What Every Hindu Ought to Know

8/14/2019 What Every Hindu Ought to Know

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WHAT EVERY HINDU OUGHT TO KNOW

Let noble t houghts come t o us f rom every side!

RIG VEDA

by

A HINDU MONK

SAHITYA SINDHU

Bangalore-560 019


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Prakashana:

Sahitya SindhuBangalore-560 019

Sole Distributors :

Rashtrotthana Sahitya

Kempegowda Nagar, Bangalore-560 019

First Edition : August 1968 2,500 copies

Second Edition : November 1968 5,000 ,,Reprint : 1970 1,000 ,,

Third Edition : January 1972 5,000 ,,

Reprint : May 1975 10,000 ,,

Reprint : December 1982 10,000 ,,

Price : Rs. 2-75

RASHTROTTHANA MUDRANALAYA

Bangalore 560019


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PREFACE TO THE FIRST EDITION

The sorry spectacle of the Hindu youth

being unable to face up to the challenges thrown

by people of other faiths who are bent upon

destructive criticism and malicious propaganda, is

the main motive force behind this attempt. It is

mainly intended for this youth though other

Hindus can also make good use of the same. If it

provides them with shields of defence, weapons of

offence when necessary and food for serious

thought and introspection, we deem our object in

writing this booklet to be fulfilled. Our only

request is that this booklet should be carefully

studied and then circulated as widely as possible.

Several friends and well-wishers have

contributed liberally to the success of this small

project. Our grateful thanks to them all.

Mysore10-7-1968 THE AUTHOR


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PREFACE TO THE THIRD EDITION

It is a remarkable tribute to the awakened

Hindu consciousness that 8,500 copies of this

booklet have been sold out in two and a half years

and the demand for it is still increasing.

I wish and pray that this slightly revised

third edition also will meet with the same

enthusiasm.

I offer my hearty thanks to Prakashana:

Sahitya Sindhu for bringing out this edition and to

Rashtrotthana Sahitya for taking upon themselves

the task of sole distribution.

CalcuttaSankranti, 15-1-1972 THE AUTHOR


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PUBLISHERS' NOTE

We deem it an honour to publish the third

edition of this small, compact booklet which has

already proved quite popular among the Hindu

youth, for whom it is mainly intended. Here in a

nutshell is what every Hindu ought to know

goading him to do what he ought to do.

Words fail us in thanking the author - 'A

Hindu Monk', who has in simple but scorching

words tried to rouse the conscience of the Hindus

at large - for permitting us to publish this edition.

Sankranti

15-1-1972


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CONTENTS

1. The Eternal Religion 12. The Propagators of Hinduism 23. The Basic Scriptures of Hinduism 44. The Philosophical Systems of Hinduism 85. Ethical and Moral Principles in Hinduism 106. The Individual and the Society in Hinduism 127. Women in Hindu Society 158. Hindu Sdhanas 199. Place of Rituals, Temples and

Festivals in Hinduism21

10. A Few Rituals and Sacraments of Hinduism 2511. Reform Movements in Hinduism 3012. Vishva Hindu Parishad 3313. Special Contribution of Hinduism

to World Thought35

14. Hinduism : The Religion Universal 3815. Ubiquitous Hindu Culture 4016. Hindus Outside India 4217. Criticisms Galore 4318. People Living in Glass Houses

Should Not Throw Stones!52

19. External Dangers Facing the Hindu Society 6020. The Menace of Materialism 6721. Secular State or Insecure State? 6922. The Internal Dangers 7323. Some Problems and Possible Solutions 7624. What Every Hindu Ought to Do 8325. Conclusion 86


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1

The Eternal Religion

The correct name of Hinduism is SantanaDharma, 'The Eternal Religion.' Being based on theVedas and practised by the ancient Aryan race, itis also called the Vaidika Dharma. 'The VedicReligion' and the rya Dharma, 'The Religion of the

ryans'. As regards the origin and evolution of theword 'Hindu', Swami Vivekananda says: "This word'Hindu' was the name that the ancient Persiansused to apply to the river Sindhu. Wherever inSanskrit there is an 'S', in ancient Persian itchanges into 'H', so that 'Sindhu' became 'Hindu',and you are all aware how the Greeks found ithard to pronounce 'H' and dropped it altogether,so that we became known as Indians."1 Somemodern scholars, however, are of the opinion thatthis word also originated in our own country and isvery ancient.

1

The Complete Works of Swami Vivekananda

, Vol. 3, p. 228


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2

The Propagators of HinduismUnlike most world religions, Hinduism has

no founder. It is not based on the spiritualexperiences of a single individual, but on theintuitions and experiences of a large number ofseers, saints and mystics called 'Rishis.' Theseancient Rishis were only propagating this Eternal

Religion and were not the founders in the sensethat is normally understood and applied to otherreligions. Their experiences have beensystematised and handed down as a greattradition. Religious men of countless generationshave borne testimony to the truth and validity ofthe teachings contained in them. Even today these

spiritual truths can be experimented on andverified in the laboratories of our souls, just as thestatement about natural laws found in text-booksof science can be tested and verified in thelaboratory of science.

None the less, Hinduism is as much arevelation as any other religion of the world. It

goes even a step further and says that it is acontinuous revelation. Hence, according to it, asingle revelation or the revelations of a singleindividual do not exhaust the whole of the Truth.That is why it contemplates the advent of newAvatars, the introduction of new codes of law


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What Every Hindu Ought to Know 3

(Dharmashstras) and the production of neweditions of scriptures.

The greatest strength of Hinduism lies inthe fact of its being based upon certain eternaltruths, rather than on a personality howeverexalted he may be. These truths are such thatthey can be verified by anybody at any time.


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3

The Basic Scriptures of HinduismHinduism is based primarily on the Vedas.

