"RSS Doesn't Speak for All Hindus" I Vikram Sampath I Gyanvapi, Mathura, Hindutva I Barkha Dutt

Mojo Story・2 minutes read

The text explores the historical and legal disputes surrounding the Vishwanath Mandir, highlighting the need for reconciliation between Hindus and Muslims over sacred sites. It also delves into the complex historical identities of Indian rulers like the Mughals and emphasizes the importance of acknowledging historical truths for a harmonious future.

Insights

  • The historical contestation over the site of Vishwanath Mandir is supported by evidence, including the ASI survey report, highlighting ongoing disputes and legal battles.
  • The theological differences between Hindu temples and mosques, with temples believed to house living deities and considered eternal, contrast with the more flexible nature of mosques.
  • The need for reconciliation between Hindus and Muslims, prioritizing sacred places for discussion and resolution, advocating for mediated settlements by religious leaders and scholars to avoid court battles.

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Recent questions

  • What is the significance of the Places of Worship Act of 1991?

    The Places of Worship Act of 1991 sets a cut-off date at India's independence, except for Ayodhya. It aims to maintain the status quo of religious places as they were at the time of independence, preventing disputes over historical religious sites. The Act plays a crucial role in preserving India's secular polity by safeguarding the sanctity of places of worship and preventing communal tensions arising from disputes over religious sites.

  • How are Hindu temples and mosques different theologically?

    Hindu temples and mosques are distinct theologically, with temples believed to house living deities, unlike mosques which are congregational spaces for prayers. Hindu temples are considered eternal and remain so even if replaced, while mosques can be relocated for various reasons without theological implications. The sanctity of temples in Hinduism is deeply rooted in faith and historical practices, contrasting with the more flexible nature of mosques in Islamic beliefs.

  • What is the proposed method for resolving disputes over sacred sites?

    Reconciliation between Hindus and Muslims is advocated as a preferred resolution method over court battles, with a focus on sacred places of significance to both communities. The idea of reconciliation involves prioritizing a few sacred places for discussion and resolution, rather than engaging in an open-ended dispute over every place of worship. Mediated settlements by religious leaders and scholars are proposed as a means to resolve disputes peacefully, emphasizing mutual understanding and respect between the two communities.

  • Why were temples destroyed by Hindu and Muslim rulers?

    Historical accounts suggest that temples were destroyed not solely for wealth but also for theological reasons, as seen in Mahmud Ghazni's actions. The act of relocating sacred items from conquered territories was not to disrespect them but to elevate their importance in the new kingdom. Temples were targeted based on theological differences and worldviews, rather than purely political motives, reflecting a complex interplay of power dynamics and religious beliefs during that time.

  • How did the Mughals view Indian Muslims during their rule?

    The Mughals, despite ruling India, maintained a sense of foreign identity and often favored non-Indian Muslims in positions of power. They sought external validation and looked down upon Indian Muslims, indicating a disconnect between the rulers and the local population. Discrimination based on skin color and bloodline was prevalent, with a preference for individuals of Persian descent and fair skin, highlighting the complexities of identity and power dynamics during the Mughal era.

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Summary

00:00

"Contested history of Vishwanath Mandir site"

  • The visual manifestation at Vishwanath Mandir clearly indicates the remains of a demolished structure.
  • Evidence, including the ASI survey report, supports the historical contestation over the site.
  • The deliberate placement of three Gumbaz at the Mandir signifies a sense of humiliation and insult.
  • Historic waves of iconoclasm and continuous reclamation attempts by Hindus over the years are documented.
  • Legal battles, including a civil suit filed in 1991 and another in 2021 by five Hindu women, highlight ongoing disputes.
  • The Places of Worship Act of 1991 sets a cut-off date at India's independence, except for Ayodhya.
  • Loopholes in the Act, such as exemptions for heritage sites over 100 years old, are discussed.
  • Pre-independence disputes over the religious character of the site, including a 1936 court case, are detailed.
  • The Supreme Court's mention of the Places of Worship Act in the Ayodhya verdict is noted for preserving India's secular polity.
  • The need for a balance between preserving sacred sites and avoiding social divisions, as seen in the aftermath of Ayodhya, is emphasized.

14:36

Reconciliation through prioritizing sacred places for resolution.

