ALL NATIONS THEOLOGICAL SEMINARY

A Paper Presentation on

Christian Response to Anti Conversion Bill and Reconversion in India

Submitted to: Lect. Imo Pongen

In partial fulfillment of the requirement of the course

Christian Ethics

Date of Submission: March 6, 2015

I declare that this assignment is my own unaided work. I have not copied it from any person, article, book,
website or other form of storage. Every idea or phrase that is not my own has been duly acknowledged.

Signature:__________________

Submitted by: Chandra Shekhar Subedi

(M. Div. II)

Table of Contents

1
Introduction

1. The Proper Context of Religion in India

2. What is Conversion?

3. The Anti-conversion Bill

3.1. The Effects of the Anti-conversion Laws

4. Reconversion

5. Christian Response to the Issues

Conclusion

Bibliography

Introduction

2
In the post-independence India the increasing religious tension is evident as the militant Hindu movement and
ideology termed as ‘Hindutva’ is making its inroads in the fabric of secular democracy of the country. The
recent parliamentary electoral victory of Hindu rightwing Bharatiya Janata Party (BJP) has enhanced the
ambition of Hindu fundamentalists in aggressively propagating the voice of Hindutva. At this juncture the
Muslim and Christian minorities are belittled, frighten, harassed and threatened by the emerging dictatorial
Hindu majority. The issue of conversion has become the battle ground between the Hindu majority and (for
the paper) Christian minority. This picture of Indian society calls for a relook into the issues of conversion,
anti-conversion bill, reconversion, and appropriate Christian response to these. In this regard the paper briefly
defines each of these categories and suggests appropriate majors that Christian community has taken and can
take as it responds to the challenge that threatens its constitutional, rightful existence.

1. The Proper Religious Context of India

India is a secular democracy where “…religious liberty of both the individuals and associations of individuals
united by common beliefs, practices and discipline” 1 is constitutionally guaranteed. 2 Under constitutional
protection various religions including Christianity, Islam and Hinduism embrace their followers in the
country. 3 The Indian constitution in Article 25 grants to the citizens of India of all religious persuasions
freedom to profess, practice and propagate their faith in a way that does not disrupt public order and does not
affect public health and morality adversely.4 Although the Article 25 of the Indian Constitution ensures a
fundamental human right of the Indian citizens in no case to be subverted otherwise, 5 several differing
attitudes have emerged since its promulgation. Objection to conversion is one of them.6

Hindu fundamentalists claim that Christian missionaries and workers forcefully convert Hindus to
Christianity. 7 Therefore, Hindu antagonism towards Christianity has accelerated the attitude of Christian
persecution spreading across India. Mass re-conversion ceremonies, destruction of churches, and brutal
assaults on Christians and pastors have been increasingly evident in the recent months.8 A series of attempts
by rightwing Hindu groups to hold mass conversion ceremonies have caused controversy nationwide. 9

1
Jeneste Pinto, “Human Rights and Religious Freedom in South Asia Today,” in Roger E. Hedlund & Paul Joshua
Bhakiaraj (eds), Missiology for 21st Century: South Asian Perspectives (Delhi: ISPCK, 2004), 565.
2
Pinto, “Human Rights and Religious Freedom,” 565.
3
“Anti-conversion legislation in India,” htpp://www.conservapedia.com/Anti-conversion_legislation_in_India
(accssed on 5th March, 2015).
4
“Freedom of Religion in India,” Wikipedia, htpp://www.en.wickipedia.org/wiki/Freedom_of_Religion_in_India
(acssed on 5th March, 2015).
5
“Freedom of Religion in India,” web.
6
Pinto, “Human Rights and Religious Freedom,” 566.
7
“Anti-conversion legislation in India,” web.
8
“Bishops’ Conference in India Expresses Concern over ‘Shocking’ Attacks on Christians and Churches,” CNM,
http://cnmnewzz.com/bishops-conference-in-india-expresses-concern-over-shocking-attacks-on-christians-and-
churches (accessed on 5th March, 2014).
9
Jason Burke, “India Investigates reports of Mass ‘reconversion’ of Christians, The Guardian, Thursday 30 January
2015, http://www.theguardain.com/world/2015/jan/29/india-mass-reconersion-christians-hinduism (accessed on 5th
March, 2015).