'Veda' literally means knowledge or wisdom. It isalso called 'Shruti' which means 'what is heard orrevealed'. All other scriptures go under theomnibus term of 'Smriti' ('what is remembered').Shruti being divinely revealed to the great Rishis

of yore in the depths of their mystical experience,its authority is supreme. Smritis are the secondaryscriptures which derive their authority from theShruti. Their business is to explain, elaborate andillustrate the fundamental teachings of the Shruti.

However, according to the Hindu view,revelations are not limited to any individual, timeor place. Just as there have been revelations inthe past, they can occur at present or in futurealso. The seer is only a medium to transmit toposterity the insight which he receives. Hence heis no more the inventor of the Veda than Newtonis the generator of the law of gravity.

The Vedas are four in numberthe RigVeda, the Yajur Veda, the Sma Veda and theAtharva Veda. The Rig Veda is the most ancientscripture of the world. Lokamanya Tilak, on thestrength of astronomical evidences, concludes thatit is at least 8,000 years old.


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5

The Rig Veda consists of hymns which aremostly prayers. The Yajur Veda deals mainly with

sacrificial rites. The Sma Veda contains a portionof the Rig Vedic hymns set to music. These have tobe sung at appropriate stages during a sacrifice.The Atharva Veda, which is a later composition,consists mostly of morals and ethical codes as alsoa few worldly sciences.

Each Veda is usually divided into four parts:the Samhitas, the Brhmanas, the ranyakas andthe Upanishads. The Samhitas contain prayers andMantras used in sacrifices. Whereas the Brhmanasgive the 'know-how' of sacrificial rites, ranyakasteach the art of certain types of meditation, basedmostly on well-known sacrifices. The Upanishadscontain the highest philosophical flights of theVedic sages which can be the pride of the wholehuman race for all time. Schopenhauer, thefamous German savant, has declared: "In thewhole world there is no study, except that of theoriginals, so beneficial and so elevating as that ofthe Upanishads. It has been the solace of my life,it will be the solace of my death."2

Then comes the Bhagavad Gita, the mostpopular of all the Hindu scriptures. The Gita, as itis shortly called is so well-known all over theworld that it has been the second most-translated

2

Quoted in theSacred Books of the East

, Vol. 1, p. 1xi


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6 What Every Hindu Ought to Know

work. Though the Bible ranks first in this regard itshould be remembered that its translations were

sponsored by the mighty machinery of the Churchwith the enormous material resources at itscommand. As for the Gita, its beauty, sublimityand universality prompted its admirers to translateit into different languages of the world.

There is a verse in Sanskrit which comparesthe Upanishads to a milch-cow and the Gita to itsmilk. In other words, the Gita gives the essence ofthe Upanishadic philosophy in a simple andpracticable form. It is an integral part of theMahbhrata and is in the form of a dialoguebetween Sri Krishna, the great incarnation of God,and Arjuna, the great warrior prince. Thebattlefield was the place of its origination; andserious problems concerning life and death, dutyand devotion, knowledge and meditation werediscussed, and sensible solutions offered whichhold good even to this day. Manliness and selflessdevotion to duty are the keynotes of this greatlittle scripture.

Any list of the Hindu scriptures isincomplete without the two great epics, theRmyana and the Mahbhrata. Though these twogreat books deal primarily with the story of SriRma and that of the Kuru race respectively, theycan more rightly be called the encyclopedia ofHindu religion and culture. These two popularworks have influenced and inspired the Hindu


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nation for thousands of years. They are technicallycalled Itihsa (history) since they contain the

history of the two most important dynasties thatruled and shaped the destinies of our motherland.

The Smritis of Manu, Yjavalkya andParshara the Purnas including the famousBhgavata, the gamas and the treatises on theDarshanas are the other scriptures forming the

magnificent edifice of Hinduism built upon thefoundation of the Vedas. The Smritis are mostlycodes of law intended to regulate Hindu societyfrom time to time, according to the principles ofthe Veda.3 The Purnas are imaginative workswoven round some historical matters. They aim atteaching religious truths through concrete

examples. The gamas are sectarian scripturesdealing with the worship of a particular aspect ofGod and prescribing detailed courses of disciplinefor the worshipper. The Darshanas are schools ofphilosophy. The orthodox schools among them tryto develop, systamatise and correlate the variousparts of the Veda, each in its own way.

3 They are mostly of historical importance now, as oursociety has changed and cannot subject itself to the lawsmade centuries ago. It is the duty of the present dayreligious leaders to formulate new codes and laws to fit inwith the changed circumstances.


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4

The Philosophical Systems of HinduismEver since the beginning of civilization, the

innate curiosity of man has been urging him todelve into the mysteries of the universe. Whocreated this universe? Who am I? Where did I comefrom? Where do I go after death? These were thefundamental questions posed by him. The

relentless search for an answer to these basicquestions has led to the origin and evolution ofphilosophy.

If the West sought in the external world fora solution, the Hindu sages turned their gazeinwards and discovered their own answers throughmeditation and mysticism. The 'Shaddarshanas' (sixsystems of Hindu philosophy) were the result.4Darshana means vision of truth. Unlike the West,where philosophy based on pure intellectualismand religion based on a few dogmas of the Churchare at loggerheads, philosophy in Hinduism hasbeen, a 'philosophy of religion' and religion isbased on the findings of philosophy.

The six Darshanas are: (1) Nyya ofGautama (2) Vaisheshika of Kanda (3) Snkhya of

4 The three heterodx systemsCharvaka, Jaina andBouddhaare also included sometimes under the banner ofHindu Philosophy.


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Kapila (4) Yoga of Patanjali (5) Mmmsa ofJaimini and (6) Vednta of Bdaryana or Vysa.

