“India had never known a theocratic state till the advent of Islam in this country in the first quarter of the eighth century AD. Hindu Dharma has always been a pluralistic religion. Hindu culture and society too have been pluralistic throughout their hoary history. It was, therefore, impossible for the Hindus to erect an established church or to proclaim a state religion and call upon the State to impose it by force. The Hindu state extended its patronage to all religious sects equally, even when a king and his courtiers adhered to a particular sect in their private lives. Religious strife followed by bloodshed had never blackened the fair face of Hindu society. …The Hindu experience of a theocratic state was a very painful experience, spread as it was over several centuries. Even so, the Hindus did not learn any lessons in theocracy. The Hindu states which re-emerged under the Rajputs, the Marathas, the Sikhs, and the Jats were secular states….”

—  Sita Ram Goel

Defence of Hindu Society (1983)

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Sita Ram Goel 192
Indian activist 1921–2003

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“That brings us to the second subject where the United Front between Islamism and Communism scored a notable victory-the subject of Secularism. They joined hands to jibe at Secularism till the concept was totally distorted and became a synonym for Islamic imperialism. Secularism as a state policy had been evolved in the modern West which had become sick of the contending theocratic claims of Christian churches. Theocracy had been as alien to Hindu state and society as it had been intrinsic to Christian and Islamic state and society. Secularism was, therefore, nothing new for the Hindus. ….”

Sita Ram Goel (1921–2003) Indian activist

Hindu Society under Siege (1981, revised 1992)

“Thus Hindu society not only presents itself as a prey to these exclusive, intolerant and imperialist ideologies but also acts as a buffer between them. India is secular because India is Hindu. It can be added as a corollary that India is a democracy also because India is Hindu. If Hindu society permits this free for all any further, the days of Secularism and Democracy in this country are numbered. Let the Hindus unite and save themselves, their democratic polity, their secular state, and their Sanatana Dharma for a new cycle of civilization, not only for themselves but also the world.”

Sita Ram Goel (1921–2003) Indian activist

Hindu Society under Siege (1981, revised 1992)

“Which American values can, even remotely, be called Islamic? Democracy? Freedom? Equality? Secularism? Gender equity? Freedom of thought? The right to free expression? The right to critique any holy cow? Does even one of these values exist in a single Islamic state…? Is even one of these values extended to all Muslim citizens of an Islamic state?…What would be the fate of Hindus working in Saudi Arabia if they should advocate the replacement of the word "Islamic" with "Islamic-Hindu" in all references to the kingdom’s heritage?”

Varsha Bhosle (1956–2012) Singer, Columnist

Quoted from Varsha Will Live On http://www.ibtl.in/column/1304/varsha-will-live-on/ Rediff.com http://www.rediff.com/news/2003/jun/02varsha.htm

“The secular state assumes that the Semitic religions and the Hindu traditions are instances of the same kind”

S. N. Balagangadhara (1952) Indian philosopher

quoted from Koenraad Elst, On Modi Time : Merits And Flaws of Hindu Activism In Its Day Of Incumbency – 2015. Ch. 3. The Lost Honour of India Studies

“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 (1921–2003) Indian activist

Defence of Hindu Society (1983)

“If the Hindus sang Vande Mãtaram in a public meeting, it was a ‘conspiracy’ to convert Muslims into kãfirs. If the Hindus blew a conch, or broke a coconut, or garlanded the portrait of a revered patriot, it was an attempt to ‘force’ Muslims into ‘idolatry’. If the Hindus spoke in any of their native languages, it was an ‘affront’ to the culture of Islam. If the Hindus took pride in their pre-Islamic heroes, it was a ‘devaluation’ of Islamic history. And so on, there were many more objections, major and minor, to every national self-expression. In short, it was a demand that Hindus should cease to be Hindus and become instead a faceless conglomeration of rootless individuals. On the other hand, the ‘minority community’ was not prepared to make the slightest concession in what they regarded as their religious and cultural rights. If the Hindus requested that cow-killing should stop, it was a demand for renouncing an ‘established Islamic practice’. If the Hindus objected to an open sale of beef in the bazars, it was an ‘encroachment’ on the ‘civil rights’ of the Muslims. If the Hindus demanded that cows meant for ritual slaughter should not be decorated and marched through Hindu localities, it was ‘trampling upon time-honoured Islamic traditions’. If the Hindus appealed that Hindu religious processions passing through a public thoroughfare should not be obstructed, it was an attempt to ‘disturb the peace of Muslim prayers’. If the Hindus wanted their native languages to attain an equal status with Urdu in the courts and the administration, it was an ‘assault on Muslim culture’. If the Hindus taught to their children the true history of Muslim tyrants, it was a ‘hate campaign against Islamic heroes’. And the ‘minority community’ was always ready to ‘defend’ its ‘religion and culture’ by taking recourse to street riots.”

Sita Ram Goel (1921–2003) Indian activist

Muslim Separatism – Causes and Consequences (1987)

“The word secular is defined in the dictionaries as "the belief that the state, morals, education, etc. should be independent of religion." But in India it means only one thing -- eschewing everything Hindu and espousing everything Islamic.”

Sita Ram Goel (1921–2003) Indian activist

Perversion of India's Political Parlance (1984)

M. C. Chagla photo

“In the true sense, we are all Hindus although we may practise different religions. … It is the distinction between Hindus and non-Hindus that has created all the trouble in this country and has even led to the partition of our motherland. … If the distinction were to go then there will be no conflict between Hindus and non-Hindus.”

M. C. Chagla (1900–1981) Indian politician and judge

Elst, Koenraad (2014). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p. 363

“The one lesson we learn from the freedom movement as a whole is that a religious and cultural awakening in Hindu society has to precede political awakening. The language of Indian nationalism has to be the language of Sanatana Dharma before it can challenge and defeat the various languages of imperialism. The more clearly Hindu society sees the universal truths of Hindu spirituality and culture, the more readily it will reject political ideologies masquerading as religion or promising a paradise on this earth.”

Sita Ram Goel (1921–2003) Indian activist

Perversion of India's Political Parlance (1984)

“All these points are so obvious that anyone who says that Hinduism is as foreign to India as Islam or Christianity, deserves to have his head examined. The followers of both Islam and Christianity have full knowledge of and pride in the time and place of origin of their religions outside India, the early history of their religions outside India, the arrival of their religions into India (brought in by invaders and imperialists), and the manner in which their religions were established in India. On the other hand, until the Aryan invasion theory was mooted by the European imperialists, no Hindu had ever suspected that any foreign connection could be attributed to his religion. Even today, with the Aryan invasion theory being instilled into every Hindu brain right from childhood, no Hindu worth his salt would accept the contention that Hinduism is of foreign origin.”

Shrikant Talageri (1958) Indian author

The Aryan Invasion Theory and Indian Nationalism (1993)

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