People from New Delhi

"Rani Mukerji"

"Don't be negative. It shows on your face."

"I am like a Rolls Royce which can run without an engine, just on reputation."

"I am not confident unless I am playing someone else."

"I am very shy. If I am flying British Airways and the airhostess asks me two questions, and I don't understand her accent - I will go hungry for the entire flight."

"I don't sit around complaining about the lack of good roles. I will play Raj 85 times and still make him different."

"I think if you take sexuality very seriously it becomes very oily."

"If you get bored with the person you married for love, there's something wrong with you - not with that person."

"Often I don't say hello to people for fear that they may not remember me."

"You never win the silver. You only lose the gold."

"There is no alternative to work. I find nothing nicer than working. MK tells me that I am a workaholic. If I don’t work I get a headache and I feel depressed. I like to work round the clock all the time."

"On some rare occasions I do go to cinema theatres abroad. But if you really ask me I would rather watch a film on DVD all alone in the dark environs of my car or my home."

"It has varied. I don’t know if it’s good or bad but a dear friend of mine Aziz (Mirza) asked me not to do Don. I was also told to cut my hair and to change my name because someone said that there couldn’t be a movie star by the name of Shah Rukh Khan. (when asked the worst piece of professional advice that someone has given him)"

"Recently somebody asked me if I’m still in touch with my feminine side. They ask me why did I do the Lux ad and things like that. I think there is a feminine side to me, as people like to assume."

"It makes it easier to get happiness. I do believe in a material world to a certain extent. I think material happiness is quite an important step before you look for spiritual happiness. There are people who think the other way round. They might also be right. But in the kind of education and the world where I have grown up, and we all are growing up, a certain level of consumerism become a reality. (as an answer to the question: Do you think that money can buy happiness?)"

"I never yell at kids. I just hug them hard and threaten them not to do something again. I would never be aggressive with a woman or a little child. I would rather die before I raise hand on a little kid or a lady."

"I would want my children to grow up and do what they wish to in a field that they choose to step in. They should not have to use the shadow of their father’s name. I think that is a bit of a downer for a movie star’s children."

"When I get up in the morning and have to go to work and jump off things that may be quite dangerous, the payback isn’t the bigger car, but it’s that someone somewhere will smile a lot."

"Making a movie has to be artistic. You have to look back and say, ‘I did this because I had fun.’"

"I’m completely ordinary."

"I don’t sit down with the scripts. As long as I like the people I’m working with that’s enough for me."

"I am happy making the films I make and I would like the West to be impressed with what we do from India."

"Actually another thing that keeps me going in the industry is trying to do a film that impresses [his kids]."

"I don’t make my kids say I’m their favorite star."

"Hero is a misnomer. India is the only place left in the world where we call our stars heroes and heroines."

"As long as the women I’m romancing are happy with me doing it then I’ll carry on."

"Successful people do things, and get over with it, and leave others to live their life off it. I DO them. And then I leave it to others to live their life off it."

"It is so strange - if anyone takes my name, I have the ability to make them famous."

"That if you want to be famous, you take your dad's name. And I said the only persons I don't want to be famous by taking my name are [Aryan, his son] and [Suhana, his daughter]. Let the rest of the world do that."

"Sometimes I don't want to dignify things with answers. And it takes a huge amount of self-restraint, patience, control, and love for your own family, to keep quiet. And dignity, and perhaps the status that I have in the eyes of the people."

"Success makes people - people not related to you or to your field - like to take a dig at you."

"I think I invoke radical passions in people - and that is why I am such a big star!"

"I've become a free-for-all brand. I hope they come out with a rule that they can't use a person's name without paying him for it!"

"The audience's preferences for films are in black and white. They either like a film or they don't."

"I've been there, done it all. I'm very clear about my priorities as an entertainer. I want the audience to feel good when they watch me. That's what I'm paid for. Why should I sell anything else?"

"I don't think I've achieved superstardom. One has to achieve much more. My next level is the next shot I do. When I see some of my shots, I wonder why I did them so badly. Audiences and critics don't know about these shots. But I know. These moments remain very personal."

"I feel very strongly about souls who are misguiding people in the name of religion."

"I only hope that people enjoy viewing the film I’ve enjoyed making. I don’t know whether the film we’ve made is commercial or not, whether it’s good or not, but I do know that we’ve made it honestly and that we've enjoyed making it. I just hope it has turned out to be the film we had set out to make."

"My biggest enemy, incidentally, is my ‘next time.’ I’m neither being immodest when I say that my next will be even better nor am I being humble when I say that this is less than what my next film will be."

"If money-making was my aim, I could have done two ad films or shows and earned the same amount of money -- probably more -- in just two or four days."

"A person must buy my film only if he feels good about it, not otherwise."

"I don’t normally comment about my own films. But my judgment of films is excellent, it is better than yours."

"After all, what is a film? It is selling of a dream. We have to tell lies to people, we have to sell them dreams."

"I bring excitement on the sets. I’m an exciting actor, overrated, exaggerated. But I’m not an unexciting actor. I excite people. I never lose hope. If I feel that a film is going wrong somewhere, I do even better."

"My films do well only because they are good, not because of me."

"Like beauty, stardom too is skin-deep."

"Films are an art form which are sold after packaging in this commercial world."

"I am not insecure enough to count the bouquets I receive on my birthday, I don’t assess my popularity by the number of magazine covers I am on, I don’t get worried if my song is on the seventh position on countdown charts."

"I take care not to remind my audience that I am Shah Rukh Khan. The better thing to do is to hold a mirror for them and to tell them, ‘This is you.’"

"I am popular for all that I’ve done on the screen. That is why I’m never ashamed of what I’ve done in front of the camera, nor am I extra-proud of what I’ve done."

"See, these things like enmity and fighting... I don’t think I am at that age anymore."

"I don’t feel ill about anyone. I don’t even feel nice about anyone. I just don’t think about them. I am selfish that way. I think about myself, my films and my friends."

"Just because I am cheerful and jovial and look good, doesn’t mean that I can’t act."

"I believe that my wife is the most beautiful woman in the world."

"Films and filmmakers and actors are part of a strange art form, which is only measured by the yardstick of commerce. So it's a dichotomy; it'll always be so."

"I believe my nation is truly secular, I truly believe that."

"It takes a lot of intellect to be able to convince people to believe in fantasy – but people don't seem to be able to recognize that."

"I like talking when people ask me sensible questions. Ask me senseless questions also, but in a context, and I can have fun, I can make you laugh at my answers."

"I don't think movie stars are nationally relevant – it's as simple as that."

"We are not supposed to have an opinion. If we have an opinion, it has to be controversial – that is how we are always projected. It is difficult."

"I may say things with the right intention, but more often than not, people will misconstrue it."

"If I'm ever asked to do something in the national interest, do a project of national relevance, it's not as if I will not charge for it, but I will ensure that what I give back is not just worth that money, but is a little more than that."

"If somebody is working very hard, or deserves a lot of money, pay him upfront, say he is going to be working for so much time, he deserves it – and then put the rest of the money where it should go. But unfortunately, that sort of transparency is rarely there."

"Creativity has this problem, sometimes it'll be liked, sometimes it won't. It's unfortunate that perhaps we expected something more popular from this music, and it isn't that. See, this is very subjective. You will find enough people who like that also, I think."

"If I leave Pepsi, and later Coke tells me to do something for them, I'd do it. I have no issues, whether Coke and Pepsi have different ideologies or not. See, I'm called for a job, I'd do it."

"I believe it is my job to tell people about what the good points of either company are. I'm not lying in either case."

"I am not someone who believes to doing a film just because it is off beat."

"The essence is that I leave something of me in every role — not 100 per cent."

"I am the same old actor. When people question me I really look back and think but I feel people love characters like Rahul or Raj because they are different. Every role is different and I am not reinventing myself as an actor."

"I believe the show must go on."

"My strength to work in such situations comes from my family and people who love to watch me."

"I am where I never thought I would be. I got much more than what I had expected. I am strong believer in God, hard work and honesty."

"My family likes me as a person and not because I am an actor. I never mix the two. I don't know how much I earn or how many awards I have received."

"Money is a good thing to run after. It is very important to be financially stable but you have to keep your wrongs and rights in mind. Don't shy away from earning but without selling your soul."

"Pfizer and Moderna are the best vaccines. They have been out since Dec-2020. Why don't we have them in India yet? Do we not deserve the best? Don't we buy defense equipment from abroad? Is this not a war like situation? Why does the vaccine have to be made here and only here?"

"Remember, we need global help right now to get the vaccines. The person who needs the help cannot have ego. Ego never served anyone anyway, but if we keep ego or fake pride now, when we need help, we won't succeed. Heads down, get to work, source and administer the vaccines."

"Oh but why couldn't Pfizer agree to our terms, some say. Well, we needed Pfizer's vaccine more than they needed us. We could have saved lives if we kept our ego down and said 'how can we make it work Pfizer' rather than 'why can't you listen to us.' Lives could have been saved."

"Today, whichever CM will be able to source and vaccinate their entire state will become a national star. Great political opportunity that will save lives too!"

"The Pfizer vaccine, one of the best ones, used in most developed countries, applied for permission in India in Dec-2020. India instead asked them to do more studies here. Pfizer withdrew its application in Feb-21. Imagine lives saved if we allowed the vaccine from December itself"

"We need 70% entire population to get herd immunity. Not just adult population. Virus doesn’t check your Adhaar card. It maybe more than 70% even as the vaccines we’ve used have lower overall efficacy than mRNA vaccines. Define the problem properly to solve it."

"I have a fascination with getting my entire country vaccinated. For that we need all the vaccines we can get and we will need them all. Nothing to do with nation of origin."

"Keep asking on the vaccine plan. How much vaccine? By what date? What %age of pop vaccinated by May 31, June 30,July 31? Real numbers. Abuse me, troll me, demean my work, doubt my intentions, mock me. But keep asking on the vaccine plan. For the sake of my country. 🙏🏻"

"Firefighting is good. That's what's happening right now. But solution is in vaccines. Enough vaccines.It's not which vaccine. Our vaccine. Their vaccine. It's enough vaccines. If we don't have enough, mayhem won't stop. Swallow pride. Accept mistakes. Get 'enough' vaccines."

"Top-3 national priorities right now, where the entire country should be focused: Vaccine. Vaccine. Vaccine."

"The best news of the day. Pfizer vaccine (a major trial was under progress) is 90% effective. Victory for science and humanity. Stock markets soaring across the world. Seems like the real deal this time."

"Ryan and I took everything; though everything tasted the same, we could at least have some variety of colors on our plate."

"People like him think that they are god's gift to the world. What's worse, they are."

"Alok tried to ask the professor for a re-quiz, who stared back as if he had been asked for both his kidneys."

"I know, these Hindi movies are crap, but they do kind of take your mind away from the crap of real life like nothing else."

"Figuring out women is harder than topping a ManPro Quiz."

"Theaters are the opposite of class lectures, the front row is where the action is."

"Girls are beautiful, let's face it, and life is quite, quite worthless without them."

"But her parents were certified weirdos and probably deserved such tactics."

"Kind? This is DisCo, not Mother Teresa's home."

"All of us needed time to rest. And we had time - four months of it - to take all the rest in the world."

"In the first three months, half of my salary went for a pigeonhole in the Siberian end of town."

"to analyse my dream and its significance in my insignificant life, but I had to get dressed for work."

"Esha's modelling is also beyond me as no one is ever going to pay me for my looks."

"I suspect he was never young, was just born straight forty years old."

"Sometimes counting seconds is a great way to kill time through a woman's tantrums."

"One thing guys know is when to shut up."

"Girls are strategic. They will talk about love and romance and all that crap but when it comes to doing the deal they will choose the fattest chicken."

"Crap happens in life. It could happen tonight."

"Girls handbags have enough to make a survival kit for Antarctica."

"I may not be a great surgeon, but the one little heart I have, I have given to you."

"We were talking a lot, but we weren't communicating at all."

"Only women think there is a reason to thank people if they listen to them."

"That was reality and as is often the case, reality sucks."

"Think about this, the people gave birth to me cannot stop hating each other enough. What does that tell you about me? Half of my genes must be fighting with other half, no wonder I am so fucking messed up."

"Progress is building something lasting for future."

"It is time to face real world, even if it is harder and painful. I'd rather fly and crash, than just snuggle and sleep."

"Few people in the world get to hit their bosses but those who do will tell you it is better than sex."

"As I said sir, no one is perfect. Apart from Google of course."

"But that is what life is like, uncertain, screwed at times but still fun."

"This means that I can do whatever I really want. God is always with me. There is no thing as a loser after all."

"Admiration passes, love endures."

"life is tough when you are always talking to people smarter than you."

"But it will work, man. If you put your heart into it, it will."

"God gives talent so that the ordinary person can become extraordinary. Talent is the only way the poor can become rich. Otherwise, in this world the rich would remain rich and the poor would remain poor. This unfair talent actually creates a balance, helps to make the world fair."

"Love makes us do stupid things."

"Successful people don’t have friends."

"Telling your parents you’ve failed at something is harder than the actual failure."

"Girls have no idea what effect their wavering has on boys."

"When you screw up someone’s life, the least you can do is leave the person alone."

"It is amazing how the brain will connect one thought to another until it gets to where it wants to be."

"Practical enough to leave the people who do the funny stuff alone."

"That’s what human relationships are about – selective sharing and hiding of information to the point of crazy confusion."

"There can be no place in a 21st-century parliament for people with 15th-century titles upholding 19th-century prejudices."

"Bosnia is under my skin. It's the place you cannot leave behind. I was obsessed by the nightmare of it all; there was this sense of guilt, and an anger that has become something much deeper over these last years."

"I don't think Bosnia is ready for reconciliation, but I do think it is ready for truth."

"My second job has been to try to use my power to create institutions of a modern state that could enter the European Union, and there was very little time. The door was closing, and I wanted to get Bosnia through before it shut."

"History teaches us these lessons for the interveners: leave your prejudices at home, keep your ambitions low, have enough resources to do the job, do not lose the golden hour, make security your first priority, involve the neighbours."

"I agree with Paddy Ashdown when he said everybody in Britain should have the chance to be a somebody. But only one family can provide the head of state. We Liberal Democrats believe in opportunity for all. We believe in fairness, common sense. We believe in referenda on major constitutional issues. We do not believe that people should be born to rule, or that they should put up and shut up about decisions that affect their everyday lives."

"Most have simply washed their hands of the problem, claiming that the bigotry or bias on Wikipedia is just an unfortunate side-effect that we have to accept. But this is not a trivial unintended consequence of an open source system; bias goes against the very principle of Wikipedia and must be addressed. I have to deal with this bias and misinformation every time a journalist interviews me and references my Wikipedia article. I need to spend the first 30 minutes of interviews to correct all the misleading information from my Wikipedia article... Most of the skeptic editors on my article believe me to be a very dangerous man — and believe that it is Wikipedia’s responsibility to warn the world of how dangerous my ideas are."

"Reagan was on the rise, the anti-war movement had sunk to a low ebb, and the New Age was barely christened when The Aquarian Conspiracy appeared in 1980. Overnight Marilyn Ferguson’s book became famous and sold in the millions. I was a young doctor who had just learned to meditate when I picked up a dog-eared paperback copy at a Catskill spiritual retreat. Ferguson’s message shot through me like electricity: a “benign conspiracy” was bringing about the greatest shift in consciousness in the twentieth century. In one stroke Ferguson unified a movement that seemed like small, isolated outposts on the fringes of respectable society. Ferguson was a uniter and a futurist. By showing feminists what they shared with environmentalists, New Age spiritual seekers with peace activists, her book inspired a movement that didn’t define the future in terms of technology. She was a one-woman movement for hope. She promised every voice in the wilderness that there were a thousand other voices like theirs."

"It’s time to rescue "intelligent design" from the politics of religion. There are too many riddles not yet answered by either biology or the Bible, and by asking them honestly, without foregone conclusions, science could take a huge leap forward."

"To say that Nature displays intelligence doesn't make you a Christian fundamentalist. Einstein said as much, and a fascinating theory called the anthropic principle has been seriously considered by Stephen Hawking, among others."

"Laughter is Humanity's mechanism to escape suffering."

"Buddha didn’t teach that life hurts because of pain; it hurts because the cause of suffering hasn’t been examined."

"Every time you are tempted to react in the same old way, ask if you want to be a prisoner of the past or a pioneer of the future. The past is closed and limited; the future is open and free."

"To make the right choices in life, you have to get in touch with your soul. To do this, you need to experience solitude, which most people are afraid of, because in the silence you hear the truth and know the solutions."

"At this moment, you are seamlessly flowing with the cosmos. There is no difference between your breathing and the breathing of the rain forest, between your bloodstream and the world’s rivers, between your bones and the chalk cliffs of Dover."

"In the case of Chopra, our analysis need not be very profound: he is a spiritual businessman, and will never take a principled stand if it comes in the way of his business success. A soft and conformistic stance gives him easier access to the Western audience, as well as to a large chunk of the Hindu diaspora. The factor “inferiority complex” plays a part too. It makes Hindu Gurus suddenly feel superior when they have exchanged Hindu Dharma for the American mainstream. But mainly it is a pragmatic calculation. They don’t expect most of the kind of people they attract to be very interested in the intricacies of philosophy. Most of them have run away from Christianity, which is not just irrational, it is also demanding, morally and to an extent even intellectually. So they want something that is not too complicated nor too demanding. What they ultimately get is what they had wanted upon entry: an easy, watered-down version of Hindu Dharma."

"My personality is made. I am done. There is nothing more to be made of me. I am what I am."

"People keep saying I am shy. Oh, he’s so shy. The media says it all the time. I am not at all shy. I am not reluctant. I am an extrovert. I am like that all the time. You can ask my friends. I am the one who talks the most."

"There is fear of failure here. People keep saying what if this goes wrong, what if that doesn’t work. Every time I want to do something, there is this fear that it may go wrong. It comes up each time."

"I don’t ask questions in Parliament because I like to think things through. Just look around at the questions that are asked in Parliament, and you’ll know why I don’t ask questions. I mean look at them. Is that the kind of stuff you want me to ask?"

"It is one bathroom lesson I haven’t forgotten. That is the arrogance you have to deal with. When I take life this way, I stop thinking that the other guy is a joker. I realise I am the joker."

"(After terrorist attacks in Mumbai) Terrorism is impossible to be stopped at all time. We will stop 99% of the attacks; 1% of the attacks will get through. You feel US has stopped all terrorist attacks? US is currently involved in Afghanistan and Iraq, where there are attacks every single day. On them. Not in US, but on them. The war has moved."

"What is happening to human resources in Punjab. 7 out of 10 youth have the problem of drugs."

"India is the Saudi Arabia of human resources for the 21st century. The power that we used to get from oil in 20th century, we will get it from people like you in 21st century."

"There are people doing yoga in New York, dancing around, that’s the power of India. You go to a nightclub somewhere in Spain and there’s Amitabh Bachchan on the screen there, dancing around. That’s the power of India. That’s the power of Indian people."

"In India, we have a concept of caste. It has a concept of escape velocity. If one belongs to a backward caste and wants to attain success then one needs an escape velocity to attain that success. Dalits in this country need the escape velocity of Jupiter to attain success."

"Poverty is a state of mind."

"Ambedkar was the first person to attain escape velocity and run away to US."

"If India is computer, Congress is its default program."

"China is referred to as the ‘dragon’ and India as an ‘elephant’. But we are not an elephant, we are a ‘beehive’."

"See, there is a tendency to look at India as a country."

"We have to provide the roads on which our dreams are paved. And these roads can’t have potholes, they can’t break down in six months. They have to be big roads because they are going to carry strong people, they are going to carry strong forces."

"If you go back a hundred, two hundred years, you would find that India is energy; it is a force. If you go back a thousand years, two thousand years, you would find that force came from our rivers: Ganga, Yamuna, Saraswati. We worshiped these rivers and the reason we worshiped these rivers was because that is where our energy came from, and everything we had was built on these rivers. Now, we have gone way beyond that. We have built structures that are allowing this energy to rise, to explode."

"Every situation that Indian person finds himself in is extremely complex. We have to deal with the red lights. As young leaders here have to deal with senior leaders, suddenly someone disrupts your entire life. Everything happens, sort of, according to your karma; it’s all random."

"Politics is everywhere. It’s in your shirt, it’s in your pants. It’s everywhere."

"I would not have been here if I was not from a political family."

"Rahul : The fact of the matter is that innocent people died in 1984 and innocent people dying is a horrible thing and should not happen. The difference between Gujarat and 1984 was that the Government of Gujarat was involved in the riots"

"Rahul : The difference between the 84 riots and the riots in Gujarat was that in 1984 the Government was trying to stop the riots. I remember, I was a child then, I remember the Government was doing everything it could to stop the riots. In Gujarat the opposite was the case. The Government in Gujarat was actually abetting and pushing the riots further. So there is a huge difference between the two things, saying that innocent people dying is absolutely wrong"

"Rahul : I am saying that there was difference between the 1984 riots and the riots in Gujarat. The difference was that the Government in 1984 was trying to stop the riots, trying to stop the killing whereas the Government in Gujarat was allowing the riots to happen."

"Rahul: Look. All I'm saying, all I'm saying is that there is a difference between the 1984 riots and the Gujarat riots. The simple difference is that in 1984 the government was not involved in the massacre of people. In Gujarat it was. The question is why do these kind of things take place. Why is it that the Gujarat riots took place? The Gujarat riots took place frankly because of the way our system is structured, because of the fact that people do not have a voice in the system. And what I want to do. And I have said it and I will say it again. What I want to do is question the fundamentals over here. What I want to do is ask a couple of questions. I want to ask why candidates that are chosen in every single party are chosen by a tiny number of people. I want to ask why women have to be scared to go out on the street. I want to ask these questions. These are fundamental questions."

"Rahul: All I'm saying is there is a difference between the 1984 riots and the Gujarat riots. The difference is that the government of the day in 1984 was not aiding and abetting the riots. That is all I'm saying."

"Arnab: So you don't need to apologise for the '84 riots. If someone seeks an apology from you, will you give it? Your Prime Minister has apologised for the riots. Expressed deep regret. Will you do the same?"

"Rahul: First of all I wasn't involved in the riots at all. It wasn't that I was part of it."

"Arnab: On behalf of you party."

"Rahul: I think that riots, as all riots, were a horrible event. Frankly I was not in operation in the Congress party."

"Arnab: Are you open to taking action on Ashok Chavan and Virbhadra Singh? Have you seen the papers yourself? Will you examine them Mr. Gandhi? Will you examine it?"

"Rahul: Anybody who is corrupt should be punished. I am not a judge. So if there is a legal process and there is a result of the legal process, absolutely they should be punished."

"Arnab: There is no case being followed against Mr. Virbhadra Singh."

"Rahul: Yes I know that but I am saying that it is not my job. My job is when I see issues of corruption, take action on it. That's what I do."