The Nyya and Vaisheshika advance theatomic theory of creation. Snkhya propounds thetheory of the animate souls and inanimate matteras the basic factors in creation. Yoga deals mainlywith the control of the mind. Mmmsa is moreinterested in upholding Vedic ritualism.

Last but not the least is the Vedanta, thepinnacle of all these systems. It can easily becalled 'The Philosophy of Hinduism.' Vedntameans culmination of the Vedas. It is based on theUpanishads, the Gta and the Brahma Stras ofVysa,5 and gives the most rational solution to thefundamental problems posed by philosophy.

Vednta calls that Supreme Power whichprojects this universe, sustains it and withdraws itinto itself as Brahman. It holds the individual soul(Atman) to be birthless and deathless, eternal andimmortal. Attainment of liberation is possiblethrough the knowledge of Brahman, by beingdevoted to this Brahman. A liberated soul will

never again return to mundane existence. Theseare its teachings in a nutshell.

5 Incidentally, these three are known as the Prasthnatrayaor the three basic scriptures leading to the highest goal.


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5

Ethical and Moral Principles in HinduismTo love thy neighbour as thyself is sup-

posed to be the 'golden rule.' But to the Hindu whobelieves in the oneness of creation, there isnothing extraordinary in this. 'I love my neighbourbecause in the ultimate analysis, my neighbour isalso myselfthat is his line of argument. In fact

the sole mission of his life is to realise this'oneness.' To him, spiritual life is impossiblewithout a moral and ethical life. Therefore verygreat stress is laid on the latter.

The wonderful Hindu mind has condensedthe whole gamut of ethical and moral principles intwo simple words: Yama and Niyama. Ahimsa,Satya, Asteya, Brahmacharya and Aparigrahathese constitute Yama. Niyama consists ofShaucha, Santosha, Tapas, Svadhyaya andIshvaraprani-dhna.

Not to harm others whether in thought,word or deed is Ahimsa. But it is a virtue to be

practised by the strong and the brave, and not bythe weak and the cowardly.

Consonance of thoughts, words and deeds isSatya or truth. It goes without saying that thesemust be right and good.

Asteya is non-stealing, non-covetousnessincluded.


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Chastity in thought, word and deed is thecore of Brahmacharya.

Not to accept anything from others, morethan what is absolutely necessary for sustenance isAparigraha.

Shaucha is purity and cleanliness.

Contentment, absence of greed andcheerfulness constitute Santhosha.

Austerity in the form of service, control ofspeech and mindthese are designated as Tapas.

Study of sacred literature as also repetitionof sacred Mantras and prayers are termedSvdhyya.

Surrender of the fruits of one's actions, nay,the surrender of one's very self, isshvarapradhna.

These are the ten cardinal principles ofHinduism.


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6

The Individual and the Society in HinduismAccording to Hinduism, spiritual freedom or

Moksha is the ultimate goal of life. But desires andpassions which obstruct this do exist in man, everstruggling to find an outlet. It is not very easy toget rid of them overnight. Realising this, the greatHindu sages have provided us with right avenues

for directing and guiding them. Looked at fromthis angle the conception of the four Purushrthas(ends to be striven for, by man) viz, Dharma,Artha, Kma and Mokshais a unique contributionmade by Hinduism. Acquisition and enjoyment ofmaterial wealth (Artha) and satisfaction of desires(Kma) should always be within the limits allowed

by Dharma or righteousness. This helps theirattenuation and man will become fit for Moksha orliberation in due course.

With this Moksha in view, Hinduism requiresevery man to pass through the four stages of life,technically called the Ashramas, viz,Brahmacharya (studenthood), Garhasthya (the

stage of the householder), Vnaprastha (retiredlife in forest) and Sannysa (life of completerenunciation).

Study of sciences (spiritual and temporal)and a life of strict discipline characterised by self-control are the essential features of the firststage. Acquisition, enjoyment and distribution of


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the good things of life within the framework ofDharma, mark the second stage. The five daily

sacrifices known as Pancha Yajnas viz, Devayajnaor sacrifice to gods, Pitriyajna or obsequialoblation to the departed manes, Brahmayajna orstudy of the Vedas, Nriyajna or serving fellowbeings and Bhtayajna or feeding the dumbcreatures, are obligatory on the householderduring this stage. The third stage wherein

introspection is very important is only a stepping-stone to the final stage of Sannysa. This laststage which is the acme of life is distinguished byits total renunciation of worldly desires and acomplete dedication to the attainment of Moksha.

Every rule has an exception. The ascentfrom Brahmacharya to Sannysa need not alwaysbe gradual. So the scriptures allowed double oreven treble promotion to qualified aspirants. Theycould embrace Sannysa from any stage.

Just as the individual's life has been dividedinto four stages to facilitate spiritual evolution,the society also has been divided into four groups(Brhmanas, Kshatriyas, Vaishyas and Shdras) tofacilitate smooth working.

The Brhmanas were the custodians ofspiritual knowledge. Simple living and highthinking as also acquisition and propagation ofspiritual knowledgethese were their primaryduties. The Kshatriyas protected the society with


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the strength of their arms and were responsiblefor the maintenance of law and order as also

justice. It was given to the Vaishyas to producewealth and distribute it without being greedy.Those who lived by manual labour and service toothers were categorised as Shdras.

There has been a good lot of criticismagainst this Varna system, as this fourfold divisionis often called. It is to be remembered that thisgrouping was based upon the mental make-up andaptitudes of the individuals and as recognition ofthe division of labour that already existed in thesociety and not upon birth. However it isimpossible to examine each individual determinewhat his aptitudes are and then fix his calling. Andso heredity is made to serve as a sort of working

principle. Normally the son inherits the trade ofhis father as he shares some of his traits. But this principle was never intended to be applied withan iron-hand. It was flexible and violable. There isa lot of evidence in the scriptures to show thatman's Varna depends upon his mental make-up andthe calling he chooses. There have been severalcases where people born in lower castes haverisen higher by their virtues and those born in thehigher ones have been degraded due to theirvices. Hence it is obvious that the present-daycaste system, with its water-tight compartmentsand mutual animosity is nothing but a grossdegeneration of the once sublime idea thatformed the basis of this division.


