a few publications which examine critically the sayings and doings of the Prophet or other idolized personalities of Islam, have been proscribed under Section 95 of the Criminal Procedure Code (Cr. P. C.) as a result of pressure exerted by vociferous, very often violent Muslim protests. Little did they suspect that the same provisions of the law could be invoked for seeking a ban on their holy book, the Quran. The credit for this turning of tables goes to Chandmal Chopra of Calcutta.”

Sita Ram Goel book The Calcutta Quran Petition

The Calcutta Quran Petition (1986)

“What has caused confusion and misunderstanding about his Hinduism is the concept of sarva-dharma-samabhAva (equal regard for all religions) which he had developed after deep reflection. Christian and Muslim missionaries have interpreted it to mean that a Hindu can go aver to Christianity or Islam without suffering any spiritual loss. They are also using it as a shield against every critique of their closed and aggressive creeds. The new rulers of India, on the other hand, cite it in order to prop up the Nehruvian version of Secularism which is only a euphemism for anti-Hindu animus shared in common by Christians, Muslims, Marxists and those who are Hindus only by accident of birth. For Gandhiji, however, sarva-dharma-samabhAva was only a restatement of the age-old Hindu tradition of tolerance in matters of belief. Hinduism has always adjudged a man’s faith in terms of his AdhAra (receptivity) and adhikAra (aptitude). It has never prescribed a uniform system of belief or behavior for everyone because, according to it, different persons are in different stages of spiritual development and need different prescriptions for further progress. Everyone, says Hinduism, should be left alone to work out one’s own salvation through one’s own inner seeking and evolution. Any imposition of belief or behaviour from the outside is, therefore, a mechanical exercise which can only do injury to one’s spiritual growth. Preaching to those who have not invited it is nothing short of aggression born out of self-righteousness. That is why Gandhiji took a firm and uncompromising stand against proselytisation by preaching and gave no quarters to the Christian mission’s mercenary methods of spreading the gospel.”

History of Hindu-Christian Encounters (1996)

“For all practical purposes no other country has bid goodbye to Gandhiji to the same extent as the country where he was born and from which he drew all his inspiration. In the world outside he is honoured as a great Hindu and an outstanding exponent of Hinduism at its best, both in word and deed. His philosophy of life, based on Hinduism, is inviting serious attention from the intellectual elite in America, Europe and Japan. In his own country, however, he has been disfigured into the patron saint of a Secularism which decries Hinduism as “communalism” and goes out of its way to give protection to closed theologies of aggression, ideological as well as physical.”

History of Hindu-Christian Encounters (1996)

“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."”

Freedom of expression - Secular Theocracy Versus Liberal Democracy (1998)

“No other slogan has proved more mischievous for Hinduism than the mindless slogan of Sarva-dharma-samabhAva vis-a-vis Christianity and Islam.”

History of Hindu-Christian Encounters (1996)

“H. W. Nevison of The Manchester Guardian recorded that in 1907 in East Bengal “priestly Mullahs went through the country preaching the revival of Islam and proclaiming to the villagers that the British Government was on the Mohammedan side, that the Law Courts had been specially suspended for three months and no penalty would be exacted for violence done to the Hindus, or for the loot of Hindu shops or the abduction of Hindu widows. A Red Pamphlet was everywhere circulated maintaining the same wild doctrine… In Comilla, Jamalpur and a few other places, rather serious riots occurred. A few lives were lost, temples desecrated, images broken, shops plundered, and many widows carried off. Some of the towns were deserted, the Hindu population took refuge in any pukka houses, women spent nights hidden in tanks, the crime known as ‘group-rape’ increased and throughout the country districts, there reigned a general terror, which still prevailed at the time of my visit.””

Muslim Separatism – Causes and Consequences (1987)
Source: H.W. Nevison, The New Spirit in India, London, 1908, p. 192 and 193. Sita Ram Goel: Muslim Separatism - Causes and Consequences.

“It is useless to tell the missionaries that Hindu sâdhanâ has nothing to do with buying a piece of land, building some stylised houses on it, exhibiting pretentious signboards, putting on a particular type of dress, and performing certain rituals in a particular way. Hindu sâdhanâ has been and remains a far deeper and difficult undertaking. It means being busy with one's own self rather than with saving others. It means clearing the dirt and dross within one's own self rather than calling on others to swear by a totem trotted out as the only saviour. It has no place for abominable superstitions like the atoning death of a so-called chirst. Above all, it is not consistent with double-talk-harbouring one motive in the heart and mouthing another. A counterfeit must remain a counterfeit, howsoever loudly and lavishly advertised. It is a sacrilege that those who are out to cheat and deceive should use the word "sâdhanâ" for their evil exercise.”

Sita Ram Goel book Catholic Ashrams

Catholic Ashrams (1994)