SITA RAM GOEL
1. Ideological aggression, if not resisted in proper time, leads invariably to physical aggression.
2. Instead of promoting a physical clash, ideological defence
3. Hindu society has been facing ideological aggression.
4. Hindu history goes to show that Hindu society has rarely put forward an ideological defence and all along tried to correct the aggressor by the catholicity of its spiritual culture.
Hindu society has survived due to its intrinsic strength, it has not been
able to stop ideological aggression followed by physical aggression, and
has suffered staggering losses in terms of territory, population and morale,
which is more important.
6. By now Hindu society has been thrown on the defensive to such an extent that even a mild protest against further aggression invites accusations of intolerance, communalism and chauvinism.
7. The aggressive ideologies operating within the Hindu homeland have entrenched themselves in the shape of whole communities and have many centres and seminaries which send out an ever-increasing number of ideologically equipped cadres for spreading their tentacles farther a field.
8. Being foreign in their origins, these ideologies have powerful international allies who provide to them massive aid and abetment - financial, diplomatic and moral-psychological.
9. On the other hand, traditional Hindu saints, sannyasins and scholars have not been able to meet the challenge
10. The English-educated Hindu elite which controls the commanding heights in government, educational institutions and mass media has failed the test
11. This desperate situation has been made more difficult by a degenerate politics through which vote-hungry, sloganised, short-sighted and nominally Hindu politicians
12. It is high time for Hindu society to take up a determined stand against ideological aggression and organise its own defence on an ideological basis.
13. The defence has to be simultaneous on two fronts:
14. The first task has to be shouldered mainly by Hindu religious leaders and socio-cultural movements, though there is ample scope for Hindu scholarship to present the deeper unity of Hindu schools of thought and spirituality, of Hindu cultural variety and of Hindu social traditions, as also the heroic strain in Hindu history, with a view to restore Hindu pride in its own rich heritage.
second task is essentially that of Hindu scholarship which can collect,
collate, interpret and present correct knowledge not only about the character
of aggressive ideologies but also about their means and methods.
16. This ideological struggle for defence of Hindu society and against aggressive ideologies has to be viewed and waged not only in the Indian context but also on a global scale so that
17. A start can be made in the shape of a Hindu Centre in India which
18. In due
course, this Centre can become the mother of many more centres in India
and abroad, all of which can be, at some stage, coordinated into an International
19. Utmost care should be taken to see that the whole effort in developing this scholarship is thought-oriented and not status-oriented, which means that
20. The Hindu perspective relating to different problems and fields of scholarship can be evolved by a committee of religious and socio-cultural leaders and scholars who have given thought to the current situation.
committees of men of means and influence should be formed to raise the
was written at the behest of Shri K.S. Sudarshan of the RSS to serve as
the working paper of a series of seminars at different places in the country.
The first seminar was held at the Deen Dayal Research Institute, New Delhi,
in 1983 and was attended by several bigwigs of the RSS as well as the VHP.
The writer of the working paper had also been invited. But when he saw
the working paper that was distributed to the participants, he found that
it was not the paper he had written but its “summary” distilled by some
Sangh scribe. The logic, language and spirit of the original paper had
been more or less completely knocked out. (The Sangh Parivar never touches
anything which does not originate from within it, or unless it has been
messed up by one of its members. No Hindu outside the Sangh Parivar carries
any credit with the Parivar unless the person has status either in terms
of wealth or in the eyes of the secularist establishment.) The discussion
that followed was a free for all, the underlying refrain being that the
Sangh “knows it all, has always known it, and can and will solve all problems
in due course”. The only substantial contribution was made by an RSS lawyer
hailing from Anantnag in Kashmir. “I have studied Islam in depth,” he said,
“and found it to be a great religion. I cannot understand anyone placing
Islam in the dock.” Ironically enough this defender of Islam was literally
the first to be shot dead when the ethnic cleansing started in the Valley
in the winter of 1989. The V.P. Singh Government with I.K. Gujral as its
Minister of External Affairs, provided the opportunity the Islamic terrorists
were waiting for.