Philosophers From India

"Most of our so-called social sciences are not ‘sciences’ in any sense of the term: they are merely bad Christian theologies"

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

"Here, India will be a global player of considerable political and economic impact. As a result, the need to explicate what it means to be an Indian (and what the ‘Indianness’ of the Indian culture consists of) will soon become the task of the entire intelligentsia in India. In this process, they will confront the challenge of responding to what the West has so far thought and written about India. A response is required because the theoretical and textual study of the Indian culture has been undertaken mostly by the West in the last three hundred years. What is more, it will also be a challenge because the study of India has largely occurred within the cultural framework of America and Europe. In fulfilling this task, the Indian intelligentsia of tomorrow willhave to solve a puzzle: what were the earlier generations of Indian thinkers busy with, in the course of the last two to three thousand years? The standard textbook story, which has schooled multiple generations including mine, goes as follows: caste system dominates India, strange and grotesque deities are worshipped in strange andgrotesque ways, women are discriminated against, the practice of widow-burning exists and corruption is rampant. If these properties characterize India of today and yesterday, the puzzle about what the earlier generation of Indian thinkers were doing turns into a very painful realization: while the intellectuals of Europeanculture were busy challenging and changing the world, most thinkersin Indian culture were apparently busy sustaining and defendingundesirable and immoral practices. Of course there is our Buddha andour Gandhi but that is apparently all we have: exactly one Buddha and exactly one Gandhi. If this portrayal is true, the Indians have butone task, to modernize India, and the Indian culture but one goal: to become like the West as quickly as possible."

"If this is true, it also helps us understand why both ‘conversion’ and the notion of ‘secularism’ jars Indian sensibilities. Somehow or the other, Nehruvian ‘secularism’ always connotes a denigration of Indian traditions; if you look at the debates in the EPW and SEMINAR and journals like that, one thing is very clear: none of the participants really understands what ‘secularism’ means. In India, ‘secularism’ is counter posed to ‘communalism’ whereas ‘the secular’, in European languages, has only one contrast—‘the sacred’."

"“Orientalism is reproduced in the name of a critique of Orientalism. It is completely irrelevant whether one uses a Marx, a Weber or a Max Müller to do so. (…) the result is the same: uninteresting trivia, as far as the growth of human knowledge is concerned; but pernicious in its effect as far as Indian intellectuals are concerned.”"

"[About caste,] “Nehru used Orientalist descriptions of the Indian society of his day and made their facts his own.” [the Western India-watcher] “is not accounting for the Indian caste system by using the notion of fossilized coalitions in India; he is trying to establish the truth of Nehru’s observations (that is, the truth of the Orientalist descriptions of India)”, [because the social sciences] “where uncontested, (…) presuppose the truth of the Orientalist descriptions of non-Western cultures.”"

"“When Indian intellectuals use existing theories about religion and its history – for example, to analyse ‘Hindu-Muslim’ strife – they reproduce, both directly and indirectly, what the West has been saying so far. (…) the ‘secularist’ discourse about this issue can hardly be distinguished – both in terms of the contents or the vocabulary – from Orientalist writings of the nineteenth and twentieth centuries.” (p.47) [Secularism is the direct heir of the colonial dispensation.]"

"Zydenbos launches personal attacks on me, on Jakob De Roover, and on those coming from the University of Ghent. He tries to make my credentials appear suspect because, heaven forbid, www.bharatvani.org provides a link to an article I wrote and published elsewhere! Koenraad Elst hails from Belgium, I teach at a Belgian University, my article is referenced to by a ‘Hindutva filth factory’ and, voila, he suggests, ‘perhaps a glance at Bharatvani helps us hermeneutically to gain an insight into the intentions behind the writings coming out of Ghent.’"

"Brahminism is an invention of western Indology. Indology which is fond of ‘-isms’ has created quite a few: Brahminism, Vedism, Hinduism, Buddhism, and so on."

