Non Fiction Authors From India

"The Ramayan also happens to be part of the Mahabharata, dated between 300 BCE and 300 CE, where it is called the Ramopakhyan. When the Pandavas bemoaned their thirteen years of forest exile, Rishi Markandeya retorted by telling them how Ram suffered for fourteen years and while the Pandavas deserved their punishment for gambling away their kingdom, Ram did not deserve his fate – he was simply obesing his father."

"Ram's calm repose in the face of all adversity, so evident in the Ramayan, has made him worthy of veneration, adoration and worship. Ram's story has reached the masses not through erudite Sanskrit texts but through theatre song and dance performed in local languages. All of these retellings of Ramayan have their own turns and twists, their own symbolic outpouring, each one valid in their respective contexts."

"Though in Bengal and Orissa, some say, Alakshmi is visualized as an owl seated beside Lakshmi, Alakshmi is a secret goddess, invisible to all. The only way to see her is to have Saraswati, goddess of knowledge and good sense by your side. But Lakshmi will never let Saraswati stay in the same house as her. She will go wherever there is Saraswati and kick her out, making room for Alakshmi. Why does she do that, one wonders. But then one is told that Lakshmi is a whimsical goddess, she does not like to stay in one place too long. By kicking Saraswati out and by getting Alakshmi in, she ensures there is a fight in the house and when there is a fight, wealth invariably moves out of a house."

"The standard trope in modern historical studies seems to be that Hindu temples were destroyed not only by Muslim rulers but also by Hindu rulers as part of establishing their authority. It disregards all Hindu memory and Islamic writing that shows motivation of Muslim rulers at its core was religious, designed to replace the Hindu faith with Islam. This is aligned with Western academic anxiety at being seen as Islamophobic – no points lost if one is Hinduphobic."

"Despite their deep knowledge of Hinduism, neither Elst nor Frawley, neither Doniger nor Pollock, believe in letting go and moving on, which is the hallmark of Hindu thought, often deemed as a feminine trait. Instead, Elst and Frawley keep drawing attention to injustice done by colonisers, goading Indians to rise up and fight, a violent tendency that is the hallmark of Western thought, often deemed as a masculine trait... Elst and Frawley follow the Abrahamic mythic pattern that establishes them as ‘prophets’ leading the enslaved – colonised – Indians back to the ‘Vedic Promised Land’."

"The Sanskrit word ‘maya’ refers to all things that can be measured. Human understanding of the world is limited, hence measurable, hence maya. To believe this maya is truth is delusion. Beyond maya, beyond human values and human judgements, beyond the current understanding of the world, is a limitless reality which makes room for everyone and everything. That reality is God."

"The Goddess is Maya, embodiment of all delusions. She is Shakti, personification of energy. She is Adi, primal, as ancient and boundless as the soul...The embodiment of Adi- Maya-Shakti – Durga is the invincible one. She is at once bride and warrior. The one establishes home, provides pleasure, produces children and offers food."

"The Tantrik approach to self-realization is different from the Vedic approach. The former looks upon the Goddess as Shakti, energy, to be experienced while the latter looks upon the Goddess as Maya, delusion, to be transcended. The former is more sensory, the latter less so."

"The Hindus' sense of gratitude knows no bounds to Muslim rulers like Zayn al-‘Abidin (1420-70) of Kashmir, ‘Alau d-Din Husayn Shah (1493-1519) of Bengal, and Akbar the Great Mughal, who behaved towards Indians as Indians and at whose hands they could heave a sigh of relief from religious persecution. The three rulers tried their utmost to Indianize their rule and restore the dignity of Hindu community and culture, the latter essaying the uphill task of integrating Islam therewith, followed in this behalf by Prince Dara Shukoh. Who that has even the faintest sense of history can dispute the point that they were all intensely Indian, putting many a Hindu to shame in their patriotic fervour."

"“So long as you held the reins of government I never did anything without your permission, nor did I ever step beyond my jurisdiction. During your illness Dara usurped all power, girt up his loins to promote Hinduism and destroy Islam, and acted as king, totally setting you aside. The government fell into disorder... . My march on Agra was not due to a rebellious spirit, but to a desire to put an end to Dara’s usurpation, his lapse from Islam, and his exaltation of idolatry throughout the empire.... I was compelled, out of regard for the next world, to take up the perilous load of the crown, from sheer necessity and not from free choice, for restoring peace and the rules of Islam in the realm.”"

