Academic Hinduphobia, News

Full Interview: Rajiv Malhotra Speaks To Arnab Goswami On ‘Breaking India’ Forces, Wokeism & Hinduphobia

In an exclusive interview with Republic Media Network’s Editor-in-Chief Arnab Goswami on the ‘Nation Wants To Know’, author Rajiv Malhotra laid bare the danger of ‘Breaking India’ forces. He elaborated on various themes ranging from ‘wokeism’ to Hinduphobia which featured in his recently published book ‘Snakes in the Ganga: Breaking India 2.0’. The author argued the need for the government to create institutions for countering the influence of anti-India forces dominating institutions abroad. Malhotra also pitched an audit of India Study centres in the West and the creation of a Vedic-based university in India.

Here are his take on key aspects:

  • Attempt to view Indian techies in the US from a caste prism

“They are saying that the H-1B visa should be having caste quotas. They want to make sure there are enough Dalits representing, minorities representing. It should not be a meritocracy. Because the claim is being made that meritocracy in IITs is a sham, is basically a cover for casteism, caste privilege.”

“The US government, the Democratic Party have a large number of wokeist Congressmen. Some of them are Indians actually. Pramila Jayapal- a very senior person. The lobby which is turning caste into a form of racism is very strong and Harvard is actually enacting policy that caste should be treated as race. So are many other universities. Equating caste as racism is almost becoming a de facto stand in many places in public life.”

  • Impact of wokeism

“Wokeism is being projected in India as a ‘Breaking India’ force. It is being brought into Indian education system as Liberal Arts. Because foolishly the NEP 2020 introduced Liberal Arts with the Harvard variety. And Liberal Arts with the Harvard variety is filled with wokeism and that has entered India. People in NITI Aayog are using these Harvard consultants and other American consultants for forming policies on all sorts of things in India.”

“ESG is a corporate buzzword in Mumbai. E stands for environment, S stands for social justice and G stands for Governance. So to improve social justice in your corporate environment, these kind of wokeist ideas are being brought in through the HR Department. Once the Silicon Valley institutionalises these things, it is going to have a mirror effect on their subsidiaries in India and other outsourcing companies in India which Americans use.”

  • Wokeism in Ivy League Universities

“One of the ironies and big surprises in this book is that Harvard is the hub of this kind of anti-India wokeism with Indian billionaries funding it. There is a centre called Mahindra Humanities Centre at Harvard. There is a Piramal centre at Harvard. And there is a Lakshmi Mittal and Family South Asia Institute. There is Godrej involved, Premji involved, Tata Institute of Social Sciences involved. In India, there is a mirror effect in Ashoka University and CREA University. They are all bringing this extreme leftism and wokeism into the Indian curriculum,” he claimed.

  • China’s duplicity on wokeism

“China has a double-faced view on wokeism. They don’t want this domestically. In fact, they don’t want Americans to teach anything but STEM- Science, Technology, Engineering and Medicine. They want to learn it from Americans. They send their children and they fund these kinds of things. They don’t want to learn about Chinese history, Chinese social issues, Chinese political issues. They do not want Americans to talk about Tibet, Uighur, Hong Kong and all that.”

  • S Jaishankar’s role in countering propaganda

“This international revolution going on is a very serious thing you have to look at and you cannot say that India is not a victim of it. If India was not a victim of it, (External Affairs Minister) Jaishankar would not go around with a fire extinguisher putting out fires. Why does the US State Department puts out all these things about India lags in religious freedom, India doesn’t have enough social justice. Who is it to talk about it? It gets it from certain places, certain think tanks in the US. Jaishankar is putting out these fires almost one every week. But he has not figured out where it is coming from.”

  • Impact of social media companies in India 

“The media ecosystem is inseparable from the social media ecosystem. Because a large part of the eyeballs and large part of what people are consuming, youth particularly, is social media. And this is run by algorithms and algorithms are controlled by few companies. And these companies are deciding who gets cancelled, who gets promoted, which tweet will get a boost and which will get banned. Americans control the algorithms and their Artificial Intelligence and algorithms are running a large part of Indian social media for sure and a large part of Indian society in terms of influencing. So don’t be surprised if there is some kind of a media influence from somewhere else in the 2014 election.”

  • Omidyar Network infusing capital in India

“The infiltration of ideas and ideology to socially re-engineer India is not happening so much through NGOs and FCRA. It is happening through startups and the money is through FDI. FDI is not under the scanner. People can come and say that we are making an AI company and we are going to offer digital services to villages.”

“I have had some conversations with people in national security. I have made them aware. They are very alarmed. They are very interested. They are very concerned. They have asked people to read up all this and come up with some position which will I think will be good for India.”

  • Threat from China

“There should be data privacy laws because the Americans are pulling a whole lot of big data in their algorithms. China is also doing a lot of surveillance in India. With all these facial recognition and video capturing devices that are Chinese, this data and the Apps they have installed are far more dangerous than TikTok. TikTok is dangerous, but I would say that the real dangerous things that China is doing are not being stopped by India. Some of the Chinese investments are funnelled through another country like Singapore or UAE.”

  • The problem of Hinduphobia

“Indians told me that this is sensationalism. There is no such problem. We are doing very well. We are the oldest civilization. We are a great democracy. They didn’t understand that this is a serious issue that needs to be nipped in the bud. The problem of Hinduphobia has gotten worse. So now it is fashionable. You see things in Canada, UK and all over. These are blatant Hinduphobia.”

“India needs to step up its responsibility to protect Indian civilization. It is not good enough to have Yoga Day and all that. It is all very nice. But when you are attacked, you need to have a very aggressive defence.”

  • ‘Republic TV should become a global enterprise’

“My request is Republic TV should take on Al Jazeera, BBC, and Fox TV and become a global enterprise. I will do everything I can to make that happen. Because we need such an enterprise on the world stage. You have the best position because first of all, you think strategically. You understand the issues and you already have 10 years of success.”

  • Solutions to combat ‘Breaking India’ forces

“We should have an annual audit of India studies in the rest of the world. I have done it informally my own way. But I am happy to help. Which means that we take all the India Study centres, South Asia Study centres, do an annual report on who is who, who is good, who is bad, what they do, who funds them, what’s the agenda and what’s the outcome.”

“Start a Vedic-based Liberal Arts University that will take on Harvard. It has to be based in India. It should not be mirroring Harvard but actually combating Harvard. And it should bring in people with traditional background but who also understand Western thought, Chinese thought, Islamic thought. So it should be a competitive kind of university and you should produce the next generation of thinkers who will populate the public discourse, media and civil services. Next thing I would do is to change the UPSC exam…,” he offered.

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News, Sanskrit Non-Translatables

‘संस्‍कृत’ भाषा को खत्‍म करने के प्रयास के विरुद्ध आंदोलन होगी यह किताब

राजीव मल्‍होत्रा और सत्यनारायण दास बाबाजी की संस्‍कृत शब्‍दों पर शोधपरक किताब संस्कृत नॉन-ट्रान्सलेटेबल्स का लोकार्पण 6 नवंबर शाम साढ़े 5 बजे होगा। लोकार्पण आयोजन में बतौर मुख्य अतिथि डॉ विजय भाटकर (कुलपति, नालंदा विश्वविद्यालय), संत स्वामी गोविंद देव गिरि महाराज (श्रीराम जन्मभूमि तीर्थ क्षेत्र ट्रस्ट के ट्रस्टी और कोषाध्यक्ष) और मोहन भागवत (राष्ट्रीय स्वयंसेवक संघ के सरसंघचालक) होंगे। तुहीन सिन्हा लेखकों से संवाद करेंगे।

किस बारे में है किताब?
संस्कृत नॉन-ट्रांसलेटेबल्स अंग्रेज़ी भाषा के संस्कृतकरण और इसे शक्तिशाली संस्कृत शब्दों से समॄद्ध करने का एक मार्गदर्शक और साहसिक प्रयास है। अंग्रेज़ी पाठकों के लिए यह अंग्रेज़ी में संस्कृत के मिश्रित किए जाने का विरोध करने वाले आंदोलन का प्रारंभिक बिंदु होना चाहिए, अनुवाद के बिना अपनी अंग्रेज़ी शब्दावली में उधार के शब्दों का चलन शुरू करने के लिए यह पुस्तक मिश्रित किए जाने की प्रक्रिया का एक संपूर्ण ढांचा प्रस्तुत करती है और अपने मूल विचारों को अंग्रेजी में अनुवाद करने के कारण संस्कृत भाषा के लिए अधिकार के नुक़सान का परीक्षण करती है।