"All you need to know at this stage is that while it is true that people subjugate people, so does a religion. The latter’s colonisation is an entirely different process from conversion into a religion."

"All books written in Sanskrit and Marathi, whatever their subject matter, were seized by the Inquisition and burnt on the suspicion that they might deal with idolatry. It is probable that valuable non-religious literature dealing with art, literature, sciences, etc., was destroyed indiscriminately, as a consequence. These activities had been initiated in Goa even before the establishment of the Inquisition. For instance, there is a letter dated November 28, 1548, in which D. Fr. Joao de Albuquerque proudly reports his achievements in that direction.”"

"Scholars are generally agreed that the Inquisition of Goa had earned ‘‘a sinister renown as the most pitiless in Christendom.” From the foregoing account of the use of torture by its counterparts in Europe it should be possible to imagine the cruel excesses which the Inquisition of Goa must have practised to have merited such notoriety."

"One of the provisions of the law passed by king D. Sebastifo on December 4, 1567 was to the effect that in his dominions there should not exist any Muslim hajis or Hindu preachers, Joshis, Joguis, Sorcerers, Gurous of temples or any other person who held a religious office among the Hindus or were the heads or supporters of the religions of the Hindus; he ordered that they should leave his dominions within one month ; failing which they would be held as captives for service in the docks."

"As marriages were forbidden in Portuguese territories, Hindus had to go to neighbouring territories under Muslim rule for celebrating them and the marriage parties were frequently waylaid by robbers. The viceroy D. Pedro de Almeida in 1679 permitted the Hindus to celebrate marriages in their houses behind closed doors, provided outside the houses were present an armed guard appointed by appropriate authorities who would prevent Bottos (Hindu priests) and other ministers of the Hindu temples from entering the houses for performing sacrifices or other Hindu rites and ceremonies as was customary. The Inquisition took over the duty of policing such marriages by sending parties of the notorious Naiques of the Holy Office. It was, however, pointed out that ‘the order made performance of marriages totally impossible, because, according to the custom of the Hindus, marriages could not be valid without the presence of Bottos and performance of Hindu ceremonies, and if performed otherwise they would be null and void, the wives taken by such marriages only concubines and the children born of such marriages illegitimate and deprived of the social status of their fathers.” The order was accordingly revoked and replaced by the decree of king D. Pedro dated August 29, 1679 which permitted the Hindus to perform marriages in ships or barges in the rivers which separate the Portuguese territories from the territories ruled by Muslims, provided no Christians were present."

"Repeated attempts were made to make it impossible for the Hindus to live in the Portuguese territories by depriving them of the means of subsistence. The following order in the name of king D. Jo’o was published by the governor Francisco Barreto on June 25, 1557: “IT make it known to those who sec this letter, that having regard to the great disadvantage to the service of God and my service which can result and to the inconvenience which can arise, from my officers in these parts, those of justice as well as of revenue, utilising the services of Brahmins and other Hindus , and being desirous of taking steps in that regard I hereby order that, as from the notification hereof, no officials of mine, controllers of revenues, commissioners of customs, treasurers, receivers of customs, accountants, lessees of my customs or other revenues, judges, scriveners and notaries and other officials of revenue and justice should utilise the services in any way whatsoever of any Brahmin or other infidel in matters of his office ; and any of such officials who do the contrary shall incur the penalty of losing his office, and the said Brahmins shall become captive, and lose all their property one half to me and the other to the person who denounces them, and this should be so understood in my city of Goa as well as other cities and forts of those parts. Also as I hold it a great disservice to God and to me that in the said cities and fortresses the said Brahmins and Hindus should exercise the offices which are given them by my governors, captains and officials, 1 hereby order that from now onwards they should not serve in those offices and that such offices should not be given them ; and that all the offices which it is customary to give to the natives of the land should be given to the Christians and not to the Hindus, as stated above; and I also order that all Mucadams of all offices in the land shall be Christians and this work should be given to Christians and not to any Hindus or infidels.’’"

