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• The new self-styled social justice intellectuals and parties do not want an India without castes, they want castes without dharma.
  • Ram Swarup: “Logic behind Perversion of Caste”, Indian Express, 13-9-1996.

• The fact is that the truth of harmony and human brotherhood derives not from an absorbed trance but from an awakened prajñâ or wisdom; and its validity depends not on any dramatic ecstatic visions but it belongs to man’s (…) natural reason unspoilt by theologies of exclusiveness.
  • Ram Swarup: Ramakrishna Mission, p.13.

• But foreign should not be defined in geographical terms. Then it would have no meaning except territorial or tribal patriotism. To me that alone is foreign which is foreign to truth, foreign to Atman.
  • Sita Ram Goel. How I Became a Hindu (1982, enlarged 1993) ISBN 81-85990-05-0 (ch. 7)

• Indian spirituality, proclaimed that the true Godhead was beyond number and count; that it had many manifestations which did not exclude or repel each other but included each other, and went together in friendship; that it was approached in different ways and through many symbols; that it resided in the hearts of its devotees. Here there were no chosen people, no exclusive prophethoods, no privileged churches and fraternities and ummas. The message was subversive of all religions based on exclusive claims.
  • Ram Swarup, introduction to Mohammed and the Rise of Islam by D.S. Margoliouth, New Delhi, Reprint, 1985 and 1995, p. xix.

The World As Revelation: Names of Gods

• The Hindu pantheon has changed to some extent but the old Gods are still active and are still understood though under modified names. Hindu India has a sense of continuity with its past which other nations, that changed their religions at some later stage, lack. It is also known that the Hindu religion preserves many old layers and forms. Therefore, its study may link us not only with its own past forms but also with the religious consciousness, intuitions and forms that prevailed in the past in Europe, in Greece, in Rome, in many Scandinavian and Baltic countries, amongst Germanic and Slavic peoples and also in several countries of the Middle East. In short, the study may reveal a fundamental form of spiritual consciousness which is wider than its Hindu expression.

• The Vedic approach,” concludes Ram Swarup, “is perhaps the best. It gives unity without sacrificing diversity. In fact, it gives a deeper unity and a deeper diversity beyond the power of ordinary monotheism and polytheism. It is one with the yogic and the mystic approach... In this deeper approach, the distinction is not between a true One God and false Many Gods; it is between a true way of worship and a false way of worship. Wherever there is sincerity, truth and self-giving in worship, that worship goes to the true altar by whatever name we may designate it and in whatever way we may conceive it. But if it is not desireless, if it has ego, falsehood, conceit and deceit in it, then it is unavailing though it may be offered to the most true God, theologically speaking.

• If there is sufficient aspiration, invoking, and soliciting, there is no doubt that even Gods apparently lost could come back again. They are there all the time. For nothing that has any truth in it can be destroyed. It merely goes out of manifestation; but it could reappear under propitious circumstances. So could the old Gods come to life again in response to new summons.

Buddhism vis-a-vis Hinduism (1958)

• "Buddhism is returning home to India after a long exile of a thousand years and, like the proverbial prodigal son, is being received with open arms. Religious tolerance of the average Hindu partly explains the warm reception. But a more important reason is the fact that Buddha and Buddhism form an intimate part of Hindu consciousness. Buddha was a Hindu. Buddhism is Hindu in its origin and development, in its art and architecture, iconography, language, beliefs, psychology, names, nomenclature, religious vows and spiritual discipline....Hinduism is not all Buddhism, but Buddhism forms part of the ethos which is essentially Hindu"

Quotes about Ram Swarup

• I could see that his seeking had taken a decisive turn towards a deeper direction. He [Ram Swarup] was as awake to the social, political and cultural scene in India as ever before. But this vigil had now acquired an entirely new dimension. Political, social and cultural movements were no more clashes or congregations of external forces and intellectual ideas; they had become projections of psychic situations in which the members of a society chose to stay. His judgments had now acquired a depth which I frequently found it difficult to fathom.
  • Sita Ram Goel. How I Became a Hindu (1982, enlarged 1993) ISBN 81-85990-05-0 (ch. 8)

• Ram Swarup was feeling disturbed. He had no doubt that Hindu society was in for great trouble. He had been studying the scriptures of Islam and Christianity during the past several years, and had gone deep into their most orthodox sources. He had come up with the conclusion that they were not religions but cruel and intolerant ideologies like Communism and Nazism. The spread of these ideologies in India, he said, was fraught with fearful consequences for whatever had survived of Hindu society and culture in the only Hindu homeland.
  • Sita Ram Goel. How I Became a Hindu (1982, enlarged 1993) ISBN 81-85990-05-0 (ch. 9)