इस पुस्तक के जरिए शुरू होने वाला आंदोलन इसका विरोध करेगा और उन कार्यक्रमों को रोक देगा, जो इसे निरर्थक बनाने के लिए इसके समस्त ख़ज़ाने का अनुवाद करके संस्कृत को मृत भाषा में बदलना चाहते हैं। इसमें विभिन्न शैलियों में 54 गैर-अनुवाद योग्य शब्दों पर चर्चा की गई है, जिनका आमतौर पर सही अनुवाद नहीं किया जाता है। यह अंग्रेज़ी बोलने वालों को ज्ञान के साथ सशक्त बनाती है और इन संस्कृत शब्दों को अपनी दैनिक बोलचाल में आत्मविश्वास के साथ पेश करने के लिए तर्क देती है। इस पुस्तक से भारतीय संस्कृति का प्रत्येक प्रेमी लाभान्वित होगा और रोज़मर्रा के विचार विनिमय के जरिए इसका प्रचार करने वाला एक सांस्कृतिक राजदूत बनेगा।

यह पुस्तक संस्कृत पढ़ाने के लिए नहीं है। यह कई संस्कृत शब्दों के अंग्रेज़ी में अपर्याप्त अनुवाद की व्याख्या करने की कार्य करती है, जिसका कि आम चलन है। यह पुस्तक ऐसे कई संस्कृत शब्दों को रेखांकित करती है जो शिथिल और बिना सोच-विचार के अंग्रेजी में अनुवादों से बदल दिए जाते हैं और दिखाती है कि इन शब्दों के गूढ़ और गहन निहितार्थ कैसे खोते जा रहे हैं। हालांकि मुख्य रूप से अंग्रेज़ी बोलने वाले/पाठक के लिए लक्षित इन चर्चाओं में से कई देशी भारतीय भाषाओं में इन अंग्रेज़ी शब्दों के उपयोग का विरोध करने के लिए भी प्रासंगिक हैं।

लेखकों के बारे में
राजीव मल्होत्रा उन समकालीन मुद्दों के एक विश्वविख्यात शोधकर्ता, लेखक, वक्ता और सार्वजनिक बुद्धिजीवी हैं जो कि सभ्यताओं, आध्यात्मिकता और विज्ञान से संबंधित हैं।राजीव ने 1994 में प्रिसंटन (अमेरिका) में इनफ़िनिटी फ़ाउंडेशन की स्थापना की और दुनिया भर के विचारकों को प्रभावित करते हुए अनगिनत क्षेत्रों में मौलिक शोध किया है। राजीव की रचनाओं में द बैटल फ़ॉर संस्कृत, ब्रेकिंग इंडिया, बीइंग डिफ़रेंट, इंद्रा’ज नेट और एकेडमिक हिंदूफ़ोबिया शामिल हैं।

सत्यनारायण दास बाबाजी, पीएचडी, एक वैष्णव विद्वान और अनुयायी हैं। वह जीवा वैदिक इंस्टीटयूट ऑफ़ वैदिक स्टडीज के संस्थापक हैं, जो शिक्षा के माध्यम से वैदिक संस्कृति, दर्शन और आयुर्वेद को बढ़ावा देता है।

उन्होंने भारतीय संस्कृति और दर्शन से संबंधित पंद्रह पुस्तकें लिखी हैं और कुछ प्रतिष्ठित जर्नल्स में उनकी कई महत्त्वपूर्ण रचनाएं छपी हैं। उन्हें भारत के पूर्व राष्ट्रपति डॉ. प्रणब मुखर्जी द्वारा दुनिया में वैदिक संस्कृति को फैलाने में उनके असाधारण योगदान के लिए सम्मानित किया गया है।

प्रकाशक के बारे में : अमरिलिस मंजुल पब्लिशिंग हाउस, भारत का एक साहित्यिक उपन्यास और गैर-औपन्यासिक इम्प्रिंट है। यह दुनिया भर की श्रेष्ठ कृतियों को पाठकों के लिए प्रस्तुत करता है। यह महत्त्वपूर्ण साहित्यिक पाठक और लेखक को लक्षित करता है जो कि अब तक अछूते रहे हैं।

हमारे लेखकों में प्रमुख भारतीय लेखक जैसे अशोक के बैंकर, दीप्ति नवल, सुषमा सेठ, सुधींद्र कुलकर्णी, जसवंत सिंह, किरण मनराल, रूपा गुलाब, सत्यार्थ नायक, राजीव मल्होत्रा, निधि चापेकर, अंदलीब वाजिद और कई और लेखक शामिल हैं।

अमरिलिस पाठकों के लिए उच्चतम गुणवत्ता की पुस्तकें प्रकाशित करता है, जिन्हें असाधारण उत्पादन मानकों के साथ सुरुचिपूर्ण ढंग से डिज़ाइन किया जाता है।

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Academic Hinduphobia, News

‘Freedom of Speech’: ‘Delhi Riots’ Writer Was Lawyer for Petitioners Who Sought Cuts in Wendy Doniger Book

New Delhi: Monika Arora, one of the writers of the book on the Delhi riots which Bloomsbury has withdrawn, had been advocate for petitioners who had called for passages in Wendy Doniger’s book on Hindus to be removed in 2011. Doniger’s book was eventually withdrawn by Penguin Books India in 2014.

The withdrawal of the University of Chicago scholar’s book had triggered anger on Twitter, resulting in the same debate that is afoot now – on freedom of speech and expression.

Arora, who since Bloomsbury’s move has tweeted on how “free speech and acceptance of all opinion” have been curtailed, now finds herself on the other side of the debate.

Arora’s book on the February riots in Delhi, which she co-wrote with Sonali Chitalkar and Prerna Malhotra, garnered criticism after it emerged that BJP leader Kapil Mishra was among those releasing it. Mishra’s speeches before the riots are believed to have incited the violence.

A poster for the book launch.

Many have also questioned the distinct bias the book appears to take against Citizenship Amendment Act protesters, along with the uniqueness of how quickly it was brought to print even though investigations into the riots are still ongoing amidst allegations of distinct favouritism against Delhi Police.

Also read: Jamia: For Delhi Police, India’s Top Central Varsity is a Free Hunting Ground for FIR 59/20

The book will now be published by Garuda Books.

Doniger’s book, The Hindus: An Alternative History, published in India in 2011, had been held to great scrutiny. A complaint was filed by seven petitioners to remove objectionable passages from it. Among them was Dinanath Batra, who is noted for his legal crusade against perceived affront to Hinduism by authors.

The original complaint criticised the book for “heresies and factual inaccuracies” and criticised Doniger for having a selective approach to writing about Hinduism, Reuters had reported then.

“She denounced the Hindu Gods and freedom fighters of India,” Monika Arora had told Reuters shortly after Penguin had pulled the book in 2014.

The legal notice said Doniger was incorrect in describing the Rashtriya Swayamsevak Sangh, as the Bharatiya Janata Party’s militant wing.

In an interview with Rajiv Malhotra, who wrote the book, Academic Hinduphobia: A Critique of Wendy Doniger’s Erotic School of Indology, Arora questions as to why anyone would go against Section 295A of the Indian Penal Code. The section deals with “deliberate and malicious acts, intended to outrage reli­gious feelings of any class by insulting its religion or reli­gious beliefs.”

Arora also mentions in the interview that Batra did not attempt to get the book banned but wanted the passages that irked him removed. She says in the interview that the criticism to Penguin pulling Doniger’s book was imposed by international media and Leftist scholars within the country.

Countering criticism of the ban on Doniger’s book, Arora had also written in Malhotra’s blog in 2014, “…[T]his lynch mob and intolerant pseudo-secularists in the name of freedom of expression are crying from rooftops and demanding freedom of defamation.”