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7

Women in Hindu SocietyNo bird can ever fly on only one of its

wings. Women being the 'other-wing' of the societyit is but proper that their role be discussed here.

Ideals constitute the very heart and soul ofa nation. Hence a real understanding of the Hindunation and its womanhood would essentiallydepend on that of its ideals. As already stated,Hinduism considers Moksha or spiritual freedom asthe summum bonum of life, whether for man orfor woman. Consequently the disciplines describedand the paths prescribed for the attainment ofthis Moksha are almost identical. Purity, self-control, devotion and austerity are as muchnecessary for woman as for man. HoweverHinduism does not shut its eyes to the differencesthat do exist between man and woman, biologicalas well as temperamental. That is why it hasdefined their areas of activity depending upontheir Svadharma or special characteristics andprescribed slightly different modes of life and dis-

cipline.

The strength and the soundness of a societyare sustained by those of the family; and woman isthe central figure in a family. Just imagine thetremendous responsibility that is placed on her! AGriha or home is no home but for the Grihini (themistress of the family). Hence the ideal placed


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before the Hindu woman is that of the idealGrihini, who again is an ideal wife, an ideal friend

and an ideal motherall rolled into one. It is St,Svitri, Damayanti and Gndhrithe songs of theHindu soilthat have inspired the lives of millionsof Hindu women for aeons, and not Helens orJuliets.

Women had plenty of freedom in the Vedic

and Epic age. They had equal opportunities andscope, especially in the religious and spiritualfields. They could undergo the Upanayanasacrament, study the Vedas, become teachers oreven ascetics if they wished. But during themiddle ages there was a criminal neglect of theirwelfare.

With the advent of modern education, theimpact of science and Western civilization, thingshave changed no doubt, but the remedy seems tobe worse than the disease! Now woman seems towant to 'out-man' man himself! Gettingdiscontented with her role of childbearing andhome-making she wishes to devote herself to some

other higher' activity! Consequently homes areslowly being replaced by hotels! In the name ofeconomic independence, life is tending to becomemore and more hectic, irregular and even vagrant!By engaging herself in activities which prejudicethe work of preservation, the modern Hinduwoman is coming into conflict with her own inner


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1

nature. By blindly imitating man, she cannot bethe giver of joy, the inspirer of activity and the

consoler in distress that she has all along been.This is what the world famous scientist Dr. AlexisCarrel says: "The differences existing betweenman and woman ... are of a fundamental nature.Ignorance of these fundamental facts has ledpromoters of feminism to believe that both sexesshould have the same education, the same powers

and the same responsibilities. In reality womandiffers profoundly from man. Every one of thecells of her body bears the mark of her sex ....Physiological laws are as inexorable as those ofthe sidereal world. They cannot be replaced byhuman wishes."6

What then is the solution? "But now femaleeducation is to be spread with religion as itscentre. All other training should be secondary toreligion,"7 says Swami Vivekananda. MahatmaGandhi exhorts our women not to ape the Westbut apply methods suitable to the Indian geniusand Indian environment. Says he: "Theirs must bethe strong controlling, purifying, steadying hand,conserving what is best in our culture andunhesitatingly rejecting what is base anddegrading. This is the work of Sts, Draupadis,

6Man the Unknown, Chapter III, Section 9.

7The Complete Works of Swami Vivekananda, Vol. 3, p. 218.


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Svitris, and Damayantis, not of amazons andproudes."8

Will our mothers and sisters heed thisadvice?

8

Hindu Dharma

, p. 382-383


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8

Hindu SdhanasSpiritual disciplines are called Sdhanas.

They are paths to perfection, roads to realisationof the truth. Since there are temperamentaldifferences among the individual seekers of truth,Hinduism recognises the need for a variety ofspiritual disciplines or Sdhanas. These Sdhanas

can be brought under four broad categories calledYogas: the Karma Yoga, the Bhakti Yoga, the RjaYoga and the Jna Yoga. Karma Yoga is the pathof disinterested action suited to the active type.Bhakti Yoga, the path of love of God, is mostsuitable to the emotional type. Rja Yoga, thepath of psychic control, is meant for the

introspectives. Jna Yoga, the path of dis-crimination and knowledge is ideal for thoseendowed with a sharp intellect and a keen powerof discrimination. However the four qualities ofactivity, emotion, introspection and intellect arefound in everyone though in varying degrees.Hence a balanced combination of all the Yogas,

with more of one and less of others dependingupon one's temperament, is desirable for quickresults.

Do your work, the duties that fall to yourlot, nicely and efficiently. But be alert; never getattached, either to the work or to the fruitsthereof. This is the essence of Karma Yoga.


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Love God with all your heart and soul.Cultivate an intimate loving relationship with Him.

Surrender yourself completely to Him. Desire forHim alone and for nothing else. This is the core ofBhakti Yoga.

Rja Yoga prescribes an eight-fold disciplineleading to the perfect control of the mind andculminating in the vision of the Truth. Yama and

Niyama, the moral and ethical disciplines alreadydescribed, are the first two steps. sana (steadyand comfortable posture), Pryma (rythmicbreathing and breath-control), Pratyhra(withdrawal of the senses from their objects),Dhraa (fixing the attention on the ideal),Dhyna (steady flow of the mind-stuff towards theideal) and Samdhi (perfect concentration on theideal)these are the subsequent steps in thatorder.

Discriminate between the real (the Self)and the unreal (the world-appearance). Give upthe unreal mercilessly. Cling to the Self, theeternal and immortal reality. Hear about It, brood

over It and meditate over It. Become one with It.This is the sum and substance of Jna Yoga.