"Arnab: Well Mr. Gandhi now you see. The other question is, should you have spoken up much much earlier? You know you didn't. Everyone wants to know today why you didn't speak up during 2G. Why didn't you speak up during Coalgate? Why didn't you speak up? I think it was June 2010 that TIMES NOW broke the CWG scam and railgate. You could have spoken up. And you can't take the defence that you were not very actively there. You have for some time been effectively in-charge of the 2014 re-election campaign."

"Rahul: My position was that I report to the Prime Minister. Whatever I felt I had conversations with the Prime Minister. Whatever I felt about the issues I made it abundantly clear to the Prime Minister. I was involved in the legislation, RTI legislation. And now I have helped pass the Lokpal Bill. I bring you back. The real issue here is participation of people in politics. It is bringing youngsters into the political system, it’s opening out the political system. That's where nobody wants to talk. Everybody is perfectly happy with 500 people running the entire system in India. Nobody, none of you want to raise that issue. The fundamental issue. How do we chose candidates?"

"Modi has anger inside him and he has got anger for everybody not only for me. I attract that anger because he sees a threat in me. His anger is his problem, not my problem."

"I have no confusion in my mind about that. It was a tragedy, it was a painful experience. You say that the Congress party was involved in that, I don’t agree with that. Certainly there was violence, certainly there was tragedy."

"Ahimsa (Non-violence) will return to Assam if the Bhartiya Janata Party government comes to power once again."

"Lord Ram is the manifestation of the best human qualities. He is the core of humanity embedded in the depths of our minds. Lord Ram is love and he can never appear in hatred. Lord Ram is mercy and he can never appear in cruelty. Lord Ram is justice and he can never appear in unjustice."

"Rising COVID numbers are worrying. Vaccination must pick up pace to avoid serious outcomes in the next wave."

"India needs quick and complete vaccination - not BJP's usual brand of lies and rhyming slogans to cover up vaccine shortage caused by Modi government’s inaction."

"The country needs vaccines against coronavirus. You also raise your voice for this — everyone has the right to have a safe life. Speak up for vaccination for all."

"Modi ji, you said the war against corona will be won in 18 days. You asked people to bang thali, light up candles and show mobile phone torch… but corona intensified. Please stop event-bazi now and arrange for vaccines for all. And provide income support to the poor."

"The surprising thing is that the so called defenders of democracy like US and Europe seem to just be oblivious of the fact that a huge chunk of the democratic model has come undone in India. While the opposition is fighting that battle, US and Europe are not doing enough to restore the democracy in India. The inaction may be because of the trade and money they are getting."

"My name is not Savarkar, it is Gandhi and Gandhi never offers apology."

"Narendra Modi wants people to sit on their phone the entire day and chant ‘Jai Shri Ram’. And while you do this, you die of hunger."

"There is a word 'Shakti' in Hinduism. We are fighting against a Shakti."

"Their strategy was simple. Moral domination. Nehru was a thinker. But Rajiv, Sonia, and Rahul are no intellectuals. They took a different route. They redefined morality. Secularism included. Anti-Congress was new immoral. Pro-Hindu became anti-Muslim. India was morally polarized. Morality is subjective. No one can say with guarantee what is pure morality. Masses were forced to choose between moral standards (Secularism, unity in diversity, inclusive etc.) and quality of life (development). People who wanted quality of life were made to feel guilty. Hindus who wanted to celebrate their religious freedom were made to feel guilty. Muslims who wanted to be part of mainstream India were made to feel guilty. They filled India’s psyche with fear, hate and guilt. They hated all indigenous, grassroots thinkers. They hated Sardar Patel, Lal Bahadur Shastri, Morarji Desai, Charan Singh, Chandrashekhar, P.V. Narsimha Rao, Atal Bihari Vajpayee, and now Modi. They are the land grabbers of Sainik Farms and Adarsh Societies of India. They run NGOs. They run media. They coin useless and irrelevant jargon to confuse the masses. They have designations but no real jobs. They are irrelevant NRIs who want us to see a reality which doesn’t exist. They want a plebiscite in Kashmir. They defend stone-pelters. They want Maoists to participate in mainstream politics. They want Tejpal to be freed. Yaqub to be pardoned. But they want Modi to be hanged. They are the hijackers of national morality. Secularism included. They are the robbers of Indian treasury. They are the brokers of power. They are the pimps of secularism. They are the Intellectual Mafia."

"Rahul Gandhi has no right to use the Gandhi surname. He has reached the level of a fourth-class citizen. Can such a person be born in the Nehru family? I have doubts about it. His DNA should be examined."

"Stop jumping with joy every time a crime happens, Mr Rahul Gandhi. The state has already assured strict and prompt action. You divide the society in every manner possible for electoral gains and then shed crocodile tears. Enough is enough. You are a MERCHANT OF HATE."

"The fact that he chose to belittle the Prime Minister is not surprising, in fact expected... After failing to connect with the people of India, Mr Gandhi chooses a platform of convenience for beating his political opponents.... Indian democracy gives opportunity to merit and is not beholden to dynasty... A failed dynast today chose to speak about his failed political journey."

"When a man is touching 50 and has never had any productive job in his life, he cannot elicit respect from me as an individual... If you stand in the capital of India and say you support “Bharat ke tukde honge” (India will be broken into pieces), I don’t have an iota of respect for such individuals."

"Tradition dictates you should first win from Raebareli before challenging for top!"

"I have spent more than 32 years in the Congress and when the Ram Mandir decision came, after getting advice from his wellwisher in America, Rahul Gandhi in a meeting with his close aides said that after the Congress government is formed, they will form a superpower commission and will overturn the Ram Mandir decision just like Rajiv Gandhi overturned the Shah Bano decision."

"The Shehzada of the Congress said recently that our Rajas and Maharajas back in the day were ruthless. They snatched or took away the humble assets of the poor at their whim. The Shehzada insulted the revered Chhatrapati Shivaji Maharaj and Rani Chennamma, whose good governance and patriotism still fill us with national pride and honour. Does he not have any knowledge of the contribution of the royal family of Mysuru who we all regard very highly and are proud of? ... The Shehzada’s was carefully calibrated, on purpose, to appease a certain vote bank. He did not utter a single word on the atrocities committed by the Nawabs, Nizams, Sultans, and Badhshahs (on their peasants). The Congress seems to have forgotten the grave excesses perpetrated by (Mughal emperor) Aurangzeb, who destroyed thousands of our temples... The Benaras Hindu University (BHU) could not have been established without the help of the king, who ruled the city back in the day. Maharaja Gaekwad of Baroda had helped Baba Saheb Ambedkar pursue his higher studies abroad. The Congress’ Shehzada knows nothing about this and is making public statements that are aimed at advancing the party’s vote bank politics. The Congress is in an alliance with parties that glorify Aurangzeb. They don’t talk about kings who destroyed our pilgrimage sites, looted them, killed our people while also slaughtering livestock... Since the Congress came to power in Karnataka, the law and order situation in the state has been on a free-fall. The incident in Hubballi (the daylight murder of a sitting Congress corporator’s daughter) shook the country’s conscience. When the bereaved family sought action, the ruling Congress, yet again, preferred appeasement over justice. They do not value the lives of our daughters like Neha (Hiremath). All they care about is their vote bank."

"Singh and I had developed a warm and productive relationship. While he could be cautious in foreign policy, unwilling to get out too far ahead of an Indian bureaucracy that was historically suspicious of U.S. intentions, our time together confirmed my initial impression of him as a man of uncommon wisdom and decency…. What I couldn’t tell was whether Singh’s rise to power represented the future of India’s democracy or merely an aberration.... In fact, he owed his position to Sonia Gandhi…more than one political observer believed that she’d chosen Singh precisely because as an elderly Sikh with no national political base, he posed no threat to her forty-year-old son, Rahul, whom she was grooming to take over the Congress Party... He feared that rising anti-Muslim sentiment had strengthened the influence of India’s main opposition party, the Hindu nationalist Bharatiya Janata Party (BJP)... In the dim light, he (Singh) looked frail, older than his seventy-eight years, and as we drove off I wondered what would happen when he left office. Would the baton be successfully passed to Rahul, fulfilling the destiny laid out by his mother and preserving the Congress Party’s dominance over the ‘divisive nationalism’ touted by the BJP?"

"Rahul Gandhi has a nervous, unformed quality about him, as if he were a student who’d done the coursework and was eager to impress the teacher but deep down lacked either the aptitude or the passion to master the subject."

"It took this election campaign for ordinary Indians to notice what was going on. They noticed because Modi told voters that they were choosing between a ‘kaamdaar’ and a ‘naamdaar’. A working man and a prince. It did not help that the ‘naamdaar’ then mocked Modi and made fun of everything about him. Modi’s ‘hugplomacy’, ‘Gabbar Singh Tax’, demonetisation. Modi’s demonetisation, he said, was done to steal their money and give it to his rich friends. The country’s Chowkidar, he said too many times, was a ‘chor’. He forgot that he was demeaning not just a political opponent but the Prime Minister of India. Ordinary voters were appalled that the heir to India’s most powerful political dynasty should talk this way. He sounded arrogant, entitled and insulting and reminded them that there were too many political heirs in Indian politics"

"In the sycophancy department she surpassed her own high standards when she began to recount Rahul Gandhi’s virtues. Even I, who knew her eternal need to be counted in Delhi’s highest echelons of political power, nearly fell off my chair when she said, ‘Do you know I believe that Rahul Gandhi has the best of Rajiv in him and the best of Sanjay?’ I recount this remark here to draw attention to how much support dynastic democracy has in the drawing rooms of Lutyens’ Delhi. And it is not just socialites who endorse this distorted form of democracy but bureaucrats, journalists and men and women who like to think of themselves as public intellectuals."

"The interview was an unmitigated disaster. The first problem was that he chose to give his first formal interview in English and not in Hindi. This strengthened the impression that he represented the privileged denizens of Delhi more than the people of India. The second problem was that of all of Indian television’s English anchors Arnab had been chosen. Arnab has made belligerence the defining characteristic of his anchoring style, and once he gets a victim into his studio rarely lets him get away with vague answers. Nobody seemed to have prepared him for the kind of questions he would be asked. So he spent most of his answers talking in abstractions. Democracy is about processes, he said, and Rahul Gandhi is sitting here because he wants to empower the people. And most puzzling of all was his repeated assertion that ‘the system’ had destroyed his grandmother and his father and would probably destroy him. As Arnab’s questions became tougher and more direct Rahul’s answers became more abstract. When I finished watching the interview I watched it again on YouTube and found myself marvelling at how many times he repeated that ‘the system’ was what he was in politics to change. It was as if nobody had told him that ‘the system’ for ten years had been a government that was controlled by his mother with an iron hand. And that ‘the system’ had been created by his great-grandfather and perpetuated by his grandmother and father after that. By the time I finished watching this interview for the second time I was certain that the Congress would lose the election with or without a Modi wave."

"Responding to the Ambassador's query about Lashkar-e-Taiba's activities in the region and immediate threat to India, Gandhi said there was evidence of some support for the group among certain elements in India's indigenous Muslim community. However, Gandhi warned, the bigger threat may be the growth of radicalized Hindu groups, which create religious tensions and political confrontations with the Muslim community."

"..the blind old man [Shah Alam], whose revenge was gratified, fumbled the contents of the casket and felt that his wronger had been paid back in his own coin. Islam is a by-product of Judaism. The Mosaic law of an eye for an eye was thus fulfilled."

"I don't think you can write according to a set of rules and laws; every writer is so different."

"I feel as comfortable anywhere as I feel uncomfortable anywhere"

"I do think that the modern India does belong to writers who are living in India."

"New York is a lovely city. It is an easy city to go back to and an easy city to leave. Every time I go there I immediately make travel plans."

"The Indian diaspora is a wonderful place to write from and I am lucky to be part of it."

"In India, if you are from the elite, dogs are extremely important. The breed of the dog indicates your wealth, that you are westernized. The cook, another human being, is on a much lower level than your dog. You see this all the time."

"How does the press manage to come out with the controversial bits in the cabinet meeting?"

"lt should not be forgotten that we are carrying on the Government in the province under an irresponsible centre, and almost under the shadow of the scheme of the All India Federation which has been rejected not only by the National Congress but also by other political organizations and the Princes and the people of the States."

"The Chartered ccountants by virtue of their qualifications, experience and training can render valuable services in these difficult times in areas which are vital to economic and industrial growth. It should be the duty of the members of the profession in the Northern India Regional Council, apart from examining accuracy of transactions, the modern auditor should also look into the propriety of such transactions… the profession has to develop uniform accounting principles, standard terminologies and precise definitions of various accounting concepts. This was desirable from the point of view of providing reliable information in the financial statements for the benefit of the intending investors, members of the public, government agencies and financial institutions. This will enable individuals and organisations to form a fairly accurate judgment of the financial position by a study of the audited financial statements of companies."

"A man of high principles, he worked for the country long and loyally, adding lustre to our traditions of tolerance and selfless service. A devout Muslim, he personified compassion and humanity which are the core of all religions and was thus an illustrious symbol of our secularism. He labored with utter devotion for the uplift of his state and soon his field of work expanded to embrace the entire country. He dealt with every issue with patience, calm and a sense of fairplay. In many delicate international missions which he undertook on behalf of the Government, his earnestness and dignity enhanced India’s prestige."

"One of the great sons of Assam and India. His contribution to the Indian freedom struggle was invaluable. A firm believer in the ideals of Mahatma Gandhi and Jawaharlal Nehru, he left an indelible imprint on the political landscape of our great nation. His long and distinguished career in public life, which culminated in his occupying the august position of President of India is a shining example of commitment to ethical values and selfless service to the people. Indeed, his contribution to the building of our society and country continues inspiring all of us."

"The son of an army doctor from Assam, he was educated in India and studied history at the University of Cambridge, graduating in 1927. After returning to India, he was elected to the Assam legislature (1935). As Assam’s minister of finance and revenue in 1938, he was responsible for some radical taxation measures. On the outbreak of World War II in 1939, the Indian National Congress party had a confrontation with British power, and he was jailed for a year. Soon after release he was again imprisoned for another three and a half years, being released in April 1945. In 1946 he was appointed advocate general of Assam and held the post for six years."

"After a term in the national Parliament, he returned to Assam politics until Prime Minister Indira Gandhi included him in her first cabinet in January 1966. He held a variety of portfolios—irrigation and power, education, industrial development, and agriculture. Ahmed became India’s fifth president in 1974."

"He was rudely woken up at midnight on 25 June 1975 and asked to sign the emergency proclamation which he faithfully did. Its effect was telling in six hours, with Newspapers without news and the entire opposition in jail."

"In his book My Eleven Years with Fakhruddin Ahmad, Mr. Fazle Ahmed Rehmany quotes an incident which throws interesting light on the psychology of secularism and its need to keep Muslims in isolation and in a sort of protective custody. During the Emergency period some followers of the Jamaat-e-Islami found themselves in the same jail as the members of the RSS; here they began to discover that the latter were no monsters as described by the 'nationalist' and secularist propaganda. Therefore they began to think better of the Hindus. This alarmed the secularists and the interested Maulvis. Some Maulvis belonging to the Jamiat-ul-Ulema-i-Hind met President.. Fakhruddin Ahmad, and reported to him about the growing rapport between the members of the two communities. This 'stunned' the President and he said that this boded an 'ominous' future for Congress Muslim leaders and he promised that he would speak to Indiraji about this dangerous development and ensure that Muslims remain Muslims."

"He was a nationalist to the core. Nationalism was in his blood. In fact he surpassed his father even, as far as nationalism or patriotism was concerned. He joined Indian National Congress in the year 1931 as its primary member. Soon he became the darling of the top leaders in the Congress."

"He was very close to Jawaharlal Nehru. He could have joined the Central Cabinet much earlier but the Chief Minister of Assam, wanted him to work with him and resisted his going to the centre."

"He had been very close to the Nehru family from the very beginning. Like her father, Indira Gandhi also had a great liking for him and his wife Abida. Indira Gandhi after she took over as the Prime Minister in the year 1966, inducted him in the Council of Ministers."

"He continued in the council of Minister till July 1974 and resigned as he was proposed for the office of the President of India. He was the second person who had been selected by the Party High Command, particularly Indira Gandhi, for the August Office. This was the highest example of national integration and communal harmony of the Indian Democracy."

"A son of a "kazi", he was elected to the highest office, which he, or any member of the family could ever think of these pleasant incident is the proof, that destiny has a great role to play in one’s life."

"No religion has one single language. Muslims are spread all over the world and all Muslims do not speak one language. For instance the Turk Muslims speak Turkish, the Iranian Muslims speak Persian, the Indonesian Muslims speak Bhasha Indonesia; the Punjabi Muslims speak Punjabi, the Maharashtrian Muslim speaks Marathi, and like wise. He was against imposing any language on any people and he spoke a language which is known as Hindustani."

"He was a man with modest habits, he was fond of light music, he had neither smoked nor even took ‘pan’ but he was fond of good dress."

"He was a close friend of Zakir Husain, the third President of India. It was a coincidence and a tribute to their friendship that both occupied the highest position of the land, died in harness of heart failure and collapsed in the same bathroom of the Rashtrapathi Bhavan."

"He was one of those few Muslims who by virtue of his service to the country under the leadership of Mahatma Gandhi reached the pinnacle of honour as the President of the Indian Republic, the fifth in the roll."

"As a Congressman he actively participated in the freedom movement...offered personal satyagraha in 1940 and was imprisoned for a year….Again in the Quit India Movement he was detained as a security prisoner for three and half years until April 1945."

"His initiative in introducing the Assam Agricultural Income Tax Bill, the first of its kind in India, in 1939, that levied taxes on tea garden lands in the State and his pro-labour policy in the British-owned Assam Oil Company Limited at Digboi irked the European planters and their henchman who considered that the measures of the Congress Coalition Government were radical and, therefore, constituted a danger signal tot eh interests of the British commercial community."

"In the Congress hierarchy, he enjoyed an enviable position being a member of the Congress Working Committee for many years."

"Elegantly dressed he was always courteous but firm in what he believed to be just and fair and presented himself as a Moghul, as it were, which quality he possibly inherited from his maternal side."

"He was the president who proclaimed the two-year period of Emergency that marked such a difficult period in India's political history. This, and his subsequent death in office, marked him in public memory forever as the “Emergency President”."

"He studied at Cambridge University’s Catherine College and became barrister from the Inner Temple of London. He could not complete his parents’ dream of appearing for ICS examination due to severe bout of illness. When he returned to India, he began practicing law in the Lahore High Court in 1928. In October that year, his father took him to Guwahati in Assam to take care of some paternal property, which included a few hundred acres of land in and around Guwahati. Thus the Ahmed family connection to Assam, which had been severed abruptly by his father’s posting to the northwest many years ago was restored... and two years later he returned in 1931 to become a primary member of the Congress, a move which greatly influenced his future development. **In: p. 49"

"As a student in England he had befriended Jawaharlal Nehru whose progressive ideas had influenced him, and who became his close friend and mentor."

"As President, he put signature to the order on promulgation of Emergence on 25 June 1975 – the most notable decision of the presidential term. This move was widely criticized by the opposition leaders who considered it a servile act, driven more by considerations of being seen as loyal to the Nehru-Gandhi family, rather than of genuine concern for the safety of the government."

"A gentlemen president from the upper strata of society, his upbringing seldom allowed anger and prejudices to get the better of him. He was also staunch Congressman, with a deep sense of commitment to secularism...later in life he had to contend with being called "communal" because he tried to attract young Muslims who had been educated at Aligarh Muslim University – a campus then perceived to be influenced by the communal ideas of the Muslim League – to the Congress."

"Wikipedia biases in my entry (just as one example) which it prevents being corrected. It is re-colonizing Indians."

"India is the world largest territory, both geographically and by population, that is up for grabs by the expansionist, predatory ideological movements in the world."

"Unfortunately, Hindu nationalism today sometimes seems to be mimicking the worst things about the West, by becoming obsessively history-centric. But this is different than the past of Hinduism, and is atypical amongst Hindus even today."

"I believe in science, I believe in evidence, if there are other treatments that the modern medicine doesn't support those should also be brought to the table, whether its ayurveda, whether its Naturopathy... and should be evaluated in clinical trials."

"We interviewed Pierre Kory on my channel. It got almost million views in a few days. Then YouTube sent us notice banning it... What a shame they cannot face the evidence and experience of an accomplished doctor."

"It matters little whether such ideas have any basis in fact. Once an idea becomes entrenched in the institutional machinery and eventually in the collective imagination of the public, it can be used for all sorts of exploitation."

"There are institutions which study India academically for the purpose of evangelism and have formal links with Indian evangelical institutions. All these factors … create a strong population-base in India that will be financially, institutionally and emotionally dependent upon the West’s right-wing. … both state and non-state players—invest in building institutional infrastructural logistics in India, for effective control at social and political levels. A base for Western domination is being effectively constructed within India through evangelical organizations. The goal is to spread a fundamentalist kind of Christianity and create a population of believers with strong emotional bonding and dependence on the West. The Christian right in the United States is particularly active and ambitious in this regard."

"But the catalyst who is credited with the construction of the 'Dravidian race' was a missionary-scholar from the Anglican Church. His name was Bishop Robert Caldwell (1814–91), an evangelist for the Society for the Propagation of the Gospel, who combined the linguistic theory of Ellis with a strong racial narrative. He proposed the existence of the Dravidian race in his Comparative Grammar of the Dravidian Race, which enjoys extreme popularity with Dravidianists to this day. Bishop Caldwell proposed that the Dravidians were in India before the Aryans, but got cheated by the Brahmins, who were the cunning agents of the Aryan. He argued that the simple-minded Dravidians were kept in shackles by Aryans through the exploitation of religion. Thus, the Dravidians needed to be liberated by Europeans like him. He proposed the complete removal of Sanskrit words from Tamil. Once the Dravidian mind would be free of the superstitions imposed by Aryans, Christian evangelization would reap the souls of Dravidians."

"Because the assumption of Mosaic ethnology was well established, it was important to secure both families of languages within that framework. Ellis claimed that Tamil is connected with Hebrew and also with ancient Arabic. Their logic was that since William Jones considered Sanskrit to be the language of Ham, and other scholars claimed that Sanskrit descended from Noah's oldest son, Japheth, by the process of elimination the remaining son of Noah, Shem, must be the ancestor of the Dravidian people. This made Dravidians a branch of the Scythians or in the same family as Jews."

"His work had far-reaching consequences. It established the theological foundation for Dravidian separatism from Hinduism, backed by the Church. It was accompanied by Christian usurpation of many of the classical art-forms of South India. The concept of dissociating Tamils from mainstream Hindu spirituality provided Caldwell an ethical rationale for Christian proselytization. Eighty years after his death, a statue of Caldwell was erected in Chennai's Marina Beach alongside the statue of another missionary scholar, G.U. Pope. It is a major landmark in that city today."

