Savio Rodrigues is a serial entrepreneur and angel investor in Crisis Management, Media, AI & Robotics, Cow Economics, Environmental Solutions, wastewater management, and real estate. He is also the Founder & Editor-in-Chief of GoaChronicle, a news portal that uncovered significant issues like the Wuhan Institute of Virology leak, Turkey’s role in Islamic radicalization in Bharat, clergy sexual crimes, and China’s proxy war in the North-East. Rodrigues also co-authored “Modi Stole My Mask,” exploring COVID-19 and India’s response.
A practicing Christian from Goa, Rodrigues strongly believes in the vital role of Sanatan Dharma in India’s socio-economic revival.
This article, drawn from his conversation on our Dharma Explorers platform, showcases Savio Rodrigues’ personal journey of integrating Christian beliefs with Sanatan Dharma, emphasizing its role in fostering socio-economic advancement and spiritual awakening in India. The video recording of the complete interview can be accessed here.
Let’s start with some simple questions. Could you tell our viewers about your background, your early life, key influences, and your family?
I was born in Mumbai, a bustling city in India, but my childhood took a significant turn when we moved to Dubai in the Middle East. This move was driven by my father’s job, and it meant that my family and I would start a new chapter of our lives there. Dubai was where I spent most of my childhood and teenage years. It wasn’t until I turned 21 that I decided to move back to India, a decision that surprised many, including myself, for its unusual reason.
Growing up in Dubai, I often felt more like a foreigner than an Indian. My visits to India were limited to holiday periods, during which I’d reconnect with my cousins. Despite these connections, I prided myself on being an outsider, a sentiment fueled by two main factors. Firstly, living abroad gave me a sense of being different. Secondly, my family’s Christian background and ties to Goa introduced me to our Portuguese ancestry, something I wore like a badge of honor, especially since, at the time, I harbored strong feelings of dislike towards India. My perceptions of India were largely shaped by movies and stories that did not always cast the country in the best light, leading to irrational fears like losing my Nike shoes if I left them outside someone’s home.
An impactful moment came when I was about nine years old, during a visit back to Mumbai. My grandfather, sensing my detached attitude, had a serious conversation with me. He told me that despite my feelings of alienation, there would come a time when India, my motherland, would call me back to serve her in some capacity. This prophecy of sorts didn’t mean much to me at the time, and I shrugged it off, much to my grandfather’s annoyance.
The real turning point came in 1999, amidst a wave of migration from the Middle East to countries like Canada and Australia. Many of my relatives and friends in Dubai were making plans to move in search of new opportunities. I, too, was caught up in this wave, considering Canada as my next destination. However, when the moment came to make a decision, I found myself unable to commit to leaving. Unlike my friends and family, I felt a pull towards a different path – returning to India.
This decision to move back was not made with a clear plan in mind. It was driven by a feeling, a call I felt deep inside, perhaps the very call my grandfather had spoken about years earlier. My faith played a significant role in this decision. I believed that something meaningful awaited me in India despite my previous apprehensions and criticisms of the country.
Returning to India marked a significant change in my life. I pursued law at a college in Mumbai and simultaneously ventured into journalism. This decision to come back, which initially took many by surprise, was a pivotal moment for me. It represented a journey full circle, from viewing myself as a foreigner to embracing my identity as an Indian, driven by a deep-seated belief in the purpose and direction my life was meant to take.
Following my return to India in 2002, my journey of self-discovery and national integration took a more defined shape over the next decade. Despite living and working in India, I wouldn’t have labeled myself a patriot. My career took me to the Indian Express, where I delved into the business aspects of journalism. However, a pivotal moment awaited me in Goa, a place far removed from my experiences in Dubai and Mumbai.
