Swarup wrote a book on the Communist Party that was published under an assumed name. In 1949, he founded the Society for the Defence of Freedom in Asia. The Society published books, reviewed in the West, that criticised both thePresidium of the Supreme Soviet-mouthpieceIzvestia as well asPravda, another mouthpiece for that same foreign power'sCommunist Party.[3] The Society for the Defence of Freedom in Asia ceased operations in 1955. His early bookGandhism and Communism from around this time had some influence among American policymakers and members ofCongress.[4] Swarup also wrote for mainstream Indian weeklies and dailies, like theTelegraph,The Times of India,Indian Express,Observer of Business and Politics,Hindustan Times andHinduism Today.
Ram Swarup upheld the polytheistic interpretation of theVedas by rejecting the concept of one God,[7] and states that, "only some form of polytheism alone can do justice to this variety and richness."[8]
Swarup was influenced bySri Aurobindo, whom he held to be the greatest exponent of the Vedic vision in our times.[9]
Ram Swarup was "most responsible for reviving and re-popularizing" theHindu 'critique' ofChristian missionary practices in the 1980s, according to Chad Bauman. He insisted that monotheistic religions like Christianity "nurtured among their adherents a lack of respect for other religions".[10] In the 1980s, he and Goel were involved in a "vigorous debate" with theChristian Ashram movement represented byBede Griffiths.[11] Swarup has been named one of the most important thought leaders of the Hindu revivalist movement.[1]
Swarup also had an interest in EuropeanNeopaganism, and corresponded with Prudence Jones (chairperson ofPagan Federation) and the Pagan authorGuðrún Kristín Magnúsdóttir.[12] Under the influence of Ram Swarup, other Hindu revivalists also took an interest in European paganism.[13]
Christopher Gérard (editor ofAntaios, Society for Polytheistic Studies) said: "Ram Swarup was the perfect link between Hindu Renaissance and renascent Paganism in the West and elsewhere."[14]
Swarup has also advocated a "Pagan renaissance" in Europe, saying
Europe became sick because it tore apart from its own heritage, it had to deny its very roots. If Europe is to be healed spiritually, it must recover its spiritual past—at least, it should not hold it in such dishonor...
He argued that the European Pagans "should compile a directory of Pagan temples destroyed, Pagan groves and sacred spots desecrated. European Pagans should also revive some of these sites as their places of pilgrimage."[15]
The Word as Revelation: Names of Gods (1980), (1982, revised 1992)Online
Understanding Islam through Hadis (1983 in the US by Arvind Ghosh, Houston; Indian reprint by Voice of India, 1984); The Hindi translation was banned in 1990, and the English original was banned in 1991 in India.Online,other source
Buddhism vis-à-vis Hinduism (1958, revised 1984).
Hinduism vis-à-vis Christianity and Islam (1982, revised 1992)
^abAdelheid Herrmann-Pfandt: Hindutva zwischen „Dekolonisierung“ und Nationalismus. Zur westlichen Mitwirkung an der Entwicklung neuen hinduistischen Selbstbewußtseins in Indien In: Manfred Hutter (Hrsg.): Religionswissenschaft im Kontext der Asienwissenschaften. 99 Jahre religionswissenschaftliche Lehre und Forschung in Bonn. Lit, Münster 2009, S. 233–248. p. 240
^Goel, Sita Ram (1987).Defence of Hindu Society. New Delhi, India: Voice of India. Archived fromthe original on 3 March 2016. Retrieved23 August 2011."In the Vedic approach, there is no single God. This is bad enough. But the Hindus do not have even a supreme God, a fuhrer-God who presides over a multiplicity of Gods." – Ram Swarup
^Goel, Sita Ram (1987).Defence of Hindu Society. New Delhi, India: Voice of India. Archived fromthe original on 3 March 2016. Retrieved23 August 2011.
^Adelheid Herrmann-Pfandt: Hindutva zwischen „Dekolonisierung“ und Nationalismus. Zur westlichen Mitwirkung an der Entwicklung neuen hinduistischen Selbstbewußtseins in Indien In: Manfred Hutter (Hrsg.): Religionswissenschaft im Kontext der Asienwissenschaften. 99 Jahre religionswissenschaftliche Lehre und Forschung in Bonn. Lit, Münster 2009, S. 233–248.
^Hinduism Today. July 1999. Antaios 1996 (Interview with Ram Swarup and Sita Ram Goel)"Archived copy". Archived fromthe original on 30 October 2006. Retrieved7 January 2007.{{cite web}}: CS1 maint: archived copy as title (link)
Adelheid Herrmann-Pfandt: Hindutva zwischen „Dekolonisierung“ und Nationalismus. Zur westlichen Mitwirkung an der Entwicklung neuen hinduistischen Selbstbewußtseins in Indien In: Manfred Hutter (Hrsg.): Religionswissenschaft im Kontext der Asienwissenschaften. 99 Jahre religionswissenschaftliche Lehre und Forschung in Bonn. Lit, Münster 2009, S. 233–248.
Review by Jiri Kolaja. Communism and Peasantry. by Ram Swarup.The American Journal of Sociology > Vol. 61, No. 6 (May, 1956), pp. 642–643
Review by G. L. Arnold, Communism and Peasantry: Implications of Collectivist Agriculture for Asian Countries by Ram Swarup,The British Journal of Sociology > Vol. 6, No. 4 (Dec., 1955), pp. 384–385
Review byMaurice Meisner, Foundations of Maoism by Ram SwarupThe China Quarterly > No. 33 (Jan., 1968), pp. 127–130
Review by Geoffrey Shillinglaw, Foundations of Maoism. by Ram Swarup,International Affairs > Vol. 43, No. 4 (Oct., 1967), pp. 798–799
POPE JOHN PAUL II ON EASTERN RELIGIONS AND YOGA : A HINDU- BUDDHIST REJOINDER by Ram Swarup, Review by: Mangala R. Chinchore Annals of the Bhandarkar Oriental Research Institute, Vol. 77, No. 1/4 (1996), pp. 336–337
R Swarup, A Critique of India's Foreign Policy, published inMother India, 21 February 1951.
R Swarup, Plea for a Fourth Force, published in The Statesman of 18 November 1951.