"The story that places the Apostle St Thomas in India in 53 CE is a lingering medieval myth. 1 It implicitly includes colonial and racial narratives; for instance, that the peaceful apostle ministered to the dark-skinned Indians, who turned on him and killed him. This myth, however, has no historical basis at all. Nevertheless, it has been shaped by various Christian churches into a powerful tool for the appropriation of Hindu culture in Tamil Nadu, by giving credit to 'Thomas Christianity' for everything positive in the south Indian culture, while blaming Hinduism for whatever is to be denigrated. It further serves as a tool to carve out Tamils from the common body of Indian culture and spirituality."

"While Deivanayagam was busy fabricating textual interpretations, the archbishop of Mylapore was manufacturing archeological evidence to prove the myth of St Thomas. In 1975, he hired a Christian convert from Hinduism to fabricate epigraphic evidence proving the visit of St Thomas to South India. When this hired gun failed, the archbishop sued him in court. The Illustrated Weekly of India raised questions alleging corruption in this case."

"Meanwhile, in a very famous Hindu pilgrimage center in the forests of Kerala, a Catholic priest proclaimed that his parish had unearthed a stone cross established by Thomas in 57 CE. The location was close to the ancient Mahadeva temple at Nilakkal, in the sacred eighteen hills of the deity of Sabarimala. 18 Soon, a church with a five-foot granite cross was erected and consecrated by top Catholic clergy, and daily prayers were started. 1Meanwhile, in a very famous Hindu pilgrimage center in the forests of Kerala, a Catholic priest proclaimed that his parish had unearthed a stone cross established by Thomas in 57 CE. The location was close to the ancient Mahadeva temple at Nilakkal, in the sacred eighteen hills of the deity of Sabarimala. 18 Soon, a church with a five-foot granite cross was erected and consecrated by top Catholic clergy, and daily prayers were started."

"From the seventeenth century onwards, Christian missionaries made scathing attacks on the Indian classical dance-forms, seeing them as a heathen practice. This was often expressed by attacking the devadasi system on the grounds of human rights. The devadasis were temple dancers, dedicated in childhood to a particular deity. The system was at its peak in the tenth and eleventh centuries, but a few hundred years later, the traditional system of temples protected by powerful kings had faded away under Mughal rule, especially since the Mughals turned it into popular entertainment, devoid of spirituality. The devadasi system degenerated in some cases into temple dancers used for prostitution, although the extent of this was exaggerated by the colonialists."

"There have been numerous suicides by those subjected to aggressive evangelism, particularly among young girls in Tamil Nadu and Andhra Pradesh. In one instance, the vice chancellor of a university was removed because he had allowed aggressive evangelism inside the university hostel, while in another case a girl left a suicide note accusing Christianity of ruining her life. A twelve year old girl who alleged religious harassment in a Christian school committed suicide after she was publicly insulted for being unable to read verses from the Bible. From 2007 to 2008, several Hindu temples have been vandalized in districts of Tamil Nadu where Christians are in considerable numbers. In villages where Hindus have become the minority, temples were smashed and Hindus were threatened to leave and make the villages ‘Hindu-free’. In 2009, the traditional Tamil harvest festival Pongal has been stopped in a village in Kanyakumari district because of Christian activism against it."

"Such attacks and provocations on indigenous spiritual traditions never find their way into international media or the reports about freedom of religion."

"In 2010, Western media revealed that a Catholic clergy absconding from US law had been working in a diocese in Tamil Nadu. Despite numerous entreaties, and efforts by a Minnesota prosecutor to have him extradited on charges of child rape, the accused priest remained in his position as a secretary of the Diocese of Ootacamund’s Education Commission. According to the lawyer representing one of the priest’s victims the only ones who knew about him being a rapist were the bishop and the Vatican, and this was kept a secret. When the news broke out internationally the bishop of the Indian diocese in which the priest was working reacted calmly, as though it were not a major charge. The Indian media gave a lukewarm reporting to this case and at least one mainstream media person claimed an anti-Indian/ anti-Catholic bias as the reason for such allegations."

"But what the media—both Indian and International—did not report, is that charges of such child abuses have surfaced in the vernacular media in South India concerning Christian institutions. In March 2010, at a Catholic institution in Kerala a teenage girl died – declared as suicide due to rat poison. However, under pressure from her parents the police investigated the case and two priests were arrested, charged with sexual harassment of the deceased girl. In February 2010, a boy was abused by a Catholic priest and investigations revealed that the priest had been previously accused of misbehavior, but when reported his accusors were fined by the church and he was promoted to a position where he could abuse even more students. In 2008, a Catholic priest was found murdered in the hostel room of a famous Catholic pilgrim center in Tamil Nadu. Subsequent investigations by a news magazine revealed that he was part of a network which abused girls in Catholic orphanages. In 2007, a girl was found hanging to death inside a Catholic convent in Pondicherry. The public suspected sexual abuse and murder. In 2006, a Tamil Nadu Dalit girl was found dead under mysterious circumstances inside a Catholic educational institution. Condoms and liquor bottles were found inside the premises. Subsequent medical reports proved that the girl had been sexually abused."

"But the book could not get a mainstream publisher and I had to work very hard. The big mainstream publishers did not want to touch it... And it became an instant best-seller. They refused to put the cover image of a broken India even though I explained that I found it in the office of an African-American professor in Princeton, who was part of the Afro-Dalit movement. They found it too provocative."

"Another very important feature revealed in Sangam literature is the conception of the unity of the land-mass stretching from the Himalayas in the north to Kanyakumari in the south. In at least two sources, Tamil kings were praised as having had supremacy amidst all the chieftains who reigned in the land between ‘the Himalayan abode of Gods’ in the north and Kumari in the south and the lands which have the sea as the frontier. 46 The northern limit of this cultural unity is often referred to as the Himalayas. Ganges in floods, as well as ships travelling on the Ganges, is among the scenes depicted in Sangam literature. Pilgrims from all over India coming to have holy baths at Kanyakumari as well as Rameswaram (Koti) have been mentioned in Sangam literature. Speaking of Himalayas and Kanyakumari in association, is another hallmark of many Sangam poems. Apart from such spiritual-cultural unity of India depicted in Sangam poems, there is at least one poem that refers to the political unity of India. This poem, from Puranannuru, speaks of a time when the whole of India ‘from Kanyakumari to Himalayas’ was ruled as one nation, unifying the diverse geographical zones of ‘plateaus, mountains, forests and human habitations’ by kings of the solar dynasty, and identifies Tamil kings as descendants of the solar dynasty."

"Pro-India perceptions are ignored and the Indian legacy of supporting the rights of down-trodden are dismissed derisively. Worldviews that emphasize conflicts are encouraged. Ideologues give open call to racial civil wars, which are published by prestigious academic publishing houses of the West. US governmental monitoring mechanisms focus on India with distorting lenses and quote and requote their own reports to project a savage imagery of India as a dark frontier region ripe for Western intervention."

"Steve Farmer explains on his webpage that its goal is to 'allow policy analysts and historians to build cultural simulations without any formal programming'. The term 'cultural simulations' means the ability to simulate 'what if' the USA were to collaborate with group X against group Y, and various permutations and combinations of scenarios for such 'cultural interventions' in India. One can see similar theoretical interventions actually being implemented in Afghanistan, Pakistan, Iraq and Yemen."

"India is more than a nation state. It is also a unique civilization with philosophies and cosmologies that are markedly distinct from the dominant culture of our times – the West. India’s spiritual traditions spring from dharma which has no exact equivalent in western frameworks. Unfortunately, in the rush to celebrate the growing popularity of India on the world stage, its civilizational matrix is being digested into western universalism, thereby diluting its distinctiveness and potential."

"India itself cannot be viewed only as a bundle of the old and the new, accidentally and uncomfortably pieced together, an artificial construct without a natural unity. Nor is she just a repository of quaint, fashionable accessories to Western lifestyles; nor a junior partner in a global capitalist world. India is its own distinct and unified civilization with a proven ability to manage profound differences, engage creatively with various cultures, religions and philosophies, and peacefully integrate many diverse streams of humanity. These values are based on ideas about divinity, the cosmos and humanity that stand in contrast to the fundamental assumptions of Western civilization."

"When it was my turn to speak, I recommended that the term 'tolerance' in the resolution be replaced with the phrase 'mutual respect'. .... As I noted, we 'tolerate' those we consider not good enough, but we do not extend our respect to them. 'Tolerance' implies control over those who do not conform to our norms by allowing them some, though not all, of the rights and privileges we enjoy. A religion which involves the worship of 'false gods' and whose adherents are referred to as 'heathens' can be tolerated, but it cannot be respected. Tolerance is a patronizing posture, whereas respect implies that we consider the other to be equally legitimate – a position which some religions routinely deny to others, instead declaring these 'others' to be 'idol worshippers' or 'infidels' and the like."

"I looked at the various examples of religious tension that were listed in the paper and wondered whether it was perhaps too simplistic to identify the 'victims' and the 'culprits' as they had done. I noticed that Islam was listed as a victim in one country but not as an aggressor in others. The same was true of Christianity: its representatives had lodged complaints against other religious groups in places such as East Timor, but there was silence concerning Christianity's own aggressive campaigns elsewhere. Later I realized that such asymmetrical representations are not uncommon in the academy, so I proposed to Prof. Law that we do some pre-conference preparation and research the deep-rooted causes of religious violence. My feeling was that all religious ideologies, without exception, should be open to serious investigation. My foundation offered to fund a one-year research project in which graduate students at Cornell representing every major religion would closely scan the major books of every religion. They would highlight every line or statement that expressed contempt, intolerance or hatred against non-believers as well as other excluded and marginalized groups such as slaves, women, foreigners, and so on. Since religious violence often gains steam from such hateful speech contained in the very texts believers revere, the conference would endeavour to enumerate these offensive and questionable teachings and call for a resolution against them. In Hindu scriptures, for instance, all statements that are disparaging of 'lower' castes were to be placed on the list. Throughout the process, each religious delegation would have sufficient opportunity to make comments and resolve disagreements on specifics. I felt it would be a watershed event in the cessation of violence if the various religions agreed to discontinue such offensive teachings. Prof. Law herself supported my proposal but was unsure about how the religious groups would feel; so she set about calling them to gauge their reactions. Some weeks later, she told me that merely raising my suggestion with certain religious heads (whom she did not name) had elicited considerable anger. They could not 'tolerate' the idea of outsiders meddling with their religious texts. These texts, after all, could never be altered nor declared invalid in any manner as they contained the words of God."

"The next big occasion that offered an opportunity to test my position was the United Nation's Millennium Religion Summit in 2000. This was a major gathering in New York City of hundreds of leaders from all religions. It was promoted as a pivotal event which would be a harbinger of harmony among all faiths in the new millennium. This goal was to be partly accomplished by the release of a resolution on the matter. Everything seemed to be going well until the last minute, when the New York Times reported serious disagreements over the final language of the resolution that was to be passed. A few days later, the Summit faced the prospect of a collapse with no resolution passed, prompting top UN officials to intervene in an attempt to try to break the impasse. The Hindu delegation, led by Swami Dayananda Saraswati of the Hindu Dharma Acharya Sabha, had insisted that the term 'tolerance' in the draft be replaced with 'mutual respect'. However, the then representative of the Vatican, Cardinal Joseph Ratzinger, who is now Pope Benedict, had put his foot down in opposition to such a phrase. After all, if religions deemed 'heathen' were to start getting officially respected, there would be no justification for evangelizing and converting their adherents to Christianity. This would undermine the exclusive claims of Christianity which form the justification for the Church's large-scale proselytizing campaigns..... However, the matter did not end here. Within a month of the Millennium Summit's conclusion, presumably after an internal analysis of the consequence of this UN-affiliated resolution, the Vatican suddenly made an announcement which shocked liberal Catholic theologians. The Vatican's Congregation for the Doctrine of the Faith (an office which was previously known as the Inquisition ), responsible for formulating and enacting official Catholic doctrine, issued a new policy to address the issue of religious pluralism. The policy document, called Dominus Jesus , reaffirms the historic doctrine and mission of the exclusivity of the Church."

"She wrote: 'In the course of our conversation about effective interfaith dialogue, he [Rajiv Malhotra] pointed out that we fall short in our efforts to promote true peace and understanding in this world when we settle for tolerance instead of making the paradigm shift to mutual respect. His remarks made me think a little more deeply about the distinctiveness between the words "tolerance" and "respect", and the values they represent.' Haag went on to explain that the Latin origin of 'tolerance' referred to enduring, which, though a laudable idea, did not connote mutual affirmation or support. '[The term] also implicitly suggests an imbalance of power in the relationship, with one of the parties in the position of giving or withholding permission for the other to be.' She then explained that the Latin word for respect meant holding someone in esteem and that the term 'presupposes we are equally worthy of honor. There is no room for arrogance and exclusivity in mutual respect.'"

"Postmodernism has made it fashionable to deconstruct what its adherents called the 'grand narratives' of history, seeing these as little more than the stories of the triumph of Western progress which was largely achieved by suppressing or violently overthrowing other groups. More problematically, postmodernists advocate that all identities be dismantled or blurred and view all positively distinctive cultures as being oppressive to weaker or less assertive ones. This idea might at first seem reasonable, especially when viewed through a postcolonial or subaltern lens, but it opens the door to a pervasive cynicism and narrowness of vision with no workable criteria of value in aesthetics, politics or philosophy. The postmodern insistence on denying such identities as Indian and Western leaves non-Western cultures vulnerable to even further exploitation because they are denied the security of possessing a difference which is real and defensible. Postmodernism, then, tends to undermine the particular reality of the non-Western culture that might be in need of being affirmed, protected and developed. The type of Indian distinctiveness I shall propose is not affected by the problems posed by postmodernists, because (i) it is not based on historical exclusiveness or superiority, be it religious or otherwise, (ii) it makes no claims of finality of knowledge, and (iii) it has no mandate to impose on others."

"India's postmodernist scholars who brag about their Western training and connections are encouraged to deconstruct Indian civilization, showing it to be a scourge against the oppressed. The deconstruction of India by Indian thinkers has a destabilizing effect which invites a new kind of colonialism. The most fashionable kind of difference being championed by Indian postmodernists is of the subalterns 'from below', seen as the oppressed underclass. But many of these oppressed minorities have been taken over by global nexuses (churches, Chinese Maoists and Islamists, to name only the major ones) with the result that they are not truly autonomous and independent but satellites serving a new kind of remote-controlled colonialism. Thus, the postmodern posture on difference has had the overall effect of causing native cultural identities to become vulnerable to imperialism – which is exactly the opposite of what the postmodernists claim they want to achieve."

"It is through Western categories, and hence the Western 'gaze', that the people who constitute the Judeo-Christian traditions see the world. This gives the Western perspective a de facto status as arbiter of what is considered universally true. When another civilization is the object of such a gaze, it becomes relative and no longer universal. Indeed, its depiction as the alien makes it interesting precisely because it is particular and not universal."

"The corrective to this problem in my view is the ancient and powerful Indian practice of 'purva paksha'. This is the traditional dharmic approach to rival schools. It is a dialectical approach, taking a thesis by an opponent ('purva pakshin') and then providing its rebuttal ('khandana') so as to establish the protagonist's views ('siddhanta'). The purva paksha tradition required any debater first to argue from the perspective of his opponent in order to test the validity of his understanding of the opposing position, and from there to realize his own shortcomings. Only after perfecting his understanding of opposing views would he be qualified to refute them. Such debates encourage individuals to maintain flexibility of perspective and honesty rather than seek victory egotistically. In this way, the dialectical process ensures a genuine and far-reaching shift in the individual."

"There have been sporadic attempts at using dharmic categories to contest the Western gaze and gaze back, as it were, even though these were not quite purva paksha as I am defining it. For instance, in the 1990s, anthropologist McKim Marriott, in his anthology of academic conference papers, refers to the importance of developing and deploying Indian categories of social thought and analysis, not only to understand the subcontinent better but to refine, develop and render less parochial the study of various cultures in general. 38 Marriott emphasizes how distorting and limiting Western universalism can be, and goes on to note that common distinctions in the West, such as Marx's opposition between material base and superstructure, and Durkheim's separation between sacred and profane, cannot capture the fluid and complex realities one finds in dharmic civilizations. He also points out that the West's constant search for an elusive stability is based on the presupposition that all societies are prepared to accept European and American notions of order rather than other, more fluid categories of social and political identity."

"I began to see the beginnings of what was later to crystallize as my thesis that history-centrism is the key difference between Judeo-Christian and dharma traditions."

"While the inner sciences have a long history in countries such as India, Tibet and China, they have never rejected the outer sciences, and there has never been a conflict between dharma and science as there has been between Western religion and science."

"In Hinduism, classical dance is conceived as an internalized spiritual practice: using movement, sound and emotion to internalize the cosmology and epistemology within the dancer's body. It is the only major world religion to have been successfully transmitted through such embodiment for so long. This is exemplified by the iconographic depiction of Shiva-Nataraja, which is a stylized projection of Shiva manifested as the ascetic master of sacred dance. Similarly, the narratives and iconography of Krishna dancing with his devotees exemplifies, evokes and reinforces the 'rasa' (inner emotional states) of the devotees as they attempt to unite inwardly with their 'ishta-devata' (personal deity). Such expressions are not reserved for use by a spiritual elite; rather, they inform and engage the entire culture and are part of the folk narratives known to every Hindu."

"Even the much-maligned Manusmriti (commonly known in the West as the Laws of Manu) was never enforced as the divine and all-encompassing law of Hindus – except by the British rulers who enforced it to show that the colonizers were ruling in accordance with 'Hindu Law' (a canon they had constructed themselves). Moreover, Manu's code is explicit in stating that it is not universal. It calls for updates, amendments and rewrites in order to suit different circumstances. Given this outlook, the notion of dharmic fundamentalism (or intolerance or exclusivism) is an oxymoron. Behaviour that is inspired and reinforced by personal commitment to a spiritual goal, as in the practice of ethics in the first two limbs of classical yoga (known as 'yama' and 'niyama'), is less likely to fall astray than when ethics are justified only for social cohesion or when morality is imposed by divine fiat."

"For instance, in Hinduism and Buddhism, mantras, or sacred chants, which encapsulate many of the key insights of the tradition, are taught to children before they can even understand their meaning. Their chanting is considered effective even without this understanding. Through their vibrations, these mantras exert an impact directly on the body down to the cellular or even subtler levels, and become profoundly internalized and transformative."

"The practice of memorizing and reciting ancient scriptures is, in many ways, more accurate than learning via the written word, for an error in recitation can be corrected immediately whereas a scribal error could go unnoticed for centuries. The West tends to think of the oral tradition as a primitive and inefficient means of knowledge transmission, one that was wisely replaced by the invention of writing. Although writing did indeed revolutionize communication, the Indian tradition retains a sense (long gone from the West) that the spoken word carries spiritual energy and is filled with presence. This understanding is reflected not only in the mantra but also in the bhajan, or sacred song."

"A religion with an ever-growing line of enlightened masters, such as exists in the dharma traditions, is less likely to become fossilized into institutional dogma and therefore more difficult to control."

"The point being that the influence of dharmic philosophy on Western culture runs deep and yet consistently goes unacknowledged."

"The Abrahamic traditions tend to focus outward; the dharmic ones, inward. The difference between observing historical mandates and discovering the structures of consciousness is stark. I am aware of the centuries of intense intellectual debates among Indian philosophers that clearly demonstrate the vast diversity of views. I do not wish to over-generalize. My integral theory of dharma opposes homogeneity and yet identifies common principles, especially in contrast with Western assumptions. 4 The history-centric worldview results in synthetic unity, not integral unity."

"The metaphor of Indra's Net also suggests a creative intelligence which is omnipresent, permeating all life. All appearances of separateness are maya (illusory). The capacity of one jewel to reflect the light of every other within this infinite net is difficult for the linear mind to comprehend, but it serves as an apt precursor to an understanding of multidimensional theories which have emerged in physics and metaphysics. Thus, long before modern science, Indra's Net provided an excellent metaphor for what is now recognized as the main quality of the hologram, which is that every area of the hologram contains information on the whole."

"As I delved deeper, I realized that the schisms between Christianity and science have never been resolved, not even after centuries of conflict. Instead, there is merely a veneer that attempts to hide the underlying cracks. This is not the case with dharmic traditions where there is no inherent conflict in principle between science and dharma."

"The modern West is chauvinistic in its account of why freedom did not evolve in non-Western societies. The dharmic notions of freedom such as moksha, mukti and nirvana are alternatives which the West has not recognized sufficiently. 68 From a dharmic perspective, the West has been driven not by freedom but by the mandates of its self-image which require infinite expansion in a finite world. This is neither sustainable, as we now know, nor scalable to include all humanity. History points to various schemes (including colonialism and genocide) aimed at containing or undermining the non-West."

"So impressive was Ashoka's example that many other Asian monarchs adopted it. Japan's Prince Shotuku, for example, used it to unify the Japanese nation and improve international relations. For this policy, the renowned historians Arnold Toynbee and H.G. Wells have called Ashoka the greatest monarch who ever lived. Furthermore, when India commanded superiority in the eyes of the nations that wanted to receive its Buddhist civilization (such as China, Mongolia, Cambodia, Indonesia and Thailand), there was never any attempt to impose rulers or governance on others, or ask for taxation or tribute to any Indian nexus, or subvert the native cultures, languages and histories of those nations. The contrast between this and the manner in which Western civilization has spread is stark and warrants greater attention."

"'People from dharmic cultures tend to be more accepting of difference, unpredictability and uncertainty than westerners. The dharmic view is that so-called 'chaos' is natural and normal; it needs, of course, to be balanced by order, but there is no compelling need to control or eliminate it entirely nor to force cohesion from outside. The West, conversely, sees chaos as a profound threat that needs to be eradicated either by destruction or by complete assimilation. […] Indians tend to be more relaxed in unpredictable situations than westerners. Indians indeed find it natural to engage in non-linear thinking, juxtaposing opposites and tackling complexities that cannot be reduced to simple concepts or terms. They may be said even to thrive on ambiguity, doubt, uncertainty, multitasking, and in the absence of centralized authority and normative codes. Westerners, by contrast, tend by and large to be fearful of unpredictable or decentralized situations. They regard these situations as 'problems' to be 'fixed'. […] In the vast canon of classical writings in Sanskrit, we see many context-sensitive and flexible ways of dealing with chaos and difference. The search here is always for balance and equilibrium with the 'rights' of chaos acknowledged. On the other hand, in the creation stories in Genesis and in the Greek classics, there is a constant zero-sum battle between the two poles in which order must triumph.'"

"The reductionist prejudice that the West equals order and India equals chaos fails to explain how Indians are able to excel not only in various spiritual practices but also in the rational fields of science, business and engineering. Western scholars are caught off-guard when confronted with evidence of sophisticated cultural and scientific achievements in the pre-Western history of the subcontinent. Many of them deal with this confusion by arguing that the achievements of the Indian past and even the comprehensive philosophies of the present are somehow not really Indian ; hence, for instance, the view that the highly ordered and precise Indus–Sarasvati civilization is not Indian in its origins. If westerners do call something 'Indian', they try to show that it was somehow antithetical to Sanskrit-based civilization and accuse the latter of having destroyed it. Hence, too, the view that Hindu dharma did not exist prior to some conspiracy by Hindu nationalists to conjure it up during the past two hundred years. All these pronouncements are based on arguments that Hinduism lacks norms, order and central authority. As per this mindset, chaos cannot coexist with order."