"In one of his letters Aurangzeb himself writes: “The fate of Dara Shukoh excited the passions of the misguided citizens of Delhi. They wept in sympathy with him and pelted the loyal Malik Jiwan who had brought him to justice with pots full of urine and excreta.” Royal troops went into action and according to Khafi Khan, “several persons were knocked down and killed and many were wounded… If the Kotwal had not come forward with his policemen, not one of Malik Jiwan’s followers would have escaped with life.”"

"After gradual research; I have come to the conclusion that long before all heavenly books, God had revealed to the Hindus, through the Rishis of yore, of whom Brahma was the Chief, His four books of knowledge, the Rig Veda, the Yajur Veda, the Sarna Veda and the Atharva Veda."

"Bigger in nature was the protest lodged by the citizens of Delhi when the vanquished Prince Dara Shukoh was humiliated and later executed by Aurangzeb in 1658. Francois Bernier was present in Chandni Chowk and witnessed the event. He writes that “the crowd assembled upon this disgraceful occasion was immense; and everywhere I saw the people weeping and lamenting the fate of Dara.”"

"When that the impious seed of heresy, By Akbar nourished, sprang and sprouted fresh In Dara’s soul, the candle of the heart Was dimmed in every breast, no more secure Against corruption our Community Continued ; then God chose from India That humble-minded warrior, Alamgir..."

"The Hindus worship only one God. At any religious function, the Hindus utter the dominion of one God and to Him they direct the offerings of every religious ritual or observance whatever be its form. It is only fools who call the Hindus as idolators on the ground that they offer their devotion through some image built of stone or wood."

"Everybody ought to read books on morals, arithmetic, the notation peculiar to arithmetic, agriculture, mensuration, geometry, astronomy, physiognomy (the art of discerning character from the features of the face), household matters, the rules of government, medicine, logic, Tabiyi (natural science), Riyazi (higher mathematics) and Ilahi (metaphysics and theology), and history; all of which may be gradually acquired. In studying Sanskrit, students ought to learn the"

"..Paradise is only at a place where no mulla lives, Where no uproar and clamor from mulla is heard, May the world rid itself of terror of a mulla,May no one pay heed to his fatwas. In a city where a mulla dwells, No wise man is ever found.."

"The number of Hindu painters was large. Their artistic skill made Abul Fazl exclaim that “their pictures surpass our conception of things.”"

"The religion of thousands consists in clinging to an idea; they are happy in their sloth.... many would observe silence from fear of fanatics."

"“When I had gone through the Persian translation of this book (the Joga-Vashishta), which is attributed to Shaikh Sufi, I saw in a dream two dignified figures of calm appearance, one of them standing on a higher level than the other. I was drawn involuntarily to their presence… and Vashishta with great affection and graciousness placed his hand on my back, and said: ‘Rama, here is an earnest seeker of knowledge, and a comrade (lit. brother) of yours in true search of the Reality; embrace him’. Ramchandra held me in his embrace with great warmth and love. Then Vashishta gave to Ramchandra some sweets which I ate out of his hand. After having seen this in dream my desire to have this book translated became greater than ever; and one man from among my servants was appointed to translate this work. This translation was completed under the supervision of the Pandits of Hindustan.” (pp. 116-17, Dr. K.R. Qanungo’s book ‘Dara Shukoh’.)"

"[Hindus are] “religious, affable, cheerful, lovers of justice, given to retirement, able in business, admirers of truth, grateful, and of unbounded fidelity.”"

"The king, in his wisdom, understood the spirit of the age, and shaped his plans accordingly."

"For a long time past scarce any trace of them (Buddhists) has existed in Hindustan."

"The third time that the writer accompanied His Majesty to the delightful valley of Kashmir, he met with a few old men of this persuasion, but saw none among the learned."

"The compassionate heart of his majesty finds no pleasure in cruelties or in causing sorrow to others; he is ever sparing of the lives of his subjects, wishing to bestow happiness upon all."

"No dignity is higher in the eyes of God than royalty… Royalty is a light emanating from God, and a ray from the sun, the illuminator of the universe."

"If a horse lost condition, the fines came down to the water carriers and sweepers employed in the stable. When an elephant died through neglect, the attendants (some of whom drew less than three rupees a month) had to pay the price of the animal."

"Akbar had prohibited enslavement and sale of women and children of peasants who had defaulted in payment of revenue. He knew, as Abul Fazl says, that many evil hearted and vicious men either because of ill-founded suspicion or sheer greed, used to proceed to villages and mahals and sack them."

"The inhabitants of this land are religious, affectionate, hospitable, genial and frank. They are fond of scientific pursuits, inclined to austerity of life, seekers after justice, contented, industrious, capable in affairs, loyal, truthful and constant… They one and all believe in the unity of God, and as to the reverence they pay to the images of stone and wood and the like, which simpletons regard as idolatry, it is not so."