My perspective began to shift during an encounter with the late Mr. Manohar Parrikar, who was the Chief Minister of Goa at the time. Mr. Parrikar, known for his profound insights and leadership, challenged my external criticisms of Goa’s development. He posited that constructive change could only be achieved from within, urging me to contribute to Goa’s progress. Initially, I didn’t take his words to heart, owing to the drastic cultural transition from Dubai to Mumbai, and then contemplating a move to Goa seemed overwhelming.
It wasn’t until a visit to Goa in 2007 or 2008, initially for holiday and business, that I recognized the state’s potential—not just economically but also for its vibrant spiritual energy and lifestyle. This realization coincided with my family’s desire to rebuild our ancestral home in our village in Goa. Encouraged by these factors, I decided to move to Goa, a decision that would redefine my professional and personal trajectory.
In Goa, I rekindled my acquaintance with Mr. Parrikar, which evolved into a friendship that significantly influenced my career. Under his mentorship, I pivoted towards more aggressive and assertive journalism, focusing on social and political issues. Mr. Parrikar instilled in me a sense of responsibility toward nation-building. This was a turning point; until then, I was unsure how I could contribute to my country. Mr. Parrikar’s guidance helped channel my efforts and intentions in a direction that allowed me to make meaningful contributions to India.
This mentorship led me to a deeper exploration of India’s geopolitical landscape and its historical context. I began to understand the ‘great game’ of India—the intricate geopolitical narratives and strategies at play, including those aimed at undermining India’s sovereignty. Motivated by this newfound awareness, I began to study India’s ancient culture and history more rigorously. I even pursued certificate courses online, including some from prestigious universities in the United States, to further my understanding and knowledge.
Mr. Parrikar’s influence on me extended beyond journalism. He was instrumental in awakening a profound sense of duty towards India within me. Through our conversations and his mentorship, he redirected my path towards one that not only sought to understand India’s past and present challenges but also to contribute positively to its future. My journey from feeling like a foreigner to becoming an advocate for India’s growth and a student of its rich heritage underscores the transformative power of mentorship and the importance of embracing one’s roots and responsibilities.
In my analysis of global conflicts, I noticed that the major world religions, especially the two Abrahamic religions – Christianity and Islam – are often at the root of many global conflicts.
In my quest to understand why conflicts happen around the world, I turned to religious texts and the study of conflicts in different countries. I looked into Hindu scriptures like the Bhagavad Gita, the Mahabharata, and the Ramayana, as well as the Vedas. After studying about 50 conflicts globally, I noticed something important: often, conflicts start because of how people interpret their religion. This shows how powerful and influential religious beliefs can be, either in solving conflicts or making them worse.
In my analysis of global conflicts, I noticed that the major world religions, especially the two Abrahamic religions – Christianity and Islam – are often at the root of many global conflicts. Whether it’s disagreements within the same religion or between different religions, these conflicts are common. But in India, the situation is a bit different because we have Hindus, Christians, Muslims, and others, each with their own unique beliefs.
This journey led me to appreciate Sanatana Dharma, an ancient Indian philosophy that is more than just a religion or a way of life. It teaches us about finding the divine within ourselves and respecting the divine in others. This idea is beautiful to me and reminds me of the core teachings of Jesus in the Bible, which also emphasize loving God with all your heart and loving your neighbor as yourself.
This journey led me to appreciate Sanatana Dharma, an ancient Indian philosophy that is more than just a religion or a way of life. It teaches us about finding the divine within ourselves and respecting the divine in others.
But how can we love God, someone we’ve never seen or known in a physical sense? Both Sanatana Dharma and the teachings of Jesus suggest that God is present in the world around us—through our families, friends, communities, and the larger society. This means recognizing the divine in every aspect of life, including in ourselves, no matter our differences or challenges. This understanding of divinity and love forms the essence of Sanatana Dharma and mirrors the message of love and acceptance found in Jesus’ teachings.