"In Hindu marriages, for instance, unlike the nuptials of Christianity, the priest does not perform the rituals, nor does he have the authority to declare the couple married; he acts only as the coach. The groom and bride themselves perform the ceremony. In other words, there is no external authority declaring them man and wife. The same do-it-yourself freedom is evident in other pursuits, such as yoga and meditation. Even in formal worship, the guidelines are meant for beginners, and these give way to increasing freedom as the individual becomes self-propelled in the spiritual journey without need for external authority."

"The Vedic concept of bandhu binds the underlying integral unity of the universe. The Vedic yajna (incorrectly translated as 'sacrifice', as discussed in Chapter 5) is the workshop where such bandhus are forged and is a metaphor for the link between life's myriad manifestations and their transcendent archetypes. Yajna, in a sense, represents the integration of chaos into order. Again, the epistemology of Vedic thought is nicely summed up in the Rig Veda (10:130.3): 'What was the archetype (rupas), what was the manifestation (pratirupas), and what was the connection (bandhuta) between them?' The Vedic quest for links between archetypes and their manifestations holds a key to understanding the relationship between order and chaos. The rituals of the creation yajna are a metaphor for transforming the chaotic unknown by re-categorizing it and making it function as a prototype for all subsequent texts, practices and institutions. Bandhus are the bonds of interdependence."

"Of course, the West has occasionally dabbled in countercultural revolts against normative conventions, and these have enriched its society with a new context-sensitivity. In general, however, its dominant ideal is the privileging of certainty and uniformity, which it touts as universalism."

"Tantra often runs into trouble in the West, because it utilizes transgression as the vehicle to transcend dualism in certain cases. To even begin to understand tantra, however, we must bear in mind the cultural and philosophical context in which it exists. Tantra originated as a range of bodily technologies for perfecting the individual. Many of its practices, texts, beliefs and traditions are opposed to any normative order and serve as a form of counterculture in India. Its rejection of order takes the form even of sanctioning the deliberate violation of norms, particularly those centred on ritual purity. Over time, there occurred a healthy cross-fertilizing back and forth with Vedic and other traditions. Elements may have been borrowed from Vedic and other rituals, symbols and philosophies, and reformulated, systematized and integrated into the coherent corpus of what became known as the tantra tradition. These two poles of values and rituals coexist and mutually penetrate each other in complex ways."

"Mantra energizes prana, or life-spirit energy. Some healers transfer prana to a patient. Even self-healing can be accomplished by concentrating prana on certain organs, which can have the effect of clearing away an illness. Mantra can be a part of this process. If one repeats a mantra while visualizing an ailing internal organ bathed in light, the power of the mantra can become concentrated there with beneficial effect. This is why a child is often carefully given an appropriate name so that it will internalize its name as vibration, and over time the effect of repeating the name will bring inner transformation in subtle ways."

"Yogic experiences are difficult to represent accurately in any language other than Sanskrit, for, as Sri Aurobindo has noted, it is only in Sanskrit that they have been systematized. Thus, Sanskrit is the 'language of yoga'. Sanskrit philosophy states that monosyllabic sounds comprising the Sanskrit alphabet are at the origin of creation. In fact, the Sanskrit phonemes themselves reveal the nature of reality. The root sound of the phoneme references its corresponding manifestation."

"Since every root sound has a distinct meaning, its signature is found in all the words derived from it. It is theoretically possible to explain the meaning of the words according to the algebraic combination of letters, syllables and roots. This transparency of rootsounds and semantics follows a natural process and gives Sanskrit the ability to discover its own history. Consequently, Sanskrit is an ever-creative language in which each word is the parent and creator of ideas. A letter is called 'akshara', which literally means imperishable or eternal. Akshara is the eternal sound, and it does not perish but reveals the whole secret of speech. Another term for letter is 'varna', which means hue or colour. Thus, every letter is heard as a sound and has a visual hue as it manifests. The rishis are said to have seen , and not just heard , the Vedas. The term for alphabet, 'varnamala', literally means 'garland of colours' or qualities or hues which the artist uses to paint reality."

"The American poet T.S. Eliot (1888–1965) was one of the few westerners who understood both the potency of Sanskrit and its relationship to dharma. He studied the language at Harvard, where it was an integral part of the philosophical curriculum. Ultimately, he refrained from embracing either Hinduism or Buddhism as a result of his own cultural upbringing and conditioning. Nonetheless, Eliot demonstrated his insight into Sanskrit in his major poem 'The Waste Land' not only by exploring the multiple meanings of the phoneme 'DA' (mentioned above) but by ending his poem with the mantra ' shantih shantih shantih'. He had enough understanding of the claims made for Sanskrit not to attempt to translate this mantra. In her book, T.S. Eliot and Indic Traditions , Cleo Kearns explains that it was the poet's study of the Upanishads and Vedic texts that showed him that breath, sound and silence were at the heart of language. Eliot understood that a mantra's efficacy depends not on its meaning, per se, but on the effect that its correct utterance and accompanying breathing techniques have. While he did not use the term, he could have been speaking of mantra-shakti, or 'mantra-power', when he wrote that language works through 'syllable and rhythm, penetrating far below the conscious level of thought and feeling, invigorating every word; sinking to the most primitive and forgotten, returning to the origin and bringing something back, seeking the beginning and the end. It works through meanings, certainly, or not without meanings in the ordinary sense …'"

"From at least the beginning of the Common Era until about the thirteenth century, Sanskrit was the primary linguistic and cultural medium for the ruling and administrative circles from Purushapura (Peshawar) in Gandhara (Afghanistan and parts of Pakistan) to as far east as Pandurang in Annam (South Vietnam) and Prambanam in Central Java. It influenced much of Asia for more than a thousand years. Sanskriti was neither imposed by an imperial power nor sustained by any centrally organized Church ecclesiology. Thus, it has been both the result and cause of a cultural consciousness shared by most South and South-east Asians regardless of religion, class or gender. Centuries prior to the Europeanization of the globe, the entire arc – from Central Asia through Afghanistan, India, Sri Lanka, Thailand, Cambodia, Vietnam and all the way to Indonesia – was a crucible of a sophisticated Pan-Asian civilization."

"Sanskriti has had an obvious influence on Thailand dating from 1500 ce. Sanskrit was used for public social, cultural, and administrative purposes in that country and other parts of South-east Asia. Today, Sanskrit is highly respected as the medium for validating, legitimating and transmitting royal succession and instituting formal rituals. Khmer society (in Cambodia) was highly Indianized, and the later Thai kings embraced the Indian religions and based their principles of government on Hindu practices."

"I am aware that important initiatives are under way, often funded by generous Western donors, to preserve and translate ancient Sanskrit texts. These efforts are laudable. They cannot substitute, however, for an understanding of the importance of Sanskrit terms and texts in the original language as resources for spiritual practice and even for social organization. Nor do these efforts even begin to rectify one of the great scandals of the modern university: the absence of Sanskrit from the curriculum – even in philosophy where it was a pillar of learning in the West not long ago."

"Unfortunately, Baba Ramdev missed the chance to explain that Aum practice is designed to dissolve nama-rupa (name and form, and the context of name and form) from the mind. That is the whole idea, and the scientific principle, behind mantra. Its universality lies in its ability to transcend all particular contexts. The names 'Jesus' and 'Allah' are proper nouns laden with historical context, i.e., nama-rupa. For Baba Ramdev to make any scientific equation of Aum with all these other names would require that he first study empirically the effects of chanting historically contextualized words such as 'Jesus' and 'Allah'; only then would he be in a position to determine if they are identical to the mantric effect of Aum."

". In the case of India, the Joshua Project points its finger at Hindus who comprise the dominant faith and are clearly targeted as competitors to overcome. This is particularly ironic given that Hinduism has a reputation for embracing and receiving other faiths, including Christianity. Yet when incidents of violence have occurred, it is often the Christian missionaries who cast the first stone in the form of hate speech such as 'pagan', 'idol-worshipper', 'heathen', etc. – systematically belittling Indian deities, symbols and traditions and offering whole villages financial incentives to convert. But rarely is any of this provocation ever mentioned. What is carefully documented and publicized instead are the half-truths, for example, that a Christian was attacked for merely being so."

"As the evangelists leave my home, I always hope our conversation has challenged their assumptions about the people they are preaching to, and that perhaps they will re-examine the idea that all people outside of their church are in a state of spiritual deficiency. But until they do, I will continue to welcome them into my living room, offer them chai, and share with them the good news that there is no such thing as original sin."

"Such a universalism fails to address human needs; the most it can achieve is a kind of synthetic unity of civilizations under the rubric of the West. Part of the problem is that the Western approach has been reductionist, and its binary categories result in violence when applied universally. For example, the binary categories of sacred/secular, monotheism/polytheism, creation/evolution, and political left/right are inappropriate starting points when trying to understand dharmic civilization. The East/West or Orient/Occident divide is also arbitrary and has come about as a result of historical events particular to what is now called 'the West'."

"Western academics not only produce critical editions of dharma texts but determine the very categories of the discourse, the manner in which complex words and situations are contextualized, what is included as interesting and relevant (and what is left out), which social theories and textual hermeneutics are to be used, and who the authorities are in matters of interpretation. Engaging in sweeping generalizations, the Western academy routinely passes judgement on whether Hinduism is a legitimate religion, how and when it should be discussed (if at all), and who its authorized spokespersons are. All of this causes many in the dharmic traditions to doubt the legitimacy of their culture, especially in relation to the established, prevailing taxonomy."

"But it was Hegel, among all German thinkers, who had the deepest and most enduring impact on Western thought and identity. It is often forgotten that his work was a reaction against the Romantics' passion for India's past. He borrowed Indian ideas (such as monism) while debating Indologists to argue against the value of Indian civilization. He posited that the West, and only the West, was the agent of history and teleology. India was the 'frozen other', which he used as a foil to define the West."

"In fact, though Hegel did not see it this way, there are many aspects of Christianity that do not accord with individual freedom, including the insistence on obedience to established and communal forms of religion. Furthermore, the role of the Church in salvation at the End Times is an obstacle to individual spiritual freedom. Contrast this with the emphasis on Indian inner science and the freedom of the individual. Two signature features of dharma traditions are unbounded freedom in choosing a path and lack of any imposed theological dogma or ecclesiastical or political authority. Such traditions cannot be dismissed as less free and individualistic than those of the West. Do not figures such as Buddha, Ashoka, and Gandhi exemplify autonomous individuals bringing revolutionary historical and intellectual change?"

"The notion of individualism that has emerged in the West is a relatively recent development even though it is often claimed to be derived from classical antiquity and Abrahamic theological tenets. This revisionist claim of being the exclusive and defining feature of the West – in contradistinction to the putative Oriental lack of individuality – is the result of myth-making."

"The contradiction between Christian exclusivism and true liberalism is seldom discussed openly (and perhaps even privately)."

"This book offers an introduction to the kind of work required for this preparation. Perhaps the best public framework for such an encounter is sapeksha-dharma. Sapekshata (the quality of sapeksha-dharma) itself, we remember, literally means engagement 'with reciprocity and mutual respect'. Such a framework is consistent with the principle of bandhuta in the sense of inter-subjectivity, solidarity and fraternity across paths and identities. It means unity in diversity to the extent of mutual cooperation, and even mutual dependency. This framework is the ethos of what might be called 'positive pluralism' rather than mere tolerance or indifference emanating from a position of assumed superiority. Sapekshata stems from a belief in integral unity, which is to say that in this view difference and underlying unity are not mutually contradictory. Its opposite, nirapekshata, is closer to what the West defines as secularism, which is only a palliative developed to prevent conflicts arising from a tentative and tenuous stalemate. Secularism does not foster pan-humanness across all boundaries beyond offering the promise of material equality, and not even that promise has ever been realized. Sometimes, secularism is even used to promulgate divisiveness. And yet it has attained a lofty place among intellectuals. Sapekshata is not simply a negative principle, such as the US Constitution's statement that the state should not interfere with religious practice. Rather, it is a principle of active support for spiritual practice in diverse forms . The pluralist character of the ancient Indian state has been attributed to dharma-sapekshata. For instance, the protection of minorities depends on the goodwill of the majority, and sapekshadharma is why India has an unparalleled track record of welcoming numerous kinds of communities from various parts of the world and offering them the support to prosper without any loss of identity or religious tradition. The recent import of secularism from the West is based on substituting 'religion' for 'dharma' and adopting Western social and legal structures. This has led to divisive vote-bank politics in the name of secularism and to a counter-reaction by a segment of Hindu politicians wanting to create a Hindu 'religion' that is equally political. The chain reaction set in motion has been disastrous both for Hindus and minorities. This book, therefore, is also a contribution to the heated debate on the implications of secularism in India. In particular, it must be stressed that sapeksha-dharma does not demand adherence to Hinduism."

"In the Mahabharata, the ceremony for the oath of a new king includes the admonition: 'Be like a garland-maker, O king, and not like a charcoal burner.' This is essentially a call for dharma-sapekshata. The garland is a metaphor for dharmic diversity in which flowers of many colours and forms are strung harmoniously for the most pleasing effect, and it symbolizes social coherence. By contrast, charcoal is a metaphor for reducing the diversity into homogeneity, burning it into lifeless ashes. The king, in taking the oath, is being asked to exemplify supporting a coherent diversity in which highly contextual and varied culture is a unity (garland) of distinct particulars (flowers). It avoids the two extremes: incoherence of a chaotic scattering of flowers, and reductionist, homogenized universals. I offer sapeksha-dharma as an alternative to Western secularism. Secularism is perhaps better expressed as pantha-nirapeksha, which means not favouring one pantha (i.e., sect or denomination) over another. A society based on sapeksha-dharma would be expected to uphold the highest dharma rather than exercising mere tolerance or indifference. By its very nature, dharma would be sensitive to diversity among communities. Civic identity, daily life, politics and the art of government would all be maintained through multiple levels of reciprocal relationships informed and guided by this notion. It would also provide a safe framework for purva paksha since the ethic of mutual respect would trump the differences before they could turn toxic. Also, there can be no finality or closure to dharma. It is more like an open architecture, forever unfolding and assimilating. Purva paksha, on these terms, is not a way of settling debate or of asserting unity but of allowing unity to emerge, dissolve, fall apart and be reborn from moment to moment in the unfolding of civilizational encounters."

"The precise outcome of purva paksha on both sides of the East/ West divide cannot be presupposed, and the participants must remain open to all possibilities. What is needed immediately is a recognition of difference, and of the importance of respecting this difference. I hope this book contributes to the establishing of an open field of engagement, a Kurukshetra, on which East and West may meet on more equitable terms than in the past."

"For example: (a) The notion of the stream of consciousness in James's psychology is derived from the Buddhist characterization of consciousness metaphorically styled as a stream ('sota'). James's notion of a psychodynamic constellation of mind and mental states is patently the Buddhist conception of a central mental event ('mano, citta') accompanied by satellite mental states in ever-changing configurations. The Buddhist conception of mind and mental events posits (based on introspection, not speculation) a solar-system model of mind. (b) Furthermore, James's signature idea of pragmatism, especially as applicable to metaphysics, is borrowed from the very anti-speculative methodology which is a cardinal and signature Buddhism. James's pragmatic axiom is closest to the Buddhist notion of 'artha-kriya', elaborated on by the Buddhist logic school of Dignaga and Dharmakirti. This is the central deconstructionist tenet of the Madhyamika school. James was under the tutelage of the Sri Lankan Buddhist scholar Anagarika Dharmapala (see note on Anagarika Dharmapala) and acknowledges his debt to him openly, though accounts of this are rarely acknowledged by present-generation biographers of James or historians of philosophy."

"The book is one of the few attempts by an Indian intellectual to challenge seriously the assumptions and presuppositions of the field of India and/or South Asian studies tout ensemble , including not only the work of European and American scholarship but as well the neocolonialist, postmodernist and subaltern ressentiment so typical of contemporary Indian intellectuals... The book will be controversial on many different levels and will undoubtedly elicit rigorous critical response'."

"Malhotra writes with passion from within an avowedly dharmic stance, undermining the attempts to domesticate and expropriate Indian traditions in a process of inter-religious dialogue that is ultimately based on a Western cosmological framework. This book is essential reading for Western scholars."

"Rajiv Malhotra has been a leading spokesperson defending the Indian philosophical and religious traditions as he views them.... I strongly affirm Malhotra’s preference for a Dharma humanism as opposed to the Abrahamic traditions based on divine revelation in history. He is correct to claim that there is no special providence in the Indian traditions, and no religious group—except for recent Christian missionar- ies and their converts—have had a vision of being a chosen people on the basis of their own revelation. 1 I believe that the absence of a doctrine of special revelation is the primary reason why there have been so few religiously motivated acts of violence (until recently) in South Asia."

"A classical concept in Hinduism has been that a true proposition has to be consistent with sruti, yukti (reason/logic) and anubhava."

"[Indra's Net is a metaphor for] the profound cosmology and outlook that permeates Hinduism. Indra's Net symbolizes the universe as a web of connections and interdependences [...] I seek to revive it as the foundation for Vedic cosmology and show how it went on to become the central principle of Buddhism, and from there spread into mainstream Western discourse across several disciplines."

"For example, Cambridge University established a prize named for an essay competition on the topic: 'The best means of civilizing the subjects of the British Empire in India, and of diffusing the light of the Christian religion throughout the eastern world.'"

"...acting on Hacker's wishes, the editor of his collected works excluded the author's polemical Christian writings from the compilation. ... Many such polemical writings also appeared in fringe religious pamphlets and propaganda literature which are unknown to most scholars.... Hacker's suppression of this material compromised his integrity as an objective scholar, as it misled readers into thinking his writings on Hinduism were objective evaluations when in fact they were, in Andrew Nicholson's words, the work of a 'Christian polemicist'. In his posthumously published wrigings, Hacker is as explicit in his support for Christianity as he is in his attack on contemporary Hinduism."

"This is why the mainstream Western academics does not teach Abhinavagupta, Aryabhata, Bharata, Bhartrihari, Shankara, Kalidasa, Kapila, Kautilya, Nagarjuna, Panini, Patanjali and Ramanuja, among many other Indian greats on par with the great Greek thinkers. This violates the principle that the classical thinkers of all civilizations ought to be incorporated into curricula based solely on their merit and current relevance."

"The modern academics find it politically incorrect to criticize the devastation under Islamic rule, even though post-colonial scholars have amply exposed the ruin created by the British."

"In the Mahabharata, the ceremony for the oath of a new king includes the admonition: 'Be like a garland-maker, O king, and not like a charcoal burner.' The garland symbolizes social coherence; it is a metaphor for dharmic diversity in which flowers of many colors and forms are strung harmoniously for the most pleasing effect. In contrast, the charcoal burner is a metaphor for the brute-force reduction of diversity into homogeneity, where diverse living substances are transformed into uniformly lifeless ashes."

"The Gita ... explains the basis for the Hindu principle of charity as Narayana-seva, i.e., serving God by serving one's fellow human... This is also the basis for Gandhi's concept of ahimsa. Krishna asserts that generosity (dana) and compassion (daya) are qualities that arise 'from me alone'."

"Before Vivekananda, the German philosopher Arthur Schopenhauer had proposed such a system of ethics in which he cited Hindu texts for support. He used the Upanishadic notion 'tat tvam asi' to assert that a good person recognizes that his self is the same as that which is manifested in every other person, and this notion grounded his ethics."

"There is a new awakening in India that is challenging the ongoing westernization of the discourse about India and the intellectual machinery that produces it."

"One of his [Pollock's] goals is to critique and expunge what he sees as deeply entrenched static social hierarchies, barbarisms and poisons. I do not see anything inherently wrong with this intention by itself; most Hindus welcome improvements and the evolution of their culture. The issue worth debating is that Pollock sees these ills as deeply rooted in the Vedas themselves and as requiring the abandonment of core metaphysical and sacred perspectives."

"I am not alone in making this point. At least one European Indologist accuses Pollock of relocating Orientalism 'to the "New Raj" across the deep blue sea'."

"He [Grünendahl] says Pollock's narrative 'is not an evidence-based study of Orientalism or Indology in Germany, but a sophisticated charge of anti-Semitism based largely on trumped-up "evidence".... Pollock's post-Orientalist messianism would have us believe that only late twentieth-century (and now twenty-first century) America is intellectually equipped to reject and finally overcome [‘Eurocentrism’...] The path from the 'Deep Orientalism' of old to a new 'Indology beyond the Raj and Auschwitz' leads to the 'New Raj' across the deep blue sea."

"Wilhelm Halbfass, the late Indologist at the University of Pennsylvania, took such ridiculous statements into strange, speculative areas and wrote: Would it not be equally permissible to identify this underlying structure as 'deep Nazism' or 'deep Mimamsa'? And what will prevent us from calling Kumarila and William Jones 'deep Nazis' and Adolf Hitler a 'deep Mimamsaka'?"

"Thus, Grünendahl has noted Pollock's tendency to develop broad narratives without any supporting evidence. Moreover, he draws attention to Pollock's messianism in promoting American scholarship.... , casting doubt on Pollock's attempt to analyse Sanskrit objectively. He raises the pertinent question as to whether Pollock is providing the intellectual foundations for America's 'New Raj', to replace the dead British Raj - i.e., whether American imperialism is replacing the dead British imperialism."

"It is important for Pollock that Muslims not be blamed for the decline of Sanskrit. He writes that any theory 'can be dismissed at once' if it 'traces the decline of Sanskrit culture to the coming of Muslim power'... Trying to prove the timing of Sanskrit's decline prior to the Turkish invasions enables him to absolve these invasions of any blame... I get the impression that Pollock does not want to dwell on whether Muslim invasions had debilitated the Hindu political and intellectual institutions in the first place... Throughout Pollock's analysis, hardly any Muslim ruler gets blamed for the destruction of Indian culture. He simply avoids discussing the issue of Muslim invasions and their destructive influence on Hindu institutions... The impact of various invasions in Kashmir was so enormous that it cannot be ignored in any historical analysis... The contradiction between his two accounts, published separately, is serious: Muslim invasions created a traumatic enough shockwave to cause Hindu kings to mobilize the 'cult of Rama' and therefore the Hindus funded the production of extensive Ramayana texts for this agenda. And yet, the death of Sanskrit taking place at the same time had little relation to the arrival of Muslims. When Hindus are to be blamed for their alleged hatred towards Muslims, the Muslims are shown to have an important presence; but when Muslims are to be protected from being assigned any responsibility for destruction, they are mysteriously made to disappear from the scene."

"He sidesteps the rise in the funding of Persian and Arabic by the secular Indian government and by foreign sponsors, and the concurrent dramatic decline in Sanskrit funding. He does not expose the downsizing and dismantling of the institutions , both formal and informal, on which Sanskrit and sanskriti have traditionally thrived. Pollock is careful not to implicate the non-Hindu forces that have wreaked havoc against Sanskrit."