3
Moreover, the ruling BJP is lobbying for the enactment of “a strong legislation against conversions”10 “aimed
at restricting the right to propagate religion…guaranteed by…the Constitution.”11

Therefore in spite of the constitutional guarantee as a fundamental human right of every Indian citizen to
practice and propagate her/his religion, today there is a strong opposition and challenge to it from Hindu
fundamentalists in different forms in various parts of India. Hence, the Christian believers are falsely alleged
against, threatened, and forcibly curbed against practicing and propagating their faith. Those who have not
encountered the explained conditions however live in fear of imminent persecution of whatever form. This
situation requires us to see the issues involved in a little deeper level.

2. What is Conversion?

Since one of the major issues that triggers Hindu antagonism towards Christianity is conversion, it demands
our careful attention. In general the term conversion has several connotations. 12 From anthropological
perspective, “… [It] is a reconceptualizing of a person’s social identity as one enters into society.” 13
“Conversion involves changes in group identification…attitudes and actions. When a convert leaves behind
his past life and enters into a new life, he departs from one social group and joins another. His group loyalties
change; old customs and beliefs are denied; and a new set of norms accepted.”14 In a restrictive sense, it
applies to one’s change of religion, for example, from Hinduism to Christianity, or vice versa.15

The change of religion however is understood in terms of more than individual’s personal acceptance of
Christ; rather it is the entrance of an individual with in the social boundary of the church, the other social
structure apart from Hinduism.16 It therefore rightly refers to the embrace of entirely new way of life. For S.
J. Samartha conversion “… means cutting oneself from the root of one’s family, society and
culture….(eventually) a break in age-old relationship.”17 Conclusively then, when conversion is seen as the
outcome of the social development of Christianity in competition with other political and social entity, namely
Hinduism, their antagonism towards Christianity and conversion is rightly justified by the Hindu
fundamentalists.18

3. The Anti-conversion Bill

11
Arpita Anant, “Anti-conversion laws,” The Hindu, 17 December 2002,
http://www.thehindu.com/thehindu/op/hindux.gif (accessed on 5th March, 2015).
12
Y. Anthony Raj, Social Impact of Conversion (Delhi: ISPCK, 2001), 23.
13
Sebastian C. H. Kim, “Understanding Religious Conversion: A Study of Theological, Anthropological and
Psychological Perspectives,” in Roger E. Hedlund and Paul Joshua Bhakiaraj (eds), Missiology for the 21st Century:
South Asian Perspectives (Delhi: ISPCK, 2004), 558.
14
Raj, Social Impact of Conversion, 24.
15
Raj, Social Impact of Conversion, 23.
16
Kim, “Understanding Religious Conversion,” 564.
17
S. J. Samartha, One Christ Many Religions: Towards a Revised Christology (Bangalore: SATHRI, 2000), 133, cited
in Molung Walling, “The Attitude of Hindu Militant Movements to Conversion to Christianity in India and the
Responses of NCCI Since 1998,” Samskriti 11/3-4 (2006) 45.
18
Kim, “Understanding Religious Conversion,” 564.

4
Anti-conversion Bill is a proposed law to be promulgated on the premise that forced or induced conversions
happen and need to be prevented.19 Although in pan-Indian level such a law for now does not exist, in certain
states they are enacted to curb religious conversions made by ‘force,’ ‘fraud,’ or ‘allurement.’ 20 But the
introduction of such a Bill in near future in national level is probable because the BJP chief Amit Shah has
(though with futility) sought the support of ‘secular parties’ to bring an anti-conversion bill.21

With the allegations that conversions tend to disrupt Indian social construct, and make Christian converts
denationalized and westernized, Hindutva movement is crusading for such a bill.22 On the pretext of such
development, in 1967-1968, Orissa and Madhya Pradesh enacted local laws banning forcible conversions.
The step was followed by Arunachal Pradesh in 1978. These laws were enacted to provide prohibition of
conversion from one religion to any other by use of force or inducement or by fraudulent means and for
matters connected therewith.23 Such laws made forced conversion a consignable offence under section 295 A
and 298 of Indian Penal Code that stipulate that malice and deliberate intention to hurt the sentiments of others
is penal offence punishable by varying durations of imprisonments and fines.24