Despite what many people in the West have said about India, we’ve always been a society full of knowledge, wisdom, and principles. We deeply value humanity, nature, and animals. This is why we hold cows in such high regard, seeing both their spiritual and scientific significance. My journey towards Sanatana Dharma was driven by my desire to find logic and reason in my beliefs. I’m someone who needs to see the reason behind beliefs, especially when it comes to humanity. To me, it doesn’t matter if someone finds meaning in a stone as long as it makes them a better person.
I believe if there’s a higher power that created us all, then we’re all connected to that same source, that same universal consciousness. So, it doesn’t make sense for there to be divisions among us. These divisions aren’t created by a higher power but by our own interpretations and definitions of what that power is. Just like I, as a parent, cannot favor one daughter over another, I don’t think the Almighty favors some of us over others. We are defined by our actions (karma) and our duties (dharma).
The West often focuses on conflict resolution, but the teachings from the Bhagavad Gita and Sanatana Dharma emphasize avoiding conflicts in the first place.
Taking the Mahabharata as an example, especially the dialogue between Krishna and Arjuna, we see that it’s more about avoiding conflicts rather than resolving them after they happen. The West often focuses on conflict resolution, but the teachings from the Bhagavad Gita and Sanatana Dharma emphasize avoiding conflicts in the first place. This idea of prevention being better than cure resonates with me deeply, especially since I study and work in conflict zones.
The conversations between Krishna and Arjuna show that they tried their best to avoid conflict, engaging in many discussions and negotiations. But when it was necessary to uphold what was right, Krishna advised Arjuna to follow his dharma. This highlights the beauty of Sanatana Dharma, which respects all forms of life, from animals to plants, in a way that’s both scientific and free from dogma. My hope is that as we move forward, Sanatana Dharma remains free from becoming just another set of rigid beliefs, as that would lose the essence of its true meaning.
With your understanding of Hinduism and its relationship with other religions like Christianity, how do you now view the interaction between Hindus and Christians in India, and particularly in Goa?
Firstly, regarding the use of the term religion, Hinduism, or Sanatana Dharma, aims to be recognized beyond just a religion. It’s more about a spiritual journey than adhering to the strict structures of what many consider religion to be. Despite understanding the conventional use of “religion,” I prefer to explore the essence of Sanatana Dharma, which transcends these definitions and institutions. It embodies a variety of beliefs and paths leading to a singular truth, emphasizing diversity in spiritual practices.
If we limit ourselves to a narrow viewpoint, akin to frogs in a well arguing over limited perspectives, we’ll miss the opportunity to explore broader horizons. Sanatana Dharma teaches us to look beyond these confines, suggesting a philosophy that surpasses conventional religious debates, offering a more enlightened stance that transcends the limitations and conflicts often associated with religion.
To illustrate, consider how conflicts and wars are generally discussed, with calls for peace and resolutions. However, even within such discourses, like those from religious leaders advocating for peace, there exist doctrines supporting “just wars” under certain conditions. This concept is not alien to Hindu philosophy, as exemplified in the Mahabharata, where Krishna discusses the necessity and morality of war under specific circumstances, drawing a parallel to the idea of a “just war” in other religious contexts.
Even though I am Christian, defending Sanatana Dharma has become my main focus because it transcends any single religion.
Today, Bharat is breaking away from the submissiveness it has faced for the last 1000 years. It’s right for Bharat’s people to resist any attempts to oppress them again, whether through conflicts or other pressures. Why should Bharat be seen as inferior in its dealings with the world? One reason I openly support my Hindu brothers and sisters is because I’ve noticed attempts to target and weaken Hindus. These efforts seem designed to make Bharat submissive again to outside powers through religion, politics, or trade. The goal appears to be to keep us subservient. I felt compelled to speak up when I saw efforts undermining Bharat, especially as it began to assert itself. Targeting Hindus seemed to be a way to undermine Bharat’s resurgence, something I couldn’t stand by and watch. Even though I am Christian, defending Sanatana Dharma has become my main focus because it transcends any single religion.