"For Pollock, the fact that [...] have written about Ayodhya, Mount Meru, Ganga, etc., in multiple locations is dumbfounding and irrational..... I propose a different interpretation of the same data. As per our tradition, the conceptual space of Hindus can be replicated and localized easily. The Hindu metaphysics of immanence leads to the decentralization of sacred geography.... This is why people in south India substitute their local rivers for Ganga for ritualist purposes; there is a town called Ayodhya in Thailand; the cognitive landscape of people in Java started to include Mount Meru as a local place, and so on."

"It seems obvious that Pollock is committed to the Marxist theory linking literary works and political power. He wants to deploy it as his lens for analysing how the aesthetic use of languages in India became interwoven into the fabric of politics. At a deeper level, beyond the aesthetic and political usage of Sanskrit, he finds that old Marxist demon: theology. For him, as for most Marxist-oriented scholars, all forms of spirituality/transcendence are, in effect, irrational, deformed and mystified ways of thinking...."

"Many similar views were also expressed in the Sanskrit Commission Report written under the Nehru government in the 1950s. That report declares: "The State in ancient India, it must be specially pointed out, freely patronised education establishments, but left them to develop on their own lines, without any interference or control. It says that until the British disruption, the salient features of our traditional education included: 'oral instruction, insistence on moral discipline and character-building, freedom in the matter of the courses of study, absence of extraneous control...' ... We can never insist too strongly on this signal fact that Sanskrit has been the Great Unifying Force of India, and that India with its nearly 400 millions of people is One Country, and not half a dozen or more countries, only because of Sanskrit.'"

"He then goes a step further and briefly imposes a Freudian reading on the text, a reading outdated and crude even in the current Western context of cultural criticism. He says the depiction of 'the other' in Ramayana can be understood as a projection of the unfulfilled sexual desires of traditional Indians. .... The motive of applying a totally alien framework, viz., the Freudian one, to a traditional Hindu text is something that is questionable."

"If a scholar were to refute the very existence of Allah..... it would be called Islamophobia. .... An analogous situation exists in the way an attiutde gets classified as anti-Semitic. Hindus should be alarmed by the existence of a double standard in Western academics, because the same sensitivity and adhikara to speak for our tradition is not granted to Hindus. ..... We need to define a level playing field for characterizing a work as Islamophobia, anti-Semitism, Hinduphobia, etc."

"Although he sees this process as politically driven, Pollock does acknowledge there were no conquering Sanskrit legions that caused Sanskritization, unlike the coercive Romanization which followed Roman military legions. Nor was there a central church-like religious institution and hence no evangelism that could have Sanskritized through religious conversion. He admits that the notion of the Sanskrit cosmopolis does not fit the Western notion of an empire."

"I wish to also point out that Dr Ambedkar, the pioneering Dalit leader, had worked zealously to promote Sanskrit. A dispatch of the Press Trust of India dated 10 September 1949 states that he was among those who sponsored an amendment making Sanskrit, instead of Hindi, the official language of the Indian Union."

"I do not contest that this top-down instrumental use for pure politics was being made to some degree; but to reduce the entire process of cultural evolution to a matter of politics betrays a profound misunderstanding. This view disregards the intrinsic appeal of the Sanskrit tradition, including for non-elites, and the various roles it played in the cultures it touched. In particular, to dismiss the entire symbolic discourse of Sanskrit as 'mystifying' is to apply a reductive Marxism that cannot account for sacredness in the lives of people."

"[Arvind] Sharma speculates that a reason for India's downfall was the eclipse of the category of Chakravarti as mentioned in the Arthashastra. A Chakravarti's domain was from ocean to ocean; he was above all the other kings who were local. He feels that the Arthashastra at some point ceased to be taught for learning realpolitik. There appears to haven been an attack on it by liberal passivism. It is ironic, he says , that during British rule the Arthashastra text had disappeared until a copy suddenly surfaced with a farmer in Kerala in the early twentieth century. .. Sharma recommends introducing the study of Arthashastra in all schools in all languages. ....Some others suggest that Panchatantra ought to be taught at very young ages as a popular version of strategic thinking. It is interesting that the Arabs took the Panchantantra and translated/adapted it into their children's stories, which reached Europe as Aesop's Fables."

"The suggestion that the story of the Ramayana could be traced to Buddhist sources was put forward by Weber who saw it as growing, under the influence of the Greek epics, to its present form.....The theory was cogently refuted shortly after it was promulgated... There can be no doubt, however, that.... the Dasaratha Jataka is substantially later than the Valmiki Ramayana and that it is both inspired by an derived from it."

"One such critic is J. Hanneder, who finds him reaching conclusions by using evidence that is 'often arbitrary'. ... Hanneder cites several examples to demonstrate that Pollock has interpreted the evidence to fit his thesis 'without considering other options' and often with the use of exaggerated, misleading or outright false data. He says, 'Pollock has over interpreted the evidence to support his theory.' ... He dismisses Pollock's assertion as a 'surprising statement produced by the necessities of argumentation, rather than through evidence'."

"it “would hand over the authority of Sanskrit studies to westernized scholars using [Pollock’s] political philology and not Sanskrit’s own literary theories or Indian socio-political resources. Persons who are outsiders to the Indian traditions would call the shots, and even become the proxies to represent the downtrodden.” (p.178)"

"“The effect of Pollock’s project on some Hindus is alienation from their roots and the development of an inferiority complex (…) This alienation spreads quickly. Bright young Indians (…) rush to enter the university factories of this nexus and end up spreading the indoctrination to the public.” (p.327)"

"TBFS is a book about Sanskrit written in English by an author who is not a Sanskrit scholar. For such a book, to receive endorsements from some of the finest contemporary Sanskrit scholars from India is quite an achievement, even more so when some of them co-opt the terminology of the author in their endorsements. Any Indian Sanskrit author would love to get endorsements from scholars like Dayananda Bhargava, 45 Ramesh Kumar Pandey, 46 K. S. Kannan, 47 Sampadananda Mishra, 48 K. Ramasubramanian, 49 and Kapil Kapoor. 50 Co- opting Malhotra’s terminology, Bhargava, who has been interpreting Sanskrit works for the last sixty years, writes that the book ‘promotes a debate between the “insiders” and “outsiders” of our heritage’ and states, ‘... most insiders are either blissfully unaware ... or are living in isolation’. Kannan, who translated Malhotra’s Being Different into Kannada as Vibhinnate, says ‘the responsibility now lies squarely on traditional Indian scholars to take on the issues between insiders and outsiders which this book has framed’ and that Malhotra’s contribution is ‘this valuable role as the prime initiator of this dialogue’."

"After its publication, TBFS was released in multiple cities around the end of January and the beginning of February by some of India’s most well-known personalities: Subhash Chandra (Chairman of Zee Media) in Mumbai, Sri Sri Ravi Shankar (eminent spiritual leader and humanitarian) in Bengaluru, and Dr. Najma Akbarali Heptulla (Minority Affairs Minister, Government of India) in New Delhi. Prominent educational, spiritual, and social institutes in India hosted Malhotra during this period: Delhi University and Jawaharlal Nehru University (New Delhi); Ramakrishna Mission and IIT Madras (Chennai); Vedic Gurukulam (Bidadi); The Art of Living Ashram and Karnataka Sanskrit University (Bangalore); and Chinmaya Mission, IIT Bombay, and TISS (Mumbai). Malhotra also participated in a panel discussion at the Jaipur Literature Festival along with Amish Tripathi (bestselling fiction writer). This kind of reception is rarely seen in India for non-fiction books."

"It reveals and studies knowledge production and intellectual control mechanisms in the globalized postmodern world. In particular, it documents the American attempt to wrest control over the Sanskrit tradition from the indigenous Pandits, disempowering the backbone of Hindu tradition."

"Here then is a meritorious role that Malhotra has increasingly played since he started his series of books: getting Hindus up from their cosy unconcern and into reality. In particular, he has taught them to scan the forces in the field and take an objective look at the hostile agents approaching Hindu society with flattering smiles and on idealistic-sounding pretexts."

"The Sringeri Math was on the point of entrusting its traditions to the care of American Sanskritists, but Malhotra warned them, hopefully in time."

"So, on one side of the battlefield is a sleep-walking Hindu society that doesn’t realize what is happening, clueless to the wiles of the enemy. On the other is an ever-growing army of foreign scholars and India-watchers, allied with every divisive force inside India."

"In reality, translation comes with a interpretative framework that insinuates a number of anti-Hindu assumptions. Pollock’s earlier work, even more than his record of signing anti-Hindu petitions, gives a clue."

"So Pollock, like Hernán Cortés subduing the Aztecs with the help of the Mexican subalterns, champions the Muslims along with the low-castes and Dravidians against Rama’s wicked aggression, thus to dislodge whatever remains of the oppressive Sanskrit tradition’s power and prestige."

"“Western human rights activists and non-Westerners trained and funded by them, go around the world creating new categories of ‘victims’ that can be used in divide-and-conquer strategies against other cultures. In India’s case, the largest funding of this type goes to middlemen who can deliver narratives about ‘abused’ Dalits and native (especially Hindu) women.” (p.219)"

"“American Hinduism is a minority religion in America (…) that deserves the same treatment that is already being given to other American minority religions – such as Native American, Buddhist or Islamic – by the Academy. The subaltern studies depiction of Hinduism as being the dominant religion of India must, therefore, be questioned in the American context.” (p.213)"

"“For the first time in RISA’s history, to the best of my knowledge, the diaspora voices are not being branded as saffronists, Hindutva fanatics, fascists, chauvinists, dowry extortionists, Muslim killers, nun rapists, Dalit abusers, etc. One has to wait and see whether this is temporary or permanent.” (p.215)"

"The LGBTQ movement also has legitimate gripes in the West. The same framework for activism, however, cannot be blindly applied to India where the tradition has had a far more complex posture on homosexuality that is vastly different from the closedmindedness in the Abrahamic religions. I"

"Even the common perception that Wikipedia provides a level playing field on which humanity can freely share all its knowledge is a pretense. The reality is that while all such digital structures behave like free and unrestricted systems, they are in fact controlled by gamification algorithms at the hands of those who own and operate them. Very few people grasp the profound deception of the system."

"This book is even more important than Breaking India because today’s ‘Breaking India forces 2.0’, as this book refers to them, are operating behind the scenes. They can only be understood upon careful and incisive investigation into their activities."

"When I first saw the PhD dissertation of Scott Levi being done at University of Wisconsin-Madison, I did not notice any mention about slavery in India before the Muslims. The dissertation was about slavery during Islam in India, and it was based on archives of that period available in the former USSR. But then a warning was issued by academic scholars that his work would play into the hands of “Hindu activists” like me. The published version was adapted with a preamble saying that slavery pre-dates Islam in India because it is mentioned in the Vedic literature. However, that claim is incorrect because it is based on mistranslating the Vedic Sanskrit term “dasu” as “slave”, which is an incorrect translation."

"This support for the Church continued during the British era when the East India Company and the British government gave away large grants of prime land to the Church. This is the reason that innumerable graveyards, Young Men’s Christian Associations, churches, and Christian missionary schools occupy the most prestigious locations in cities across India."

"The reason for her deafening silence is to hide a double standard. When Hindus demand back their sacred sites and the old Islamic colonial structures to be dismantled, they are accused of committing crimes simply for wanting what is legitimately theirs. When Blacks, on the other hand, take over monuments and dismantle the structures of the Whites that symbolize their oppression, it is not considered to be a crime, but rather, an appropriate response. The reason for this asymmetrical approach is that in India, the present-day minorities (Muslims and Christians) have inherited the structural privileges enjoyed by their ancestors who ruled over the Hindu majority. Yet, nobody dare suggest they are the privileged community."

"Things changed dramatically with the Muslim invasions. The Muslim period is characterized by the decline of towns, trade, and agriculture. The progress of the Indian masses was stifled, and they became helpless, immobile, and poor. This environment of despair was not conducive to either economic enterprise, trade, or industrial growth. At times, agriculture too could barely sustain itself. The best hope for many people was to just survive. The jatis were less enterprising and resorted to ossifying their hereditary occupations and to endogamy."

"One of the activities funded by the Bill & Melinda Gates Foundation is the reduction of vaccine hesitancy in India and promotion of the Gates’ position on vaccines. By calling it ‘fatalism’, the Gates/Ashoka project is justifying changing the cultural attitudes of millions of unsuspecting Indians that believe in karma. This preying on innocent masses is unethical and could also undermine the civilizational ethos. And when people don’t know what to believe, they become vulnerable to influence from Naxals, Marxists, and missionaries. We are not taking any position on the subject but simply drawing attention to the fact that this is the way people like Bill Gates could use Ashoka to change the behavior of the masses."

"Through Ashoka, the Gates Foundation gains access to the World Bank aided Bihar Rural Livelihoods Project, locally known as Jeevika Trust. The goal of this intervention is to increase vaccinations in Bihar by providing behavior changing solutions. Both the CSBC and the Gates Foundation also work closely with the Uttar Pradesh government."

"What many Indians are unaware of is that public trust in the Gates Foundation and its intentions are being questioned in the US."

"Ashoka could have been India’s answer to Western liberal arts. It could have been the go-to place for putting Indian civilization on the global stage. But both the elite businessmen that funded the institution, and the government that sought its advice, didn’t care to do basic due diligence."

"These are the consequences when Indians decide to imitate Harvard rather than re-building our own Nalanda."

"This chapter shows how Harvard professors behave like a cartel promoting a certain narrative about India while shutting out all dissenting voices. In effect, Harvard is stepping into the shoes of Oxford University of the British era, producing the same kind of effect that Oxford had on India. Harvard scholars studying Indian literature and translating it have the agenda of introducing Marxist interpretations to engineer Indians’ perceptions of themselves and promote identity politics."

"The dangers of allowing foreign ownership of India’s critical infrastructure and foreign control over information flow on that infrastructure cannot be overstated. Especially when the foreign hand has a history of facilitating civil wars and regime changes."

"The Abrahamic faiths no longer need to impose their beliefs using missionaries or the sword to convert. The WEF’s constellation of devatas of Davos can use industrialists and politicians as their puppets. Its commandments are based on Western Universalism with a Marxist toolkit to dismantle existing structures. Harvard University, the vishwa guru, has spent decades working on such scholarship."

"Over a decade ago, Harvard’s Prof. Michael Witzel had informed us that the Leftist crowd was determined to change the Indology department to South Asian Studies. ...As the years went by, Witzel’s warnings came true. Harvard’s new South Asia programs became increasingly distanced from what used to be Indology for the past several decades."

"Contrary to Indians’ self-congratulatory notion that India is vishwa guru (guru to the world), in reality it is Harvard that is the vishwa guru. And India is vishwa shishya (student), with many of its people serving as vishwa coolie (laborer), and vishwa sepoy (soldier) in this ecosystem."

"Rajiv Malhotra is the belated Hindu answer to decades of the systematic blackening of Hinduism in academe and the media. This is to be distinguished from the negative attitude to Hinduism among ignorant Westerners settling for the “caste, cows and curry” stereotype, and from the anti-Hindu bias among secularists in India. Against the latter phenomenon, Hindu polemicists have long been up in arms, eventhough they have also been put at a disadvantage by the monopoly of their enemies in the opinion-making sphere. But for challenging the American India-watching establishment, a combination of skills was necessary which Malhotra has only gradually developed and which few others can equal."

"This is another drawback of hero-worship: it makes you hyperconscious of the challenges faced by Vivekananda, and blind to the rather different challenges Hinduism faces in other situations, including today – and to which Rajiv Malhotra is exploring the answers. The best way to honour the past’s Vivekananda is to support today’s Vivekananda."

"One final reason for being confident is that because of the work of Ram Swarup, Sita Ram Goel, Koenraad Elst, David Frawley, and Rajiv Malhotra the corpus is now reaching a critical mass. So, that we can think that within few years we will have a library for India and a library of India."

"Being a brand ambassador for such a noble cause is a matter of pride for me. I get to preach what I practice."

"It was decided at the BJP National Council that Mahila Morcha wing of the party will protest against this anti-women policy of Congress-led UPA. Hence, on October 12, the anniversary of our leader Vijayaraje Scindia, Mahila Morcha will organise protests all over the country."

"In that kitty of mine where people call me anpadh (illiterate), I do have a degree from Yale University as well, which I can bring out and show how Yale celebrated my leadership capacities."

"What I do in my personal life doesn't come under responsibility of media. I appreciate your efforts to keep me in the headlines."

"In India, I don't think any woman here is dictated what to wear, how to wear, whom to meet, when to meet....I am of the opinion, I don't think anybody is dictated here, you are not told."

"If the BSP leader is not satisfied, I am ready to behead myself and lay my head at your feet."

"I read it because I was asked to explain what the truth is. I said it with a lot of pain. I myself am a practicing Hindu, I myself am a Durga worshiper. These are authenticated documents from the university itself."

"A failed dynast today chose to speak about his failed political journeys in US. Rahul Gandhi belittled his political opponents in America. It is not surprising that a dynast has absolutely no support. The fact that Rahul Gandhi chose to belittle the Prime Minister is not surprising rather it was expected. After not getting any support within the country, Rahul Gandhi is expressing his pain in foreign land."

"The man who broke the Bank of England and is designated by the nation an economic war criminal has now pronounced his desire to break Indian democracy. George Soros, an international entrepreneur has declared his ill-intention to intervene in democratic processes of India... [Smriti Irani called upon citizens to] denounce the intention of this individual who seeks to demonise our democracy and who brings an onslaught to the economy of India so that he can personally gain... Those who Mr Soros finds pliable need to know India has defeated imperialistic design before and shall do again. Democracy has prevailed in India and will continue to do so. Designs to weaken Indian democracy will be met with might of India under leadership of PM Modi."

"How could you embarrass an embarrassment? It’s an oxymoron... If you stand in the capital of India and say you support “Bharat ke tukde honge” (India will be broken into pieces), I don’t have an iota of respect for such individuals."

"I am not an astrologer, but I can assure you that the BJP will form the government. If not, do you think Congress leaders who have been humiliating Hindu Gods would prostrate before them now?"

"Now trust me, I have left my house at Delhi in the morning at 4 today, I caught a flight at 5 to go to Kochi, I did a conclave there, caught a flight at 5 to come to this programme, by the time I get to anything called food, it will be 10’ O Clock. If you’ve called me at any time of the day today from Gallup and asked, ‘Are you hungry’, I’ll say, Oh yes, I am."

"Which gay man, without a uterus, has a menstrual cycle?"

"Smriti Irani's comment on Rahul Gandhi that 'ghar par ladka hai par lad nahin sakta' (There is a boy at home who cannot fight) is wrong. Being a woman, such a statement is incorrect. Instead, she should encourage women by saying that they should fight for themselves."

"We have named Smriti Irani as Cylinder Cindrella as when the Prime Minister Manmohan Singh led UPA government was in power at that Smriti Irani used to hold protest demonstrations by carrying LPG cylinder on slight increase in LPG but now she seems to be ignorant about the LPG price and is maintaining a silence."

"Tendulkar has carried the burden of the nation for 21 years. It is time we carried him on our shoulders."

"I just want to congratulate Kumar again on a wonderful career. I have spoken a lot about him, everyone has, in the last week, but I can't help saying it again that it has been an absolute pleasure playing with you."

"If I'm playing the peacemaker, you can imagine what was going on out there."

"The people you choose to have around you make all the difference. My family and close friends keep me grounded. You have to have a mind of your own and a strong head on your shoulders. Cricket is the most important thing to me, so the rest of it pales in comparison."

"I would like to thank the crowd, it was unbelievable, the support helps you push through those tough times. You need challenges in every game, they improve you as a cricketers...I don't know what to say, I am overwhelmed by,"

"The bat is not a toy, it's a weapon. It gives me everything in life, which helps me to do everything on the field."

"I would love to do that. They (Kohli and Root) have been playing brilliantly. I love both. Outstanding cricketers and they have been fantastic for a long period of time. Watching these two bat and perform in the way they have been performing, you can learn a lot."

"Sachin Tendulkar was obviously one of those rare players that the world has seen. If Virat continues to work hard and do the things that he has been doing now in the years to come, then he could be the next Sachin Tendulkar. It will be a proud moment for me if that happens because we were backing a young Kohli since his early days. It is so good to see him flourish and express himself and I am happy for him. Hats off!"

"I think that the Virat Kohli era has dawned over the last year or so. It's been there ever since he took over the Test captaincy and because he is now going to create a completely different niche as far as Indian cricket is concerned. I think this era of India cricket is going to be a highly entertaining era."

"Yeah, absolutely because I said on-air that he'll [Kohli] become the next Sachin Tendulkar of Indian team because when I was growing up I watched Tendulkar. Similarly Tendulkar watched Sunil Gavaskar."

"Virat Kohli is becoming like a wall in the Indian team. Earlier, it used to be Sachin Tendulkar who won matches for India and now it is Kohli who is playing that role."

"He is a man who is in control of his batting and he knows exactly what he is trying to do. He knows how to do it and for a guy who has got a fiery temperament in a lot of ways, you seem to be getting involved in shouting matches on the field, it is the fiery temperament, but he seems able to keep it under control in tense situations like that where he is chasing down the target. He seems to have himself totally under control whereas other times I have seen him where he looks out of control, but never with the bat in his hand"

"He has a lot of ability. The team depends on him. He is a star. He is going to emerge as an all-time great in the future. I see that much potential in him. It is very difficult to spot his weakness. He plays on both sides of the wicket. He plays both on the front and the back foot. He has a good temperament, technique."

"When he (Virat Kohli) fielded, he said something to me, and I said to myself, 'I'm going to show you you're not the only good batsman.' That's the way he is. He's very arrogant, he's very aggressive when he fields, and when he bats as well. He's just a very aggressive person. Those things motivate our players and it certainly motivated me. That really urged me to bat the way I did - to show him that he's not the only one who can do it. That played a big role."

"When I look at Virat, I think he needs someone in the support staff who can constructively challenge him and help him grow. I think if he had a really constructive person in his environment, who could talk to him, make him think, maybe even challenge him with some different ideas, in a constructive way, not an angry or aggressive way, but make him think, open his eyes to other possibilities, that would make him a really good leader. I don't know, when I look at him, if he is a long-term captaincy option for India."

"As captain, I think, he is still not at his best. The Indian cricket system has to feed off Virat Kohli. Going from MS Dhoni to Kohli has been a drastic change. Dhoni is so calm and Kohli is the complete opposite. He can be intimidating the dressing room and sometimes his teammates can wonder who Kohli really is. There can be a fear factor in the dressing room and you don't want that with so many youngsters coming into the side. Indian cricket, thus, has to find people who can help and influence Kohli into ways of improving and becoming an even better leader."

"“It's a joy to watch Virat Kohli bat. He can break my records”."