The passing of the anti-conversion laws has rapidly increased with the turn of the century. 25 In 2002 Tamil
Nadu assembly passed the bill,26 Gujarat in 2003.27 In 2007 Chhattisgarh, and in 2008 Rajasthan assembly
passed the bill and brought into force.28 Himachal Pradesh also passed the law in February 2007.29

3.1. The Effects of the Anti-conversion Laws

Through the passing of anti-conversion laws it becomes evident that concern is not just with forced
conversion, but with conversion to any religion other than Hinduism and especially Christianity and Islam.
These laws are mostly aimed to keep the low caste Hindus within the fold of Hinduism.30 It is the fear of
Christians that these laws could be invoked to falsely accuse, harass and threaten Christian with spurious
arrests and incarcerations.31

These laws make conversion a very difficult act. In some States it is obligatory that the Christian clergy has
to obtain permission from the district magistrate for the conversion of an individual. In some states a person
willing to convert has to follow the same process. Both clergy and individual also are required to fill up the
form and submit it in an advanced notice.32 In this regard the matter of the freedom of choice and conscience

19
“Freedom of Religion in India,” web.
20
“ ‘Anti-Conversion’ Law Takes Effect in Fifth State,” World Watch Monitor, 28 April 2008,
http://www.worldwatchmonitor.org/2008/04-April/newsarticle_5348.htma/ (accessed on 5th March 2015).
21
“Hindustan Times Epaper,” web.
22
Pinto, “Human Rights and Religious Freedom,” 566.
23
Anant, “Anti-conversion laws,” web.
24
Anant, “Anti-conversion laws,” web.
25
Bhimrao S. Tavare, “Missiological Response of Persecution in Post-Independence India,” in Mark T. B. Laing
Persecutions and Suffering: Christian Reflections and Responses (Delhi: ISPCK, 2002), 129.
26
Anant, “Anti-conversion laws,” web.
27
“ ‘Anti-Conversion Law Takes Effect in Fifth State,” web.
28
“ ‘Anti-Conversion Law Takes Effect in Fifth State,” web.
29
“Freedom of Religion in India,” web.
30
Anant, “Anti-conversion laws,” web.
31
“ ‘Anti-Conversion’ Law Takes Effect in Fifth State,” web.
32
“ ‘Anti-Conversion’ Law Takes effect in Fifth State,” web.

5
 is likely to be controversially determined by the state agencies. 33 Moreover, the “Offences under this
legislation are cognizable – which means that the police can take action on its own will without any private
citizen or group having to lodge a complaint.”34

Anti-conversion laws as it is supposed have had a negative impact towards Christianity. Such laws intimidate
the Christian community as they are “seen running contrary to the freedom of religion guaranteed under the
Indian Constitution.” 35 Anti-conversion laws also have negatively promoted the view of Christians as
converters, anti socials, anti nationalist community, 36 and foreign funded social disrupters liable to be
punished. 37 Adversely however such laws also prevent Christian workers reaching out the needy.
Contemporary context also suggests that they remain highly controversial because they run the risk of being
abused by the Hindu communal forces presiding over the States and the nation itself. Most importantly the
enacted legislations discourage the “…dismemberment of the varna system with the exodus of avarna from
their fold especially a considerable number of slaves among the outcastes who are socially, politically and
economically exploited.”38 Therefore, such laws intentionally and ironically remain the vehicle of promotion
of the age old inhuman, unjust, and barbaric high caste Hindu hegemony. In doing so, the anti conversion
laws in practice, “both by their design and implementation, infringe upon the individual’s right to convert,
favor Hinduism over minority religion, and represent a significant challenge to Indian secularism.”39

4. Reconversion

In opposition to conversion, the concept of reconversion contends that “Former Hindus who embraced alien
faiths must be reconverted to Hindu religion.”40 Reconversion is an important agenda of Hindu fundamentalist
groups in India. In Hindu terminology it is called as shuddhi or ‘purification’ of those ‘who had formerly lost
the true way of life and faith,’41 and now have chosen the way of ghar wapsi or ‘home-coming.’42 In this
regard ‘reconversion’ is a deliberate effort of Hindu fundamentalist groups to re-enlist the Indian Christians
and the Muslims again back to Hinduism and someday convert India into a Hindu Nation.

