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True and devout Hindus believe that Bhagvan Sri Rama was born in Ayodhya, the then capital of a flourishing kingdom of the Suryavansa dynasty. Rama is venerated as Maryada Purushottam, and worshipped by Hindus everywhere. Sri Rama was the first truly national king of India, above regional, varna, or jati adherence. At his birth spot in Ayodhya, there stood a temple, but it was demolished by invading Islamic marauders and a mosque was constructed on the same spot that came to be known as "Babri Masjid." In Chapter X of the Report of the Archeological Survey of India, NW and Oudh (1889), it is mentioned that Babri Mosque "was built in A.D. 1528 by Mir Khan on the very spot where the old temple of Janmasthan of Ram Chandra was standing." It is now well established by GPRS- directed excavations done under the Allahabad High Court monitoring and verification in 2002-03, that a large temple did exist below where that Babri Masjid structure once stood. Inscriptions found during excavations describe it as a temple of Vishnu Hari who had killed the demon king Dasanan [Ravana]. This book, therefore, explores how, through legal measures and by consensus building amongst the vast majority of the Indian people, the Rama Temple can be re-built on the original spot where it had stood nearly half a millennium ago.

In this book, the author has ventured to blend his experience in active politics as a practitioner with his long tenure as a Professor of Economics to offer the Indian citizen a recipe for restoring the nation's glory through a renaissance. The book focuses on Virat Hindu Identity as a weapon of mass national churning and upsurge in society, to make Hindus rise above their petty local, linguistic and caste loyalties and weld society to reflect the 'Virat Hindu Identity' of India's ancient unbroken civilization. He argues that the dismantling of the USSR into sixteen sovereign countries in 1991, and the balkanization of Yugoslavia into four in 1995, makes clear that mere political ideology cannot by itself create social cohesion and preserve national integrity. Nor can religion by itself be the glue to keep a people together as a nation, as demonstrated in Pakistan in 1971 and Indonesia recently. Racial unity also cannot be a sufficient adhesive for national integrity as shown by the prolonged conflicts in Sri Lanka and Nigeria, where a people of one race have been in civil war. This glue that has kept India's integrity is the Hindus' commitment based on a common feeling of Hinduness or Hindutva.

Hindu civilization, the author argues, cannot be defended or protected merely by individual or personal piety or by performing of pujas. Hindus to survive collectively require a new mindset today to meet the growing challenge from this highly sophisticated multi-dimensional siege that is international in character, or risk over the next millennium perishing like the ancient Greeks, Egyptians, or Babylonians. It was a new mindset of the Jews after World War II that has kept Judaism alive and vibrant today. Hindutva or Hinduness, the author defines, is a collective mindset that identifies India as the motherland from the Himalayas to the Indian Ocean. Therefore, however pious a Hindu is, however prosperous Hindu temples become from doting devotees' offerings, it is this collective mindset of the people that matters, and not the piety of the individual in that collective.

We see more and more today that Indian History has to be rewritten according to the latest linguistic and archaeological discoveries, if Indian children are to understand who they are and where they come from. We know now that not only the history of India's beginnings were written by European colonizers, with an intention to downsize, downgrade and postdate Indian civilization, but that, unfortunately, generation after generation of Indian historians, for their own selfish purpose, endorsed and perpetuated these wrong theories, such as the Aryan invasion, which divided India like nothing else, pitting South against North, Aryan against Dravidian, and Untouchables against Brahmins. Hence, we hope that this book will lay the foundations for the next generation of Indian historians.