People From New Delhi

"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."

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

"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."

"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,"

"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."

"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,"

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

"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."

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

"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."

"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."

"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."

"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."

"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."

"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."

"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'."

"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."

"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."

"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."

"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."

"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."

"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."

"...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."

"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.'"

"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."

"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."

"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."

"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."

"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."

"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."

"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."

"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."

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

"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."

"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."

"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."

"[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."

"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."

"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."

"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."