In your writings, you’ve noted that “Sanatan Dharma is India’s essence, and its principles can lead India to play a key role in resolving worldwide conflicts.” As a Christian, what excites you about Sanatan Dharma taking center stage in India’s revitalization?
Every Indian, be it Hindu, Christian, Sikh, or Muslim, is encouraged to embrace and exhibit the core ethos of Bharat, which is deeply rooted in the principles of Sanatana Dharma.
India’s ascent on the world stage, often referred to as Bharat’s resurgence, is a narrative that’s gaining momentum, particularly under the leadership of Prime Minister Narendra Modi. His assertiveness and unapologetic celebration of his Hindu Dharma mark a significant shift in our nation’s journey. This transformation is not just about a political figure or a government’s policy but touches the very essence of what it means to be Indian, transcending religious boundaries. Every Indian, be it Hindu, Christian, Sikh, or Muslim, is encouraged to embrace and exhibit the core ethos of Bharat, which is deeply rooted in the principles of Sanatana Dharma.
As a Christian, my participation in Hindu rituals, such as attending temple ceremonies or accepting a Tilak and Prasad, is not merely an act of cultural exchange but a profound acknowledgment and respect for the beliefs of my Hindu brothers and sisters. This acceptance underscores the essence of Sanatana Dharma, which is about embracing humanity in its entirety, transcending the confines of individual beliefs to appreciate the universal principles of life and community.
Delving into the Vedas reveals a comprehensive understanding of life that extends beyond the individual to the community and nation, fostering a system of living together based on mutual respect and cooperation. The division and strife introduced by Western influences, aimed at diluting our societal fabric, failed to erase the clarity provided by our ancient texts. The Vedas advocate for a society that values individuals based on their skills and contributions rather than their caste or social status, emphasizing the importance of personal merit and the diverse roles individuals play in the wellbeing of the nation.
The concept of the village republic system, especially as seen in Goa, illustrates the practical application of Vedic principles. This system allowed villages to function as economic entities where every resident played a vital role in the community’s sustainability. Marriage, education, and economic support were communal responsibilities, fostering a cohesive and supportive societal structure. This approach to community living, grounded in conflict avoidance and cooperative resolution, exemplifies the principles of Sanatana Dharma in action.
Today, India is witnessing a spiritual renaissance, recognizing that our identity and spirituality extend beyond religious labels. This realization fosters a sense of unity and respect among Indians of all faiths, reinforcing the idea that the nation and its overarching principles are paramount. This collective awakening to our roots and the broader significance of Sanatana Dharma is reshaping our societal values and interactions.
The ongoing transformation within India is a testament to the enduring relevance of our ancestral wisdom and spiritual heritage. As someone deeply invested in this journey, I aim to facilitate a deeper understanding of the spiritual and scientific legacies that form the foundation of Bharat’s identity. Conversations with friends and associates, including those involved in Hindu organizations, often revolve around how we can rejuvenate our spiritual practices and ensure that Sanatana Dharma continues to thrive.
Reviving the role of temples as centers of learning and wisdom, as was the case in ancient times, is crucial to this endeavor [India’s spiritual rejuvnation].
Reviving the role of temples as centers of learning and wisdom, as was the case in ancient times, is crucial to this endeavor. Temples once served not only as places of worship but also as institutions where knowledge, understanding, and discernment were cultivated. By reintegrating educational and spiritual teachings into temple activities, we can ensure that future generations appreciate and continue the traditions that constitute the beauty of Sanatana Dharma.
This movement towards rekindling our spiritual heritage is not an attempt to return to the past but a recognition of the timeless values that can guide us in the present and future. It is about understanding the depth of our collective wisdom and ensuring that it remains a living, breathing part of Indian society. The resurgence of Bharat is, at its heart, a spiritual awakening, one that embraces the richness of our diverse traditions while forging a path toward a unified and prosperous future. Through this journey, we not only honor our ancestors but also lay the groundwork for a legacy that future generations will inherit and continue to build upon, ensuring that the essence of Bharat and the principles of Sanatana Dharma remain vibrant and relevant in the modern world.