"When he sees a bowler not say things, he will get bored. He needs action in the middle to be at his best. When he doesn’t get it, he will find it boring and that’s when he can make a mistake. With players like him you need to be smart and not do the things that you will do with other batters. So when you bowl to him try and stay silent and make him feel bored. That’s your best chance of getting him out,"

"With the technology advances that are presently on the horizon, not only low-skilled jobs are at risk; so are the jobs of knowledge workers. Too much is happening too fast. It will shake up entire industries and eliminate professions. Some new jobs will surely be created, but they will be few. And we won’t be able to retrain the people who lose their jobs, because, as I said to Andreessen, you can train an Andreessen to drive a cab, but you can’t retrain a laid-off cab driver to become an Andreessen. The jobs that will be created will require very specialized skills and higher levels of education — which most people don’t have."

"Bitcoin did have great potential, but it is damaged beyond repair. ... Bitcoin was born with serious flaws. ... it has been compared to a Ponzi scheme. ... It's time to admit that the current Bitcoin needs to be scrapped ... bear in mind what it is that makes some venture capitalists Bitcoin zealots: pure greed. That is the reason clearest to me for Bitcoin's failure."

"By picking this particular fight [with the FBI], Apple is doing the technology industry a big disservice. ... Apple will very likely lose this case in the courts and suffer a public relations disaster."

"Steve Jobs was a true visionary who refused to listen to customers — believing that he knew better than they did about what they needed. He ruled with an iron fist and did not tolerate dissent of any type. ... Apple may have peaked. ... its last major innovation — the iPhone — was released in June 2007."

"The last big thing [Apple] did was nine years ago with the iPhone. And since then they made it bigger with the iPad; they made it smaller with the Watch. All they keep doing is playing with the size. ... [Apple] needs an Elon Musk or a Zuckerberg running it. ... [iPhone] is a ten-year-old device. They've done everything they can with it. And Samsung, and even BlackBerry, have similar or even better ratings than the iPhone does. That's the biggest slap in the face you could possibly have: BlackBerry almost ranking the same as an iPhone? Time to move on."

"The numbers make it clear that the future of [Apple] is no longer in its consumer products. The fix? Apple should release a version of iOS for non-Apple devices. This suggestion will seem like heresy to the brand's loyalists, but it may be necessary for the success of the company. ... Without expanding its operating system, the future looks bleak for Apple."

"Apple is repeating the mistakes it made in China. It is relying on its brand recognition to build a market and failing to understand the needs of its customers. By marketing inferior products, it may also be insulting Indian consumers."

"[BitCoin]'s the greatest scam of modern times. ... the poor, the average mom-and-pop, the truck driver and the barber, who put their life savings into this, are going to lose their money, and be told to keep holding on, trust us, the value will go up. And they're gonna go bankrupt. They're gonna lose their life savings. ... This is what happened with the dot-com boom, the grandma and grandpa lost their life savings. History is repeating itself. ... We have these scamsters, basically, hyping the heck out of it, while all it's being used for is illegal money laundering. ... It's simply gonna implode before you know it. And regular people who trust you are gonna lose their shirts. ... Would you put your life savings into digital currency? You lose a password and you've lost everything. ... They know it's gonna crash and burn. ... it crashes and it goes to zero, and people lose their life savings. Don't do it. Get out of it, rather than losing everything you have. Yes, the price might increase, but more likely than not it's gonna be zero before you know it."

"Nobody tells me what to do in my book. I can do whatever I wish and to whomever I want. It is fun for me. It calms the chaos inside my mind. That is why I write."

"As they say in Hindi ‘Chalti ka naam zindagi.’ Anybody who is just sitting (even on the right track) will be run over (by the train) at some point in life."

"I tried my hand at a novel around college romance, but soon figured out I was no good at it."

"The ocean of love, though vast and magnanimous in its beauty, is a treacherous place. It is riddled with strong currents pulling you towards them as you helplessly give in to their force. Drowning under them was my destiny, but floating around to admire the mesmerizing beauty of the corals underwater was my choice, for those depths felt like home—the depths of unrequited love."

"I picked the stardust you left behind and made phantoms of you in my head. I ran after the echoes of your soul—too swift for my feeble legs to catch up to. Even my shadow yearns for your lips to say my name. You steady me like an anchor in the vastness of my dark waters, yet you crumble me like a delicate flower under a roaring cloudburst. I close my eyes and dance with the memory of you. And for that moment, I am home."

"Get along with me as I don't wait for anybody. I am time , and I welcome you to the world of Kali where nothing is as it seems."

"Vyas was no less than a Purushottam. A Purushottam of the dark epoch, an era where sinners judge and punish sinners for sinning differently."

"As I continued to walk step by step, the lie of life freed me from its clutches, and the universal truth of death swept over breath by breath."

"Books give us the ability to see things from different perspectives. They educate us, entertain us, force us to think upon certain issues. And reading a book or reading, in general, is an excuse for those who are less sociable like me for not socialising much. And guess what, it works most of the times."

"Dedicated to all non-award winning, non-bestselling and self-published authors."

"Sincere thanks to all the publishers who rejected my manuscripts. Rejection is the reason behind the creation of this book."

"I think reading is an effective way of introspecting how you perceive reality and imagination. As an author, you get to know what other authors have done better and it helps hone skills."

"Whoever said, he/she is a proud non-reader of books is living in oblivion."

"It (reading) not only opens up one’s mind to a wider array of things as well, but is also a welcome relief from the monotony of the mundane world."

"I dedicate this book to all my readers, irrespective of whether they purchased my book, illegally obtained a copy, downloaded it or borrowed it from someone else. Some went ahead and directly asked me to send them a soft-copy of my book. Special salute to them as well."

"Excuse me pal! This is IELTS; you understand? This is International English Language Testing System…not a Bihar Board exam where candidates are accompanied by their friends, neighbours and relatives until they finish writing the test."

"If Bihari version of ‘Harry Potter’ would have been shot in Sitamarhi, I am sure that school (St. Joseph) would have been pictured as Hogwarts."

"Stealing is really an art, a dangerous, risky art, though."

"The moment I stood there I saw people from houses to my right, left and front were already on their balcony’s and they stared at me all at once as if I was from Jupiter. Their interrogative expression was asking me ‘who the hell are you?’ repeatedly. I did not give a damn, though."

"Either I had to get my admission in grade ninth again or else I had to do some work-around to seek for a ‘jugaad’ (hack). I chose the latter."

"The only thing appeared to be fine in most of the rooms was blackboard. It seemed black; and fine too."

"He (night-guard) was wearing an underwear and a torn vest which said ‘yeh aram ka maamla hai.’ He implemented that statement literally in his life, I could see that."

"‘Be in line and then see what’s going on!’ a fat lady shouted at me. ‘Hell yeah! you greasy piece of flesh.’ I cursed her in my mind. But ‘Yes I am going back in line!’ I shouted at her."

"I mean did we take the law, the ‘LAW’ in our hands by playing in college? What were they going to do, put a charge on us under Indian Penal Code?!"

"I too had some of the ‘Indian’ things in my bags. A pressure cooker, Parle-G, Maggi, desi ghee, underwear (a lot of them), some more Maggi, shirts, pants, socks, thermal wear, jackets, chappals, soap, some more Parle-G and the list goes on and on."

"We middle class people are all same from inside. First things first, I logged into my Facebook account and checked-in there as well. You know what, it is more important to check-in on Facebook than it is to check-in for real at the airport. Let the world which gives zero fucks to what you are doing with your life, know you can afford a plane ticket for economy class. Right?"

"Grandma asked me to confirm if I had landed in Canada and not any other country. I just pointed my camera towards the different direction where grandma could see some Sardar roaming here and there. ‘Aa ta Kanedda hi lagda hai.’ (it is Canada, indeed) grandma said in joy. We all laughed like anything."

"Gaurav is a man, man is a social being and Gaurav is not social at all. From statements one two and three we get ‘Gaurav is just a being.’ Hence proved, he mere exists."

"I don’t know where I am, what am I doing, where will life take me, how will things go, whom to talk to, what to share, what to cook, how to eat, when to sleep, what to wear, what to do and how to live. All of my known are busy making their CVs look professional and substantial. And I am figuring out the way to make my life normal and less bumpy. Forget about building strong resume. Rest assured, I am okay…I will be alright. Cheers to my life!"

"“You cannot take the world through inheritance and boasting, you can take it only by wielding the sword in battle.”"

"The faithful Gabriel carried the tidings to the dwellers in heaven, From the record of victories of the Sulṭan of the age Shams ud-Din, Saying — Oh ye holy angels raise upon the heavens, Hearing this good tidings, the canopy of adornment. That from the land of the heretics the Shahanshah of Islam Has conquered a second time the fort resembling the sky; The Shah, holy warrior and Ghazi, whose hand and sword The soul of the lion of repeated attacks praises."

"“Iltutmish did not forget that he was a Muslim conqueror. He showed himself to be very pious, never forgetting to do his five devotional daily….He likewise showed himself totally intolerant vis-à-vis the Hindus who refused to convert, destroying their temples and annihilating Brahmin communities.”"

"“After he returned to the capital in the year AH 632 (AD 1234) the Sultan led the hosts of Islam toward Malwah, and took the fortress and town of Bhilsan, and demolished the idol-temple which took three hundred years in building and which, in altitude, was about one hundred ells.”"

"“From thence he advanced to Ujjain-Nagari and destroyed the idol-temple of Mahakal Diw. The effigy of Bikramjit who was sovereign of Ujjain-Nagari, and from whose reign to the present time one thousand, three hundred, and sixteen years have elapsed, and from whose reign they date the Hindui era, together with other effigies besides his, which were formed of molten brass, together with the stone (idol) of Mahakal were carried away to Delhi, the capital.”"

"Among his “Victories and Conquests” is counted the “bringing away of the idol of Mahakal, which they have planted before the gateway of the Jami’ Masjid at the capital city of Delhi in order that all true believers might tread upon it.”"

"“The Sultan then returned [from Jalor] to Delhi… and after his arrival ‘not a vestige or name remained of idol temples which had raised their heads on high; and the light of faith shone out from the darkness of infidelity… and the moon of religion and the state became resplendent from the heaven of prosperity and glory.”"

"“In AH 631 he invaded Malwah, and after suppressing the rebels of that place, he destroyed that idol-temple which had existed there for the past three hundred years.... “Next he turned towards Ujjain and conquered it, and after demolishing the idol-temple of Mahakal, he uprooted the statue of Bikramajit together with all other statues and images which were placed on pedestals, and brought them to the capital where they were laid before the Jami‘ Masjid for being trodden under foot by the people.”110"

"“…In 631 (1233), Shamsuddin marched to Malwa and conquered the city of Bailsan and its fort and demolished its famous temple. The historians have narrated that its citizens built the temple by digging its foundation and raising its walls one hundred cubits from the ground in 300 years. All the images are fixed with lead. The temple is called Gawajit (?) (Vikramajit) Sultan of Ujjain Nagari. The history of the temple is a proof of what is said about its construction and demolition, that is, eleven hundred years. People of Hind are ignorant of history.”"

"“…And in the year AH 631 (AD 1233) having made an incursion in the direction of the province of Malwah and taken Bhilsa and also captured the city of Ujjain, and having destroyed the idol-temple of Ujjain which had been built six hundred years previously, and was called Mahakal, he levelled it to its foundations, and threw down the image of Rai Vikrmajit from whom the Hindus reckon their era… and brought certain other images of cast molten brass and placed them on the ground in front of the door of the mosque of old Dihli and ordered the people to trample them under foot…”"

"Shamsuddin Iltutmish who succeeded Aibak at Delhi invaded Malwa in 1234 AD. He destroyed an ancient temple at Vidisha. Badauni reports: “Having destroyed the idol temple of Ujjain which had been built six hundred years previously, and was called Mahakal, he levelled it to its foundations, and threw down the image of Rai Vikramajit from whom the Hindus reckon their era, and brought certain images of cast molten brass and placed them on the ground in front of the doors of mosques of old Delhi, and ordered the people of trample them under foot.”"

"During his expedition to Gwalior, Iltutmish (1210-36) massacred 7000 persons besides those killed in the battle on both sides. His attacks on Malwa (Vidisha and Ujjain) were met with stiff resistance and were accompanied by great loss of life. He is also credited with killing 12,000 Khokhars (Ghakkars) during Aibak's reign."

"[As early as in the time of Sultan Iltutmish (1210-1236), soon after the establishment of the Delhi Sultanate in 1206, some Ulama suggested to him to confront the Hindus with a choice between Islam and death. The Wazir Nizamul Mulk Junaidi replied:] “But at the moment in India… the Muslims are so few that they are like salt (in a large dish). If such orders are to be enforced… the Hindus might combine… and the Muslims would be too few in number to suppress(them). However, after a few years when in the capital and in the regions and small towns, the Muslims are well established and the troops are larger, it will be possible to give Hindus, the choice of ‘death’ or ‘Islam’.”"

"The following anecdote is related of Sultan Shamsuddin Iltutmish. He was greatly enamoured of a Turkish slave girl in his harem, whom he had purchased, and sought her caresses, but was always unable to achieve his object. One day he was seated, having his head anointed with some perfumed oil by the hands of the same slave girl, when he felt some tears fall on his head. On looking up, he found that she was weeping. He inquired of her the cause. She replied, “Once I had a brother who had such a bald place on his head as you have, and it reminds me of him.” On making further inquiries it was found that the slave girl was his own sister. They had both been sold as slaves, in their early childhood, by their half-brothers; and thus had Almighty God saved him from committing a great sin. Badaoni states in his work, “I heard this story myself, from the emperor Akbar’s own lips, and the monarch stated that this anecdote had been orally traced to Sultan Ghiyasuddin Balban himself.”"

"“…To Iletmish we owe some of the finest Muslim works in India. The Arhai din ka-Jhopra began by Qutab al-Din in AD 1198-99, was also completed by him. Tod had said of it that it was ‘one of the most perfect as well as the most ancient monuments of Hindu architecture’, on the evidence of certain four-armed figures to be seen on the pillars…"

"“After the reduction of Gualiar, the King marched his army towards Malwa, reduced the fort of Bhilsa, and took the city of Oojein, where he destroyed a magnificent temple dedicated to Mahakaly, formed upon the same plan with that of Somnat. This temple is said to have occupied three hundred years in building, and was surrounded by a wall one hundred cubits in height. The image of Vikramaditya, who had been formerly prince of this country, and so renowned, that the Hindoos have taken an era from his death, as also the image of Mahakaly, both of stone, with many other figures of brass, were found in the temple. These images the King caused to be conveyed to Dehly, and broken at the door of the great mosque.”"

"“…In the year AH 631, he invaded the country of Mãlwah and conquered the fort of Bhîlsã. He also took the city of Ujjain, and had the temple of Mahãkãl… completely demolished, destroying it from its foundations; and he carried away the effigy of Bikramãjît… and certain other statues which were fashioned in molten brass, and placed them in the ground in front of the Jãmi’ Masjid, so that they might he trampled upon by the people.”"

"“That the practice of utilizing the spoils of Hindu temples continued throughout the reign of Sultan Iletmish is proved by the Mosque of Ukha in Bayana (Uttar Pradesh), which is also on the site of a Hindu temple…”"

"“The Jami Masjid of Badaun, also built by Iletmish is one of the largest mosques in India. Following the traditional courtyard plan, it also utilizes Hindu temple pillars. The entrance arches of the gateways leading into the courtyard of the Mosque presumably recall those in the great Mosques at Delhi and Ajmer…”"

"Next, Sultan Iltutmish (r. 1210–36) spent his early years in suppressing the Turkish opponents. He was also in fear of invasion by Genghis Khan. In 1226, he attacked Ranthambhor. Minhaj Siraj records that ‘much plunder fell into the hands of his followers;’dccvii the plunder obviously included slaves. In the 1234–35 attack of Ujjain, he made captives of the ‘women and children of the recalcitrant,’ according to Shiraj and Ferishtah."

"They left no stone unturned in de-Hinduizing or denationalizing the Hindus, in effect de-Indianizing the Indians, in various ways. It is preposterous to question their credentials as true Muslims. Their 'Ulama' exhorted them off and on to make the best of their sword to root out the Hindus and convert India into a full-fledged Dar al-lslam. Sayyid Nur ad-Din Mubarak Ghaznawi Suhrawardi, at once a leading Sufi, a leading Muslim divine, and the Shaykh al-lslam of Sultan Iltutmish. led a deputation of Ulama to the Sultan and advised him to give an ultimatum to the Hindus to embrace Islam or face death. The Sultan’s prime minister pleaded powerlessness on his behalf to do so." Then the Shaykh offered an alternative suggestion: ’... the king should at least strive to disgrace, dishonour, and defame the Mushrik and idol- worshipping Hindus.... The sign of the kings being protectors of the faith is this: When they see a Hindu, their faces turn red and they wish to swallow him alive....'"

"The ceiling rests on columns raised with two pillars each robbed from an earlier Hindu shrine; carved lintels from another were found embedded in the thick lime-concrete roof. Other pieces were used in the ceilings of the prayer-chamber and bastions and the pillars re-utilised in the verandahs, originally used as a madrasa, after chipping the decoration off them. The tomb was repaired later by Firuz Shah Tughluq."

"Tomb of Sultãn Ghãrî: Sayyid Ahmad Khãn notices this tomb and describes it as exquisite. He says that it was built in AH 626 corresponding to AD 1228 when the corpse of Sultãn Nãsiru’d-Dîn Mahmûd, the eldest son of Sultãn Shamsu’d-Dîn Iltutmish, who was Governor of Laknauti and who died while his father was still alive, was brought to Delhi and buried.391 But the editor, Khaleeq Anjum, comments in his introduction that “the dome of the mosque which is of marble has been re-used and has probably been obtained from some temple”, and that the domes on the four pavilions outside “are in Hindu style in their interior.”392 He provides greater details in his notes at the end of Sayyid Ahmad’s work. He writes: “…This is the first Muslim tomb in North India, if we overlook some others. And it is the third historical Muslim monument in India after Quwwat al-Islãm Masjid and ADhãî Din Kã JhoñpRã… Stones from Hindu temples have been used in this tomb also, as in the Quwwat al-Islãm Masjid.” “…In the middle of the corridor on the west there is a marble dome. A look at the dome leads to the conclusion that it has been brought from some temple. The pillars that have been raised in the western corridor are of marble and have been made in Greek style. It is clear that they belong to some other building…”"

"The tomb of Shamsu'd-Din Iltumish... was built in about 1235 by Iltumish himself, only five years after the construction of Sultan Ghari's tomb. Yet it is quite different from the latter and illustrates that phase in the develpment of Indo-Islamic architecture when the builder had ceased to depend for material on the demolition of temples, although the arches and semi-domes below the squinches were still laid in the indigenous corbelled fashion. ... The tomb is plain on the outside, but is profusely carved on the entrances and in the interior with inscriptions in Kufi and Naskh characters and geometrical and arabesque patterns in Saracenic tradition, although several motifs among its carvings are reminiscent of Hindu decoration. ... In view of its lavish ornamentation, Fergusson described it as 'one of the richest examples of Hindu art applied to Muhammadan purposes.' [...] The monument [Sultan Ghari] exemplifies the same phase in tomb-architecture, as we find in the Quwwatu'lIslam mosque: it is built with architrectural members removed from temples and employs the trabeated construction with which the indigenous architects were familiar."

"Naqvi has taken pains to describe at length the edifice which began as a temple, got converted into a tomb and to which was added a masjid with a marble mehrab and then a gate with pretty Arabic calligraphy of verses from the Holy Quran. As he puts it, the gateway projects 13 ~feet from the enclosure wall and is approached and entered by a flight of steps flanked by two square rooms which are roofed with stone slabs in the Hindu fashion. The external archway of the gate is formed by overlapping courses of marble and around it is the important Arabic inscription in Kufic characters. He goes on, after crossing the threshold, one stands under the eastern colonnaded verandah, the flat roof of which rests on red sandstone pillars. The latter are not uniformly carved, indicating that they have been re-used here from an older building. Opposite this colonnade and along the whole length of the west em wall runs another colonnaded verandah with a prayer chamber in the centre erected in white marble and covered with a corbelled pyramidal dome. The dome is almost certainly re-used and is lavishly carved internally with Hindu motifs, notably bands of lozenge or triangular patterns. The marble mehrab is embellished with verses from the Quran and a floral design. The floor is paved with marble slabs. The rest of the verandah on either side of the prayer chamber comprises red sandstone pillars and pilasters supporting a flat roof of Hindu design, with a brick work parapet... He winds up his description with the words: The Hindu elements in the architecture of the monument are apparent in the dome of the mosque and the partly defaced Hindu motifs on some of the pillar brackets of the western colonnade. The presence of a Gauripatta or receptacle of a linga in the pavement of the western colonnade is a further significant point. Furthermore, the marble stones in the external facade of the mosque are serially numbered, indicating their removal from elsewhere."

"Yet another officer of the ASI, Sharma 12 published his findings in 1964. He had the advantage of research already done by Cunningham, as well as Naqvi who has been quoted earlier. A particularl y refreshing point that S harma makes is with regard to a couple of sculptured lintels and, an upright stone rail ing that were found embed ded in the roof of the edifice. The frieze or a band of decoration carved on one of the lentils has, what appears to be a bull and a horse facing each other. This was further proof of the Hinduness of Sultan Ghari's tomb. Sharma went on to add that in the eighth century, or a little earlier, a large temple existed at the site of the Sultan Chari's tomb, 8 km west of the Qutb-Minar. The temple was erected probably by some feudatory of the Pratiharas."

"Cunningham's observations made in 1871/72 should be taken even more seriously because his impartiality would be beyond doubt. There would be no bias as between the Hindu and Muslim viewpoints . In the ASI report of those years he has written that the tomb of Sultan Chari, with its domes of overlapping courses, appears to be pre-Muhammadan, but when to this feature we add the other Hindu features, both of construction and ornamentation, the stones set without cement in the walls, the appearance of wear or weathering of the stones, greater even than in the Kutb, though similar in material, and the fact that the inner cell was originally finished in granite, but afterwards cased with marble, it becomes extremely probable that this is, like the Kutb, a Hindu building appropriated by the Muhammandans, and the probability is rendered almost a certainty by the existence of the central cell, which is a construction adapted to some Hindu forms of worship, the Saivic, but which is an anomaly in Muhammadan architecture."

"After he had reached the capital he sent, in A.H. 632 (1234 A.D.), the army of Islam towards Malwa and took the fort and city of Bhilsa. There was a temple there which was three hundred years in building. It was about one hundred and five gaz high. He demolished it. From thence he proceeded to Ujjain, where there was a temple of Maha-kal, which he destroyed."

"In his ‘Last Testament’ Shah Wali Allah urged his followers to observe the customs of their Arabian ancestors: As a mark of gratitude for these blessings we should, as far as possible, not abandon the customs and mores of the early Arabs, because they were the immediate followers of the Prophet Muhammad. We must not adopt the mores of the Hindus or of the people of ‘ajam (non-Arabs of countries beyond Arabia).°"

"I say to the kings that the Will of the Almighty God has decreed that you should draw your swords and do not put them back in their sheaths until a Muslims is not made distinct from a mushrik, and the unruly leaders of infidelity and impudence are not relegated to the ranks of subjugation. Make sure that nothing is left in their hands that can incite them to rebellion again.... I say to the military men that God has created you so that you should wage Jihad..."