"On April 2, 1560, the viceroy D. Constantino de Braganca ordered that a large number of Brahmins, whose names were included in the rolls appended to the order should be thrown out of the island of Goa and the lands and fortresses of the Portuguese king. Only those who were natives of Salsete and Bardez were permitted to return to their villages. Others were banished under pain of their being made prisoners on the galleys without remission and losing all their property, one half to the accuser and the other to whatever purpose the viceroy may consider appropriate. They were given one month within which to dispose of their property."

"On March 13, 1613 the viceroy D. Hyeronimo de Azevedo issued an order that no infidel should marry during the times forbidden by the Church and during other times of the year they could do so only outside their villages and observing all that the Concilio Provincial had laid down and other relevant laws, under pain of a fine of 1000 Xerafins, of which one-third would be paid to the accuser and two-thirds applied towards the expenses of the High Court.® A still more draconian order promulgated on January 81, 1620 ran as follows : “In the name of His Majesty I order that as from the date of publication of this order, no Hindu, of whatever nationality or status he may be, can or shall perform marriages in this city of Goa, nor in the islands or adjacent territories of His Majesty, under pain of a fine of 1000 Xerafins, one-third of which would be paid to the accuser and two-thirds applied towards the expenses of His Majesty’s navy ."

"On April, 3, 1582, the following royal decree was issued : “ Being informed that Brahminsand Hindus of these parts of India are collectors and contractors of my revenues and also serve my Officials in matters relating to their offices, which is greatly detrimental to Christianity and contrary to canonical law, and although the governor had provided against this by his order of the year 1557 the same was not being executed, and being desirous of providing in this matter in pursuance of my duty to propagate our Holy Catholic Faith in the said parts, I hereby order that from now onwards no Hindu, whatever be his status or condition, should hold public office.’’2?"

"Records of the missionary activities of the Franciscans which are available are not as full and complete as those of the missionary activities of the Jcsuits. In a report of the activities of the Franciscans which has been published under the title ‘‘ Noticta que obravdo os frades de S. Francisco,” it is stated that they “destroyed 800 Hindu temples where false Gods were worshipped."

"In a report submitted by Irmao Gomes Vaz to the king on December 12, 1567, he gives extracts from some letters sent by the Captain of Rachol in which the latter gives particulars of his campaign of destruction of temples. In this we find a reference to ‘‘Malsa devi.’”’ In one of the extracts it is stated that on the preceding day the captain of Rachol broke the principal image of the temple of “‘ Alardol ’’ (Mardol ?) into pieces.*4 It is also stated that on March 15, 1567 the temples of Doro, Mando, Narana, Baguaonte and Hesporo (Ishwar) of Sancuale were burnt down and the images found therein destroyed. There is also a reference to the destruction of the temples of Cuncolim, Chinchinim and Ambelim. It is also stated that the images found in the destroyed temples were thrown into the rivers in the vicinity or melted to make candlesticks and other objects for use in the local churches."