Is this vision shared by the wider Christian community in India?
In all fairness, many Christians in India are deeply involved in building the nation and resonate with the concept of India, often referred to as Mother India. Their main concern or conflict arises from the religious aspect, particularly concerning Hinduism and how religion influences the country’s direction and decisions. This is often a result of misunderstanding the situation. For example, some perceive the current government as predominantly Hindu. However, looking at the facts, it’s clear that this government has maintained a balance, serving all sections of society, including Muslims, Christians, and Sikhs. This misperception could be attributed to the influence of propaganda, leading them to view the situation through a skewed lens.
Goa serves as a perfect example of this complexity. Originally, the region was predominantly Hindu until conversions occurred during the Portuguese rule. Yet, many Christians in Goa continue to practice Hindu traditions as part of their cultural heritage.
I have a personal story that illustrates this blend of cultures. A friend of mine, a pediatrician who was also a Christian, showed how intertwined these cultural practices are. When I invited him to a housewarming ceremony, he participated in all the Hindu rituals with enthusiasm, revealing his Saraswat Brahmin ancestry and highlighting the ongoing connections between his Christian and Hindu family members.
This story sheds light on the broader context of religious and cultural integration in India. Despite what is often portrayed in the media, the essence of India transcends religious labels. Mother India looks upon all her children equally, whether Hindu, Christian, Muslim, or Sikh, fostering a sense of unity and balance that is sometimes overlooked due to sensationalist reporting.
As a minority myself, I challenge the notion that I should feel endangered.
At the grassroots level, Hindus, Christians, Muslims, and Sikhs have coexisted peacefully for generations, participating in each other’s rituals and celebrations. This cohesiveness is a testament to the inclusive spirit of India. Unfortunately, the loudest voices in society, amplified by the media, tend to overshadow this harmony, misleadingly portraying minorities as endangered.
As a minority myself, I challenge the notion that I should feel endangered. Why should I, or anyone for that matter, see ourselves as less than integral parts of Bharat Mata? The notion that Mother India would differentiate between her children based on religion is contrary to the very essence of our shared nationality and heritage. My roots and blood are as Indian as anyone else’s, and to imply otherwise is to misunderstand the bond that ties all of India’s children to their motherland and to each other. This sense of belonging and unity, undivided by religious lines, is the true essence of nationalism in India.
Some time ago, you wrote an open letter to then Prime Minister of Pakistan, Imran Khan, telling him not to comment on the situation of Christians and other religious minorities in India. What motivated you to write that letter?
The Prime Minister of Pakistan was talking about minorities being in danger in India, which I find quite absurd. If we look at it logically and consider the growth of the Muslim population in India, we see a different story. India was partitioned on religious lines, and Muslims who wanted a nation based on Islam were given Pakistan. They even received financial support from the Indian government at the time. Despite this, some Hindus and Christians chose to stay in what became Pakistan. If you compare the situation, you’ll see a stark difference in how the populations of Hindus and Christians have fared in Pakistan compared to their growth in India. This makes the statement by the then Prime Minister Imran Khan seem ridiculous. Hindus in Pakistan have dwindled to about 2% or less, while Muslims in India number around 200 million. Christians in Pakistan are faring even worse, whereas in India, they are growing, though some choose to emigrate.
This contrast highlights that India lives by the principles of Sanatana Dharma, which emphasizes unity and tolerance. In contrast, Pakistan and some other Islamic countries, especially those that weren’t originally Arab but converted to Islam, struggle with these values. Countries like Afghanistan and Pakistan, among others that have converted to Islam, often face challenges in fostering a cohesive society. This issue stems from years of being told they’ve strayed from the “true path,” leading to feelings of guilt and pressure to prove their worthiness within their religion, sometimes manifesting in aggression. This comparison underlines the fundamental differences in how India and some Islamic nations approach religious coexistence and tolerance.