"“Ayodhyã, commonly called Awadh. The distance of forty kos to the east, and twenty to the north is regarded as sacred ground. On the ninth of the light half of the month of Chaitra a great religious festival is held.” (Sacred Places of Pilgrimage.)"

"A man should marry four wives: A Persian to have someone to talk to; a Khurasani woman for his housework; a Hindu for nursing his children; a woman from Mawaraun nahr, or Transoxiana, to have someone to whip as a warning to the other three."

"Ajodhya is one of the largest cities of India... In ancient times its populous site covered an extent of 148 kos in length and 36 in breadth, and it is esteemed one of the holiest places of antiquity. ... It was the residence of Ramachandra who in the Treta age combined in his own person both the spiritual supremacy and the kingly office. ... Ayodhya... is regarded as sacred ground. On the ninth of the light half of the month of Chaitra a great religious festival is held. ... Rama was accordingly born during the Treta Yuga on the ninth of the light half of the month of Chaitra in the city of Ayodhya."

"“He was accordingly born during the Tretã Yuga on the ninth of the light half of the month of Chaitra (March-April) in the city of Ayodhya, of Kausalya, wife of Rãjã Daśaratha. At the first dawn of intelligence, he acquired much learning and withdrawing from all worldly pursuits, set out journeying through wilds and gave a fresh beauty to his life by visiting holy shrines. He became lord of the earth and slew Rãvana. He ruled for eleven thousand years and introduced just laws of administration.” (Rãma-Incarnation, Vol- III, p. 291)"

"If royalty did not exist, the storm of strife would never subside, nor selfish ambition disappear. Mankind (is) under the burden of lawlessness and lust…"

"At the distance of one kos from the city, the Gogra, after its junction with the Sai, flows below the fort. Near the city stand two considerable tombs of six and seven yards in length respectively. The vulgar believe them to be the resting-places of Seth and the prophet Job, and extraordinary tales are related of them. Some say that at Rattanpur is the tomb of Kabir the assertor of the unity of God. The portals of spiritual discernment were partly opened to him and he discarded the effete doctrines of his own time. Numerous verses in the Hindi language are still extant of him containing important theological truths.” (Ain-i-Akbari, Vol. II. pp. 171-172)"

"For towards the close of my father’s reign,... availing himself of the influence which by some means or other he had acquired, he [Abul Fazzel] so wrought upon the mind of his master [that is, Akbar], as to instil into him the belief that the seal and asylum of prophecy, to whom the devotion of a thousand lives such as mine would be a sacrifice too inadequate to speak of, was no more to be thought of than as an Arab of singular eloquence, and that the sacred inspirations recorded in the Koran were nothing else but fabrications invented by the ever-blessed Mahommed.... Actuated by these reasons it was that I employed the man who killed Abul Fazzel and brought his head to me, and for this it was that I incurred my father’s deep displeasure."

"“Awadh is one of the largest cities of India. It is situated in longitude 118°, 6’, and latitude 27°, 22’. In ancient times its populous site covered an extent of 148 kos in length and 36 in breadth, and it is esteemed one of the holiest places of antiquity. Around the environs of the city, they sift the earth and gold is obtained. It was the residence of Rãmachandra who in the Treta age combined in his own person both the spiritual supremacy and the kingly office."

"I was told by [Mohammed Habib] with considerable pride that Nehru had learnt the history of medieval India “at his feet.” I have yet to meet a more arrogant man whose manners were uglier than his syphilitic face. He was an ardent admirer of Stalin’s Russia and Mao’s China. He lost his temper and asked me to “go away” when I told him that I did not accept Lenin’s theory of the state."

"The significant feature of Professor Habib’s Marxist interpretation of medieval Indian history is not that Marxism has absorbed Islam but that Islam has absorbed Marxism."

"The urge among Muslims to justify to their non-Muslim contemporaries (and indeed to themselves) the historical record of their community in South Asia is evident in such works of the nineteen- twenties and nineteen-thirties as Professor Muhammad Habib’s Mahmud of Ghaznin (1927)... In the first, Professor Habib attempts to correct what he says was a then recent tendency among Muslims of the sub-continent to adore Sultan Mahmid as a saint. The sultan is rather to be regarded as a foreigner to India and as an imperialist, not as a mujahid."