"The campaign of the destruction of the Hindu temples existing in the Portuguese territories did not entirely succeed in its object as they were soon replaced by new temples in neighbouring territories. Whenever possible, the images of Gods worshipped in the temples which had been destroyed were smuggled outside the Portuguese territories and installed in new temples ; where this was not possible, new images were made and installed. For instance, Mangesh from Cortalim and Mhalasé from Vernem were installed at Priol; Shantadurga from Cavelossim at Queula and Ramnath of Loutulim and Mahalakshmi of Colvé at Bandora. Hindus who had migrated to neighbouring territories also built new temples to their family Gods in those territories and many such temples are found to this day in the coastal districts up to South Kanara and Kerala. The Portuguese missionaries soon discovered that erection and maintenance of new temples out- side Goa was being financed by the Hindu citizens in Portuguese territories and many new converts continued to remain attached to their old Gods. To put a stop to this, the third Concilio Provincial held in Goa in 1585 requested the King of Portugal by a resolution to pass a decree forbidding the Hindus from financing the erection and maintenance of temples in neighbouring territories. ‘This resolution ran as follows : ‘“‘ It is known for certain that the Brahmins and other infidel subjects of Your Majesty have erected and are erecting in the lands of the neighbouring infidel chiefs, almost all the temples which in our territories had been pulled down and under the same names and titles as they previously had. The construction and maintenance of these temples as well as of the staff thereof are supported by moneys which are earned in our territories and taken out. This is a great offence against the laws of God and also has a deleterious effect on the New Christian converts as it weakens them in their faith, apart from the fact that it results in large sums being exported to foreign territories for being spent towards such idolatrous purposes. This Council prays Your Majesty to order under pain of grave punishments that no infidel subject of Your Majesty build temples or cause them to be built, nor reconstruct them nor finance at his cost their upkeep or maintenance of the staff therein nor give any assistance or gift for such purpose. Since Your Majesty prohibits the infidels from going on pilgrimage to or attending festivals held at such temples under pain of exile and fines, it is a much worse offence to build or maintain such temples at their cost. The Concilio begs Your Majesty that fines be imposed on such infidels, and such part thereof as he may consider appropriate be applied towards new Christian churches which may be erected in future or might already have been erected in the villages in which the said infidels reside, in case there is need for such assistance ; and in case the churches do not need the same, towards any other purpose which the Prelate may consider appropriate.’’"

"There is reason to believe that the zeal to snatch away orphans was inspired not only by desire to save their souls but also by anxiety to take charge of their estates."

"In the present chapter it is proposed to review in brief various measures taken by the Portuguese rulers in India with the object of converting the natives to Christianity. The measures tall into two broad categories. Firstly, there were those the object of which was to make it difficult for the natives to continue to retain their old religion. The temples and shrines of the Hindus were destroyed and they were forbidden to erect or maintain new ones even outside the Portuguese territories; practice of Hindu rites and ceremonies such as the marriage ceremony, the ceremony of wearing the sacred thread, ceremony performed at the birth of a child, was banned ; priests and teachers of the Hindus were banished ; Hindus whose presence was considered as undesirable from the point of view of propagation of Christianity were sent into exile ; those who remained were deprived of their means of subsistence and ancestral rights in village communities; they were also subjected to various humiliations, indignities and disabilities ; ‘‘ orphan” children of the Hindus were snatched away from their families for being baptised ; and men and women were compelled to listen to the preaching of Christian doctrine. In the second category can be classed the measures intended to provide positive incentives for conversion to Christianity, such as, those which sought to give the Christians a monopoly of public posts, altered the laws of inheritance in favour of persons who changed their religion, discriminated in favour of Christian converts in the matter of the rights and privileges in the village community. As would be expected, the Inquisition played a prominent role both in bringing pressure on the secular authorities to pass discriminatory legislation and in enforcing the measures with characteristic sternness and severity."

"One can visualise two main difficulties in the way of a historian of the Holy Office in Goa. First, the Inquisition continued to inspire terror in the hearts of contemporaries for a long time even after its power was on the wane and they would naturally prefer not to speak of it or to disclose what they knew of its dark deeds to the curious historian. Second, records of the Inquisition and other authentic documentary material were not available. It may be expected also that the authorities of the Church and the State in Portugal would prefer to hush up the excesses com- mitted by this tribunal and they would frown at any attempt to bring to the light of the day this dark chapter in the history of that country. I hence believe that in the present conditions few Goan savants would dare to undertake the task and it would be only a historian of Portuguese birth, like A. Herculano, Oliveira Martins or Cunha Rivara, who may some day do full justice to it."

"The records of the Inquisition should have formed the most important source of information for writing an account of its working. Unfortunately, they are not available either in Goa or in Portugal and there is reason to believe that they were destroyed."