33
Anant, “Anti-conversion laws,” web.
34
Kirsteen Kim, “Indian Christian Theological Responses to Political Hinduism,” in Mark T. B. Laing (ed),
Nationalism and Hindutva: A Christian Response(Papers from the 10 th CMS Consultations) (Delhi: ISPCK, 2005),
182.
35
Pinto, “Human Rights and Religious Freedom,” 566.
36
“ ‘Anti-Conversion Law Takes Effect in Fifth State,” web.
37
Anant, “Anti-conversion laws,” web.
38
J. G. Muthraj, “Confronting the Hindutva Myth-Making: A Challenge for Mission Today,” Bangalore Theological
Forum 48/8 (2008) 37.
39
“Anti-conversion legislation in India,” web.
40
C. V. Mathew, “Hindutva: Majority Religious Nationalism in India,” in C. V. Mathew (ed), Mission in Context:
Missiological Reflections: Essays in Honor of Roger and June Hedlund (Delhi: ISPCK, 2003), 231.
41
Mathew, “Hindutva,” 230.
42
“India investigates reports of mass ‘reconversion’ of Christians,” web.

6
 To achieve this Hindu organizations claim to have organized large number of Christian and Muslim
reconversion to Hinduism. 43 Even though the so called ‘anti-conversion’ law prohibits conversion, “
‘reconversion’ …is permissible.”44 The controversial attempts and successes of reconversions in various parts
of the country raise the concerns about possible coercion, compulsion or bribery.45

In January 2015 one hundred adivashi Christians were reconverted to Hinduism in southern West Bengal. In
the same month 20 Christians were reported to have reconverted to Hinduism in Kerala.46 Previously, on
August 27, 2014, in Uttar Pradesh A Seventh Day Adventist Church with above 100 families was converted
into temple as the believers went through the purification ceremony. 47 Therefore, such reports of mass
reconversions and programs of conversion of Christians in India have raised concerns over freedom of
worship and the practice of faith.48

But for the rightwing Hindu groups reconversion is their rightful act. The Rastriya Swyammshewak Sangha
(RSS) contends that it still plans for more such reconversions and threatens to ban any kinds of conversions
if ‘home coming’ is opposed. 49 One of the Viswa Hindu Parishad’s (VHP) leader voices, “We are not
committing any sin by bringing back our people to our own religion. This is a service to our country and we
will continue with ghar wapsi.”50

However, with the consoling speech of the Prime Minister Narendra Modi for minorities the issue has
currently subsided, but it has to be noted that since it is one of the major agendas of Hindutva movement in
India, sooner or later it will certainly occur. In that case the agenda will again disclose the bare helplessness
of Christian community against the atrocities committed against it. This reflects that the Christian community
in India is threatened of its rightful existence. For now therefore we contend that the use of force, inducement
and fraud to convert a person from one religion to another is unethical and constitutionally wrong, be it a
conversion from Hinduism to Christianity or vice versa. 51 We also strongly contend that no one has a right
to reconvert another person. For the ‘Conversion’ is one’s own free choice. It is important to note that “In law
there is conversion but nothing called re-conversion.”52

5. Christian Response to the Issues

The increasing rise of antagonism towards Christianity from the Hindu fundamentalist groups in post
independence India is a real and historic challenge to Christianity.53 According to the reflection of the Catholic

43
Mathew, “Hindutva,” 231.
44
Ananta, “Anti-conversion laws,” web.
45
“India investigates reports of mass ‘reconversion’ of Christians,” web.
46
“India investigates reports of mass ‘reconversion’ of Christians,” web.
47
“An old story under India’s new government,” World Watch Monitor, http://www.alliancealert.org/15/01/30
(accessed on 6th March, 2015).
48
“India investigates reports of mass ‘reconversion’ of Christians,” web.
49
“Hindustan Times Epaper,” web.
50
“India investigates reports of mass ‘reconversion’ of Christians,” web.
51
Jacob Kanuukal, “Conversion and Nationalism,” in Mark T. B. Laing (ed), Nationalism and Hindutva: A Christian
Response: Papers from the 10th CMS Consultations (Delhi: ISPCK, 2005), 185.
52
Molung Walling, “The Attitude of Hindu Militant Movements to Conversion to Christianity in India and the
Responses of NCCI Since 1998,” Samskriti 11/3-4 (2006) 48.
53
Kim, “Indian Christian Theological Responses,” 162.

