Whispers from the Past

History writing, especially of the subcontinent during the colonial era, is filled with preconception and misconception. Colonial historiography stripped Hinduism of its Hindu-ness and India of Bharat. Colonial historicity, according to the author, is merely descriptive and random interpretations of myths rather than engaging with the idea of mythmaking. Decolonizing Hinduism is an attempt to address that. In the book, the author places ecology, astronomy and timescale (yuga cycle) at the heart of the Hindu belief system.

These important dimensions of Hinduism are not taught in our history classes. Instead, perceptions about Hinduism are limited to polytheism, idol worship and caste system. The book tries to rescue Hinduism from these biases and give voice to a uniquely indigenous version of Hinduism. He does so by demystifying the deeper concepts of Hinduism and history with allegories drawn from modern technological innovation in the field of capitalist economy, artificial intelligence, quantum physics, block chain, etc., to make them interesting.

Embedded within the primary narrative of the Mahabharata lie numerous sub-tales known as upakhyaanas or upakathas. These lesser known stories play a vital role in completing the grand tapestry of the Mahabharata, thus giving this book its apt title. Unlike verse translations found in unabridged versions, the 67 upakathas presented here serve a different purpose. While they may appear as diversions, these narratives serve as vital threads, connecting the text and offering answers to lingering questions that readers may have. For instance, why did Ambaa, the princess of Kaashi, become the catalyst for Bheeshma’s demise in a later life? The Ambaa upakhyaana holds the answers. Similarly, the stories of Sage Parashuraama reveal why a brahmana like him possessed warrior-like qualities. Two upakhyaanas shed light on this enigma. Additionally, the Yayaati upakhyaana elucidates the reasons behind the Kurus descending from Puru, Yayaati’s youngest son, rather than the eldest. Moreover, the intriguing dialogue between Duryodhana and Shalya, where Duryodhana persuades Shalya to become Karna’s charioteer, is also explored in these Upakathas.

When Qutub-ud-din Aibak died in a polo game 1210, he had left behind a rickety, fledgling Muslim kingdom in Delhi. For the next eighty-odd years, its fortunes swayed wildly, witnessing a record twelve kings. It was a period of incessant palace coups and serial political murders. The death of Balban extinguishes the so-called Muslim Slave dynasty and with it ends the shortlived Turkic Muslim imperialism. It also heralds the ascent of the Afghanistan-based Khaljis, classed as “low-born.” A straight line connects the origin of the Khaljis with the military airport built by the US in Zabul in 2006. By this time, Hindu political power in northern India is in total disarray with no unifying leader who has the vision to combat and expel the alien oppressor lodged in Delhi. No Hindu ruler exploits the repeated openings and vulnerabilities provided by internecine Sultanate warfare. Book 2 of Invaders and Infidels traces the unlikely rise of Jalal-ud-din Khalji as an illsuited monarch and ends with the maiden Islamic raid of Devagiri, the gateway to southern India. The incident will have far-reaching consequences for the history of India for the next six hundred years. It is a heady tale of a period rife with bloody intrigues, aggressive campaigns of Islamic expansionism, heroic wars of Hindu resistance and squandered chances for civilizational reclamation. The narrative in this book is marked by a flair of vivid historical storytelling, juxtaposing the oscillating fortunes of both Islamic conquests and the ensuing Hindu responses. It unearths a slew of eye-opening and forgotten details about the socio-political and economic life of the era whose impact is visible even today. Written in a fast-paced and engaging style, Book 2 of Invaders and Infidels is a riveting read of a critical juncture in the history of early Muslim rule of India.

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.

Invaders and Infidels: From Sindh to Delhi: The 500-Year Journey of Islamic Invasions is a work of gripping history, which tells the story of the origins and trajectory of Islamic invasions into India. It begins with the first Muslim conquest and ends with Babur’s invasion of Hindustan, spanning the period of the Delhi Sultanate which was in power for almost 320 years. This epochal story encompasses a vast sweep of events, which changed the history of India forever, and introduced it to an alien faith and a religious despotism such as the country had never experienced before. It comprises major and minor sagas of great heroism, untold savagery, stout resistance, brutal intrigues and epic tragedies.

Embedded in this narrative are two major themes, largely overlooked in the inherited Indian historical and cultural memory. For more than three hundred years, alien Muslim invasions into India were largely fleeting, transitory and unstable. However, the lasting legacy of these Muslim invasions is the permanent destruction and disappearance of Classical India. Invaders and Infidels will fascinate anyone interested in the story of pre-Medieval India, a gateway era in the history of this ancient culture and civilisation.

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.

Rearming Hinduism is a handbook for intellectual resistance. Within its pages, Vamsee Juluri delivers a sharp and comprehensive examination of Hinduphobia pervasive in contemporary academia, media, and popular culture. Juluri not only exposes the Hinduphobic narrative’s denial of the profound truths and beauty within Hindu philosophy but also challenges its disregard for the inherent integrity and sacredness of the natural world. This book fearlessly dismantles prevalent misconceptions about nature, history, and ancient civilizations propagated by modern media while debunking Hinduphobic myths surrounding Aryans, invasions, and ritual practices. Through this critique, Rearming Hinduism draws connections between Hinduphobia and a culture marked by exploitation and self-destruction, suggesting that a revitalized Hindu perspective may offer a potent counterforce. It urges readers to envision the present through the lens of timeless principles, thereby uplifting our understanding of our land, time, and the enduring values of sanatana dharma.