"I have always felt it a pity that there should be no authentic account’ of the Inquisition in India and have given some thought to the problem of filling up this lacuna in our history....From information which became available later, there is reason to believe that these records were deliberately burnt."

"On the other hand, the story of the Inquisition is a dismal record of callousness and cruelty, tyranny and injustice, espionage and blackmail, avarice and corruption, repression of thought and culture and promotion of obscurantism and an Indian writer who undertakes to tell it can easily be accused of being inspired by ulterior motives. From this point of view, it would have been appropriate if the task had been undertaken by a Portuguese historian..."

"In the present volume scrupulous care has been taken to eschew bias and present a dispassionate and objective account of the working of the Goa Inquisition. Inspite of this, the picture which emerges is undoubtedly grim. But this could not be helped as truth had to be told."

"It is indeed an irony of history that some of the descendants of the ‘“‘ New Christians ’”’ in Goa, who suffered cruelly at the hands of the Inquisition, should be so anxious to prevent the truth about the working of the institution from coming to light."

"It is telling that the pioneering work on this topic by K.D.Sethna has been thoroughly ignored by India's politically motivated historians."

""Here is the book I was looking for," I had said to myself aloud as I finished the first edition of The Problem of Aryan Origins by K.D. Sethna... [it was] undoubtedly a brilliant piece of research. I had seen in this book the birth of a new dawn on the horizon of Indian historiography... It was in the midst of this stifling atmosphere that K.D. Sethna's work came like a breath of fresh air. But now a whole school of historians is coming forward... All of them recognize K.D. Sethna as the forerunner in the field. Future generations are bound to hail him as the harbringer of a new dawn."

"In conclusion, we can say that the Indonesian literati had access to all branches of Sanskrit learning and they put these disciplines to the best of use in the emergence of their own creative literature."

"During the early period of British rule in India, the administrators tended to look askance at the growth of the printing press in this country. Indians had not sufficiently advanced at this stage to participate effectively in journalism, and the press was in the hands of the compatriots of the rulers. But these people were often extremely critical of the admini- strators. This was not only embarrassing at the moment, but it was feared that it might result in accelerating the growth of political consciousness among Indians, a prospect which many administrators were not prepared to view with equanimity. Fortunately, there were far-sighted statesmen like Elphinstone, who held that the immediate practical advantages of the press as an instrument of popular education far outweighed the remote political risks, and they sought a solution of the difficult problem in the establishment of a controlled press."

"It seems impossible to doubt that Prithu Vainya at the commencement and Chandragupta I, founder of the Imperial Gupta in Magadha, at the termination are what the Indian informants of Megasthenes intended when they spoke of a series of 153 kings from Dionysus to Sandrocottus. Through Megasthenes the Purānic chronology of the rise of the Imperial Guptas in the last quarter of the 4th century B.C. appears to be completely vindicated."

"The Portuguese rulers apparently hoped that the Hindu temples which would thus be left unrepaired would in the course of time fall into ruins and be extinct. The Hindus of Salsete approached the Viceroy and clamoured against this order but their appeals fell on deaf ears. They thereupon returned home ‘*‘ and placing in carriages the idols, whose temples were threatened with ruin, they moved to the other side where there were no Portuguese to persecute them.’%! The image of Shri Mangesh was probably moved from Cortalim (Cudtthalla) at this time in 1566."

"Whatever we may say, by way of criticism, about fixing the Kaliyuga in 3102 B.C., the Bhārata War in 3138 B.C., the coronation of Mahapādma Nanda in 1638 B.C. or, since the Nandas Purānically reigned 100 years, the beginning of the Mauryas in 1538 B.C, we cannot help being struck by the precision with which this chronology leads us to synchronise Chandragupta I with Sandrocottus."