"“God has charged His servants with what He has commanded and forbidden [and in this] He is comparable to a man whose slaves have become ill and bids a man of his household make them drink medicine—even if he compels them to drink it or forces it into their mouths—this is just; however, mercy ( rahma ) demands that he explain to them the benefi ts of the medicine so that they will desire to drink it, and mix honey with [the medicine] to assist in rendering the desire natural and sensible.”"

"Then there are many people who are dominated by base inclinations, beastly morals, and the temptations of Satan ... and the customs of their forefa- thers cleave to their hearts, [such people] do not heed the benefi ts and do not obey that which the Prophet commanded and do not reflect upon the superiority [of what the Prophet commanded]; mercy for them is that belief should be forced upon them, despite themselves, like bitter medicine; there is no subjugating [them] save through killing him among them who is strongly prejudiced and stubbornly refuses, dispersing their power, and dis- possessing them of their property until they become unable to do anything, only then will their followers and their offspring willingly and obediently embrace the faith."

"Shah Wali Allah had been a late addition to his family. His father, Shah 'Abd al-Rahim, had long been one of the most respected in the Mughal real, and his talents and austere piety had won him and then cost him royal favor decades before his most famous son was born. When Shah Wali Allah was five, his father placed him in the school he supervised, and by seven the boy had memorized the Qur'an. He mastered Arabic and Persian letters soon thereafter and was married at fourteen. A childhood spent studying at his father's feet meant that by sixteen he had completed the standard curriculum of law, theology and logic along with arithmetic and geometry. A year later, Shah Wali Allah would recall poignantly, his father and greatest teacher 'Voyaged onward to the above of God's mercy.' The young student's ambition to seek ilm remained strong, and by nineteen he had exhausted the Knowledge of Dehli's scholars. So Shah Wali Allah voyaged across the Indian Ocean to perform his hajj pilgrimage and pursue his studies in the holy cities of Mecca and Medina. In the Prophet's mosque in Medina, at the feet of scholars from across the Muslim world, he studied a book to which he became exceedingly attached and which he viewed as the foundation for understanding the Prophet's Sunna. It was the Muwatta, the 'Well Trodden Path,' of the eight-century scholar of Medina, ."

"Its highest degree of eloquence, which is beyond the capacity of a human being. However, since we come after the first Arabs we are unable to reach its essence. But the measure which we know is that the employment of lucid words and sweet constructions gracefully and without affectation that we find in the Tremendous Qur’an is to be found nowhere else in any of the poetry of the earlier or later peoples."

"It is the general authority to undertake the establishment of religion through the revival of religious sciences, the establishment of the pillars of Islam, the organization of jihad and its related functions of maintenance of armies, financing the soldiers, and allocation of their rightful portions from the spoils of war, administration of justice, enforcement of [the limits ordained by Allah, including the punishment for crimes (hudud)], elimination of injustice, and enjoining good and forbidding evil, to be exercised on behalf of the Prophet… It is no mercy to them to stop at intellectually establishing the truth of Religion to them. Rather, true mercy towards them is to compel them so that Faith finds a way to their minds despite themselves. It is like a bitter medicine administered to a sick man. Moreover, there can be no compulsion without eliminating those who are a source of great harm or aggression, or liquidating their force, and capturing their riches, so as to render them incapable of posing any challenge to Religion. Thus their followers and progeny are able to enter the faith with free and conscious submission... Jihad made it possible for the early followers of Islam from the Muhajirun and the Ansar to be instrumental in the entry of the Quraysh and the people around them into the fold of Islam. Subsequently, God destined that Mesopotamia and Syria be conquered at their hands. Later on it was through the Muslims of these areas that God made the empires of the Persians and Romans to be subdued. And again, it was through the Muslims of these newly conquered realms that God actualized the conquests of India, Turkey and Sudan. In this way, the benefits of jihad multiply incessantly, and it becomes, in that respect, similar to creating an endowment, building inns and other kinds of recurring charities.… Jihad is an exercise replete with tremendous benefits for the Muslim community, and it is the instrument of jihad alone that can bring about their victory.… The supremacy of his Religion over all other religions cannot be realized without jihad and the necessary preparation for it, including the procurement of its instruments. Therefore, if the Prophet’s followers abandon jihad and pursue the tails of cows [that is, become farmers] they will soon be overcome by disgrace, and the people of other religions will overpower them."

"We are strangers. Our forefathers came to live in India from abroad. For us, Arab descent and the Arabic language are cause of pride, because these two bring us nearer to the Lord of First and the Last, the noblest of the Prophets and Apostles."

""The individuals who are able to dispel the obscurities of the ego in order to make their reason strong, such individuals are called "the virtuous by knowledge"."

"Strict orders should be issued in all Islamic towns forbidding religious ceremonies publicly practiced by Hindus such as the performance of Holi and ritual bathing in the Ganges. On the tenth of Muharram, the Shias should not be allowed to go beyond the bounds of moderation, neither should they be rude nor repeat stupid things in the streets or bazars."

"Professor S.A.A. Rizvi gives some graphic details of this dream described by Shah Waliullah himself in his Fuyûd al-Harmayn which he wrote soon after his return to Indian in 1732: “In the same vision he saw that the king of the kafirs had seized Muslim towns, plundered their wealth and enslaved their children. Earlier the king had introduced infidelity amongst the faithful and banished Islamic practices. Such a situation infuriated Allah and made Him angry with His creatures. The Shah then witnessed the expression of His fury in the mala’ala (a realm where objects and events are shaped before appearing on earth) which in turn gave rise to Shah’s own wrath. Then the Shah found himself amongst a gathering of racial groups such as Turks, Uzbeks and Arabs, some riding camels, others horses. They seemed to him very like pilgrims in the Arafat. The Shah’s temper exasperated the pilgrims who began to question him about the nature of the divine command. This was the point, he answered, from which all worldly organizations would begin to disintegrate and revert to anarchy. When asked how long such a situation would last, Shah Wali-Allah’s reply was until Allah’s anger had subsided… Shah Wali-Allah and the pilgrims then travelled from town to town slaughtering the infidels. Ultimately they reached Ajmer, slaughtered the nonbelievers there, liberated the town and imprisoned the infidel king. Then the Shah saw the infidel king with the Muslim army, led by its king, who then ordered that the infidel monarch be killed. The bloody slaughter prompted the Shah to say that divine mercy was on the side of the Muslims.”"

"But Rizvi has summarized them in the following words from Waliullah’s magnum opus in Arabic, Hujjat-Allah al-Baligha: “According to Shah Wali-Allah the mark of the perfect implementation of the Sharia was the performance of jihad. There were people, said the Shah, who indulged in their lower nature by following their ancestral religion, ignoring the advice and commands of the Prophet Mohammed. If one chose to explain Islam to people like this it was to do them a disservice. Force, said the Shah, was the better course - Islam should be forced down their throats like bitter medicine to a child. This, however, was possible only if the leaders of the non-Muslim communities who failed to accept Islam were killed, the strength of the community was reduced, their property confiscated and a situation was created which led to their followers and descendants willingly accepting Islam. Another means of ensuring conversions was to prevent other religious communities from worshipping their own gods. Moreover, unfavourable discriminating laws should be imposed on non-Muslims in matters of rule of retaliation, compensation for manslaughter, and marriage and political matters. However, the proselytization programme of Shah Wali-Allah only included the leaders of the Hindu community. The low class of the infidels, according to him, were to be left alone to work in the fields and for paying jiziya. They like beasts of burden and agricultural livestock were to be kept in abject misery and despair.”"

"It has become clear to my mind that the kingdom of heaven has predestined that kafirs should be reduced to a state of humiliation and treated with utter contempt. Should that repository of majesty and dauntless courage (Nizam al-Maluk) gird his loins and direct his attention to such a task he can conquer the world. Thus the faith will become more popular and his own power strengthened; a little effort would be profoundly rewarded. Should he make no effort, they (the Marathas) would inevitably be weakened and annihilated through celestial calamities and in such an event he would gain no credit.... As I have learnt this unequivocally (from the divine) I spontaneously write to draw your attention to the great opportunity laid before you. You should therefore not be negligent in fighting jihad."

"Oh Kings! Mala a'la urges you to draw your swords and not put them back in their sheaths again until Allah has separated the Muslims from the polytheists and the rebellious kafirs and the sinners are made absolutely feeble and helpless."

"In his testament to `Umar, Abu Bakr had informed him that if he feared God, the entire world would be frightened of him ('Umar). Sages and declared that the world resembled a shadow. If a man ran after his shadow it would pursue him, and if he took flight from the shadow it would still pursue him. God has chosen you as the protector of the Sunnis as there is no-one else to perform this duty, and it is crucial that at all times you consider your role as obligatory. By taking up the sword to make Islam supreme and by subordinating your own persona needs to this cause, you will reap vast benefits."

"We beseech you (Durrani) in the name of the Prophet to fight a jihad against the infidels of this region. This would entitle you to great rewards before God the Most High and your name would be included in the list of those who fought jihad for His sake. As far as worldly gains are concerned, incalculable booty would fall into the hands of the Islamic ghazis and the Muslims would be liberated from their bonds. The invasion of Nadir Shah who destroyed the Muslims left the Marathas and Jats secure and prosperous. This resulted in the infidels regaining their strength and in the reduction of the Muslim leaders of Delhi to mere puppets. I"

"When the conquering army arrives in an area with a mixed Muslim-Hindu population, the imperial guards should transfer the Muslims from their villages to the towns and at the same time care for their property. Financial assistance should be given by governments to the deprived and the poor as well as to Sayyids and the `Mama. Their generosity would then become famous with prompt prayers for their victories. Each town would eagerly await the arrival of the Islamic army ("that paragon of bounty"). Moreover, wherever there was even the slightest fear of a Muslim defeat, the Islamic army should be there to disperse infidels to all corners of the earth. Jihad should be their first priority, thereby ensuring the security of every Muslim."

"Your solemn letter has reached (me)… At the ‘hidden level’ (occult word), the downfall of the Marhatahs and the Jats has been decided. Now, therefore, it is only a matter of time. As soon as the servants of Allah gird up their loins and come out with courage, the magic fortress of falsehood will be shattered…"

"…There are three groups in Hindustan which are known for the qualities of fanaticism and zeal. So long as these three are not exterminated, no king can feel secure, nor any noble. The people (read Muslims) also will not be able to live in peace. Religious as well as worldly interests dictate that soon after winning the war with the Marhatahs, you should turn towards the forts of the Jats, and conquer them with the blessings from the hidden (occult) world. Next is the turn of the Sikhs. This group should also be defeated, while waiting for grace from Allah. …I appeal to you in the name of Allah and his Prophet that you should not cast your eye on the property of any Muslim. If you take care in this regard, there is hope that the doors of victory will be opened to you one after another. But if this caution is ignored, I fear that the wails of the oppressed may become obstacles in the way towards your goal."

"These words are being written in reply to the verbal message sent by you. I have been asked (by you) to tell (you) about suppression of the rebellion of Jats in the environs of Delhi. The fact is that this recluse (meaning himself) has witnessed in the occult world the downfall of the Jats in the same way as that of the Marhatahs. I have also seen it in a dream that Muslims have taken possession of the forts and the country of the Jats, and that Muslims have become masters of those forts and that country as in the past. Most probably, the Ruhelas will occupy those Jat forts. This has been determined and decided in the most secret world. This recluse has not the shadow of a doubt about that. But the way that victory will be achieved is not yet clear. What is needed is prayers from those special servants of Allah who have been chosen for this purpose. …But keep one thing in your mind, namely, that the Hindus who are apparently in your’s and your government’s employ, are inclined towards the enemies in their hearts. They do not want that the enemies be exterminated. They will try a thousand tricks in this matter, and endeavour in every way to show to your honour that the path of peace is more profitable. Make up your mind not to listen to this group (the Hindu employees). If you disregard their advice, you will reach the height of fulfilment. This recluse knows of this (fulfilment) as if he is seeing it with his own eyes."

"…I have received your weighty letter… According to whatever this recluse (meaning himself) has learnt (from the occult world), Ahmad Shah Abdali will come again for putting down the enemies. When this sacred promise is fulfilled, he will most probably stay here, and dedicate his life to the last to (the welfare of) this land. In spite of the crimes that abound and the evils that have multiplied, the work is proceeding according to plan. The reason for this most probably is that Allah wants to destroy the power of his enemies."

"…your letter has arrived…Safdar Jang had reached such a state (of damnation) that his foot got afflicted with cancer. The more they removed the (affected) flesh from his foot, the worse it became. At last, they were forced to amputate his foot. Finally, he passed away in this piteous condition. It means that Allah’s wrath against the Marhatahs and the Jats has now become manifest, and the defeat and destruction of these people has been decided at the occult level."

"Your honoured letter regarding suppression of the Jats has arrived. Allah is merciful, and it is hoped that he will crush the enemy. You should rest assured… You should forge unity with Musa Khan and other Muslim groups, and put to use this friendship and unity for facing the enemies. I hope for sure that on account of this unity among Muslims and their nobility, victory will be achieved. The reason for the rise of enemies and the fall of Muslims is nothing except that, led by their lower nature, Muslims have shared their (Muslims’) concerns with Hindus. It is obvious that Hindus will not tolerate the suppression of non-Muslims. Being farsighted and practising patience are praiseworthy things, but not to the extent that non-Muslims take possession of Muslim cities, and go on occupying one (such) city every day… This is no time for farsightedness and patience. This is the time for putting trust in Allah, for manifesting the might of the sword, and for arousing the Muslim sense of honour. If you will do that, it is possible that winds of favour will start blowing. Whatever this recluse knows is this that war with the Jats is a magic spell which appears fearful at first but which, if you depend fully on the power of Allah and draw His attention towards this (war), will turn out to be no more than a mere show. Let me hope that you will keep me informed of developments and the faring of your arms…"

"We beseech you in the name of the Prophet to fight a jihad against the infidels of this region. This would entitle you to great rewards before God the Most High and your name would be included in the list of those who fought for jihad for His sake. As far as worldly gains are concerned, incalculable booty would fall into the hands of the Islamic gazis [warriors] and the Muslims would be liberated from their bonds.”"

"Strict orders should be issued in all Islamic towns forbidding religious ceremonies publicly practiced by infidels (such as Hōlī and ritual bathing in the Ganges). On the tenth of Muharram Shi ‘is should not be allowed to go beyond the bounds of moderation and in the bazaars and streets neither should they be rude nor repeat stupid things, (that is, recite tabarra or condemn the first three successors of Muhammad)."

"The presence of the kings of Islam is a great blessing from Allah… You should know that the country of Hindustan is a large land. In olden days, the kings of Islam had struggled hard and for long in order to conquer this foreign country. They could do it only in several turns… Every (Muslim) king got mosques erected in his territory, and created madrasas. Muslims of Arabia and Ajam (non-Arab Muslim lands) migrated from their own lands and arrived in these territories. They became agents for the publicity and spread of Islam here. Uptil now their descendants are firm in the ways of Islam…Among the non-Muslim communities, one is that of the Marhatah (Maratha). They have a chief. For some time past, this community has been raising its head, and has become influential all over Hindustan… …It is easy to defeat the Marhatah community, provided the ghãzîs of Islam gird up their loins and show courage… In the countryside between Delhi and Agra, the Jat community used to till the land. In the reign of Shahjahan, this community had been ordered not to ride on horses, or keep muskets with them, or build fortresses for themselves. The kings that came later became careless, and this community has used the opportunity for building many forts, and collecting muskets… In the reign of Muhammad Shah, the impudence of this community crossed all limits. And Surajmal, the cousin of Churaman, became its leader. He took to rebellion. Therefore, the city of Bayana which was an ancient seat of Islam, and where the Ulama and the Sufis had lived for seven hundred years, has been occupied by force and terror, and Muslims have been turned out of it with humiliation and hurt… …Whatever influence and prestige is left with the kingship at present, is wielded by the Hindus. For no one except them is there in the ranks of managers and officials. Their houses are full of wealth of all varieties. Muslims live in a state of utter poverty and deprivation. The story is long and cannot be summarised. What I mean to say is that the country of Hindustan has passed under the power of non-Muslims. In this age, except your majesty, there is no other king who is powerful and great, who can defeat the enemies, and who is farsighted and experienced in war. It is your majesty’s bounden duty (farz-i-ain) to invade Hindustan, to destroy the power of the Marhatahs, and to free the down-and-out Muslims from the clutches of non-Muslims. Allah forbid, if the power of the infidels remains in its present position, Muslims will renounce Islam and not even a brief period will pass before Muslims become such a community as will no more know how to distinguish between Islam and non-Islam. This will be a great tragedy. Due to the grace of Allah, no one except your majesty has the capacity for preventing this tragedy from taking place. We who are the servants of Allah and who recognise the Prophet as our saviour, appeal to you in the name of Allah that you should turn your holy attention to this direction and face the enemies, so that a great merit is added to the roll of your deeds in the house of Allah, and your name is included in the list of mujãhidîn fi Sabîlallah (warriors in the service of Allah). May you acquire plunder beyond measure, and may the Muslims be freed from the stranglehold of the infidels. I seek refuge in Allah when I say that you should not act like Nadir Shah who oppressed and suppressed the Muslims, and went away leaving the Marhatahs and the Jats whole and prosperous. The enemies have become more powerful after Nadir Shah, the army of Islam has disintegrated, and the empire of Delhi has become childrens’ play. Allah forbid, if the infidels continue as at present, and Muslims get (further) weakened, the very name of Islam will get wiped out. …When your fearsome army reaches a place where Muslims and non-Muslims live together, your administrators must take particular care. They must be instructed that those weak Muslims who live in the countryside should be taken to towns and cities. Next, some such administrators should be appointed in towns and cities as would see to it that the properties of Muslims are not plundered, and the honour of no Muslim is compromised."

"In this age there exists no king, apart from His Majesty [Ahmad Shah], who is a master of means and power, potent for the smashing of the unbelievers’ army, far-sighted and battle-tested. Consequently a prime obligation upon His Majesty is to wage an Indian campaign, break the sway of the unbelieving Marathas and Jats, and rescue the weaknesses of the Muslims who are captive in the land of the unbelievers. If the power of unbelief should remain at the same level (God forbid!), the Muslims will forget Islam; before much time passes, they will become a people who will not know Islam from unbelief. This too is a mighty trial: the power of preventing that is attainable for His Majesty alone, by the favour of the beneficent God . . . In the name of Almighty God we ask that he [Ahmad Shah] expend effort avidly for a holy war against the unbelievers of this territory, so that in the presence of Almighty God a fine reward may be inscribed in His Majesty’s book of deeds, so his name may be recorded in the register of holy warriors . . . so in the world innumerable foes may fall at the hand of the heroes [ghazi]of Islam, so Muslims may obtain rescue from the hand of the unbelievers. The victory of Islam is the destiny of the entire community; so, wherever there is a Musalman, [the Muslim warrior-kings] will love him on a part with actual sons and brothers; and wherever there is a warlike unbeliever, they will be like raging lions"

"After Aurangzeb’s death when Muslim power started to disintegrate, the Sufi scholar Shah Waliullah (1703-1763) wrote to the Afghan King Ahmad Shah Abdali, inviting him to invade India to help the Muslims. The letter said: “…In short the Moslem community is in a pitiable condition. All control of the machinery of the government is in the hands of the Hindus because they are the only people who are capable and industrious. Wealth and prosperity are concentrated in their hands, while the share of Moslems is nothing but poverty and misery… At this time you are the only king who is powerful, farsighted and capable of defeating the enemy forces. Certainly it is incumbent upon you to march to India, destroy Maratha domination and rescue weak and old Moslems from the clutches of non-Moslems. If, Allah forbid, domination by infidels continues, Moslems will forget Islam and within a short time, become such a nation that there will be nothing left to distinguish them from non-Moslems.”"

"According to Shah Wali-Allah the mark of the perfect implementation of the Shari'a was the performance of jihad. He compared the duties of Muslims in relation to the law to those of a favourite slave who administered bitter medicine to other slaves in a household. If this was done forcefully it was quite legitimate but if someone mixed it with kindness it was even better. However, there were people, said the Shah who indulged in their lower natures by following their ancestral religion, ignoring the advice and commands of the Prophet Muhammad. If one chose to explain Islam to such people like this it was to do then a disservice. Force, said the Shah, was the much better course-Islam should be forced down their throats like bitter medicine to a child. This, however, was only possible if the leaders of the non-Muslim communities who failed to accept Islam were killed; the strength of the community was reduced, their property confiscated and a situation was created which led to their followers and descendants willingly accepting Islam. The Shah pleaded that the universal domination of Islam was not possible without jihad and by holding on to the tails of cows. Not only would this be humiliating but it would make other religions more powerful."

"Shah Wali-Allah was pessimistic about the real depth of faith of those converted by the sword. Such converts were in reality hypocrites and on the Day of Judgment they would be thrown to the very deepest part of Hell, together with the infidels. Islamicization by the sword, added the Shah, did not remove doubts from the minds of newly converted Muslims and it was always possible they might revert to infidelity. The Shah believed that Imams (here meaning rulers) should convince the people through rational argument. They should preach that other religions were worthless since their founders were not perfect, and that their practice was opposed to divine law, interpolations having made them unbelievable. The superiority of Islam should be explained in positive terms and it should be brought home to converts that Islamic laws were perfectly clear and easy to follow. What appeared confusing (literally, night) in reality was clear (literally, day)."

"Another means of ensuring conversions was to prevent other religious communities from worshipping their own gods. Moreover, unfavourable discriminating laws should be imposed on non-Muslims in matters of rules of retaliation, compensation for manslaughter and marriage, and in political matters."

"By the time of Shah Wali-Allah's death no power in the disintegrating Mughal empire had been left to convert Hindus to Islam, but it would seems that the rising Baluch and Afghan zamindars and the military adventures converted Hindus to Islam in their respective areas of influence. Shah Wali-Allah's son Shah `Abd al-Aziz claims to have Islamicized hundreds of Hindus. They might have been Hindus living between Phalit and Delhi. However, the proselytization programme of Shah Wali-Allah only included the leads of the Hindu community. The low class of the infidels, according to him, were to be left alone to work in the fields and for paying jizya. They, like beasts of burden and agricultural livestock, were to be kept in abject misery and despair."

"Waliullah had travelled all the way to Mecca and Medina - a difficult and dangerous undertaking in his days - and studied under half a dozen Sufis and savants of ‘Islamic sciences’, only to ‘discover’ and declare what the meanest mullah in the most obscure village mosque in India had been mouthing for more than a thousand years. He himself wrote as many as 43 books between 1732 and 1762 - thirty thoughtful years - only to re-echo the routine ravings of a thousand theologians who had continued to thunder ever since the advent of Islam in this country! He wrote hundreds of letters to his contemporary Muslim monarchs and mercenaries, including Ahmad Shah Abdali, whom he considered to be the saviours of Islam in India, only to convey the conventional Islamic message which all of them had crammed in their cradles - convert of kill the kãfirs, humiliate the Hindus, and establish an Islamic state in keeping with the ‘holy’ commandments of the Quran!"