She further writes of ‘the likes of Arundhati Roy’, “…[T]hese champions of freedom of expressions have took upon them their favorite agenda to attack all those who do not agree with them and who dare to talk in favour of Hindus or the Freedom Fighters of this country. They are the likes of the American President who openly declared “Either you are with us or you are with the terrorists” (sic).”

Six years later, on Sunday, Arora’s tweets took a slightly different tone. To one Twitter user, she said, “we will work together against Intellectual fascism, throttling of voices and threats to freedom of expression by issuance of DIGITAL FATWAS by international left lobbies. We have a right to speak and right to write…”

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News

JNU Appoints Hindutva Activist Rajiv Malhotra as Honorary Visiting Professor

New Delhi: Indian-American author and Hindutva ideologue Rajiv Malhotra has been appointed an honorary professor at the Jawaharlal Nehru University’s Centre for Media Studies. Malhotra tweeted on Monday that he would deliver his first lecture as visiting professor on November 2 on the topic “Sanskrit Non-Translatables.”

A physicist and computer scientist by training, Malhotra is known to be a fiery Hindutva activist who retired from entrepreneurship to launch the Infinity Foundation in 1994 to “pursue philanthropy, research and public service” according to his website.

Popular for his video lectures, Malhotra has been called by some as the “Ayn Rand of Internet Hindutva.” His books include Indra’s Net: Defending Hinduism’s Philosophical Unity, Battle for Sanskrit and Breaking India: Western Interventions in Dravidian and Dalit Faultlines.

In 2015, Malhotra was accused of plagiarism by historian Richard Fox Young. Young accused Malhotra of a lack of academic integrity given his “repeated failure to acknowledge sources”. Malhotra did not deny the charges, instead saying on his Twitter post that the academic standards demanded by Young were “too high”.

In August this year, Malhotra courted controversy in the wake of Kerala floods when he tweeted asking people to donate to help Kerala Hindus. “Christians and Muslims worldwide raising lots of money to help mainly their own ppl & agendas,” tweeted Malhotra, which he has since deleted.

Other recent appointments at the premier institution, which has been embroiled in several controversies ever since M. Jagadesh Kumar took over as vice-chancellor, include Subhash Kak, an Indian-American computer scientist who has been named as the adjunct faculty at the institution’s School of Engineering and an honorary visiting professor at the Centre for Media Studies. Journalist and Rajya Sabha MP Swapan Dasgupta is also among the honorary visiting fellows of the centre.

Scroll.in has reported that Kak was among teachers at US universities who issued a letter welcoming PM Narendra Modi’s initiatives, in response to a statement issued by leading South Asian experts at US universities urging Silicon Valley industrialists to be cautious about doing business with Modi.

The appointment of Malhotra, Kak and Dasgupta as honorary visiting professors comes after a series of allegations were levelled against vice chancellor M. Jagadesh Kumar by the JNU academic community for allegedly flouting norms to get candidates close to the Sangh parivar appointed at the university.

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News

Hindutva ideologue Rajiv Malhotra appointed JNU honorary visiting professor

Hindutva ideologue and author Rajiv Malhotra has been appointed an honorary visiting professor at Jawaharlal Nehru University’s Centre for Media Studies. Malhotra tweeted on Monday to say that he would deliver his first lecture as visiting professor on November 2 on the subject of “Sanskrit Non-Translatables”.

Other recent appointments at the premier institution include Subhash Kak, an Indian American computer scientist, who has been named among the adjunct faculty at the institution’s School of Engineering and as an honorary visiting professor at the Centre for Media Studies. Journalist and Rajya Sabha MP Swapan Dasgupta is also among the honorary visiting fellows of the centre.

The Centre for Media Studies runs MPhil and PhD research programmes and offers a few optional courses. The chairman of the Centre for Media Studies, Heeraman Tiwari, did not respond to calls or text messages seeking more information about the appointments.

Kak was among a group of teachers at US universities who issued a letter in 2015 welcoming Prime Minister Narendra Modi’s initiatives. The letter was in response to a statement issued by leading South Asian experts at US universities urging Silicon Valley industrialists to be cautious about doing business with Modi.

Malhotra is an American Hindutva activist and author. A physicist and computer scientist by training, he is the founder-director of the Infinity Foundation, located in New Jersey. His books include Indra’s Net: Defending Hinduism’s Philosophical Unity and Battle for Sanskrit.

In the Battle for Sanskrit, Malhotra attempts to counter what he describes as the Western view of ancient Indian texts and traditions, insisting on the need for a make-in-India approach instead. Malhotra asserts that Western scholars of Sanskrit “interpret India in ways that the traditional Indian experts would outright reject or at least question” and vows to take them on.

In 2015, Malhotra was accused of plagiarism by historian Richard Fox Young. Young alleged that Malhotra had quoted verbatim from other works and picked ideas without acknowledgement.

In 2002, Malhotra published an online essay, “Wendy’s Child Syndrome”, blaming University of Chicago scholar Wendy Doniger and her “cult of students” for the “eroticisation of Hinduism”.

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Academic Hinduphobia, News

Does Rutgers University promote White Supremacy and Hinduphobia?

Why is it that the West thinks that it is game to put down anything Hindu? Why is there such hatred among its population towards the people of the third biggest religion in the World, which has millenniums of unbroken rich, history, culture and heritage? Right from the 18th century British Colonialism, there have been steady attempts to denigrate, abuse, and destroy Hindu culture, religion, education and the society in general. Whatever the West finds attractive or ‘good’ in Hinduism, they shamelessly appropriate. Rajiv Malhotra calls this phenomenon as ‘digestion’. Though the countries/continents have changed, the skin color is too deep for the White Christians and also white left/liberals to not to inherit their forefather’s prejudices and misdeeds. The academia (both in the U.S and Europe) especially is heavily involved in leading this hatred. It becomes much more difficult to disregard their culpability when they are supposed to be the educated ones with unbiased scholarships and researches.

In this line of the esteemed lineage of academic Hinduphobic serial abusers comes their newest star, Audrey Truschke. She has the incredible distinction of being fathered and mothered (academically) by two of the most Hinduphobic American academicians: Sheldon Pollock and Wendy Doniger. Both of these scholars have been thoroughly exposed in Rajiv Malhotra’s ‘Battle Of Sanskrit’, ‘Invading the Sacred’ and ‘Academic Hinduphobia’ books. Many others have also written about them, which finally lead to one of Wendy’s books being pulped in India, a few years ago. Their contempt for Hinduism, their evil machinations to see it abused and ultimately destroyed and their continued attack on it through lies have all been well documented. Hence Audrey, having been taught by both of them, is living up to her mentors. She has not disappointed them yet. They should be so proud of her. She is now an Assistant Professor, Department of South Asian History at the Rutger’s University. And did I mention that her father-in-law is an evangelist and that her husband worked in Pakistan? Not even Aurangzeb could have come up with such a concoction that favors Hinduphobia! Interestingly she is also Aurangzeb’s fan-girl. But more on that later.

Her disdain, her hatred to be exact, for Hinduism has been out in the public for quite sometime now. Through her twitter account @AudreyTruschke, she has been assaulting Hinduism and Hindus for quite some time. She is very active on twitter where she has deliberately played with the feelings and the emotions of Hindus both in India and abroad. So on Friday the 20th she raised a hell storm after she quoted a despicable cartoon published by the leftist sroll.in.

In her first tweet she is saying the Lord Rama could handle criticism. But then it gets ugly.

Does Rutgers University promote White Supremacy and Hinduphobia Audrey Truschke 01Does Rutgers University promote White Supremacy and Hinduphobia Audrey Truschke 02So she calls Lord Rama, one of the most important and popular Gods of the Hindus a misogynist pig and uncouth.

And of course there were several reactions to her:

Does Rutgers University promote White Supremacy and Hinduphobia Audrey Truschke 03

Does Rutgers University promote White Supremacy and Hinduphobia Audrey Truschke 04So what has this got to do with White Supremacy and Rutgers University? Well for one thing, she works there, as I had mentioned earlier. But let us dig a little deeper into this university to put this whole issue into a proper perspective.