"Even without our calculations about the kingdoms and dynasties of the post-Andhra epoch, the very fact that the Puranas can terminate the Andhras in 390 B.C. and that a Chandragupta of Pataliputra arrives on the scene not long after—this very fact is enough, with Sandrocottus in the last quarter of the 4th century B.C., to make us sit up and take sharp notice of the extraordinary coincidence."

"The missionary zeal of the rulers would not permit them to rest in patience until the Hindu temples fell into ruins for want of repairs. They also saw that the Hindus were migrating with their gods beyond the reach of their power. A pretext was therefore found in 1567 to destroy the temples of Salsete and break the images of gods found therein. The incident which provided the occasion for this action was as ,follows : Diogo Rodrigues, Captain of the fort of Rachol, had summoned some villagers of Loutolim, but they did not appear. He was advised to burn the houses of these villagers by way of punishment for their disobedience. Rodrigues felt that it would be a more effective punishment if the principal temple of the viHage was burnt down and he acted accordingly. The villagers sought redress from the ‘‘ Capitéo ds Justigas de sua Magestade”’ in Goa who ordered that Rodrigues should make amends by rebuilding the temple which he had burnt. Rodrigues appealed against this decision and he received the powerful support of Archbishop Primaz and the Provincial who told the viceroy that the decision was deplorable. As a result the viceroy ordered Rodrigues to burn down as many temples of Salsete as possible. Elated at his success, Rodrigues returned to Rachol and with the active assistance of the missionaries of Salsete strove day and night to burn down temples and break the images found therein. Francisco de Souza writes that the number of temples destroyed at this time was 280."

"Surely, there is a limit even to the lack of the historical sense we may attribute to Indian chronologists. Critics of the Puranic time-scheme would definitely overshoot the mark by asking us to believe that an Indian living day after day under a particular king could be mad enough to push publicly the same monarch back in history by more than 6 centuries. Here is a reductio ad absurdum of the modern criticism and of the chronology currently accepted."

"I first read about Gandhi’s views on education when I was lucky enough to pick up a copy of Dharampal’s The Beautiful Tree, some 10 years ago... I bought the book, and read it from cover to cover on the flight back to England... I was truly astounded when I discovered this, from reading Dharampal and following up the original sources in the India Office Room of the British Library. Why wasn’t this extraordinary fact more widely known?"

"Dharampal is now perhaps the best authority on a most significant period of India's history...."

"Dharampal in his The Beautiful Tree shows how India’s own education system, which was widespread, cut across ‘caste’ lines and, in some regions, resulted in near 100% literacy. In dismantling this education system and replacing it with one which produced clerks for its Empire, Britain made sure that the English-educated Indian elite were fed on their biased understanding of India. The literacy rate in India on the British watch declined to about 12%, and a near complete loss of memory of its previous condition ensued."

"Dharampal, the noted Gandhian, used British data during the colonial period to show that in the ninetheenth century, the shudras comprised a larger student body than any other community did. ... Besides the large number of schools at that time, there were also approximately a hundred institutions of higher learning in each district of Bengal and Bihar. Unfortunately, these numbers rapidly dwindled all across India during the nineteenth century under British rule. The British also noted that Sanskrit books were being widely used to teach grammar, lexicology, mathematics, medical science, logic, law and philosophy. ....Furthermore, in the early British period in India, British officials noted that education for the masses was more advanced and widespread in India than it was in England. ....According to Dharampal, the British later replaced this Sanskrit-based system with their own English-based one, the goal being to produce low-level clerks for the British administration."

"Shri Dharampal has documented from old British archives, particularly those in Madras, that the indigenous system of education compared more than favourably with the system obtaining in England at about the same time. The Indian system was admittedly in a state of decay when it was surveyed by the British Collectors in Bengal, Bombay and Madras. Yet, as the data brought up by them proved conclusively, the Indian system was better than the English in terms of (1) the number of schools and colleges proportionately to the population, (2) the number of students attending these institutions, (3) the duration of time spent in school by the students, (4) the quality of teachers, (5) the diligence as well as intelligence of the students, (6) the financial support needed to see the students through school and college, (7) the high percentage of lower class (Sudra and other castes) students attending these schools as compared to the upper class (Brahmin, Kshatriya and Vaisya) students, and (8) in terms of subjects taught."