  • The entire place should be given to the Hindu side based on historical and scriptural evidence, with a larger site allocated to the Muslim side for a mosque.
  • Temples and mosques are distinct theologically, with temples believed to house living deities, unlike mosques which are congregational spaces for prayers.
  • Hindu temples are considered eternal and remain so even if replaced, while mosques can be relocated for various reasons without theological implications.
  • The Hindu belief in the sanctity of temples is deeply rooted in their faith and historical practices, contrasting with the more flexible nature of mosques.
  • Reconciliation between Hindus and Muslims is advocated as a preferred resolution method over court battles, with a focus on sacred places of significance to both communities.
  • The idea of reconciliation involves prioritizing a few sacred places for discussion and resolution, rather than an open-ended dispute over every place of worship.
  • The Hindu side is urged to compile a catalog of pre-existing temples replaced by mosques, prioritizing those with continuous worship and historical evidence for potential reclamation.
  • Mediated settlements by religious leaders and scholars are proposed as a means to resolve disputes, keeping politicians and courts out of the process for a more peaceful resolution.
  • The historical destruction of temples by both Hindu and Muslim rulers is acknowledged, with a theological underpinning to such actions rather than purely political motives.
  • The denial of the theological significance of temple destruction is refuted, emphasizing a common pattern of targeting places of worship based on differing worldviews.

28:35

Temple Destruction and Historical Identity in India

  • Hindu kings would take sacred items and scholars from other kingdoms when attacking, relocating them to their own kingdom and building larger temples for them.
  • The act of relocating sacred items was not to disrespect them but to elevate their importance in the new kingdom.
  • Historical accounts suggest that temples were destroyed not solely for wealth but also for theological reasons, as seen in Mahmud Ghazni's actions.
  • Temples were not always destroyed to crush rebellions, as mosques housing Sufi rebels were spared in some instances.
  • The debate on temple destruction is often polarized between left-wing and right-wing historians, missing the nuances of power dynamics and theology.
  • Suggestions for reconciliation include creating a list of temples for a comprehensive settlement involving both communities.
  • The narrative of historical justice and civilizational identity is contested, with debates on the identity of conquerors like the Mughals and Kushans.
  • The Mughals, despite ruling India, maintained a sense of foreign identity and often favored non-Indian Muslims in positions of power.
  • The Mughals sought external validation and looked down upon Indian Muslims, indicating a disconnect between rulers and local populations.
  • The need for Indian Muslims to acknowledge their complex historical identity and work towards a more inclusive and harmonious future is emphasized.

42:46

Mughal Rule: Atrocities and Historical Truths

  • During the Mughal rule, discrimination against certain individuals based on their skin color and bloodline was prevalent, with a preference for those of Persian descent and fair skin.
  • Despite the construction of the Taj Mahal during a severe famine in the Deccan region, large amounts of taxes were levied from the local population for its building.
  • The famine during the construction of the Taj Mahal resulted in a significant death toll, with around 8 million people reportedly perishing in the Deccan region.
  • The popular culture has glorified the Mughal rulers, such as Shah Jahan, despite their potential involvement in excesses and cruelty.
  • The British Empire's actions during the Bengal famine are condemned, yet similar atrocities during the construction of the Taj Mahal are often overlooked.
  • The author questions the valorization of Mughal rulers in popular culture, highlighting the need to acknowledge historical atrocities.
  • The author criticizes the lack of consensus in acknowledging historical truths, particularly regarding the actions of rulers like Shah Jahan.
  • The author discusses the concept of India as a theocracy, emphasizing the need for equal rights for all religious communities in the country.
  • The author argues against the government's control over Hindu temples and educational institutions, advocating for community autonomy in managing religious affairs.
  • The author calls for a separation of church and state, suggesting that the government should not be involved in religious matters and temples' administration.

56:58

Redefining Indian Identity: Secularism and Dharma

  • Secularism is a concept often misused and misunderstood, with Dharma being a significant part of Indian life, not equated to religion but seen as a righteous and virtuous way of living. There is a call for redefining these ideas from an Indian perspective, moving away from blindly adopting Western models without indigenizing them.
  • India is experiencing a significant shift in how it perceives its identity, particularly among the youth, beyond political affiliations. There is a groundswell of change in how India views itself, with a move towards self-assurance and a rejection of past denials and appeasements.
  • To bridge the gap between communities, both Hindus and Muslims need to introspect and reevaluate their historical narratives and practices. Historians need to collaborate to document key sites, while religious leaders must engage in discussions to address contentious issues within their faiths, fostering a meeting ground for mutual understanding and progress.
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