Slave owners, in the first place, built Rutgers University, with the help of slaves. Most of it benefactors, teachers and students were slave owners. The college also received substantial donations of land and money from slaveholders. It also has a history of being closely connected to the Evangelicals. The Dutch reformed Church was the one that came up with the idea to have such an institution. Though the University has severed its ties, officially, with the New Brunswick Theological Seminary in 1856, it still maintains a close-knit relationship even now. This isn’t a big thing as many of the Universities have a deep Christian connection. But the issue becomes more apparent when one discovers that the severance mentioned earlier is just eyewash.

It has a history of controversies where a white supremacy view is supported in one way or another. Here are a few examples of some of the recent incidents that have taken in Rutgers.

Late last year, a microbiology Professor Michael Chikandas had shared a bunch of anti-semitic images and posts in his Facebook page. Rutgers President Robert Barchi, defended the Professor initially saying that he (the professor) was protected by the First Amendment, which promoted Free Speech. Thousands of students had actually signed a petition calling for his removal from the University, when he issued this statement. Instead, he said his primary concern was “does having posted that created an environment in his work that would compromise his ability to teach or to do research?”, and that it was an employment issue and not a hate speech issue!

Kevin Allred, an adjunct lecturer had posted anti-Trump and Gun control posts on Twitter in late 2016, after Trump won the elections. He was immediately apprehended by the New York police department and made to undergo a psychological evaluation in a hospital! He was then placed on administrative leave. How could he have questioned the gun laws that allow thousand of people to get killed in the U.S?

In another incident involving the same faculty a year earlier, a course that he had taught for many years on Beyonce as a symbol of Black feminism, got cancelled because “the University people where getting unnerved by ‘Black feminism’ ”, he says. So much for racial equality! The very popular course was suspended from 2015, in the garb that it was distracting students from other courses.

The University removed an art piece in the art library that involved a crucified Jesus on a dartboard with 4 darts. There have been far worse art works in other Universities. But Rutgers couldn’t help itself in letting go of its Christian roots and had to take down the art piece. Of course there is nothing wrong with its action if the University believed that the art piece offended the Christian faith. But then it should also give the same respect to other religions. Shouldn’t it? Which brings us to Audrey.

When she published her book on Aurangzeb, last year, Hindus of course blasted her on her twitter. After all, the Jews had one Hitler; we Hindus have had a series of Hitlers since the Islamic invasion of India. It is a well-known fact about how Aurangazb committed genocide on Hindus, Sikhs and Jains, killing them and destroying their temples. Her glorification of Aurangzeb is akin to some historian glorifying Hitler with alternative interpretations in 2250 A.D. Here she is defending Aurangzeb saying that she won’t judge him by modern standards.

So if in another 200 years will it be correct for someone else to justify Hitler? And extending the point, why wait for 200 years, its more than 75 years since he died, is it fine for people to justify Hitler with the pre WW2 standards. After all, there were many conditions that led to Hitler coming into power, starting from the World War I, which could easily be justified. But she gets away glorifying such an evil man.

And surprise, surprise, the University also came to her rescue. They published an article, where they defend her, going on to say that, “Modern Hindu-nationalists, meanwhile, saw the political value in perpetuating the conflict and have done so with great success.” Meaning that the modern Hindus are to be blamed and that Aurangzeb and the Muslims, who defend his actions, are the victims.

And of course as with every Western news outlet the University also had to publish this statutory ‘warning’ about the Indian PM: ‘Modi, first as Chief Minister of Gujarat and then as India’s Prime Minister, has been accused of condoning, and some would say stoking, anti-Muslim sentiment and violence along the way.’ Will the same University issue such a warning whenever Geroge W Bush’s name is mentioned? : “Bush, has been accused of invading Iraq in the pretext of Weapons of Mass Destruction that were never found, which lead to the killing of thousands of families, creating instability and later to one of the most vilest terrorist organization called ISIS”. Or will the University follow suit with a warning on Obama, ‘who stoked anti-government riots in the middle east that led to the deaths of thousands’? No. The university would never do that.

While it is a customary in any article with even a bit of journalistic standard, to include the opinion of the ‘other side’, in this article by the university only Audrey’s opinions are published. Not a single byte from the protesters who were protesting her book. I mean, we are more than a billion people here. I’m sure if they had tried some guy or girl who knew English would’ve responded to their reason for protest. But the University chose not to take any such step, which only makes their intention clear: the abuse of Hindus and Hindu culture is acceptable, by the way of supporting their faculty.

So coming back to this recent issue of her ‘#Ramayangate’ (yes, that is how she calls it, with absolutely no remorse. Hindus and their Gods is a joke to her), she agrees that she based her claim on loose colloquial translations.

Yes, there are many colloquial translations. But every one of them is based on Valmiki Ramayana, which is the oldest (and has the final authority), and no such words or meaning could be found in it. I wonder if she will use a colloquial translation of Quran or the Bible in one of her articles or tweets. And then she goes on to justify her tweets saying that she doesn’t have any spiritual insight into the work, but that she has relevant knowledge on the language!

What knowledge is she talking about? It is the rule for any and every person who wants to acquire the knowledge of Hindu spiritual texts to go to a Guru (probably from an established Sampradaya) and then learn under their guidance. If you don’t do that, then you don’t have the knowledge, so stop claiming that you have the knowledge of the language. Even an uneducated person from the most backward village will be able to tell the essence and the moral of these epics. What right does Audrey have to comment on something that she is not just aware of, but also averse to?

She answers straight away through another tweet.

She seems to deftly promote this article by an African scholar (rightly or wrongly) who argues that ancestral connection is not needed to grasp the history of African art. And therein lies her reason and her defense: That one doesn’t need to have any emotional and spiritual connection with the religious topics they are dealing with as long as they are related to India, Hinduism and Hindu Gods. Would she ever deal Islam with the same approach? Let us see.

Notice the word ‘sacred’ when it involves Islam. Ramayana is not sacred, but of course the religion of her Mughal hero is definitely so. She can make fun of our Itihaasas, our Gods, our heroes in any way she can.

(There is a whole set of tweets where she is making fun of Hindu scriptures and Itihaasas).

Here is her hypocrisy that gets laid bare with no less uncertainty. She accepts that what she wrote is a loose translation. So it is clear that whatever she had ascribed to have come from Devi Sita’s mouth were her own words which she directs towards Lord Rama. Hence it is most certainly Audrey who is saying that Lord Rama is a misogynist and uncouth. But we just saw her declare that she ‘declines’ to judge Aurangzeb by modern standards’. Hence for her, it is fair to judge Lord Rama and put him down as a misogynist whereas it is a sin to judge Aurangzeb . Now, we clearly have the evidence for the slant of her scholarship.

So now the question before the Rutgers University administration is whether, under the pretext of the First Amendment and Freedom of Speech, they are going to allow a known Hinduphobe, a constant Hindu abuser and a glorifier of a genocidal maniac to continue to work in their institution. It becomes particularly important because there is a large growing voice in U.S universities to have more diversity and more respect for people of all religions and culture. And Audrey’s tweets, her disposition and her scholarship completely betrays this voice. For the University in allowing her to continue, will be seen as endorsing Hinduphobia over Islamophobia, anti-semitism, homophobia etc. and authenticating that use of phobia to hurt the feelings of literally hundreds of millions of people of a faith, with the use of lies. It will raise questions on the intentions and the integrity of the scholars , who take liberty on loose translations and the institution that employs them. It will also raise questions on the nature of the scholarship that these scholars seem to posses and whether they lead to White Supremacy and racial hatred.

I do hope, in spite of my skepticism, that the Rutgers University administration will see this in the proper light and take actions against her, who with her words has deeply wounded millions of Hindus, Buddhists, Jains, Sikhs and Indians Worldwide.

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Academic Hinduphobia, Book review

Defence against “Hinduphobia”

Rajiv Malhotra is the belated Hindu answer to decades of the systematic blackening of Hinduism in academe and the media. This is to be distinguished from the negative attitude to Hinduism among ignorant Westerners settling for the “caste, cows and curry” stereotype, and from the anti-Hindu bias among secularists in India. Against the latter phenomenon, Hindu polemicists have long been up in arms, even though they have also been put at a disadvantage by the monopoly of their enemies in the opinion-making sphere. But for challenging the American India-watching establishment, a combination of skills was necessary which Malhotra has only gradually developed and which few others can equal.