"Muslim ‘community’ in India had remained sharply divided into two mutually exclusive segments throughout the centuries of Islamic invasions and rule over large parts of the country. On the one hand, there were the descendants of conquerors who came from outside or who identified themselves completely with the conquerors - the Arabs, the Turks, the Iranians, and the Afghans. They glorified themselves as the Ashrãf (high-born, noble) or Ahli-i-Daulat (ruling race) and Ahl-i-Sa‘adat (custodians of religion). On the other hand, there were converts from among the helpless Hindus who were looked down upon by the Ashrãf and described as the Ajlãf (low-born, ignoble) and Arzãl (mean, despicable) depending upon the Hindu castes from which the converts came. The converts were treated as Ahl-i-Murãd (servile people) who were expected to obey the Ahl-i-Daulat and Ahl-i-Sa‘adat abjectly. Shah Waliullah (1703-62) and his son Abdul Aziz (1746-1822) were the first to notice this situation and felt frightened that the comparatively small class of the Ashrãf was most likely to be drowned in the surrounding sea of Hindu Kafirs. ... They had to turn to the neo-Muslims. The neo-Muslims, however, had little interest in waging wars for Islam. They had, therefore, to be fully Islamized, that is, alienated completely from their ancestral society and culture. That is why the Tabligh movement was started."

"Shāh Walī Allāh [1703-1762] is best remembered for his efforts to restore Muslim rule to India, ending with his appeal to the Afghan ruler Ahmad Shah Abdali to invade India, destroy the Hindu Marathas... The central element in Shāh Walī Allāh’s vision of the restoration of the true Islam was the emphasis on the textual sources of Islam, the Koran and the hadith. In his Hujjat-Allah al-bāligha, Shāh Walī Allāh tells us that the Sharī ‘a was the “fitrat” or natural disposition or original qualities of mankind and, “as the last in the cycle of divine laws, was the guardian of the best interests of mankind. The Islamic Sharī‘a was destined to dominate the world and crush all undesirable elements. All misinterpretations which entered it were removed by a renewer whom God raised up at the end of each century.” Islam was superior to all other religions, and especially to Hinduism. Jihād was central to Islam, which could not have been so successful without it. Shāh Walī Allāh deplored the way jihād had been interpreted as defensive."

"Shah Wali Allah ascribes at least three objectives to jihād: First, to extend the boundaries of right guidance; second, to fight criminality; and finally to combat idolators. Like earlier Muslim thinkers of India cited above, Shah Wali Allah showed implacable hatred for non-Muslims in general, and Hindus, in particular, often encouraging, and exulting in, the destruction of Hindu temples... When he called for equity, justice and moderation, Shah Wali Allah only saw these principles through Muslim eyes—in other words non-Muslims and Shi‘ites were not considered worthy of similar treatment as if equal to Muslims."

"Rizvi paraphrases Shāh Walī Allāh’s doctrine as spelled out in his Hujjat-Allah al-bāligha: “The modern interpretation of jihād or Islamic holy war over-emphasized its defensive character. To the ‘ulamā’, jihād was the fard kifāya (collective duty) and it remained a duty as long as Islam was not [the] universally dominant religion in any area. According to Shāh Walī Allāh the mark of the perfect implementation of the Sharī‘a was the performance of jihād… Force, said the Shah, was the much better course-Islam should be forced down the throats like bitter medicine to a child. This, however, was only possible if the leaders of the non-Muslim communities who failed to accept Islam were killed; the strength of the community reduced, their property confiscated and a situation was created which led to their followers and descendants willingly accepting Islam.”"

"Another prominent Indian Naqshbandi Sufi , Shah Wali Allah al- Dihlawi (d. 1762), who was also an influential Muslim thinker and reformer, as well as a prolific author, lived roughly a century after his spiritual and political predecessor, Sirhindi. Shah Wali Allah’s attitude regarding how Muslims ought to deal with unbelievers who reject Islam echoes the harsh words and militant stance of Sirhindi. ... Though some of his pronouncements are extreme and not necessarily representative of the Sufi tradition as a whole, they do have a doctrinal basis in both Islamic scripture and in the words of his many Sufi predecessors who had also dealt with the topic of the martial jihad and relations with non-Muslims."

"Shăh Wali Allăh departs from the characteristic Sufi position by laying great stress on the state as an agency for the moral reform and ideological guidance of the people through its role in enjoining good and forbidding evil... The establishment of a caliphate he regarded as a collective religious obligation on the Muslim community. ... he defined the caliphate or Islamic state in a comprehensive formulation, which included a strong emphasis on ‘jihăd of the sword’ as one of its most important duties... For Shăh Wali Allăh ‘the most complete of all prescribed codes of law and the most perfect of all revealed religions is the one wherein jihăd is enjoined’. Indeed, he effectively argued that no religion was complete if it did not stipulate and prescribe jihăd. Shăh Wali Allăh sought to achieve the supremacy of Islăm over other religions and the primacy of the Muslim community over non-Muslims... It was not just in theory but also in practice that Shăh Wali Allăh supported ‘jihăd of the sword’... What India needed, in his view, were pious găzis who would pursue jihăd in order to root out polytheism at its core."

"Shāh Walī Allāh, who claimed Arab descent, spoke of his ancestors falling into exile (ghurbat) in India... Baranī complained bitterly that the Hindus were openly worshipping their idols and celebrating their festivals even in the capital city, and Sirhindī was no happier with the way things were in his own day. But in championing the ascendancy of Islam and the Muslims, they articulated a well-­established principle and appealed to a deep-­rooted loyalty, one that finds poignant expression in the faith of Shāh Walī Allāh that, were the Hindus to attain lasting dominion over the region of Hindūstān, God would inspire their leaders to adopt Islam, just as he had done with the Turks."

"Such ideas were not confined to the Arabic- speaking parts of the Islamic world. In the eighteenth century the lingering prestige of the Arabs is evident in the attitudes of the great Indian scholar Shāh Walī Allāh Dihlawī (d. 1762), who claimed descent from the second caliph. Thus, in a testament he left for his children and friends, he stated: “We are Arab people whose ancestors fell into exile in the land of Hindūstān. The Arabness of our descent and language ( ʿArabīyat- i nasab wa ʿArabīyat- i lisān) are alike sources of pride for us.” The ground he gave for this pride in Arab identity was that it rendered the family close to Muḥammad; in gratitude for this great blessing, he urged that “so far as possible we should not give up the manners and customs of the ancient Arabs ( ʿArab- i awwal) from whom the Prophet sprang, and that we should not allow among us the manners of the Persians and the customs of the Hindus.”"

"In short, Shāh Walīullāh does not deviate from the traditional Muslim position that the primary function of the state is to keep order. Thus, ideas which turn the subjects ‘against their king, the servant against the master, and the wife against her husband’ are against the ideal city (madīnah). He does not believe that aggressive jihad had come to an end—an assertion which was made in the nineteenth century by modernist Muslims—since he argues that the Imām ‘must make his religion predominate over all other religions, and that he not leave anyone unless religion has gained ascendancy over him’..."

"The letters of both his father’s and his own—even if they are not genuinely his—are very significant in understanding how jihad was conceived of in pre-modern India. However, since the consensus among the Muslims of South Asia has been that they are genuine, they remain as exemplars or paradigm-setters helping us understand how jihad was perceived in this part of the world. Hence, the letters must be given attention."

"As Qasim Zaman points out, ‘he is that rare figure in modern South Asian Islam who is claimed by the Salafis, the Deobandis, and the modernists’.460 Yet, Walāullāh also valued consensus so ‘despite [his]… personal distaste for the practice of taqlid’ he ‘had considered it justified in the interest of maintaining a local consensus’.461 But others who claimed to follow did not, however, value consensus as much. Thus, Sindhī, with whom we began this section, took the essence of Walīullāh’s teachings to be revolutionary jihad."

"Besides what Shah Sahib feels so sorry about and for which he so bitterly laments is the apathy and negligence on the part of the Muslims towards Jihad which in fact is continuous and permanent. So long as the spirit of Jihad was alive among them, they were made successful and victorious wherever they went, but no sooner it disappeared from them than they were subjugated and held in contempt everywhere. The verse of the Holy Qur’an: “And fight on with them until there is no more tumult or oppression, and there prevail justice andfaithin God altogether and everywhere, but if they cease, verily God does see all that they do,” clearly points out the necessity of the continuation of Jihad until the emergence of Islam as a dominant force."

"Thus long before British rule and long before modern political notions of Muslim nationhood, the consensus of the Muslim community Tn India had rejected the eclectisim of Akbar and Dara Shukoh for the purified Islamic teachings of Shaikh Ahmad of Sirhindi and Shah Wall-Ullah. Cultural apartheid was the dominant ideal In medieval Muslim India, in default of cultural victory."

"Musalmans are separate from Hindus; they cannot unite with the Hindus. After bloody wars the Musalmans conquered India, and the English took India from them. The Musalmans are one united nation and they alone will be masters of India. They will never give up their individuality. They have ruled India for hundreds of years, and hence they have a prescriptive right over the country. The Hindus are a minor community in the world. They are never free from internecine quarrels; they believe in Gandhi and worship the cow; they are polluted by taking other people's water. The Hindus do not care for self-government; they have no time to spare for it; let them go on with their internal squabbles. What capacity have they for ruling over men? The Musalmans did rule, and the Musalmans will rule."

"The Urdu pamphlet Daî Islâm by Khwaja Hasan Nizami came into his hands. He immediately wrote in answer a pamphlet, the title of which clearly expressed his violent reaction: ‘The Hour of Danger: Hindus, be on your guard! The order has been given to attack and destroy the fortress of your religion in the hidden dead of night!’ (…) The Swami found out that the pamphlet was in fact only the introduction to a larger volume called Fâtamî Dawat-i-Islâm, which had been published as early as 1920, years before the shuddhi of the Malkanas started. In this the Swami saw proof that the Muslim reaction of the day was not merely against the shuddhi and sangathan movements, but rather was part of a sinister plot hatched years earlier. In his pamphlet the Swami went on to show how Nizami in his own introduction referred to his consultations with many Muslim leaders, including the Aga Khan, and how all had agreed that the publication of his work should remain a carefully kept secret within the Muslim community. The single purpose of the pamphlet was to describe all the means, fair and foul, by which Hindus could be induced to become Muslims. (…) In the conclusion of his own booklet, the Swami suggested some ways in which the Muslim threat could be countered. The openness and ethics of his methods stood in strong contrast with Nizami’s tactics.”"

"Swamiji had written a pamphlet, The Hour of Danger, in which he had warned Hindu society to be on its guard against mischievous Muslim machinations. According to his biographer, J.T.F. Jordens, “In his pamphlet the Swami went on to show how Nizami in his own introduction referred to his consultations with many Muslim leaders, including the Agha Khan, and how all had agreed that the publication of his work should remain a carefully kept secret, within the Muslim community. The single purpose of the pamphlet was to describe all the means, fair and foul, by which Hindus could be induced to become Muslims.... The Swami felt that he had uncovered a giant conspiracy. His pamphlet consisted practically entirely of quotations from Nizami’s work, showing how all Muslims should be involved in the fight for the spread of Islam: how pirs, fakirs, politicians, peasants, zamindars, hakims, etc. could be used and what their allotted task should be. It also stressed the need for secrecy and for an extensive spy network.’"

"In the meanwhile Khwaja Hasan Nizami of Delhi had brought forth a sensational book which purported to teach the Musalmans the quickest and most comprehensive ways of converting Kafirs to Islam. He sketched out how every Musalman from the lowest to the highest, from the fallen prostitute to the Vab'l, the Doctor, the Zamindar and the great Nawab could help the cause of Islam, i. e, the conv^sion of non- Muslims to Islam. the prostitute was required to exert her influence on her Hindu paramours for bringing them round to Islam, the bangle-seller was required to seduce Hindu girls, the Ekka driver to seduce away Hindu ladies and orphans, the Vakil and Doctor to influence their Hindu clients, the Zamindar and Nawab by their various influences to bring round the Hindu tenants under them to the cause of Islam. Strange to say, this mischievous book with its most wretched and fallen devices of propagating Islam which should have been torn to shreds, denounced and discountenanced by the sensible Muslim leaders, found silently the largest sale in the Muslim community for it fitted in with the mentality of the high and the low alike amongst the Musalmans,’who had already begun to work on the lines enunciated by it. The shrewd Khwaja was now an apostle of Islam and was seated high in the hearts of the Muslim community. The Nizam of Hyderabad fixed an allowance for him and other Muslim States and Zamindars follower! suit. Instances after instances of MohameHan Deputy Magistrates, Police and Excise Inspectors, Zamindars and Nawabs acting on these lines were discovered soon after. It was only when a translation of this book was incidently published that the eyes of the Hindu com- munity were opened and they soon found that secret kidnapping, abduction and seduction of Hindu girls and orphans by Muslim in almost every town of Northern Hindasthan had become the order of the day. Hindus individually and through their Hindu Sabhas now began to exercise vigilance, detect such dirty attempts, rescue Hindu widows, girls and orphans and bring the offenders to book."

"Of the many pamphlets and brochures in Urdu instructing Muslims in the ways of converting Hindus, only one may be examined to give an idea of the stuff contained in such literature. It is the Daiye Islam (Propagation of Islam) by Khwaja Hasan Nizami. Hasan Nizami was a sufi divine connected with the dargah of Nizamuddin Awliya of Delhi. The pamphlet teaches the Muslims the quickest and comprehensive way of converting Kafirs to Islam. The Khwaja exhorted Muslims of all categories from the highest to the lowest, to serve the cause of Islam by helping in the conversion of non-Muslims to Islam. In this missionary endeavour Zamindars and Nawabs, doctors and prostitutes, ekka players and bangle sellers were all invited to make their contribution. Muslim lawyers and doctors were to influence their Hindu clients to convert. Nawabs and Zamindars were to pressurize Hindu tenants under them to become Musalman. The prostitute was required to exert her influence on her Hindu visitors and admirers into becoming Muslims. The bangle seller was to seduce young Hindu girls and the ekka driver was to seduce away Hindu ladies and children. Such a recipe was neither spiritual nor edifying but it fitted with the Muslim mentality. The pamphlet recorded wide sale among Muslims. The Nizam of Hyderabad fixed an allowance for the Khwaja and other Muslims Chiefs and Zamindars followed suit. Muslim magistrates, police and excise inspectors and other influential officials were found working according to the plan laid out by this sufi devotee of Islam."

"We have seen how the sufi divine Khwaja Hasan Nizami in his Daiye Islam had instructed the Muslims on the ways to convert Hindus to Islam. His over-enthusiasm cautioned the Hindus. The instructions did not remain a secret, the book was translated and the Hindus found out how and why secret kidnappings, abductions and seductions of Hindu girls by Muslims in almost every town and city of northern India had become the order of the day. Hindus, individually and through their organisations, began to exercise vigilance. They began to undo such dirty attempts by rescuing Hindu girls, widows and orphans and bringing the offenders to book."

"A new type of wisdom, though within the four walls of Islamic fanaticism and day-dreaming, dawned upon Khwaja Hasan Nizami in the early years of the 20th century. He was no ordinary pen-pusher or paid mullah in some suburban mosque. On the contrary, he was a highly placed ‘divine’ in the hierarchy of Nizamuddin Auliya’s prestigious silsilã, and widely honoured in the Muslim world. He published in 1920 a big book, Fãtami Dãwat-i-Islam, in which he advocated all means, fair and foul, by which Hindus were to be converted to Islam. He advised the mullahs to concentrate on Hindu ‘untouchables’, and convert them en masse so that Muslims could achieve parity of population with the Hindus. He disclosed in the introduction to his book that he had consulted many Muslim leaders including the Agha Khan regarding the soundness of his scheme, and that all of them had agreed with the caution that the scheme should be kept a closely guarded secret. Unfortunately for the Khwaja, the scheme came to the notice of Swami Shraddhananda who exposed it, fought it tooth and nail, and frustrated it completely by means of his Shuddhi Movement."

"Be nimble, entrepreneurial, opportunistic, and highly cost-effective."

"We may be facing the greatest global challenge to liberal democratic constitutionalism since WWII. For those of us who live and work in the United States, but study the world, the myth of American exceptionalism has been punctured, and comparative experience has never been more important to mainstream legal and political analysis."

"As business leaders, we should resist the temptation to believe that learning stops after a bachelor's degree, an MBA, or a few years in the workplace. We need only be humble enough to accept the wisdom we are offered."

"It is Hindu philosophy that the more you give, the more you get. When I was a child, we used to visit the blind, the handicapped and schools where kids were without parents. It is about taking care of other individuals and to cherish what you have, you must take care of them."

"Always look at the long-term opportunity. Take a business where you can see the long-term potential, then put in a management team you can trust to execute your strategy."

"Do not view failure as the be all and end all. It does not define you. Instead, take what you have learned and apply it somewhere new."

"Not only is every single one of our cadets and graduates a source of great pride, but so too our ground-breaking work in promoting tolerance and diversity."

"If you don’t let current conditions drive your decisions, you can give your investment the time it needs to grow."

"What exactly did I say that Ankit Sharma was stabbed 400 times? Or that Shahrukh picked up gun and roamed about on the streets of Delhi? What made them collect petrol bombs and acid on the roofs? And more importantly, there are no riots when people chant ‘Bharat tere tukde honge’ or ‘Afzal hum sharminda hai’, painting Khilafat 2.0 on Jamia walls is not considered provocative nor is giving a call to hit the streets. But my request to the police to get the road opened is considered provocative."

"A river becomes part of the city when it flows through it. Yamuna flows through Delhi and it very much belongs to Delhi and Delhi belongs to Yamuna. Despite that it is so unclean. The condition of river is reflective of the political leadership. Look at Sabarmati in Ahmedabad. How it was cleaned and how was the leadership there who got it cleaned. In Delhi no one wants to clean the Yamuna because it is a business for them, a way to make money by asking for various funds."

"The report seems more like a work produced by fundamentalist Christian proselytizers than by an independent non-biased organization. Particularly troubling is that John Dayal, a notorious Christian demagogue who throughout the report is referred to as a “human rights activist” is extensively quoted and relied upon for information in the report. Dayal fabricated the story of the rape of nuns at Jhajjar[xv] and said in an online discussion with Rediff that there are no forced conversions in India despite numerous testimonies, police evidence, and above all the Niyogi Commission on Christian missionary activity by the Madhya Pradesh government in 1956. [xvi] Dayal blamed Hindu groups for the church bomb blasts a full month after the confessions by Deendar Anjuman."

"John Dayal and his Catholic cohorts are the worst act I've ever seen... Christian activists ... aggressively seek to weaken Hindu society in terms of numbers as well as space."

"[Dayal] "opens his mouth and wields his pen only to spew venom on the Hindu community"."

"These days, much-acclaimed characters like John Dayal, Harsh Mander and Arundhati Roy lie in waiting for communal riots and elatedly jump at them when and where they erupt. They exploit the anti-Hindu propaganda value of riots to the hilt, making up fictional stories as they go along to compensate for any defects in the true account. John Dayal is welcomed to Congressional committees in Washington DC as a crown witness to canards such as how Hindus are raping Catholic nuns in India, an allegation long refuted in a report by the Congress state government of Madhya Pradesh."

"In each of these cases [of alleged Hindu violence against Christians], the original allegations against Hindus were splashed across the front pages in India and also reported in the world press, whereas the true story, once it came out, was reported on an inside page in India and not at all abroad. Even then, Christian spokesman John Dayal repeated the discredited allegations before the US Commission on International Religious Freedom, and they keep on reappearing in secularist sources. I am not aware of a single secularist who publicly withdrew the allegations and offered apologies for his slander to the maligned Hindus. Nor of one who has drawn attention to Christian violence against Hindus in the same period..."

"The misperception of Hindus as bullies and minorities as their victims in turn conditions a distortion of the information flow concerning new instances of communal violence. Thus, when a series of bombs damaged churches in Goa, Karnataka and Andhra Pradesh between 21 May and 9 July 2000, Christian and secularist fingers were immediately pointed at the RSS.... simply because everybody "knew" that the RSS is that big bad wolf... But then on 9 July, two of the real perpetrators made a technical mistake, killing themselves and exposing their identitites and the Pakistani origin of their equipment... If I hadn't been a reader of the Indian press for professional reasons, I would not have known that the whole bomb campaign had been the handiwork of a Muslim outfit. For, the Christian and secular press worldwide continued to refer to "Hindu bomb attacks on churches", obviously relaying the stories fed to them by Indian Church sources. A full two months later, Church spokesman John Dayal went before an American Congressional hearing... to reiterate the same old allegations of Hindu bomb attacks. The point here is not the dishonesty of Church spokesmen, but the fact that they correctly expected to get away with repeating their calumny against the RSS..."

"Everybody in political circles and in the media knows who these Christian leaders are. John Dayal, who heads three Christian organisations, is the main leader. He is the president and secretary of the All India Catholic Union, the All India Christian Council and the United Christians Forum for Human Rights. Every day, these organisations come out with press statements from every nook and corner of the country."

"In his death we have lost a prominent public personality and a statesman."

"Mr. Bakht was a freedom-fighter. He struggled for democracy and the nationalist cause with courage and conviction. He rendered distinguished service as a member of my Cabinet for sometime."

"Simplicity, courage, restraint, sacrifice, commitment, are the essence of the name Deenbandhu Rama. Ram is with everyone, Ram is with everyone. With the message and grace of Lord Rama and Mother Sita, the Bhoomipujan ceremony of the temple of Ramlala became an occasion for national unity, fraternity and cultural congregation."

"Because the vaccine is for everyone. Because the government should pay more attention to the public than organising events. Because everyone has the right to know where the PM Care funds are being spent. Because instead of exporting the vaccine, the government should focus on vaccinating every citizen."

"Despite the annual embarrassment of India scoring a poor rank on the , nutrition and hunger hardly merit a mention in the budget speeches of our finance ministers. The last time there was anything related to tackling malnutrition among women and children was in 2014-15 – the first budget of the Narendra Modi government – where Arun Jaitley announced that a national nutrition mission would be launched. [...] Notwithstanding its positioning, budget 2020 in effect fails on many counts to respond to the nutrition challenge in India. The direct programmes which address the multidimensional nature of malnutrition including the ICDS, mid-day meals, PMMVY and Poshan Abhiyan are underfunded and at the same time PDS which contributes to basic food security is sought to be undermined. The government seems to be oblivious to the situation of hunger in the country. It further seeks to create an illusion of plenty by arguing in the Economic Survey in its chapter on 'Thalinomics' that food affordability has increased in the last few years. This chapter is based on a flawed methodology where it compares food prices as a proportion of incomes of workers in organised manufacturing who comprise less than 5% workers in India and does not take into account that wages for the majority have been stagnating and unemployment is at its peak."

"Matters" her focus turns to time: “not,”"

"A thin trickle of now’s, but a multidimensional world full of luxuriant plasticity."