In one of his essays, V.S. Naipaul argues that adopting the Islamic faith results in a profoundly disruptive change for the adoptive societies. Does that viewpoint resonate with you?
This issue stems from a deep identity crisis, leading to aggressive behavior as these individuals search for their true selves. Once they’ve turned away from their original roots, whether it be Hindu Dharma or something else, they’re left questioning their identity. They grasp at different aspects, claiming various heritage and achievements, but this search for identity becomes problematic because Arab cultures do not see them as Arabs, creating a profound sense of exclusion.
You’ve written about the issue of rampant conversion activity in India, arguing that India has the right to enact laws to curb such activities. How do you reconcile this with the church’s core position of saving “heathen’ souls?
We have to understand that the church is an institution that operates based on its own set of rules and guidelines, which might not always align perfectly with Jesus’ teachings or those of other leaders throughout history.
The process of institutionalizing religion while preserving some aspects of faith often leads to the commercialization of religion. This commercial aspect is what primarily fuels conversion efforts globally, presenting a spiritual front while engaging in commercial activities behind the scenes. This phenomenon isn’t new and can be observed in both Islam and Christianity’s spread worldwide. Islam’s expansion has largely been through force, without significant reform leading people to convert. Christianity, on the other hand, consolidated various thought processes over the years, culminating in the Nicene Council and the formation of the Roman Catholic Church. However, the core of Jesus’ teachings might be more closely reflected in Gnostic Christianity, which was deemed heretical by the Catholic Church in its quest for theological dominance. The emergence of Protestantism and subsequent denominations further illustrates the conflicts and divisions within Christianity, all stemming from different interpretations of Jesus’ teachings.
Religion inherently contains conflicts within its practices and beliefs, evidenced by the historical conflicts between Protestants and Catholics despite sharing the same foundational faith. In India, the issue of conversions is not new and has been particularly evident in regions like Goa since the Portuguese era. The challenge lies in addressing the root causes of conversion, which often targets marginalized or tribal communities.
The approach to tackling conversions involves understanding the strategies employed by what some refer to as the “conversion mafia” and devising countermeasures.
The approach to tackling conversions involves understanding the strategies employed by what some refer to as the “conversion mafia” and devising countermeasures. In India, the law permits any individual over the age of 18 to choose their religion freely. However, issues arise when conversions result from coercion or misrepresentation, which then becomes a matter for legal intervention.
Discussions with representatives from Hindu organizations often revolve around the problem of conversion without proposing solutions. It’s crucial to distinguish between the symptoms of conversion and its underlying causes. Understanding why individuals choose to convert is key to addressing the issue. If the reasons behind conversions are addressed effectively, the rate of conversion is likely to decrease naturally.
Conversions, particularly from Hinduism to Christianity or Islam, often occur due to several factors. People may convert in search of community, better education opportunities, healthcare, or other benefits offered by missionary organizations. These incentives play a significant role in their decision to convert, highlighting the need for a deeper understanding and solution-oriented approach to the phenomenon of religious conversion in India.
Considering that proselytization occurs across regions and economic statuses, particularly in developed nations like the U.S., how do you justify the belief that socio-economic advancements will lessen conversion efforts?
We need to consider the issue of religious conversions both globally and specifically within India. The phenomenon is not new in India; conversions have been happening for at least 500 years, as seen from the perspective of Goa. Understanding the root causes of conversions and finding effective ways to address them is crucial.
Let me share an amusing encounter that illustrates this point. About a year and a half ago, while sitting outside my doctor’s office, a man asked me if I had found Jesus. I jokingly responded, questioning how he could lose Jesus, suggesting it was irresponsible. This exchange highlighted our different perspectives on faith and the act of seeking spiritual enlightenment.
