India that is Bharat: Coloniality, Civilisation, Constitution

. Sai Deepak's "India that is Bharat" is not just a book; it's an intellectual and emotional excavation, unearthing the forgotten foundations of a vibrant civilization. It delves into the historical, philosophical, and legal dimensions of what it truly means to be "Bharat," challenging the colonial narratives that have shaped our understanding of India. Deepak's central thesis is that India, as we know it, is a product of European colonization, both in its physical borders and its mental framework. He argues that the notion of a unified "India" is a colonial construct, obscuring the rich tapestry of diverse cultures and traditions that have thrived for millennia under the umbrella of "Bharat." The book masterfully weaves together historical accounts, philosophical insights, and legal arguments to support this claim. Deepak meticulously dissects the evolution of the Indian Constitution, tracing its roots back to colonial legal frameworks and highlighting the subtle ways in which it continues to perpetuate colonial biases. One of the book's most thought-provoking chapters explores the concept of "coloniality," a term coined by Anibal Quijano to describe the ongoing psychological and cultural effects of colonialism. Deepak demonstrates how coloniality manifests in various aspects of Indian life, from education and language to law and governance. "India that is Bharat" is not a comfortable read, especially for those who subscribe to the dominant narrative of India as a secular, unified nation-state. It forces us to confront the uncomfortable truths of our past and question the very foundations of our present. However, it is precisely this discomfort that makes the book so necessary. Deepak's writing is both erudite and engaging, making complex legal and philosophical concepts accessible to a lay audience. He seamlessly transitions from historical analysis to contemporary commentary, offering a fresh perspective on issues like nationalism, secularism, and Hindu identity. While some may find Deepak's arguments controversial, his meticulous research and logical reasoning are undeniable. He provides ample evidence to support his claims, drawing from diverse sources like ancient Indian texts, colonial documents, and postcolonial scholarship. "India that is Bharat" is not just a critique of the present; it is a call to action. Deepak urges us to reclaim our civilizational heritage, to rediscover the values and principles that have sustained Bharat for millennia. He envisions a future where India, rooted in its own unique identity, can contribute meaningfully to the world stage. Whether you agree with all of Deepak's conclusions or not, "India that is Bharat" is a book that will stay with you long after you turn the last page. It is a must-read for anyone interested in understanding the complex history and identity of India, and for those who believe that the future of this nation lies not in imitating the West, but in rediscovering its own unique soul. In conclusion, "India that is Bharat" is a powerful and thought-provoking book that challenges our assumptions about India and its place in the world. It is a timely and necessary contribution to the ongoing conversation about decolonization, identity, and the future of our nation.

