YOU MIGHT HAVE SEEN THIS in your own city as well. Ever since the Sanatana civilizational reawakening occurred in a highly assertive fashion on December 6, 1992, each year on that day, it was common to see the following sign plastered boldly in black letters on most walls of public buildings in localities where green peace dominates: DECEMBER 6: BLACK DAY. INSHALLAH! WE WILL NOT FORGET!
Today such scenes are perhaps a thing of the past but years have elapsed since I have set foot in these peaceful localities in my own city so I seek your forgiveness if I’m mistaken. Perhaps those slogans are still painted each year on this day.
A student of history will immediately contextualize such slogans using umpteen examples from our past. One of the earliest and also the most decisive historical episode involves a vow that Muhammad Ghori took after being hectically thrashed by Prithviraja Chahamana in the First Battle of Tarain. A wounded and thoroughly humiliated Ghori scampered back to his capital and thundered in public that he would eat only one meal a day, forgo alcohol and sleep on the bare ground till he defeated the vile Kaffir king of Hindustan. The defeat in his eyes was a mere setback, the humiliation notwithstanding. We all know what happened in the Second Battle of Tarain.
The contemporary equivalent of Ghori’s vow is the aforementioned slogan: DECEMBER 6: BLACK DAY. INSHALLAH! WE WILL NOT FORGET!
History is one of the most powerful and integral weapons in the never-ending imperialist project of converting the whole world into Dar ul Islam. In fact, with few exceptions, history written by Muslim chroniclers is just one ongoing record of Islam’s victories over Kaffirs all over the world ever since Prophet Muhammad seeded the project, and that cult is very scrupulous in this regard.
Hindus show the exact and extreme opposite picture in this area. Civilizational amnesia and not historical memory, seems to be the eternal curse cast upon the Hindu psyche especially beginning with the period of Muslim rule in medieval India. Koenraad Elst’s two valuable books, History Versus Casuistry and Ayodhya: The Case Against the Temple explore various dimensions of this curse in a rather detailed and insightful manner.
What was true thirty years ago when the Babri Masjid fell is truer today: a venal cabal addicted to a genocidal ideology masquerading as historians are directly responsible for its demolition. Leading the pack undoubtedly are Romila Thapar, Irfan Habib, D.N. Jha, & gang. Their criminal record is well-known to most people today so we don’t need to belabor that point further.
Now, there’s a reason we ran a six-part series on Acharya Jadunath Sarkar last week on The Dharma Dispatch. It was to show—and I hope we succeeded— from first hand sources the precise quality, dedication and commitment of such stalwarts to the truths of Indian history. And to also unmask the dark contrast between such savants and the vandals who defiled and disfigured Indian history in such an appalling fashion and for such a sustained period.
In other words, to show the antithesis between monks and monsters.
Every scrap of material about Jadunath Sarkar invariably bears this mark of distinction: he studied history like a monk. He was an ascetic who performed the Tapas of history till the end of his life, burning himself in the process but never once did he complain or blame others when something went wrong. And when we read his own writings on history, we notice his utter scrupulousness and a constant tenor of caution he gives himself: Indian history is a vast ocean and will remain a perpetual work in progress and that we must be extremely careful before making any final judgements.
On the exact opposite side, we have the monsters who not only passed final judgements but did so by literally inventing lies which they could sustain only through the brute force of their hold over the establishment. They not only halted the magnificent train of history research begun by the likes of Jadunath Sarkar but blew up the train. In fact, the damage they have inflicted on our history is in many cases irreparable. This is the overall picture today: acting like a pack of predators, this mafia has thoroughly destroyed Indian history in its essentials.
But what is even worse is the fact that they literally banned stalwarts like Sarkar, Majumdar and others by shunting their priceless works out of the academia and by wrecking the careers of their own students who even dared to quote Sarkar. Dr. S.L. Bhyrappa’s phenomenal novel, Aavarana gives us a glimpse of their modus operandi:
Lakshmi was furious. She had not yet finished but the professor had cleverly manipulated the situation. She looked at him again… Now she turned to look at the extreme end of the round table. Ten people. Ten beards. It was tough to make out if they were Marxist or modern Muslim beards… One of them spoke. ‘This isn’t the first time I’m meeting someone who accuses a religion and its Prophet on the strength of half-baked knowledge. But if someone can explain how such a person was invited to a seminar comprising responsible people, I shall be grateful.’
It only took her a moment to understand that this was a direct personal attack. She wanted to turn the question back to him: that the audience has an equal right to know how he was invited…
Now the man seated next to him said, ‘Madam, do you know Farsi? If you do, can you tell us how well you know it? I’m asking this because the work you quoted, Masir-e-Alamgiri, is in Farsi.’
‘No. I don’t know Farsi. I’ve relied on Jadunath Sarkar’s translation.’
Condescending laughter erupted from the entire group.
‘We have nothing to say to someone who relies on a communal historian,’ a voice said.
Clearly, these were gangsters who passed off as historians for the majority of the period after “independence.”
If this was not enough, they had also fine-tuned the dark art of making inconvenient books disappear. As the Rama Janmabhoomi Movement intensified, the evidence in favour of the earlier existence of a Hindu Temple on the site began to mount. What was even worse for these gangsters was the fact that copious Muslim primary sources unambiguously, proudly recorded the temple destruction.Especially noteworthy was a work titled Publication No. 66 of the Majlis Tehqiqat wa Nashriat Islam, the publication house of the Nadwatul-Ulama, Lucknow. The book itself was not remarkable but one chapter scared the juices out of the Marxist gangsters of history.
Titled Hindustan ki Masjiden (Mosques of Hindustan), it provides the main facts and brief histories of several notable historical mosques in India. Of these, seven specific mosques gave jitters to the secularist gang:
1. The Quwwatul Islam mosque in Delhi
2. The Atala Masjid in Jaunpur
3. The mosque at Kannauj
4. The Jami Masjid at Etawah
5. The Babri Masjid at Ayodhya
6. The Mosque in Varanasi built after destroying the Kashi Vishvanath Temple
7. The Mosque at Mathura standing on the site of the ancient Govinda Deva Temple
Expectedly, the secularist and Marxist history cabal went on an overdrive to recall every copy of the work that existed anywhere in India: in libraries, universities, colleges and even in Islamic institutions! Fortunately, the gang could not achieve complete success. The doughty Arun Shourie took up just this one matter and pursued it doggedly. His research expedition also found that an English translation of this work revealed the following:
As we noted, this is only a fraction of the crimes that Romila Thapar, Irfan Habib & gang have committed. But the most significant element in all such crimes is the fact that they willingly committed them. Indeed, the Marxists more than anyone else, fully knew that Muslims had demolished Hindu temples on an industrial scale but chose to deny and conceal the fact.
Needless, this is work of monsters. The sad fact is that they got away with it unscathed.
That is the real tragic epilogue of the Rama Janmabhoomi Movement. The reconstruction of the temple is a reality even as we speak but the Marxist damage has been semi-permanent: they have succeeded in infecting another generation of Hindu youth to whom it doesn’t matter whether a structure is a Mandir or a mosque or a church.
There is still time. Hindus not only need to recover their own history but must safeguard it perennially.
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