7
 Bishops’ Conference in India (CBCI), fuel has been added in recent years – and especially after the electoral
victory of BJP in centre – in the ambitious plans for the ‘safronization’ of Indian plurality.54 There have been
several approaches in response to the issues of anti-conversion bill and the milieu forged for ‘reconversion’
of Christians. One major thing in response to be underscored is that the mentioned issues are only the
symptoms of a deeper, and more fundamentally forced socio-theological ideology of Hindutva into the whole
fabric of secular democratic culture of India.55 Following is the espoused response to the rise of anti Christian
environment in India in the present context.

a) Protestant Ecumenical view contends that the influence of Christian community in society through the
dialogues with the moderate Hindu population is to be pursued in any given circumstances. 56 Moreover, an
“active involvement (of Christians) in the struggle for democracy” has become a matter of necessity.57 Others
further that since Hindutva is a political ideology, Christians should enter into active national politics to
counter it. 58 It is necessary for the Christians in India that we should now actively participate and take
responsibility to mature a just Indian democracy, and “Be patriotic citizens of the country.” 59
b) Christian community in India has also a responsible commitment towards the uninduced service for the poor.
There may be allegations and disruption against it, but an active social commitment and continuous
involvement is necessary.60 Christian believers should assume the prophetic voice; become the voice of the
voiceless – in and out of the church.61 They are also to assume the responsibility of being an active nation
builder, in whatever capacity they could.62

c) Christian community should continue to strive for the establishment justice in the society, as the followers of
just God. 63 Liberation 64 of the subaltern communities and its advocacy has to be continued. 65 Having an
agenda for the minority rights, Christian community however has to transcend it. It has to show a genuine
concern for the fundamental rights of each Indian citizen irrespective of their religious-social-economic
affiliation.66

d) Believers are to challenge the ideological foundations and implications of Hindutva in the local and national
scenes with utmost sensitivity and responsibility.67 Christian community has to hold its voice and make it
public.68

54
“Bishops’ Conference in India Expresses Concern over ‘Shocking’ Attacks on Christians and Churches,” web.
55
L. Stansislaus, “Christian Response to Hindutva,” in Mark T. B. Laing (ed), Nationalism and Hindutva: A Christian
Response: Papers from the 10th CMS Consultations (Delhi: ISPCK, 2005), 177; J. G. Mutharaj, “Confronting the
Hindutva Myth-Making: A Challenge for Mission Today,” Bangalore Theological Forum 40/2 (2008) 37.
56
Kim, “Indian Christian Theological Responses,” 167.
57
Kanunkal, “Conversion and Nationalism,” 186.
58
Stansislaus, “Christian Response to Hinduism,” 178.
59
Mathew, “Hindutva,” 236.
60
Kim, “Indian Christian Theological Responses,” 171.
61
Kanunkal, “Conversion and Nationalism,” 192.
62
Mathew, “Hindutva,” 237.
63
Kanunkal, “Conversion and Nationalism,” 188.
64
Kim, “Hindutva,” 171.
65
Kanunkal, “Conversion and Nationalism,” 188.
66
Mathew, “Hindutva,” 237.
67
Mathew, “Hindutva,” 237.
68
Kanunkal, “Conversion and Nationalism,” 198.

8
e) Evangelical Protestants agree that believers are to be the authentic Indian Disciples of Christ. An authentic
biblical faith has to be practiced in an Indian form as far as possible.69 This requires that the churches should
study and encourage the practice of the indigenous form of Christianity to show that they are truly Indian
expressions of the Christian gospel.70

f) Church leaders are to prepare and educate the believers in the mentioned matters keep them ready to face any
eventuality with sympathy, sensitivity, conviction and courage. With utmost respect the Christian church has
to ‘out-think,’ ‘out-live,’ and if necessary ‘out-die,’ the opponents of their faith.71 Being aware of the dangers
from Hinduism, believers are to now prepare themselves for persecution.72

g) Church has to practice self-criticism, and restore the biblical balance of ministry. 73 Carrying the spirit of the
prophets – fearlessness, and the apostles – service and proclamation, believers are to continue their faith
waiting upon the Lord.74

Conclusion

The issues of reconversion and anti-conversion bill are only the implied symptoms of an unhindered expansion
of Hindutva in India which purposes to create a theocratic Hindu India as its goal. Therefore, as a Christian
community living under the turmoil of such milieu we are called not only to respond to the prevailing issues
but also to find a way to respond the underlying ideology that challenges and threatens our very existence as
a peaceful community in India. We as a community are forced now by circumstances to rethink our rightful
identity and responsibility as Indian Christians. To respond to the issues we need to introspect and be more
biblical disciples of Christ living but in truth alone, and actively engage in building and transformation of
India. We shall continue to propagate our faith in a respectful manner, and if need be, lay our life down for
the sake of Christ.