In the present book, Academic Hinduphobia (Voice of India, Delhi 2016, 426 pp.), he documents some of his past battles against Hinduphobia  in academe, i.e. the ideological enmity against Hinduism. We leave undecided for now whether that anti-Hindu attitude stems from fear towards an intrinsically better competitor (as many Hindus flatter themselves to think), from contempt for the substandard performance of those Hindus they have met in polemical forums, or from hatred against phenomena in their own past which they now think to recognize in Hinduism (“racism = untouchability”, “feudal inborn inequality = caste”).

In this war, American academe is linked with foreign policy interests and the Christian missionary apparatus, and they reinforce one another. Hindus have a formidable enemy in front of them, more wily and resourceful than they have ever experienced before. That is why a new knowledge of the specific laws of this particular battlefield is called for.

Demonization

Rajiv Malhotra correctly lays his finger on the links between Christian traditions and present-day Leftist techniques to undermine India. Many Hindus think that Western equals Christian, but this is wrong in two ways: not all Christians are Western, and not all Westerners are Christian. Yet, secular and leftist Westerners are nonetheless heirs to Christian strategies and modes of thinking. Thus, many of the Christian Saints have a narrative of martyrdom, and usually, it is that which made them Saints. The early Church deliberately spread or concocted martyrdom stories, for it empirically found these successful in swaying people towards accepting the Christian message.

Today, this tradition is being continued in secularized form: “Western human rights activists and non-Westerners trained and funded by them, go around the world creating new categories of ‘victims’ that can be used in divide-and-conquer strategies against other cultures. In India’s case, the largest funding of this type goes to middlemen who can deliver narratives about ‘abused’ Dalits and native (especially Hindu) women.” (p.219)

Here, Malhotra prepares the ground for his Breaking India thesis, where different forces unite with a common goal: to deconstruct India’s majority culture and fragment the country. At the same time, he sketches the psychology of the Hindu-haters, explaining why they have such a good conscience in lambasting Hinduism and trying to destroy it. They like to see themselves as the oppressed underdogs, or in this case as champions of the oppressed, in spite of their privileged social position and their senior position vis-à-vis the born Hindus who come to earn PhDs under their guidance.

Among those confronted here are Sarah Caldwell, David Gordon White, Deepak Sarma, Robert Zydenbos and Shankar Vedantam. Note the names of some Hindu-born sepoys. The term “sepoy” for Hindus trying to curry favour with their white superiors needs to be nuanced a little bit. In colonial days, it was black and white: Britons trying to perpetuate and legitimize their domination, and Indian underlings trying to prosper as much as possible in the British system. Today, American Indologists are also partly influenced (esp. in their furious hatred of Hindutva) by Indian secularist opinion, but then this has, in turn, been oriented in an anti-Hindu sense precisely by the earlier cultural anglicization of the elites during colonial times. Anyway, in the present context, it is indeed Americans leading the dance and Indians trying to keep up.

Principally, Malhotra focuses on different episodes in the one controversy that made him a household name in Indology circles: exposing Wendy Doniger’s brand of roundabout and candid-sounding anti-Hindu polemic. By his much-publicized example, he has galvanized many Hindus into actively mapping the battlefield and even coming out to do battle themselves against the mighty and intolerant Hindu-watching establishment. There is no longer an excuse for the all-too-common Hindu attitude of smug laziness hiding behind the spiritual-sounding explanation that, instead of our own effort, the law of karma will take care of everything.

The book is a pleasant read because the described characters are variegated and the events on the ground are swiftly advancing all while the ideas are being developed. For understanding the entirety of its message, I can only advise you to read it, it is really worth your time. Here I will limit myself to a searchlight on a few passages.

Wendy’s psycho-analytic free-for-all

One of the faces of academic “Hinduphobia” is the flippant eroticizing discourse about Hindu civilization developed by Chicago University’s Prof. Wendy Doniger, continued by her erstwhile Ph.D. students and eagerly taken over by prominent media like the Washington Post. Here, Malhotra first of all amply documents the reality and seriousness of the problem. Imagine: a number of professors who are not at all qualified as psycho-analysts and would be punishable if they applied their diagnosis to a living human being, feel entitled to psycho-analyse a Guru like Ramakrishna or a God like Ganesha.

Wendy Doniger
Wendy Doniger

Thus, Jeffrey Kripal’s thesis about Ramakrishna (Kali’s Child) is, according to a quoted Bengali critic, marred by “faulty translations”, “wilful distortion and manipulation of sources”, “remarkable ignorance of Bengali culture”, “misrepresentations” and a simply defective knowledge of both Sanskrit and Bengali. (p.101) He has, like too many academics, the tendency to “first suspect, then assume, then present as a fact” his own desired scenario, i.e. “that Ramakrishna was sexually abused as a child”. (p.105) A closer look at his errors could make the reader embarrassed in Kripal’s place, e.g. mistranslating “lap” as “genitals”, “head” as “phallus”, “touching softly” as “sodomy” etc. Kripal’s whole scenario of Ramakrishna as a defiler of boys is not only unsubstantiated, it provides not only a peep into Kripal’s own morbid mind; it is also, in this age of cultural hypersensitivity, a brutal violation of Hindu and Bengali feelings. If it were an unpleasant truth, it had a right to get said in spite of what the concerned communities would think, but even then, a more circumspect mode of expression and more interaction with the community directly affected, would have been called for. But when it comes to Hindus, riding roughshod over them is still the done thing.

Similarly, Paul Courtright develops his thesis about Ganesha’s broken trunk being a limp phallus, and of Ganesha being the first god with an Oedipus complex, on the basis of what is clearly a defective knowledge about the elephant god. The lore surrounding Ganesha is vast, and does not always live up to Courtright’s stereotype of a sweets-addicted diabetic. He has some stories in Hindu literature to his credit where his phallus is not exactly limp. Indeed, I myself am the lucky owner of a Ganesha bronze where he is doing it with a Dakini.

Wendy Doniger herself is now best known for the numerous errors in her book The Hindus, an Alternative History, diagnosed in detail by Vishal Agarwal. Known among laymen as a Sanskritist, her shoddy translations of Sanskrit classics have been criticized by colleagues like Michael Witzel, not exactly a friend of the Hindus. In a normal academic setting, with word and counter-word, where the peer review would have included first-hand practitioners of the tradition concerned, Doniger’s or Kripal’s or Courtright’s gross errors would never have passed muster. It is only because the dice have been loaded against Hinduism that these hilarious distortions are possible. It is, therefore, a very necessary and very reasonable struggle that Malhotra has taken up.

The RISA list

When I wrote my book The Argumentative Hindu (2012), I seriously wondered whether to include my exchanges with the RISA (Religion In South Asia) list about the dishonourable way listmaster Deepak Sarma and the rest of the gang overruled list rules in order to banish me, and how many prominent Indologists actively or passively supported their tricks. I didn’t consider my own story that important, but finally I decided to do it, just for the sake of history. Future as well as present students of the conflicting worldviews in India and among India-watchers in the West are or will be interested in a detailed illustration of how mean and how pompous the anti-Hindu crowd can be in defending their power position.

Here we get a detailed report on a much more important RISA debate that took place in 2003, and as it turns out, it was indeed worth making this information available. A lot of anecdotal data become known here, useful one day for the occasional biographer, such as the interesting tidbit that Anant Rambachan, with whom Malhotra crossed swords in his book Indra’s Net, was an ally back then (p.210). More fundamentally, and affecting the whole Hindu-American community, we note Paul Coutright’s turn-around to a sudden willingness for dialogue with the Hindus about his erstwhile thesis (p.211). The reason that mattered most in the prevailing Zeitgeist, was that “American Hinduism is a minority religion in America (…) that deserves the same treatment that is already being given to other American minority religions – such as Native American, Buddhist or Islamic – by the Academy. The subaltern studies depiction of Hinduism as being the dominant religion of India must, therefore, be questioned in the American context.” (p.213)

On the other hand, in all sobriety, I must also note how, in spite of that hopeful event, very little has changed. Recent incidents, some concerning Malhotra himself, confirm that the exclusion of people because of their opinion, the systematic haughtiness because of institutional rank (“Malhotra is not even an academic”, a sophomoric attitude unbecoming of anyone experienced with how progress in research is made, and by whom), the intellectually contemptible use of “guilt by association”, are all still in evidence in Western Indologist forums. He notes an improvement in the general mood as a result of the debate: “For the first time in RISA’s history, to the best of my knowledge, the diaspora voices are not being branded as saffronists, Hindutva fanatics, fascists, chauvinists, dowry extortionists, Muslim killers, nun rapists, Dalit abusers, etc. One has to wait and see whether this is temporary or permanent.” (p.215)

So far, the impression prevails that the mood has not changed much. We saw this in 2015, when Malhotra was accused of plagiarism. A detailed look at the case exonerated him and actually made the whole controversy rather ludicrous, yet otherwise moderate voices on the Indology and the Indo-Eurasian Research lists (I can’t speak for the RISA list, but it contains the same people) all ganged up against him. They acted very indignant over something that, even if it were true, would only be a trifle, immaterial to the debate at hand. It is this persistence of the same anti-Hindu attitudes that makes this book more than a historical document: it teaches Hindus what to expect today if they challenge the Indological establishment.