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9

Place of Rituals, Temples andFestivals in Hinduism

Philosophy without religion becomesmeaningless. Religion without rituals becomesinsipid. The rituals of a religion, like the husk of aseed, preserve its life and make it germinate. It isonly when the rituals are separated from the faith

and assumes an independent existence that theybecome mechanical and lifeless.

Human beings have not yet reached thoseheights where they can dispense with all sorts ofsymbols and rituals and devote themselves topurely abstract principles. A flag-hoisting, anoath-taking or a convocation is as much a ritual asworship or sacrifice. To give a concrete shape tothe abstract spiritual ideals and to add colour andzest to life, Hinduism recommends theperformance of several rituals. Out of these, a feware obligatory and the rest are optional.

Practice of meditation at sunrise, noon and

sunset with the repetition of the famous GayatriMantra,9 worship of God through symbols and

9 The Gyatri Mantra is actually a short prayer addressed tothe Supreme God in the orb of the sun. Its meaning is: "Wemeditate upon the effulgence of God Savita. May Heenlighten our intellects!" There is a popular saying that thethree G's - the Gt, the Ganga and the Gyatri - form the

three legs of the tripod upon which Hinduism stands.


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images, offering oblations into speciallyconsecrated sacrificial firesthese were some of

the rituals obligatory on almost all the Hindusduring the ancient days. Even to this day, thesehave been kept up though in a modified form, andwith lesser intensity. A wisely planned andsolemnly conducted ritual prepares the ground,creates the atmosphere, suggests the mood andpredisposes the mind so that the spiritual aspirant

may easily detach himself from the world and feelthe mysterious presence of the Supreme Powercalled God.

Hinduism considers religion and spiritualityto be purely a personal affair. It concerns with theeternal relationship between the Eternal Soul andthe Eternal God. Hence the Hindu is obligedneither to build a temple nor pay a visit to it onany particular day. To him his own body is thetemple, the abode of the Lord. However, for thesake of the ordinary people who are incapable ofcomprehending this truth, who always need anexternal support for the practice of their religion,temples are recommended. Even the temple isonly an external symbol of this body. In fact, manyof the technical names of the various parts of atemple are identical with the names of the variousparts of the body. Actually the temple representsthe Lord and His creation (the universe) in all itsaspects.


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Usually the gateway to a temple will be amassive and magnificent construction. When we

stand in front of it we are made to feel soinsignificant before the Lord of the universe! Aswe proceed inwards leaving behind the grandcarvings and decorations of the outside, we noticethat the sanctum sanctorum itself is small anddark. We can have the darshan of the Lord onlywhen a light is lit up and waved before Him. This

indicates that we have to leave the grand externalworld outside, direct our minds inward, light upthe lamp of knowledge there and behold the Lordwithin the sanctum sanctorum of our hearts.

Ours has been a land of temples. There isno town or village without a temple, be that ofShiva or Vishnu, Devi or Hanuman, Ganesha orSubrahmanya. They are standing monuments tothe continuing spiritual traditions of our country.And they have played a very significant part in thecommunity life of our country, helping to preserveand enrich our religion and culture, arts and craftsthroughjtras, rathotsavas and festivals.

Festivals connected with certain sacreddays and associated with certain temples or riversor places of pilgrimage, have been another potentfactor in the religious life of our society. Thoughthe rules and regulations of a festival introduce anamount of austerity in personal life, they alsolighten this burden and elevate the mind when


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performed properly. A rathotsava (temple-carfestival) or a mela (religious fair) has its own story

to tell and lessons to teach. The former seems tosignify that if you are too busy to go to the Lord,He Himself will come to you! The latter providesan opportunity for like-minded devotees tocongregate in a place and strengthen oneanothers spiritual vibrations. That is why theyhave become part and parcel of our life, for

centuries.


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10

A Few Rituals and Sacraments of HinduismIt will not be out of place here to dilate a

little upon a few of the more important rituals andsacraments that have embellished Hinduism sinceages.

Sandhy, Pja and Homa are the mostimportant rituals still in vogue. Jtakarma andNmakaraa, Annaprshna, Upanayana, Vivhaand Antyeshti including Shrddha are the morecommon Samskras or sacraments prevalent eventoday.

Sandhy is the ritual practised at dawn,noon and dusk. Ceremonial sipping of water

(chamana), rythmic breathing (Pryma),expiation of sin (Aghamarshaa), offering water toSun-god (Arghyapradna), repetition of the GyatriMantra coupled with meditation on Sun-god andobeisance to Sun-god (Upasthna)these comprisethe ritual.

The mode of Pja or worship is a replica of

the services that are usually rendered to a belovedguest or an honoured king. Only, the King of kingsis the recipient here! After invoking the presenceof the Deity (vhana), a seat is offered (sana);the feet are washed (Pdya); a respectful offeringof water mixed with sandalwood paste and rice ismade (Arghya); sandalwood paste is smeared


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(Chandana) ; flowers are offered (Pushpa) ;incense is burned (Dhpa); lighted lamp is waved

(Dpa) and food offering is made (Naivedya) alongwith drinking water (Pnya). Finally the Deity isgiven a farewell (Visarjana).

Homa is actually Vedic sacrifice adapted togamic requirements. It is nothing but Pjaoffered to the Deity invoked into the sacrificial

fire. Except in some details it is almost identicalwith Pja.

Samskra literally means a purificatory rite.It is socio-religious in character. By performing it,the life of the Hindu is sanctified.

Though the Samskras are sixteen innumber, only the principal ones mentioned above,

will be dealt with here.

Jtakarma is the rite performed imme-diately after the birth of the child. Repetition of aMantra for the generation of talent (Medh-janana) and wishing the baby longevity andstrength are the main items involved.