"India that is Bharat," written by J Sai Deepak, is an insightful exploration of the history of India(1857-1919) from Coloniality, civilisational and constitutional perspective. With its thought-provoking content, the book challenges readers to delve deeper through different Onto-Epistemological and Theological(OET) lenses, which has a direct impact on our way of thinking, education system, governance, Judiciary and in turn our way of life. He mainly talks about India which is based on European(Christian) OET and Bharat, if looked through a lens of Bhartiya OET. Through meticulous research and a balanced perspective, the author engages readers in a discourse that encompasses colonisation, colonialism, coloniality, decoloniality, civilization and foundations of our Indian constitution. He starts with the facts of how the East India Company found its roots in Bharat, spread across the depth and breadth of this country and then power was transferred to the British in the name of the Queen. Deepak scrutinises the very idea of secularism as enshrined in the Indian Constitution and contrasts it with the Europen's historical roots, which was never separating religion from state. It was instead a product of conflict between the Roman Catholic Church and Protestant, where the former was considered as a hurdle in pursuing and spreading Christianity with its interference. In the next section, the author talks about Bharat as a civilization, which didn't come into effect after 1947 but it has its roots in Veda, Upanishad, Bhagvat Gita and many more ancient texts. It was named after great King Bharat with natural geographies encircled by seas and mountain Himalaya, bounded together by Shaktipeeth and Jyotilingas. He puts excerpts of debates from constituent Assembly on the very first Article one, which consists of the discussion around Bhartiya civilization based on which there was an emphasis to keep this civilisational state name as Bharat or BharatVarsh not India. The author goes further and discusses the Indian education system, a British colonial project, whose main focus was to create a system for Bhartiya natives, where colonisers were always considered as superior and natives would always have to look to become like colonizers. This would lead to a christian colonial consciousness among natives, who will have an inferiority complex for their own culture, faith and belief system. In such a system, native will always remain in an imperfect competition with their own colonisers. He put excerpts of debates of the House of Commons, which clearly shows British colonial intention with christian origin in the name of civilising Bhartiya Natives. In this process, J sai Deepak doesn't shy away from exposing so called reformists like Raja Ram Mohan Roy, who wrote letters to British government asking to incentivize English Education which is based on mathematics, natural Philosophy, Chemistry, Anatomy and other useful sciences and stop supporting Sanskrit system of education, which would be best calculated to keep this country in darkness. In the last section, author talks about of Government of India Act 1919, which was a project of eternal reform through the means of the constitution whose ultimate goal was the colonisation of natives, to gradually educate and prepare the natives for self governance without losing any love for British empirical commonwealth and this in turn had a direct impact on structure of Bharat's current constitution as well. At the same time in 1919, a global project League of Nations was introduced to bring the world under the ambit of same European Christian colonialism. In "India that is Bharat," J Sai Deepak seamlessly weaves together historical narratives, philosophical insights and contemporary analysis, which is well-referenced, providing readers with ample opportunities to delve deeper into the topics explored. In conclusion, this book is a captivating journey through Bharat's European colonial history and systematic development of colonial mindset among its natives. J Sai Deepak's incisive analysis and his ability to navigate complex issues make this book an essential read for anyone interested in decolonizing their minds.

It is a well-researched and insightful book that presents India’s civilizational journey with clarity. It’s a meaningful and engaging read that helps readers appreciate India’s depth and heritage.

J. Sai Deepak's India That Is Bharat: Coloniality, Civilisation, Constitution is a monumental work that offers a truly unique and eye-opening perspective on the history of the Indian subcontinent. The book is remarkably well-researched, meticulously cited, and stands as a testament to the author’s dedication to a subject that is often oversimplified or distorted in mainstream narratives. What I found most compelling was the book's deep dive into the religious and ideological origins of coloniality, tracing them back to the Christian world of the 14th century. Deepak expertly demonstrates how this consciousness, rooted in a belief of civilizational supremacy, eventually secularized its motivations while continuing its mission to colonize minds. His analysis of how Christian missionaries systematically studied and understood Hindu society with the specific aim of dismantling and destroying its indigenous structure is both chilling and illuminating. The book further explores the long-term consequences of this project, particularly the disastrous imposition of the European Christian class system onto the complex Jaati/Varna system of the subcontinent. This act, as the author argues, led to lasting fractures that continue to plague Indian society today and ultimately culminated in the tragic partition of India, creating the states of India, Pakistan, and Bangladesh on the grounds of religion. Deepak also expands his scope to discuss the origins of Middle Eastern coloniality, framing the Islamic conquest as the bloodiest in the region's history and tracing its motivations to a similar colonial mindset. This comprehensive approach provides a more complete understanding of the multiple forces that have shaped the Indian subcontinent. I would highly recommend this book to anyone interested in understanding the deep-seated origins and motivations of colonization and coloniality in the Indian Subcontinent. It is a must-read for those who want to move beyond a surface-level understanding of history and delve into the ideological frameworks that shaped our modern world. My four-star rating, rather than five, is simply because the book's academic and legal depth can make it a very dense and challenging read. The language is often filled with academic jargon that might be inaccessible to the average reader. Furthermore, some arguments are repeated multiple times throughout the book, even after they have been sufficiently proven, which can slow down the pace for the reader. While these are minor criticisms, they are factors to be aware of and require a serious commitment to fully appreciate its groundbreaking content.