In 2003, one factor was perhaps that a BJP government ruled in Delhi and, in spite of its so-called “saffronization” of the history textbooks, refuted in practice all the apprehensions about “Hindu fascist” rule which the same Indologists had uttered in the 1990s. Remember, they had predicted a “Muslim Holocaust” if ever the BJP would come to power (and have never had to bear the consequences of their grossly wrong prediction in the field of their supposed expertise). Even ivory-tower academics had to be aware of that feedback from reality. Then again, this consideration ought to prevail even now, with Narendra Modi opening many doors internationally and not at all living up to the hate-image which many India-watchers had sworn by in the preceding years. Yet, “Hinduphobia” is still with us.

Phobia

The major flaw in this book is its title. I object to political terms ending in -phobia, normally a medical term meaning “irrational fear”, as in arachnophobia, the “irrational fear of spiders”. As far as I know, the first term in this category of political terms borrowed from the medical register, was homophobia, the “irrational fear of homosexuals”. First of all, the word was wrongly constructed. Literally, it means “fear of the same”, i.e. “fear of the same sex”, whereas men criticizing homosexuality are not usually afraid of men. In fact the words targets people who disapprove of homosexuality, no matter what their rational or emotional motive. The term or connotation “sexuality” is missing (you might try “homophilophobia”), and the targeted “disapproval” is not the same thing as the stated “fear”, nor as the intended “hate”. Still, the neologism won through thanks to the bourgeoisie’s sheepish acceptance of it.

Next came Islamophobia, literally “irrational fear of Islam”, intended to mean “hatred of Islam”, and in effect targeting “disapproval of Islam”, “Islam criticism”. This term was first launched in the 1990s by the Runnymede Trust, a British Quango dedicated to fighting racism. It was taken over by many governments and media, and especially promoted by the Organization of Islamic Cooperation. It is an intensely mendacious term trying to criminalize the normal exercise of the power of discrimination. The targeted critics of Islam need neither fear nor hate Islam, their attitude may rather be likened to that of a teacher using his red pencil to cross out a mistake in a pupil’s homework. But again, a mighty promotion by powerful actors made the word gain household status.

On this model, the term Hinduphobia was coined. At bottom, we have to reject this term as much as we rejected the use of psychiatry against dissident  viewpoints in the Soviet Union.

On the other hand, an irrational anti-Hinduism is a reality. It is precisely through comparison with Islam that this becomes glaring. Whenever a group of people gets killed in the name of Islam, immediately the politicians concerned and the media assure us that this terror “has nothing to do with Islam”. In the case of Hinduism, it is just the reverse. Of any merit of Hinduism, it is immediately assumed that “it has nothing to do with Hinduism”, whereas every problem in India is automatically blamed on Hinduism, from poverty (“the Hindu rate of growth”) to rape.

Thus, it is verifiable that books may be written about “Jain mathematics”, but when Hindus do mathematics, it will be called “Indian mathematics” or “the Kerala school of mathematics”. Congress politician Mani Shankar Aiyar once praised India’s inherent pluralism, enumerated its well-attested hospitality to refugee groups, and then attributed all this not to Hinduism, but to “something in the air here”. In missionary propaganda and in the secularist media, it is always emphasized that “tribals are not Hindus”; except when they take revenge on Christians or Muslims, because then the media report on “Hindu rioters”.

This obsessive negativity towards Hinduism needs to be named and shamed. Now that the bourgeoisie has interiorized terms like Homophobia and Islamophobia, it is clear that the neologism Hinduphobia belongs to a language register they will understand. Once heightened scruples prevail and linguistic hygiene is restored, all three terms may be discarded together. But until then, the use of Hinduphobia in counter-attack mode is a wise compromise with the prevailing opinion climate.

This piece was first published on Pragyata and has been republished here with permission.

Koenraad Elst (°Leuven 1959) distinguished himself early on as eager to learn and to dissent. After a few hippie years he studied at the KU Leuven, obtaining MA degrees in Sinology, Indology and Philosophy. After a research stay at Benares Hindu University he did original fieldwork for a doctorate on Hindu nationalism, which he obtained magna cum laude in 1998. As an independent researcher he earned laurels and ostracism with his findings on hot items like Islam, multiculturalism and the secular state, the roots of Indo-European, the Ayodhya temple/mosque dispute and Mahatma Gandhi’s legacy. He also published on the interface of religion and politics, correlative cosmologies, the dark side of Buddhism, the reinvention of Hinduism, technical points of Indian and Chinese philosophies, various language policy issues, Maoism, the renewed relevance of Confucius in conservatism, the increasing Asian stamp on integrating world civilization, direct democracy, the defence of threatened freedoms, and the Belgian question. Regarding religion, he combines human sympathy with substantive skepticism.
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Battle for Sanskrit, News

Battle for Sanskrit and Sanskriti finally begins

For long, Hindus have allowed the outsiders to interpret our religion and traditions for us. For long, these scholars who are not practitioners of Hindu religion, but who study Hindu religion and practices through western frameworks–scholars like Sheldon Pollock and Wendy Doniger– have been considered as authorities on Hindu issues. For long, Hindu practices have been allowed to be secularized, dismantled, and uprooted from their roots.

This was partly a result of European colonialism that dismantled Sanskrit language as well as the traditional institutes of education; partly a result of left-liberal narrative of Independent India that imitated their previous colonial masters; and partly due to the failure of Hindu traditional centers to develop a critique of the modern methodologies (poorva-paksha) and reclaim the adhikara (authority) of our tradition to analyze and interpret itself.

This lacuna in the Hindu response to the western appropriation of the adhikara to interpret our traditions has been finally filled by the Indian American author and Indologist, Rajiv Malhotra, who addresses precisely these issues in his new book: ‘The Battle for Sanskrit’

The sub-heading of this bold book summarizes the whole battlefield of Sanskrit and Sanskriti (culture) thus: ‘Is Sanskrit political or sacred, oppressive or liberating, dead or alive?

Some influential western academicians like Sheldon Pollock have been arguing for long that Sanskrit has been a dead language for over a thousand years. Thus, they tend to equate Sanskrit with classical European languages like Latin or Greek and hence consider Sanskrit as being a museum artefact of the past. As a corollary Indian culture and traditions, which have their roots as well as their most creative expressions in Sanskrit, must also be considered primitive and superstitious practices of the past, which must be discarded to progress into future.

This notion is clearly contradictory to even the everyday experience of a practicing Hindu. Hindu culture or Sanatana Dharma is a perennial flow of sacredness, values, and philosophy and there has been no break in the tradition for last many thousand years. Sanatana Dharma has remained as always static at the core essence, but dynamic and ever changing in outer forms. Sanskrit, which is repository of Vidyas (knowledge) continues to be alive in Hindu culture, religion, and practices.

Malhotra strongly endorses the traditional view that Sanskrit is alive and argues that Hindu Sanskriti did not evolve as a rejection of the past, but instead as a continuation of the past. Malhotra also challenges attempts by some academicians to secularize Sanskrit knowledge repository by discarding everything connected to sacred- yajnas, pujas, etc. – as being superstitious and exploitative. This secularization of Sanskrit and Sanskriti will result in the uprooting of Hindu culture from its roots and reduction of Hinduism into materialism. Malhotra strongly counters this secularization and shows how it would compromise the integrity of the tradition.

