The recent comments of a senior RSS functionary on Ram Janmabhoomi temple spurred a series of debates and commentaries. The pseudo-secular Intellectuals even declared it as contempt of the secular fabric of India, while maintaining their usual anathema against the Sangh. The Incongruous polemical propensities of the Marxist-Macaulay educated urban elites are not unknown to the Indian Masses anymore. The limited parochial worldview of these paradoxical urban intellectuals has reduced them to a cohort of apologists, who within from their self-defined silos of secularism often tend to dictate their realisations to the nation. The despotism of this particular section of intellectuals hadn't developed overnight or was neither the result of an organic process, but the result of systematic British era propaganda to methodically create two artificial sections within the natives.
The British elites had realised that the popular culture reserves a sense of sacredness for the nation and that the native population correlatives it with divinity. As it was deeply rooted in the psyche of the natives, the colonisers realised that until this bond of sacredness and divinity was broken and the popular culture was divided, their days of exploitation would be numbered and to achieve this they first had to first destroy the existing education system and create a crowd of elites from within the community who would execute their concealed agendas and secure their feudal lordship over the nation. In the process, British introduced Macaulaysim by Thomas Macaulay as a tool to uproot the indigenous culture and replace it with a so perceived progressive western culture and thought process.
In this article, author Abhijit Sharmah argues in the favour of Ram Janmabhoomi temple from the viewpoint of a social sciences enthusiast and public policy enthusiast. Around the world governments spend millions of dollars in an attempt to instil morality and social etiquette, whereas in Bharat we already have the answer to this quest in our civilizational continuity, the masses already idolize the personification of social, political and moral conduct in the form of Purushottam Ram. Hence the need for reinstating the glory of Ram in the form of Ram temple to ignite his attributes again among the masses fulfilling the dream of Mahatma Gandhi for Ram Rajya.
Those who were a product of this ecosystem were further incentivised by the British administration and as a result, a new breed of intellectual elites was conceived. As a result of this carefully crafted British policy, an entire ecosystem of academicians, bureaucrats and intellectuals came into being. This new creed of Western Intellectuals not only complimented the colonial worldview but also systematically degraded the entire popular culture and encouraged the colonial construct of binaries to spread in the society. Even though India attained freedom from the political hegemony of the colonisers, yet the Indian education system remained hegemonized by the western thought process that steadfastly derided the Indic values as regressive and detrimental. The domination of the Macaulay intelligentsia in policy making steadily grew and thoroughly affected the socio-cultural evolution of the Indian society in the post-colonial era. As both Macaulayism and Marxism essentially discredited the indigenous culture of the land and believed on a superior western way of life or ideology over and Indic one, they organically formed a coterie of the Marxist-Macaulay urban elites. As the Marxists-Macaulay educated elites slowly grew in ranks within the Policymaking strata, so grew the sense of disconnection between the policymakers and stakeholders, who up to a large extent still had Indic perspectives engrained in their way of life. Since both Macaulay and Marx was a product of societies that had their fundamentals in Semitic philosophies, hence the intelligentsia that sprouted from these "Ism's" also gained similar propensities. On the one hand, we have a crowd of Individuals who not only hated the popular culture but also wanted to lay waste to it and on the other hand, there were those who were still deeply rooted to their indigenous Dharmic worldview that saw divinity in everything. The Rashtriya Swayam Sevak Sangh or the RSS founded in the year 1925 had its foundation deeply rooted in the Indic philosophies of the native culture and hence quickly gained popularity among the masses. As the organizational strength of RSS grew manifold and as it strictly remained an independent entity throughout the duration of its existence, both the Congress and other contemporary organisations of that time grew weary of the Sangh. Jawaharlal Nehru saw the closeness of contemporary leaders within Congress with the RSS as a threat to his authority and position. Adding to his fears the Congress committee in 1949 issued a resolution welcoming RSS cadres to join its fold RSS and politics: settled fact, unsettled debate, "The New Indian Express" 27th October 2013
. Later Nehru forced his party to reverse the decision fearing displeasement of the Muslims and challenge to his authority. It is important to mention here that, the pre-independence propaganda of the Congress, Muslim league and Colonisers to paint the RSS as a theocratic organization received the most humiliating defeat Colonial Legacy Behind image deficit of RSS, "The Pioneer" May 8th 2002
in the legislative council of the central provinces and Berar during the budget session of 1934, when one rupee cut motion against the ban on the RSS was passed after two days discussion. The government was eventually forced to withdraw the circular and the biggest embarrassment for the government was the RSS's defence by a Muslim member, MS Rahman, who challenged the government to cite even one instance of the Sangh's involvement in any communal strife. The hypocrisy of selectively bashing the Sangh that was promoted under the colonisers and later propagated by the Macaulay-Marxist intelligentsia under the patronage of Nehru became a new norm for establishing secular credentials of any Individual or organization. The incongruous attitude of the Intelligentsia inspired by the available incentives and pelf for the same encouraged further demeaning of Hindu values followed by demonizing the Sangh. As the Sangh, remained as the only organization that unfalteringly kept up to its promise of uniting and defending interests of the popular culture, it became a prime target of the selective-seculars. This outrageous behaviour of selectively demeaning the popular culture had reached such a state where even taking the name of Ram or expressing the desire for a temple at his birthplace is considered regressive by the intelligentsia. The Name of Purushottam Ram stands as a symbol of the highest ideal that a mortal can ever fathom and from the eyes of a social sciences enthusiast, Ram and his Ideals remains as an inspiration beyond the silos of Hindus or Muslims. For any government that seeks to instil the morals of the highest order among its masses, popularising the ethics of Purushottam Ram will be the most constructive intervention possible today. Hence, the depiction of his morals in the form of a temple in his Birthplace is the first step forward. To conclude, it is also necessary for the Intelligentsia to recognize that a common Muslim individual of Bharat no longer identifies himself with the invader and marauder Babur, but with the eternal morals that Ram represents.