"Before writing this book it is clear that Professor Habib drank deep both of the teachings of Sir Saiyid Ahmad Khan and of western intellectual potions of a generation ago. There is the ‘protestant’ view of Islam as against the ‘catholic’—the urge to return to the Prophet and away from the accretions of later ages. There is, too, the western distinction between religion as social and religion as personal, the western urge to study the interpenetration and interaction of religious, social, and economic factors in the life of a society, the organic revolutionary conception of society and. of historical change. The whole tonc of the book is rational, secular, urbane, and dispassionate. The author's political position at the time of publication appears to be that of an Indian nationalist who, though he speaks as ‘a Muslim—for he feels the need to put Mahmud in a proper historical perspective—yet believes that differences in religion are private and personal and to be submerged in the larger unity of Indian nationhood."

"No honest historian should seek to hide, and no Musalman acquainted with his faith will try to justify, the wanton destruction of temples that followed in the wake of the Ghaznavid army. Contemporary as well as later historians do not attempt to veil the nefarious acts but relate them with pride. It is easy to twist one’s conscience; and we know only too well how easy it is to find a religious justification for what people wish to do from worldly motives. Islam sanctioned neither the vandalism nor the plundering motives of the invader; no principle known to the Shariat justified the uncalled for attack on Hindu princes who had done Mahmud and his subjects no harm; the shameless destruction of places of worship is condemned by the law of every creed. And yet Islam, though it was not an inspiring motive, could be utilised as an a posteriori justificiation for what had been done. It was not difficult to mistake the spoliation of non-Muslim populations for a service to Islam, and persons to whom the argument was addressed found it too much in consonance with the promptings of their own passions to examine it critically. So the precepts of Quran were misinterpreted or ignored and the tolerant policy of the Second Caliph was cast aside in order that Mahmud and his myrmidons might be able to plunder Hindu temples with a clear and untroubled conscience."

"In 1330 the country was invaded by the Mongols who indulged in arson, rape and murder throughout the Valley (of Kashmir). The king and the Brahmans fled away but among the inhabitants who remained… Muslim ways of life were gradually adopted by the people as the only alternative…"

"Shorn of Marxist jargon, the thesis propounded by [Mohammad] Habib is very simple - the Turkish conquest of India was a historical necessity, a fortunate event in the history of its people. ... in short, Habib's "historical" explanation is factually incorrect, his understanding of Marxism faulty, and his interpretation of Turkish rule over India a futile effort to eulogize Islam's advent in the sub-continent."

"The Hindu feels it his duty to dislike those whom he has been taught to consider the enemy of his religion and his ancestors; the Mussalman, lured into the false belief that he was once a member of a ruling race, feels insufferably wronged by being relegated to the status of a minority community. Fools both! Even if the Muslims eight centuries ago were as bad as they were painted, would there be any sense in holding the present generation responsible for their deeds. It is but an imaginative tie that joins the modern Hindu with Harshavardhana or Asoka, or the modern Mussalman with Shihabuddin or Mahmud."

"The Quranic conception of God was, and can still be, a revolutionary force of incalculable value for the attainment of human welfare.”"

"The most important fact of the Middle Ages was the rise of Islam. . .. In the thought of the Prophet of Islam as revealed in the Quran and the Hadis (the Prophet's conversations sic) two basic ideas stand out—the principle of unity in the cosmic order and the principle of the brotherhood of those who believed in (the Prophet's) creed. Islam wrought one of the most vital and the most bloodless revolutions in human history. ... Medina under the Prophet was a working-class republic. . . . There was no governing class and no subject people."

"Around 1920 Aligarh historian Mohammed Habib launched a grand project to rewrite the history of the Indian religious conflict."

"The peaceful Indian Mussalman, descended beyond doubt from Hindu ancestors, was dressed up in the garb of a foreign barbarian, as a breaker of temples, and an eater of beef, and declared to be a military colonist in the land where he had lived for about thirty or forty centuries…. The result of it is seen in the communalistic atmosphere of India today."

"“When Aurangzeb learnt that the head of Dara had arrived, he ordered it to be brought to him in the garden on a dish, with the face cleaned of the blood on the surface and a turban on the head. He called for lights to be brought so that he might see the mark borne by the prince on his forehead, and might make sure that it was the head of Dara, and not that of another person. After he had satisfied himself, he told them to put it on the ground, and gave it three thrusts in the face with the sword he carried by way of staff, saying, ‘Behold the face of a would-be king and emperor of all the Mogul realms. Take him out of my sight.’... He gave secret orders to place it in a box, to be sent by runners to the eunuch Atbar can (I‘tibãr Khãn), who had charge of Shahjahan’s prison, with orders to deliver it to him (Shahjahan) when seated at table. It was to be offered in his name as a plat. This was planned by Aurangzeb with great glee…."