Another area of contention is the portrayal of Sanskrit and Sanskrit as being inherently abusive and oppressive towards certain sections of society like women, Dalits, etc. Some western academics allege that Vedic philosophy is by design discriminatory and curtails intellectual freedom. The Kavyas, for example, is given as example for literatures which ancient Hindu kings used as propaganda literature to spread political hegemony over people. Similarly, Ramayana is portrayed as a political tool as well. Malhotra strongly condemns this reduction of Kavya (poetry) from being a creative mode of expression, which included various sacred and secular elements, to being a tool for establishing political hegemony. Similarly, the tradition holds Ramayana as a text that teaches Swadharma (righteous live through practice of duties) and considers Rama as a personification of Dharma and as ideal Man, which is completely antithetical to the view held by some western academicians.

Malhotra also takes up many other related issues like chronology of Hindu texts, the importance of oral traditions of Sanskrit, presence of Hinduphobia in western academia, etc.

The central issue of the whole debate lies in the question- Who owns the Adhikara (authority/competency) to analyze, interpret, and present correct essence of Hindu scriptures, culture, and practices? Is it the practitioners of the Hindu religion, who are the inheritors and rightful owners of the traditions and its symbols, who have invested their life in understanding and realizing the truth spoken in their scriptures, and who have traditionally evolved various worldviews, frameworks, and methodologies to analyze their own tradition? Or is it the Western non-practitioner scholars who study Hinduism and practices as a specimen that needs to be dissected and uses western social and cultural models to make various conclusions about Hindu religion, while completely ignoring how Hindus themselves perceive their culture and religion?

For the last many decades, western academicians have considered themselves as the rightful authority to dictate and decide what Hinduism is and what it is not, what is central tenet of Hindu philosophy and what is not, what practice of Hinduism is authentic and what is not. This book is the first serious attempt that challenges this hegemony of certain section of Western academicians. The book maps various methodologies and frameworks employed by Western Academia in Indology and Sanskrit studies and provides a thorough critique of the same from a traditional Hindu standpoint.

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Adhikara And the Academy – The Bogus Controversy over Rajiv Malhotra And ‘Plagiarism’

This hullaballoo over plagiarism is just a fig leaf for a deeper fundamental problem that these scholars have with Malhotra and other practitioner-scholars.

Rajiv Malhotra has been a ground-breaking thinker and writer on matters related to Hinduism and Indian civilization for decades now. He has single-handedly and courageously challenged a coterie of Western Indologists and associated forces bent on denigrating Indic traditions and denying the national and civilizational unity of India and Hinduism. Because of Malhotra’s work—encapsulated in books such as Invading the Sacred, Breaking India, Being Different, and Indra’s Net—there has been a resurgence of confidence and assertiveness among the Hindu and Indian communities.

Nor is this confidence based on chauvinism, on simple sloganeering or xenophobia. Malhotra first reversed the gaze on the West and showed how these Western Indologists distort and denigrate Indic traditions by viewing them through Eurocentric paradigms—such as using Freudian theory to analyse our deities (producing such gems as Ganesha’s trunk symbolizing a limp phallus that represents his jealousy over Shiva’s sexual prowess)—and how these theories trickle down to mainstream culture through media and school textbooks.

He showed how an axis of forces from the West has been using these ideas to foment separatism within India in attempts to break up India. He highlighted the importance of Sanskrit non-translatables—certain aspects of our traditions that cannot easily be translated into English or Western concepts and must instead be understood on their own terms in order to retain their authenticity.

In this way, by challenging the dominant Western discourse, he has been helping Indians and Hindus recover their own indigenous understanding of their civilization, history and religious and spiritual traditions.

Because Malhotra’s work has been so pivotal in challenging the dominant academic discourse about India and Hinduism, it is no surprise that he would be under constant attack by those very academics he has been directly challenging. That has indeed been the case. This newest controversy is part of a pattern of mudslinging by leftist scholars that began decades ago, when Malhotra first began writing on these issues.

This latest attack on Malhotra is being timed to coincide with his forthcoming book, which will show how the language and traditions connected with Sanskrit are being attacked by a cohort of leftist Indologists who are attempting to de-link Sanskrit from its Hindu spiritual and religious roots by characterizing Sanskrit as a language of political oppression used by kings to maintain their power.

Malhotra had presented these ideas at the recently concluded 16th World Sanskrit Conference in Thailand. Though the talk was well-received by Sanskritists worldwide, it infuriated a number of Western scholars whose pet theories denigrating Indic traditions were now under attack.

Rather than take on Malhotra’s views head-on, they took the cowardly route and made up a case of plagiarism against Malhotra’s last book, Indra’s Net. Mind you, Indra’s Net was published eighteen months ago with nary a complaint about any ‘plagiarism’ or uncited sources to date.

But suddenly, and so very conveniently, these charges of plagiarism have appeared so soon after the conference in Thailand! These charges were set forth in a petition to Harper Collins India, the publisher of Indra’s Net, with a demand that the publisher issue a formal apology and withdraw the book from publication.

This is nothing more than gross slander worthy of being sued in court. Objective observers who have reviewed the petition have dismissed it as meritless. The claims are mere quibbles over citation styles rather than any serious charge that Malhotra has stolen someone else’s ideas and passed it off as his own.

A point-by-point analysis as noted by Malhotra’s copy-editor for Indra’s Net, Thom Loree:

“To his credit, Mr. Malhotra prefers not to insult his readers’ intelligence with a barrage of footnotes — only when they are required. And so there are several places where the references to Nicholson are implicit, as opposed to explicit. These references are obvious to anyone who reads the passages in the context of the preceding passages and the overall chapter. This all strikes me as pretty plain. Mr. Malhotra’s accusers in this matter are being unreasonable and grossly unfair, to put it mildly.​”[1]

It is also impossible to take the petition seriously when its major proponents have distinct ulterior motives and can hardly be regarded as objective observers concerned with academic integrity. For example, one of the main backers of the petition who has taken to Twitter wars over it, is Richard Fox Young, an Afro-Dalit activist at the Princeton Theological Seminary (which is simply named after the town of Princeton and has no association with Princeton University) who works closely with John Dayal.

The Afro-Dalit Project is a U.S.-run and U.S.-financed project that frames Dalits as the ‘blacks’ of India and non-Dalits as the ‘whites’ of India, thus superimposing the history of American racism and slavery onto Indian society. John Dayal is Secretary General for the All India Christian Council and a controversial rabid anti-Hindu / anti-India activist.

Indeed, the underwhelming substance behind the petition may explain why it has gotten less than 250 signatures to date while a counter-petition by Malhotra’s supporters has garnered over 10,000 signatures.

However, this is not a game of mere numbers. Malhotra’s critics have at their disposal greater resources and influential supporters—for example, Wendy Doniger, Sagarika Ghose and several others have already waded into the fray to throw their clout against Malhotra.

Is it not convenient that these scholars suddenly discovered this alleged ‘plagiarism’ in Indra’s Net one and a half years after its publication, right when Malhotra’s next book is about to be released? This is nothing but a naked power play to squash the voice of an independent scholar who threatens the very foundations of their work.

If they have issues with Malhotra’s work, they should engage those issues and debate with him openly and freely. Indeed, Malhotra has always invited and welcomed such debates on the substantive issues. But they do not have the intellectual integrity or courage to stand up in debate with their critics.

Instead, they stoop to petty ad hominem attacks designed to destroy the credibility of their critics’ voices rather than address the content of what they are saying. If these nefarious schemes are allowed to succeed unimpeded, if this stranglehold over academia by this mafia of leftist scholars continues unchecked, no pro-India /pro-Hindu scholar will have a strong voice in academia or the mainstream media.

This hullaballoo over plagiarism is just a fig leaf for a deeper fundamental problem that these scholars have with Malhotra and other practitioner-scholars. The heart of their attack is that Malhotra does not have the ‘credentials’ to discuss and debate with their hallowed, Ivy League-pedigreed selves. One such critic recently scoffed that he does not debate with plumbers.