Nmakaraa or name-giving ceremony isperformed usually on the tenth or the twelfth day.The choice of the name for the child is generallyassociated with religious ideas.

Anna-prshana is the first feeding of thechild with solid food which has been previouslyconsecrated by offering it to various deities.


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2

Upanayana or the sacrament of initiationinto higher life stands for taking the child to a

teacher for education. From the cultural point ofview this is the most important sacrament. Themost striking feature of the Upanayana lies in thebelief that by its performance the initiate is givena cultural and spiritual rebirth. It is a greatadvance over the primitive types of initiation likethe endurance test, temporary seclusion or

mutilation of the body still current among manyreligious communities.

Receiving the loin-cloth (Kaupna) and thegirdle (Mekhala), investiture with the sacredthread (Yajopavta-dhraa), initiation with theSvitr Mantra (better known as the Gyatri) andgoing round for almsthese constitute the mostessential aspects of the ritual. The first symbolisesthe beginning of a life of self-control. TheYajopavta suggests that from now on, his life is acontinuous sacrifice. The Gyatri is particularlyapt for a celibate student seeking intellectualdevelopment in the right direction. It marks thebeginning of a life-long spiritual struggle. Going

round for alms reminds him of his dependence onsociety whose debts he has to dischargethroughout his life.

Of all the Hindu sacraments, Vivha ormarriage is considered to be the most central one.Hinduism rightly emphasizes the importance of thelife of the householder. The sacrament of


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marriage impresses upon a person that earthly lifeis not to be despised; rather it should be

consciously accepted and elevated to the level ofspiritual experience. Marriage is not a license forindulgence, but a human institution aiming atmoderation in conjugal life leading ultimately tothe conquest of self. It is essentially a fellowshipbetween a man and a woman who seek to livecreatively in a partnership for the pursuit of the

four Purushrthas. Besides the two parties to amarriagethe bride and the bridegroomthere isthe third party, Dharma, (their joint religiousduty) through which only they have been united.Consequently a Hindu marriage is considered to

be too sacred to be dissolved.

The most important steps of this sacramentare: Kanydna (gift of the bride to the bride-groom by the legitimate guardian), Vivha-homa(marriage offerings in sacred fire), Pi-grahaa(clasping the hand of the bride by thebridegroom), Saptapadi (walking seven steps),Ashmrohana (mounting the stone), Sryalokana(looking at the sun) and Dhruva-darshana (gazingat the Pole-star).

Pigrahaa symbolises that the bridegroomhas taken over her responsibility here-afterwards.Saptapadi is symbolic of prosperity and felicity. Atthe end of this ceremony the bride passes into thefamily of the bridegroom. Marriage is regarded as


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complete with it. Sryalokana indicates that thesun is a witness to the sacrament. Ashmrohana

and Dhruva-Arundhati-darshana represent stabilityand constancy.

The last sacrament in the life of the Hinduis Antyeshti. Since a Hindu consecrates his entirelife through the performance of varioussacraments at suitable stages, at his death, his

survivors consecrate the event by death-rites forhis future good and spiritual felicity. Thoughperformed after a man's death, this sacrament isno less important, because for a Hindu, the valueof the next world is higher than that of thepresent.

It is customary to drop Ganga-water and

Tulasi leaves into the mouth of the dying person.The body is carried on a bier by the nearestrelatives and friends of the deceased. It is theneither cremated or buried according to the customof the community. If cremated, the ashes and thebones are later on collected and immersed in thesacred waters of the nearest river. If buried, a

mound is raised over the remains as a mark ofremembrance. Shrddha or offering to the deadalso forms an important item of the last rites. It isperformed on the eleventh or the thirteenth dayafter death and consists of Homa, Pina-pradna(obsequial offering of rice balls) and feeding theBrhmaas.


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11

Reform Movements in HinduismHinduism is like the centre-of-gravity doll

which regains its equilibrium howsoever it bedisturbed. Wave after wave of alien invasions havecome and gone upon this sacred land but none ofthem really succeeded in uprooting it. That isbecause the basis of Hinduism is strong and sound.

Standing firmly on this, it has always shown aremarkable dynamism, a unique capacity forchange and adjustment whenever circumstanceshave demanded it.

Whenever the essential core was forgottenand too much fuss was made over the non-essential crust, there has always been a reactionand a rebellion from its own ranks to put things intheir proper perspective and show a better way inconformity with the times. When the simple RigVedic religion was developed in course of timeinto a highly complicated labyrinth of sacrifices,there arose the dynamic sages of the Upanishadscondemning it in no uncertain terms and preaching

the direct method of realising the truth throughcontemplation and knowledge. This was the firstreform movement.

This was further supplemented by the nextmovement started by the Gtchrya Sri Krishnawho reconciled the warring groups of his times,who were advocating either action or knowledge


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or contemplation or devotion. He provided a placein his system for every one of these in such a way

that one need not be in conflict with the others.

Then came Buddha, the compassionate,who was more interested in the greatest good ofthe largest number than in the philosophies of theprivileged few. Teaching simple moral andspiritual principles bearing more directly on the

life here than on the life hereafter, he capturedthe hearts of millions and set a dynamic spiritualrevolution into motion.

Buddha's apparent condemnation of theVedic religion and his discreet silence on the lifehereafter were thoroughly misunderstood andeven misrepresented by his later followers. It was

given to Shankara, the first missionary Hindumonk, to make a whirlwind tour of the country,expose their fallacies and re-establish the pristineglory of Hinduism. By admitting Buddha into thegalaxy of incarnations the Post-BuddhisticHinduism sealed the fate for Buddhism in Indiaonce for all.