GOI Act 1919 is not a product of national development but of International development. The end of first world war leading to Paris Peace conference leading to Treaty of Versailles, leading to founding of the league of nations then the parallel debates both in House of Lords & commons which says League of Nations represents Christianity, Christian brotherhood, Christian sanit, Chrsistian league of nation, Christian truth, Christian rationality and Christian civilisation. Whosoever wants to be a part of League of nations should adopt our structure which is to say they must cast themselves to mould of a nation state akin to European nation state. On this basis, a discussion was held in British parliament w.r.t. Bharat’s constitution because Constitution was treated and meant to be instrumentality of converting colonised societies in the image of European nation state through the introduction of Christian political institutions so that they can gradually move towards a Christian concept of civilisation and eventually towards secular Christianization of their culture and societies. This was their aim and it was no conspiracy it was an open discussion in debates of British parliament i.e. their benchmark is Christian civilisation and rest of the societies had to clear this benchmark therefore all of them had to adopt a constitution. Hence, constitution was introduced in colonised societies with the express intent of gradually secularising their identities to rid them of their so called superstition namely their own faith systems and to introduce them to concept of Christian values and Christian civilisation through political, educational structures, and through language policies. They have discussed this openly in the Report on Indian constitutional reforms which is otherwise known as the The Montagu–Chelmsford Reforms or more briefly known as the Mont–Ford Reforms Two people drafted this : Secretary for the State of India and the Vice Roy i.e. Montagu & Chelmsford – both of them created this. Where they specifically say that we should do this because as per them Bharat was dommed in darkness because of its Hindu religion , therefore it is our duty to uplift this and how will we do it? We will teach them how to run a Rashtra, what is civilisation, sanskriti and sabhyata. We will teach them English and scientific temper. This was their aim until 1919. This objective did not change from 1614 to 1857.

I studied this book and not just read it. I believe the author had painstakingly elucidated sentiments of Sankaracharya Sri Sri Sri Chandrasekhar Sarasvati Swamigal ( Kanchi Mahaperiyava) is reported to have observed back in 1947 “the country may be free but its people are not yet”. Kanchi Mahatma (and such other Mahatmas) walked the length and breadth of Bharat to ensure that the flame of indigeneity is kept alive. One of the strands of this book ‘coloniality’ was/is so ingrained that prompted such a comment leading to such a tapas by Mahaperiyava. Fast forward 75 years, it still holds true and sadly this thread of coloniality has intertwined to become the third strand of our (Bharatiya) DNA. Author in his inimitable style is attempting to surgically remove (at the very least, draw our attention) this alien parasite before it completely devours. Author is commended for embarking on this journey to raise the collective consciousness through this trilogy and complementing it with his debates and discussions. The clinical assessment supported by rigorous analysis was fascinating. Personally, and there are many like me, holding similar thoughts but unsure how to coherently articulate and feared of ridicule, found intellectual support in this book. The book, to me, has highlighted the root cause of the blights that have plagued our country and to a large extent what the world has witnessed. The book presents a convincing argument for the decay, the constant upheaval, the disunity, restlessness and the myriad of social issues which has/(and continues) confronted us throughout since decolonisation. The author defined terms - Indigenous /Indigeneity- and recommended the use of term “indigeneity” to capture the meaning of native consciousness. I was hoping, that the author would actually coin a new term as opposed to using the word indigeneity which is a derivative of indigenous and therefore suffers it’s limited connotation. I am sure the author has his reasons. Similarly, I am but at a loss to understand why the author chose to employ the word “indic” when referencing indigenous OET and civilisation. In light of what the author has highlighted in the debates about naming the country, the word Indic equally suffers the limitations as that of the name India. Staying true to the theme of this book, decoloniality, would the word Dharma be an appropriate description of both the civilisation and the OET? I have to admit upon reading all the curated passages of the proceedings in UK Parliament and those of TB Macaulay, Charles Grant, Lord Moira and including Rammohun Roy washed me with a range of usual emotions but culminating in a strong sense of shame of being a product of a covert, diabolical, systematic debasement and travesty. Certain passages were downright nauseous, revealing their utter contempt and the warped sense of reason (justification) was just unbelievable and clearly delusional. It was a deliberate insidious strategy to strip us of our self dignity and respect through denigration and undermining Dharmic OET. I concur with the author’s assertion that there never was (is) a true secular government. Countries (governments) around the world are in the main, either Christian or Islamic in character. Religion and politics are inextricably woven and can never be divorced. Governments after all are made up of people. People are all influenced by religion in many ways, including those who profess to be irreligious. Therefore, it is inevitable that actions, thoughts of persons in the government will never be truly secular. It would not be an understatement to say that the 300 years of Christian colonisation of Bharat is the darkest period in its antiquity. In contrast the Islamic colonisation was at worst bloody and overt. I do take comfort, again from our antiquity, that it is not that easy to destroy our civilisation which has stood its ground time and again despite confronted with apocalyptic events and existential crisis. It is also true to say that countries which were colonised are now merely decolonised and not necessarily “independent” in its true spirit. A second war of independence is justified to truly liberate ourselves and to reclaim our lost consciousness. The enormity of the task should not be a deterrent. I applaud the author for recommending materials for further reading throughout the book. Towards the end of the book, it was illuminating to read Sri Lala Lajpat Rai’s thoughts on Bharat as a nation. This book has certainly assisted me to comprehend the antagonism, hostility, veiled slur and derision in the actions of western governments and their media organisations. In conclusion, I am reminded of Swami Vivekananda’s famous quote “ Arise, awake, and stop not till the goal is reached”. I believe this book (trilogy) aims to do just that. Awaiting Book 2 eagerly.