This man represented a section of Christianity known as evangelicals, who are known for their fervent belief and active efforts to spread their faith. In India, there is a noticeable increase in evangelical Christian activiites, including plans to establish hundreds of thousands of new churches in the coming years. This aggressive push for expansion, often referred to as “church planting,” is part of their strategy.
It’s important to understand the differences between Christian denominations and their methods. Evangelicals often find themselves at odds with the Catholic Church, highlighting internal conflicts within Christianity itself.
Addressing the issue of conversions requires a multifaceted approach. Firstly, there’s the legal perspective, which involves implementing strict laws to regulate and manage conversions.
The challenge lies in recognizing these internal dynamics and developing strategies that respect religious freedom while protecting the diverse tapestry of faiths in India. Understanding the motivations and methods of different groups is key to addressing the broader issue of conversions and maintaining harmony among India’s religious communities.
Addressing the issue of conversions requires a multifaceted approach. Firstly, there’s the legal perspective, which involves implementing strict laws to regulate and manage conversions. However, laws alone are not enough. Understanding and tackling the societal factors that make individuals susceptible to conversion through coercion is equally important.
Protecting one’s faith, or Dharma, involves inspiring believers to maintain and deepen their commitment to their religion. This inspiration can come from acts of kindness and support, such as providing food, clothing, education, and healthcare to those in need, within the context of our cultural beliefs. For instance, someone who aids the marginalized sections of society is often revered and can be seen as godlike. Prime Minister Narendra Modi is a contemporary example, viewed by many as a godlike figure due to the assistance and benefits he has directed toward economically weaker sections of society. This reverence stems from our inherent nature and ethos, where the benefactor, or ‘Annadata,’ is revered almost as a deity.
I’ve discussed with many friends in Hindu organizations that Sanatana Dharma doesn’t need aggression to assert itself or to bring about change; it requires inspiration. The goal is to rekindle the spiritual fire within each person, which may have dimmed over time. This is not about igniting something new but about fueling an existing flame, ensuring it burns brighter. The process involves understanding the importance of nurturing that spark with care and dedication rather than letting it fade. This nurturing approach, rooted in our traditions and beliefs, is key to preserving and strengthening our Dharma without resorting to force, emphasizing the power of inspiration and support in safeguarding our faith.
The Church’s history in India from the 16th century, including the Goan Inquisition and St. Xavier’s actions, highlights a brutal conversion campaign. How can we heal these historical wounds and promote reconciliation between communities?
Let’s break this down into simpler terms and focus on the main points. The history of religious conversion, especially during the Inquisition period starting from the 16th century, is complex and painful. The Inquisition, initiated by the Catholic Church, targeted Gnostic Christians, among others, who did not align with the Catholic faith. These early Christians, who were closely connected to local cultures and beliefs, faced harsh persecution.
The Inquisition’s brutal methods are well-documented and part of our history, including the actions of figures like St. Xavier. These historical events are becoming more widely known, raising awareness of the past conflicts between the broader society and the Christian community in regions like Goa.
Understanding this history involves recognizing the roles of different groups within the Church. For example, in Goa, before the Jesuits and their aggressive conversion efforts, there were Franciscans, Augustinians, and other orders focused more on service and monastic life. The Jesuits, represented by Francis Xavier, believed in spreading their religion through education and healthcare, supported by the Portuguese army. This marked a shift towards more forceful conversion practices.
Francis Xavier, in particular, is a figure of both reverence and controversy. He advocated for the Inquisition to address what he saw as challenges to spreading Catholicism, including the influence of Gnostic Christians and local Brahmins. However, the actual implementation of the Inquisition occurred years after his death, complicating the direct attribution of its horrors to him.
Recently, Prime Minister Narendra Modi praised Francis Xavier’s contributions, highlighting the importance of acknowledging historical figures’ complex roles without igniting further conflict. This approach underscores the need for understanding and reconciliation.