Then followed an era of invasion andconquest by foreigners and it looked as though theEternal Religion would just collapse. However, thetask of keeping it very much alive was admirablyfulfilled by the various Bhakti-movements startedby Rmnuja, Madhva, Basaveshwara, Chaitanya,Rmnanda, Kabr, Nnak, Mrbi, Tulasds,


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12

Vishva Hindu ParishadSince this latest attempt at bringing

together and organizing the Hindus from all overthe world augurs well for the future of Hinduism itis worthwhile devoting some attention to it.

The Hindu society has held in its bosomadherents of directly opposite dogmas, andembraces besides Buddhists, Jains and Sikhs, thereforming sects of different epochs as also thoseworshipping several gods and goddesses andprofessing different creeds.

In spite of a unique and universal philo-sophy of life, catholicity and tolerance taught by

all sects and religions and the affluence of cultureand civilization, the Hindu society has fallen intodeplorable conditions. The Hindus in India andabroad need a reawakening of their essential unityand be consolidated into one strong and indivisiblepeople. It is necessary to infuse pride, devotionand loyalty in respect of our Dharma and

Samskriti.In the Hindus of the world a sense of duty

and obligation to the society which of late is fastdisappearing requires to be regenerated on thebasis of our Dharma.

The Hindus who live in distant lands neednot only inspiration but effective aid to rejoin the


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bond of love and regain their faith in the practiceof the Hindu ways of life, which have been

gradually weakening.

With the aspiration of fulfilling theseobjectives the Vishva Hindu Parishad was foundedon the 30 August 1964 (the auspicious Sri KrishnaJanmshthami day) at Bombay. Its objects are:

1. To take steps to consolidate and strengthen

the Hindu society;2. To protect, develop and spread the Hindu

values of life ;

3. To establish and reinforce contacts withand help all Hindus living abroad.

Between the 22nd and the 24th of January

1966 the Parishad held its first momentousconference of Hindus from all over the world atPrayg which was a tremendous success.

The Parishad is now busy establishingbranches all over the country and also the world.It has already made a marked progress.

This is perhaps the very first seriousattempt after Emperor Sriharsha at bringingtogether the various heterogeneous elements inHinduism and bind them with a cord of commonideals. Hence it is the sacred duty of every Hindu,irrespective of his caste or creed, to co-operatewholeheartedly with this Movement and make it agrand success.


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13

Special Contribution of Hinduismto World Thought

Hinduism has made a very significantcontribution to world thought in propounding thethree doctrines of Karma and Rebirth, AdhikraBheda and Avatra Vda.

The doctrine of Karma is nothing but theextension of the well-known principle, 'As yousow, so you reap', to the moral and spiritual field.We have to reap the consequences of our actionssooner or later. The present is the result of thepast and the future will be the result of thepresent.

The doctrine of rebirth is a logical corollaryof this theory of Karma. We may burn our finger infire for only a few seconds but it takes a couple ofweeks (=12 million seconds!) to be cured of itcompletely. Similarly since it is not possible toexperience the result of all the actions that we doin one short life, it is reasonable to admit of our

future lives. The wide variety and differencesamong human beings which have no logicalconnection with the present life, force us tohypothesise about their causes existing in pastlives and resulting in the present ones. SinceHinduism posits the soul as eternal and immortal,the theory of Karma and Rebirth fits in admirablywith it. This is the best hypothesis that the human


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mind can conceive of, to solve the problem ofgood and evil, to explain the variety and diversity

in the universe.

The doctrine of Adhikra Bheda is arecognition of the simple fact that the same capcannot fit everybody. In any field especially in thespiritual field, capacity and necessity should bethe deciding factors and not merely the desire or

ambition. A blind man is certainly unfit to becomea pilot and the lame should never attemptmountain-climbing, however intense their desiresmay be! That is why like a loving mother cateringto her children with a variety of dishes dependingupon their digestive capacities, Hinduism hasopened up manifold spiritual paths to suit avariety of tastes and temperaments. If theintellectual is recommended Jna Yoga, theactive person finds an outlet for his energies inKarma Yoga. If the emotional type finds a solacein Bhakti Yoga, the introspective one finds hispeace in Rja Yoga. Thus no one need be dis-appointed.

The Avatra Vdathe doctrine of descentof God on earthdeclares that the Supreme Powerdescends on this earth wherever and whenevernecessary to restore the spiritual balance and tohelp genuine religious aspirants in their strugglefor perfection. This is truly a marvellous doctrinefilling the hearts of millions of aspirants with


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3

tremendous hope. An unbiased study of thespiritual history of mankind proves this beyond all

doubt. It is foolish to limit the powers andcapacities of the Almighty God by arguing that Hedescended only once in a particular chosen land

and that He will never come again. Regimentationin religion and proselytisation with politicalmotives which are doing immense harm tohumanity have their origin in such bigotry.


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14Hinduism : The Religion Universal

Any religion to be universally acceptable,must appeal both to the head and to the heart ofthe maximum number of people. And Hinduismdoes it. The dizzy heights of its Advaita philosophycan easily slake the thirst of the brainiest ofphilosophers. Its conception of the Personal God

can more than satisfy the refined theologians. Themodes of Bhakti enunciated as well as the ritualsrecommended soothe the hearts of the emotionaltypes. The advocates of activism are easilyaccommodated by the doctrine of selfless action.And the mystics can always count upon Yoga.

Hinduism considers that man is potentiallydivine and not a sinner. Hence even the worst of'sinners' finds a place in its bosom. He has notcommitted any sin but only mistakes, saysHinduism, because he had forgotten his essentiallydivine nature! What a wonderful doctrine! What amarvellous psychology!

By declaring that the whole universe is butthe projection of the Cosmic Mind, and that afundamental thread of unity passes through theinnumerable and diverse manifestations in it,Hinduism carries conviction to the modernscientists also.


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Even the agnostics and the atheists find aplace in it because Hinduism preaches that to be

good and to do good is the whole of religion, allother things being secondary.

