In the mediaeval period, for the first time in her history, Bharat witnessed a kind of invasion that was completely different from earlier ones. This land was unaware of such a variety of military invasion that was carried out with an aim to religiously convert the inhabitants of the conquered territory. To accomplish this, the invaders were ready to indulge in any level of brutality and inhuman practices then unimaginable for such purposes. Bharat suffered very heavily for not being prepared to counter this phenomenon of religious fanaticism that was using force and military to spread a religious philosophy. In the conquered territory, normal people were subjected to unthinkable harassments and atrocities to ensure ‘conversion’. Muhammad Bin Quasim beheaded Dahir, the King of Sindh after victory, and then paraded with his head on the roads besides said to have enslaved all his family members. Such open displays of terror by Quasim and others were aimed at creating an easy ground to carry out conversion of ‘infidels’. There are several such accounts written by contemporary historians, narrators and killer-kings themselves, who have openly boasted about having left no infidels ‘unconverted’ or ‘uncircumcised’ unless killed or enslaved. Quasim, Khilji, Taimur, Tipu, Ghazni, Babar, Akbar and Aurangzeb – none of them can be left out from this list. This brutal form of religious fanaticism was unknown to Bharat by then, since we had no tradition of forcibly spreading a religious philosophy. Such a feature of our ancient tradition, clearly differentiate us from invaders’ culture.
Bharat had a tradition of practicing religious democracy. People of this land had absolute freedom to worship and pray to one’s own choice of faith, liking and understanding. To shift from one religious philosophy to other was considered as evolution and we were unaware of the idea of such a possibility in a forced manner. While change in one’s religious beliefs was perfectly acceptable, but asking for a commitment of not indulging in any change of belief in future, was termed as ‘conversion’ – a concept that never existed in this part of the world. While the tradition of convincing anyone to change one’s understanding of the mysteries of the world existed in the name of ‘Shastrarth’, it never asked anyone to stop evolving again in future. More than providing answers to the mysteries of this universe, religion is known for keeping alive the attitude of knowing, questioning and exploring. Such an attitude has helped us in keeping us open for religious evolution.
‘Shastrarth’ between Adi Shankaracharya with Mandan Mishra is just one such example of our rich and scholarly tradition of logic and openness. The modern religious and semi-religious philosophies viz. ‘Islam’, ‘Christianity’ and ‘Marxism’ are completely intolerant to the idea of religious evolution and for this reason, they came in direct conflict with our Bharatiya tradition. These foreign philosophies demanded an end to the process of our religious evolution. ‘Religion’ for them was considered to be providing ‘unquestionable’ final answers. The struggle of Bharat in the mediaeval period and after has been precisely for continuing with this tradition of openness that suddenly came under threat in that era. Our understanding of ‘religion’ was completely different from these invaders. The invading forces tried to prove that our religious tradition is not different in any sense and made continuous historical attempts to establish this. In fact, a century old campaign by the colonisers and leftist historians to somehow establish that we are also like them, through their prejudiced understanding of ‘Indian’ history has failed to stand the test of logic and scientific investigations. Our history of the last thousand years needs to be analysed in this way. Bharat continued to struggle just to save its freedom of religious evolution. When Kashmiri Pandits asked the ninth Sikh leader, Guru Teg Bahadur to help them, they wanted to save exactly this tradition of religious evolution, freedom and democracy. The Sikh movement itself was a part of our religious evolution process, wherein we evolved to save this feature.
The fanatic military attack in the mediaeval era was so brutal and inhuman that the struggle to save ourselves demanded innovative responses from the leaders of that era. Bhakti movement was yet another example that proved to be pretty effective also in saving this tradition. Evolution of a Vedic era text ,Valmiki’s Ramayana, to a contemporary Ram Charit Manas in the sixteenth century is yet another instance in support of this understanding. The fanatic attack on the mandir of Ram Janamsthan led to its complete destruction. To make this destruction irreversible, a new structure was built at that place and was called Babri structure. Destruction of Ram Mandir and the attempt to convert the character of that place represents the mentality that mindlessly destroyed thousands of such places of knowledge and wisdom. Nalanda, Taxila and other universities witnessed similar destructions and was associated with demolition of temples that were also used as institutions of spreading knowledge and wisdom. Our struggle to restore the tradition of religious evolution has continued since then.
The mediaeval attacks also changed the idea of temples from being institutions of knowledge and wisdom to merely places of worships and pilgrimage. Temples were compelled to become merely tools of forgiving/justifying sins committed by their committed believers. Scientists, known as Brahmins, were left with no choice but to start practicing priesthood to save themselves from the mindless atrocities. The invaders were so much driven from religious faiths and beliefs that they were unable to accommodate wisdom beyond their boundaries of faith. Restricting the history of evolution of earth within a few thousand years, imagining earth as flat and other such dogmatic beliefs hampered our scientific understanding of history and the astronomical mysteries of universe in that era itself.
Restoration of Ram Mandir in Ayodhya shall prove to be our first significant move towards our march to a resurgent Bharat. Revival of temples as centres of knowledge, wisdom, scientific research, societal reforms and upliftment will establish our arrival on the global canvas as a ‘world saver’ in a near future.