Addressing the historical wounds of the Inquisition requires actions like seeking an apology from the Catholic Church and acknowledging the atrocities committed. Previous popes have apologized for similar acts elsewhere, suggesting a precedent for such a gesture towards the people of Goa and other affected regions. This step could help heal the divisions and acknowledge the painful legacy of the past, fostering a path toward understanding and peace. For instance, the Pope recently apologized to native Canadians for the wrongs committed by the Catholic Church. Similarly, he should apologize to the indigenous people of Goa, given the brutal reality of the Goa Inquisition. Understanding and reconciling our past with the present is crucial for building a better future. True reconciliation involves acknowledging the past without bias or prejudice.
There are rumors that the Pope may visit India soon. What outcomes could come from such a visit?
Ideally, I hope for an apology from him, similar to his apologies in other countries, for the injustices committed during the Goa Inquisition. This isn’t about blaming the Catholic Church but acknowledging the wrongs done to Goa’s indigenous people. If apologies were made to other nations, why not to India?
Goans, both Hindus and Christians, take great pride in their Konkani language despite using different scripts (Roman for Christians, Devanagari for Hindus). Could this shared love for Konkani and other cultural symbols serve as unifiers?
Goa’s divisional language is influenced by the Roman script, used mainly in the coastal areas, and the Devanagari script, used in the inland regions. The Roman script is common in areas that were under Portuguese control, while the Devanagari script is prevalent elsewhere. Thus, the Roman script is dominant in coastal areas, whereas Devanagari is more common in the interior areas.
Contrary to the common belief that Goa is predominantly Christian, about 65% of Goa’s population are Hindus, who are deeply committed to their faith, while around 25 to 26% are Christians. The perception of Goa as a Christian-majority state stems from its history as a Portuguese colony and the image promoted by tourism and international visitors, suggesting a predominantly Christian culture. However, this is not the case.
In truth, Goa has a rich cultural and spiritual heritage rooted in Sanatana Dharma, evident in its temples, religious practices, and daily life, cutting across different religious communities. This strong cultural and spiritual ethos is reflected in the way people of all religions in Goa live, celebrate, and interact, from the villages to the foods they share, illustrating a unified Goan identity beyond religious divisions.
The final question today concerns the reservation system, a topic you’ve discussed in your blogs. Could you briefly outline how it is detrimental to India’s progress and whether there’s a possibility of moving past it?
I believe in equal opportunities for everyone in our country, emphasizing that future success should be based on merit rather than quotas from the reservation system. I consistently argue that children and individuals excelling in their fields should play a significant role in nation-building, regardless of their caste or creed. For instance, it’s unfair when someone with a 65% score gets preference over a more qualified individual with a 94% score simply because of their caste background. This system goes against the principles of meritocracy and fairness.
Propagating caste-based reservations for political or other reasons promotes mediocrity, which could have long-term negative impacts on our nation’s progress.
The original intent behind reservations 75 years ago was to uplift those economically disadvantaged, aiming to bridge the inequality gap. Unfortunately, this goal shifted towards caste-based benefits, missing the mark on addressing genuine economic disparities. The focus should be on supporting the economically weaker sections with scholarships, incentives, and better training, irrespective of caste, to genuinely elevate those in need.
Propagating caste-based reservations for political or other reasons promotes mediocrity, which could have long-term negative impacts on our nation’s progress. Historical invasions, like those by the British or the Moghuls, exploited internal divisions, turning Indians against each other. This highlights the danger of allowing mediocrity to thrive, suggesting that a similar vulnerability could be exploited again.
Placing individuals in positions of power based on their merit builds a strong and resilient nation. However, relying on caste or creed for such decisions is akin to building a house on sand; it may appear solid initially but will ultimately collapse. Ensuring that opportunities and advancements are based on ability and achievement, not background, is crucial for our nation’s strength and integrity.
Thank you for your clarity of thought and articulation on some of the most pressing issues of our times.
Thank you!