69
Mathew, “Hindutva,” 237.
70
Kim, “Indian Christian Theological Responses,” 168-169.
71
Mathew, “Hindutva,” 237.
72
Kim, “Indian Christian Theological Responses,” 168.
73
Kim, “Indian Christian Theological Responses,” 168.
74
Mathew, “Hindutva,” 237.

9
Bibliography

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Kanuukal, Jacob. “Conversion and Nationalism,” in Mark T. B. Laing (ed), Nationalism and
Hindutva: A Christian Response: Papers from the 10th CMS Consultations. Delhi: ISPCK, 2005. 230-250.

Kim, Kirsteen. “Indian Christian Theological Responses to Political Hinduism,” in Mark T. B.

Laing (ed), Nationalism and Hindutva: A Christian Response: Papers from the 10th CMS Consultations.
Delhi: ISPCK, 2005. 162-176.

Kim, Sebastian C. H. “Understanding Religious Conversion: A Study of Theological,

Anthropological and Psychological Perspectives,” in Roger E. Hedlund and Paul Joshua Bhakiaraj (eds),
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Mathew, C. V. “Hindutva: Majority Religious Nationalism in India,” in C. V. Mathew (ed),

Mission in Context: Missiological Reflections: Essays in Honor of Roger and June Hedlund. Delhi: ISPCK,
2003. 212-237.

Muthraj, J. G. “Confronting the Hindutva Myth-Making: A Challenge for Mission Today,”

Bangalore Theological Forum 48/8 (2008) 37-50.

Pinto, Jeneste. “Human Rights and Religious Freedom in South Asia Today” in Roger E.
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Perspectives. Delhi: ISPCK, 2004. 565-578.

Stansislaus, L. “Christian Response to Hindutva,” in Mark T. B. Laing (ed), Nationalism and

Hindutva: A Christian Response: Papers from the 10th CMS Consultations (Delhi: ISPCK, 2005. 177-203.

Tavare, Bhimrao S. “Missiological Response of Persecution in Post-Independence India” in

Mark T. B. Laing Persecutions and Suffering: Christian Reflections and Responses. Delhi: ISPCK, 2002.
124-137.

Walling, Molung. “The Attitude of Hindu Militant Movements to Conversion to Christianity in

India and the Responses of NCCI Since 1998.” Samskriti 11/3-4 (2006) 30-59.

Anant, Arpita. “Anti-conversion laws.” The Hindu 17 December 2002.

http://www.thehindu.com/thehindu/op/hindux.gif . Accessed on 5th March, 2015.

“An old story under India’s new government.” World Watch Monitor.
http://www.alliancealert.org/15/01/30. Accessed on 5th March, 2015.

“Anti-Conversion’ Law Takes Effect in Fifth State.” World Watch Monitor. 28 April 2008,
http://www.worldwatchmonitor.org/2008/04-April/newsarticle_5348.htma/. Accessed on 4th March 2015.

“Anti-conversion legislation in India.” htpp://www.conservapedia.com/Anti-

10
 conversion_legislation_in_India. Accssed on 5th March, 2015.

“Bishops’ Conference in India Expresses Concern over ‘Shocking’ Attacks on Christians and
Churches.” CNM. http://cnmnewzz.com/bishops-conference-in-india-expresses-concern-over-shocking-
attacks-on-christians-and-churches. Accessed on 5th March, 2014.

Burke, Jason. “India Investigates reports of Mass ‘reconversion’ of Christians. The Guardian.
Thursday 30 January 2015. http://www.theguardain.com/world/2015/jan/29/india-mass-reconersion-
christians-hinduism. Accessed on 5th March, 2015.

“Freedom of Religion in India.” Wikipedia.

htpp://www.en.wickipedia.org/wiki/Freedom_of_Religion_in_India. Accessed on 5th March, 2015.

Hindustan Times Epaper. 3 January 2015. http://www.hindustantimes.com/india-news/bjp.

Accessed on 5th March, 2015.

11