Let us be clear—they are not saying that Malhotra is wrong, that he has not done his research or homework—they simply dismiss him on the grounds that he does not have the appropriate background. Even the charges of plagiarism they are hurling against him are quibbles over academic etiquette.

Is this not like an academic caste system? Is going through the heavily politicized, ritualized process of doctoral studies, tenure and ‘peer review’ by a small, insular coterie of similarly pedigreed scholars the only legitimate way to be a recognized intellectual?

This is a terrible double standard. On the one hand, these scholars establish arbitrary barriers to entry for their critics. On the other hand, they reject the notion of having to have any kind of adhikara (authority based on qualification and competency) as defined within Hinduism for the study of Hindu shastras (texts).

They take a cavalier attitude that they are free to conjure whatever interpretations they like about this sacred tradition, irrespective of the fact that the tradition itself would not consider them to be qualified voices of authority on Hindu shastras.

In our misguided zeal to conform to Western ways, we must never forget that we have our own standards for adhikara. Vedanta cannot be learned at Harvard or Oxford; it must be learned at the feet of a guru who is a Srotriya Brahmanishta (one who is both a master of the shastras and who has sakshatkara (self-realization)). The Vedas cannot be understood merely through poring over texts in a library.

There must be transmission, from guru to shishya, according to sampradaya and parampara so that the tradition is not corrupted. Even if one has proficiency in Sanskrit and is well-read, without the requisite level of antahkarana shuddhi (purity of the mind / senses through sadhana (spiritual practice)) and aparoksha-anubhava (direct experience), one will be a mere pandit rather than an acharya.

A pandit can point to several different meanings or interpretations of a given shloka or passage; an acharya will know which meaning to be given when, depending on the circumstances and context, and thereby speak with an authoritative voice. Even a pandit in the Dharmic tradition has to go through very rigorous training in the traditional ways. That is what brings qualification to teach and be an authority on Hinduism.

In the absence of this adhikara, all sorts of distortions and fundamental misunderstandings take place, as we have seen with scholarship of India from the West. This is what causes Pollock to see Sanskrit as primarily a tool of political oppression rather than as a medium of transmission for the spiritual, civilizational and literary samskriti of Hindus.

As brilliantly explained by Prof. Antonio di Nicolas, this lack of adhikara is what causes Doniger to translate aja eka pada (aja = unborn, unmanifest; eka = one; pada = foot, measure—meaning the unmanifest one-foot measure of music present in the geometries of the ‘AsaT’, meaning the Rg Vedic world of possibilities where only geometries live without forms) as “the one-footed goat” because “aja” in Hebrew means goat.[2]

This lack of basic competence by Doniger has given us ‘gems’ of her scholarship, such as the Gita is a dishonest book; the coloured powders and liquids used for Holi are symbolic of the blood that was ‘probably’ used in past centuries; and Sri Rama abandoned Sita because he was afraid of becoming a sex addict like his father, Dasaratha.

These scholars refuse to take into account our notions of adhikara and instead insist on replacing it with their version of adhikara, i.e., credentials based on the Western academic system where Westerners decide who is qualified or not to speak about Hinduism (a non-Western tradition) by presiding over doctorates, tenure and the peer review process in a system where there is no voice at all for indigenous scholar practitioners who do not kowtow to Western academic ways. Westerners thus conveniently become the judges of their own ‘adhikara’.

For example, Doniger arrogates to herself the right to say whatever she wants about Indic traditions:

I don’t think there is any substance to the argument about Western scholars “appropriating” Indian texts—the texts are there for anyone to write about them, if he or she simply takes the trouble to learn Sanskrit or Telugu or whatever, and a bit of the historical and social context. … Western scholars can’t damage the texts they interpret, no matter how wrong their ideas about them may be … Indians can air their views at any time.[3]

In claiming that anyone can write whatever they want and “Indians can air their views at any time” to counter Western scholarship,[4] Doniger conveniently ignores the asymmetric balance of power between Western scholars and indigenous scholar practitioners. The colonialists dismantled the traditional educational institutions of India. In their absence, the pandits and other traditional custodians of our samskrita do not have the resources or backing of strong institutions or organizations to leverage.

They thus lack access to the key channels of distribution of knowledge—the mainstream media, the upper echelons of premier educational institutions, think tanks and policy makers. They also lack the fluency in English and Western style thought to reach a global audience. And finally, those few who do have this fluency—like Malhotra—are sought to be discredited and silenced by Doniger and others. Doniger herself dismisses Malhotra’s voice by claiming he knows “nothing about the subjects he writes about.”[5]

On the one hand, Hindus who want to study and write about their own tradition have to play by the rules of Western scholars who control the channels of distribution of knowledge in today’s world. They have to follow their dictates on scholarly etiquette.

On the other hand, according to these same Western scholars, Hindus dare not insist on any criteria or qualifications on who can speak authoritatively about their own tradition. That would be chauvinist or fundamentalist, but the Western restrictions, rooted in Eurocentric paradigms, are simply about upholding objective academic standards! They cannot have it both ways.

Ultimately, what Malhotra is fighting for is the space for these voices of adhikaris from within the tradition to have a level playing field and equal access to shape the discourse about their own tradition. Hindus are the only ones of the major world religious traditions whose discourse is defined and dictated by outsiders to the tradition; the academic discourse about Christianity, Judaism, Islam, and, to an extent, Buddhism, has been shaped largely by the mainstream voices from within the tradition with academic freedom to create controversial views at the fringes.

The case of Hinduism has been the exact opposite, largely as a result of the colonialist hangover that privileges Eurocentric voices over indigenous ones even within India itself today.

Malhotra seeks to reverse the gaze, to highlight the distortions implicit in Western interpretations of Indic traditions, to create the space in this area monopolized by Western thought for indigenous voices and authentic views from within the tradition to emerge. He is fighting for traditional scholars who do not have wherewithal to fight for themselves as yet.

Until that day when there is a true level playing field, Indologists will have to acknowledge and be sensitive to the fact that they have disproportionate power in defining how Hinduism is understood, including by Hindus themselves. They have to be willing to entertain serious, substantive challenges from critics like Malhotra to ensure the discourse about Hinduism is not just Eurocentric but balanced by voices from within the Indic traditions.

At this critical juncture, where the very definition of foundational concepts of Dharma and Indian civilization are up for grabs—such as yoga, Sanskrit, Hinduism as a religion and the continuity of Indic civilization and Hinduism—the stakes are incredibly high. If Malhotra’s opponents get their way, they will be emboldened to continue their attack on voices that oppose their pointedly left-wing ideology.

Ultimately, this controversy is not just about Rajiv Malhotra, but about what he has come to represent. He is the foremost scholar taking on these Western Indologists and counterattacking their assault on the samskriti, history and civilizational fabric of India and Hinduism. He is the only one who has had the courage to stand up to the Western academy and advocate for alternative voices.

Those in the other camp are closing ranks. The fatal flaw within Indian society has always been disunity and internal bickering. It is time to set aside these petty politics and unify for this cause, which is not about Rajiv Malhotra as an individual but about something much larger.

We have to fight back; to expose these scholars who are attacking Malhotra and show their underlying agenda and the games they are playing; to ensure that the publishers of Malhotra’s books do not buckle under pressure; to demand an equal place at the table for assertive Hindu voices from within the tradition as a counterbalance to predominantly Western voices in the discourse and debate over Indian civilization and Hinduism.

If you believe that assaults on intellectual freedom should be stopped, then you must stand with Malhotra.

If you believe that the Western academic discourse cannot possibly be the only legitimate discourse about India, Indian civilization and Hinduism, then you must stand with Malhotra.

If you believe that, in addition to academic voices, there must be equal space for the voices of scholar practitioners from within the tradition, then you must stand with Malhotra.

If you believe that, in the spirit of true multiculturalism and diversity, the process of reversing the gaze must be encouraged in order to challenge fundamental Eurocentric assumptions and implicit biases, then you must stand with Malhotra.

If you believe that, just as competition must be encouraged in the marketplace for the health of the economy, the flowering of multiple views and ideas must be encouraged for true scholarship, then you must stand with Malhotra.

If you believe in Indian unity and Hindu continuity, then we all must stand with Malhotra—because for so long, and mostly alone, he has fought and stood for all of us.

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