India that is Bharat - Coloniality , Civilization, Constitution by J. Sai Deepak is a quintessential read for modern Bharat . Two phrases that run through the entire work are OET and decoloniality . OET stands for Onto-Epistemology and Theology. Mr Deepak has made a compelling case to decolonize our approach to our history , sanitize our Constitution thereby our administration, judiciary, bureaucracy, education and decolonize it completely. Why ? His case , to which I totally agree, is that the colonial framework is based on Christian theology - even concepts like secularism , liberalism , freedom of expression , freedom to profess and promote religion , caste, etc. , has Christian origin. He supplies sufficient evidence from the authoritative sources to buttress his argument and I am convinced that they do really have a Christian theological origin. But, if you ask me what is wrong in adopting this concept dehors of its origin then my answer would be that an ancient civilization like India which has dealt with multiculturalism , religious tolerance , and has fashioned a unique philosophy that is rooted in nature has the capacity , capability, and experience with these complex social, economic, and environmental challenges than the one which we were forced to accept - in the garb of West's arrogant 'civilizing the heathen ' project. Remember we were the world's wealthiest nation for most of several thousand years . That it is because of the prosperity and wealth that we had we were targeted first by Islamic invaders , then by the Europeans. We developed everything that is useful to the world but invaders only developed deceptive military strategies , and weapons. So therefore they cannot claim to be civilized . On the contrary they were sophisticated barbarians. Moreover , the word 'Civilized ' from a European point of view is to adhere to Christian religion and follow the tenets of Christian faith . From our point of view it means something else completely. So therefore to restore our status as a fount of civilization . To restore our position in the global order , and to preserve and develop a glorious continuation of philosophy whose origin cannot be timed but continues to remain relevant even today it is important that we study our history, our practices , our culture, and our tradition from a decolonial point of view. The first step of decolonial approach would necessarily lead to sanitization of our institutions and systems from Western influence . Mr. Deepak has sprinkled the book with practical examples of how the colonial framework and it's pretentious secularism etc., has actually played out on the ground and how it has affected our culture , epistemology, and theology. In this sense the book is an eye-opener. Mr. Deepak explains what decolonial approach is , however , he doesn't say how the decolonial approach looks in practice. But there are plenty of resources available these days that beautifully explains how the decolonial approach looks in practice . Suffice to say the book is a first rate work . It makes a compelling case to shift our understanding about ourselves from the point of view of invaders to our own original point of view. It is time we do it not just for our sake but for the sake of humanity our Sanatan Dharma has to be protected.

Must Read for Every Indian. Really establishes the right perspective to look at our country