Reclaiming Bharatavarsha

To those who claim we are now living in a totalitarian, fascist, Hindu Rashtra, one must ask: What kind of a Hindu Rashtra is this where a billion-strong Hindus have been, through our parliament, through our courts, our education system, and our constitution, reduced to not just second-class but, rather, eighth-class citizens? What kind of Hindu Rashtra is this where Ram Navami, Hanuman Jayanti, Durga pooja processions, and even Garba celebrations, are attacked and stoned with impunity? What kind of Hindu Rashtra is this where a sitting Prime minister says minorities have the first right to resources? What kind of Hindu Rashtra is this where Hindus are forced to be refugees in their own land, where one can settle 40,000 Rohingya Muslims but not 700,000 Kashmiri Hindus, the land’s original inhabitants; where the judiciary says it is too late to prosecute those who raped, murdered, and ethnically cleansed lacs of Hindus? What kind of Hindu Rashtra is this where Hindu temples are exclusively controlled by the State, where Hindus must beg for Waqf land to celebrate their festival while the government usurps hundreds of thousands of acres of temple land and is responsible for more than 100,000 temples losing lakhs of crores in rental income? What kind of Hindu Rashtra is this where the Right to Education Act discriminates only against Hindus and their schools, forcing tens of thousands of them to shut down? What kind of Hindu Rashtra is this where monsters like Aurangzeb and Tipu who perpetrated large-scale Hindu genocides are eulogised through State sponsored publications, naming of roads and cities, and organising of festivals? What kind of Hindu Rashtra is this where a law was about to be enacted through with only the Hindus would have been held guilty in a communal riot even if they were in a minority for example in Kashmir? What kind of Hindu Rashtra is this where court judgments like the Sabarimala and legislative enactments like the Hindu Code Bill purport to reform only Hindu religious practices but dare not touch practices of other religions, and if they do, the decisions are promptly reversed like in the Shah Bano case? What kind of Hindu Rashtra is this where The Places of Worship Act continues to deny the Hindus their legitimate right to correct historical injustices and reclaim thousands of demolished temples? What kind of Hindu Rashtra is this where the Waqf Act gives overarching powers to Muslims to declare a 1500-year-old Hindu temple to be on Islamic land when Islam is only 1300 years old? If this is how a Hindu is rewarded in a Hindu Rashtra, he’d much rather be in a Muslim Rashtra because then at least there’d be no pretence of equality – a Kafir will get what he deserves. In this searing commentary penned with clinical precision, the author shreds to smithereens once and for all the guilt-tripping, self-loathing fake narrative that Hindus have been duped with since Independence. There is no pretence, no political correctness, only unvarnished truth – that the Hindus are living under State-sanctioned Apartheid.

Kashi: The Valiant History of a Sacred Geography tells the story of the most sacred of all Hindu holy cities through the prism of sacred geography as is extensively documented in the Sthala Purana. The book features a summary of the Kashi Khanda from the Skanda Purana, an ancient text on the divine origin and leela surrounding the kshetra of Kashi. The history of this kshetra is enriched by the accounts of warrior sadhus, sages, kings, queens, devotees and ordinary citizens who dedicated their lives to preserving and reviving this sacred geography by doggedly building and rebuilding temples, taking up arms against invaders, meticulously documenting Kashi’s history and lore, and tenaciously sustaining pilgrimage routes and practices covering the holy sites of this pivotal city.

In particular, the lesser-known story of the warrior sadhus who defended the Kashi Vishwanath temple from marauding invaders is explored through the lens of sacred geography. Studied in this light, Kashi is both a spatial and metaphysical contestation. The current controversy and litigation over the Gyanvapi site cannot therefore be satisfactorily resolved without taking recourse to the idea of sacred geography, which has since time immemorial informed Hindus and indigenous societies worldwide about their identity and the relevance of space and place, culture and metaphysics, civilization and the development of nationhood.

My Freedom of Expression is a collection of 22 articles published in recent years mostly by the Statesman newspaper. The anthology—varied in its themes ranging from Indic civilization to democracy, scientific temper to religious bigotry and identity to governance—is an exploration of what holds India back to become a global leader. The author picked some of contemporary’s most contentious topics, such as global warming, scientific marvels, the mysteries of life and the universe, cultural and religious superstitions, illusions and prejudices in the practise of science, and the importance of religion in society, and dissected them one by one with a rationalist knife. So what his writings essentially do is show a mirror to society. By being both accessible and arresting at once, the book deserves a place in everyone’s library.

India became politically independent in 1947, but for economic freedom it had to wait for another four decades until P.V. Narasimha Rao, in tandem with Dr Manmohan Singh, chaperoned the country’s liberalization process in the summer of 1991. In 2014, another seismic revolution unravelled, the contours of which are still being drawn. For the first time, a ‘new India’ had not just seen an alternative model of governance that is truly divorced from the Nehruvian ethos but also initiated a process of democratization and decolonization of the largely ‘elitist, insular and compromised’ Lutyens’ world.

Argumentative and deeply researched, Bharat Rising combines the narrative style of journalism and the rigour and discipline of academia. It is as much about the resetting of Lutyens’ world as it is about a new India shedding its traditional distrust, if not distaste, for the country’s civilizational and cultural past.