"Hedged in though she [Savitri] is by mortality, her life‘s movement keeps the measure of the Gods. Painting her being and its human-divine beauty Sri Aurobindo achieves some of his supreme effects. Perhaps his grandest capture of the mantra are the nine verses which form the centre of a long passage, variously mantric, in which Savitri‘s avatarhood is characterised (...) A hieratic poetry, demanding a keen sense of the occult and spiritual to compass both its subjective and objective values, is in this audacious and multi-dimensioned picture of a highly Yogic state of embodied being. Not all might respond to it and Sri Aurobindo knew that such moments in Savitri would have to wait long for general appreciation. But he could not be loyal to his mission without giving wide scope to the occult and spiritual and seeking to poetise them as much as possible with the vision and rhythm proper to the summits of reality. Of course, that vision and that rhythm are not restricted to the posture and contour of the summits, either the domains of divine dynamism or (...) or the mid-worlds, obscure or luminous, fearsome or marvellous, of which Savitri‘s father, King Aswapathy, carries out a long exploration which is one of the finest and most fascinating parts of the poem. They extend to the earth-drama too and set living amongst us the mysteries and travails of cosmic evolution, like that dreadful commerce of Savitri with one to whom Sri Aurobindo gives no name:"

"The sciences and technologies of the non-European world had different seekings and developments to those of Europe. Further, in countries like India, their organization was in tune with their more decentralist politics and there was no seeking to make their tools and work-places unnecessarily gigantic and grandiose. Smallness and simplicity of construction, as of the iron and steel furnaces or of the drill-ploughs, was in fact due to social and political maturity as well as arising from understanding of the principles involved. Instead of being crude the processes and tools of eighteenth century India appear to have developed from a great deal of sophistication in theory and an acute sense of the aesthetic."

"Then one morning, I walked into the South East Asia Institute on an Amsterdam street and found a book called Indian Science and Technology in the Eighteenth Century on the shelf. I took it down, curious. It was by a person named Dharampal whom I had not heard of before as a person or scholar active in that area of research. I took the book home and devoured it the same day. It altered my perception of India forever. Now, more than twenty years later, I know that the book appears to have had a similarly electrifying effect on thousands of others who were fortunate to get a copy of it. It spawned a generation of Indians which was happy to see India thereafter quite differently from the images with which it had been brought up in school, particularly English medium school."

"“the true nature of the campaign in which SudAs is engaged… (is the) conquest over supernatural agents who… stand inwardly antagonistic to the Divine light.”...[The DAsas ranged against SudAs,] were “supernatural deniers and destroyers of the inner and spiritual progress of spiritual initiates,”269 and the Aryas ranged against him were “the lords of higher states of being and consciousness in the inner world, beyond whom the Aryan man would go and who therefore resent his progress and join hands with the DAsas/Dasyus, the obstructors in that occult dimension.”"

"Not that an isolated occasion of saying the truth automatically leads to the disappearance of falsehood. Dharampal's famous book The Beautiful Tree completely demolished the myth that the Brahmins kept all the education for their own caste, and that Shudras were kept in darkness and illiteracy. Yet, the myth is still repeated... It is not enough to unearth the truth, it also has to be broadcast, and nobody should get away with pretending it isn't there."

"As there are no depictions of the cow, in contrast to the pictures of the bull, which are abundant, should we conclude that Harappa and Mohenjo- daro had only bulls? And what about that mythical animal, the unicorn, which is the most common pictorial motif on the seals? Was the unicorn a common animal of the proto- historic Indus Valley? Surely, the presence or absence of depictions cannot point unequivocally to the animals known and decide for or against Aryanism?"