Gross materialists, instead of being con-demned, are advised to be a little less selfishwhile enjoying the good things of life!

If this is not the Religion Universal which

other one can be? In fact Hinduism being more away of life than a dogmatic creed, the whole ofhumanity ever struggling from lower truths tohigher truths come under its protective wingswhether they accept it or not!


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and Neo-Platonic allegories." Diwan Chamanlal hasaccumulated unassailable mass of evidence in hisHindu America to show that the Hindus migratedto the American continent long before Columbus.The effect of Hindu culture is evident even to thisday, especially in Mexico.

Should we not be proud of this?


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17

Criticisms GaloreIn spite of its most sublime theories,

universal doctrines and an unlimited capacity fortolerance and adjustment, no religion on earth hasperhaps been so much misunderstood, deliberatelydistorted and mercilessly criticised as this 'Motherof all religions'. Brushing aside all unjust criticism

based more on spite than on solid truths, it is stillworthwhile considering some of the morecommon, apparently reasonable and sometimesgenuine, criticisms in the spirit of an honestenquiry after truth.

FIRST OBJECTION: There are innumerable godsand goddesses in Hinduism as also countlessreligious works leading its adherents to utterconfusion and bewilderment.

Well, this may appear so to one who has notunderstood the spirit of Hinduism. But to one whohas understood that it is one and the same Godthat has manifested Himself through all these

forms, there is no problem, no confusion, muchless any bewilderment. One who has known thenature of water will never be confused orbewildered if he encounters ice, bubble or steam.Rig Veda itself has unequivocally declared that theTruth is one and the sages call it by variousnames. As regards the countless religious works,they are meant for different types of people who


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are in various stages of intellectual and spiritualevolution. A post-graduate student and a higher

secondary student are not supposed to exchangetheir text-books and thereby get bewildered! It ishere that a correct understanding andappreciation of the doctrine of Adhikra Bhedacomes to our aid.

SECOND OBJECTION: Hinduism preaches rank

idolatry and encourages superstition.Idolatry means worship of idols considering

that they themselves are God. No Hindu everworships a stone or a metal image with thisattitude. He always worships God through them. Ifan objection is raised even against this, then thereis no reason why the Christians who worship the

image of Jesus and the Bible or the Mohammedanswho kiss the Kaaba stone or the patriots whosalute the national flag, should not be dubbed asidolaters!

Even Hinduism considers image-worship asonly the primary steplike using an abacus toteach arithmetic to childrenand exhorts its

votaries to rise gradually to the highest levelwherein they will have the direct experience ofthe all-pervading Supreme Power.

As for superstition, the less we talk thebetter. The merciless witch-hunting carried on inEurope during the middle ages or the consideringof number thirteen as unlucky even during this


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twentieth century by the Western society, are justtwo concrete examples which reveal who is really

more superstitious. Actually most of the Hindupractices dubbed as superstitions have deeperphilosophical and psychological truths behindthem than meets the eye. Even granting thatsuperstitions do exist, they are all harmless. It isfor better to have harmless superstitions thannurture such ones which have been responsible for

the reckless killing of old women or chameleons!

Lastly, the blind belief of the modern manin science and technology, as if they areomnipotent, forgetting that they have miserablyfailed to give him peace of mind (which alone isthe aim of life) is the greatest superstition of all!

THIRD OBJECTION: The caste system hasdivided the Hindu society into numberless groupsengaged in mutual hatred and fighting. A religionwhich shelters such a system is no good.

The caste system is a logical extension ofthe Vara system whose underlying philosophy hasalready been explained. There is no country, no

race or society in this world which is free fromcaste system in some form or the other. Even inthe so-called socialistic countries, where all aresupposed to be equal, it is an open secret thatsome are more equal than others! A society basedon the division of labour is far superior to a societydivided on the basis of wealth or colour of the


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skin. What is to be condemned is not the castesystem as such, but the claim to privileges by

certain castes or the hatred and ill-will towardsthe other groups. The division of an office intoseveral departments is only a matter ofadministrative convenience. That does not meanthat these departments should fight one another.If it is remembered that there is no bar onpractice of true religion by any member of any

caste, all this fuss becomes meaningless. Hence areligion that has invented such a wonderful socialinstitution is not only good but has also renderedsignal service to mankind by showing the rightpath.

It is interesting to note that both SwamiVivekananda10 and Mahatma Gandhi11 whothemselves did not belong to the highest caste,have upheld and admired the caste system in itstrue form.

FOURTH OBJECTION: The doctrine of Karma hasintroduced fatalism and lethargy, and has killedthe initiative among the Hindus.

The alternatives to the doctrine of Karmaand Rebirth are: the positing of a partial andunjust God or to accept the theory that the originof this universe lies in an accident or chaos. Thesealternatives satisfy neither the theologian nor the

10India and Her Problems, Chapter vi.11

Harijan

, Feb. 2, 1934.


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4

logician and much less a scientist. As alreadypointed out, this theory of Karma is the most

sensible and reasonable hypothesis which helpsnot only explaining the gradation and variety inthe universe but also in leading a good life.

As regards the objection as such, we saythat quite the opposite effect will be produced ifthe doctrine is properly understood and applied.

If my present state is the result of my previousactions, that gives me a tremendous hope andopportunity for shaping my future by my presentactionthis is the Hindu attitude. Consequently aHindu who has understood the spirit of the Karmatheory is a dynamic believer in himself. Of course,fatalism and lethargy have often crept in to thedetriment of the Hindus. But this is solely due tothe misunderstanding of the Karma theory.Ignorant and half-baked people whomisunderstand and misapply even sublime theoriesare not confined to the Hindu society alone butwill be found all over the world.

FIFTH OBJECTION: In the name of the doctrine

of Adhikra Bheda, Hinduism has meted out veryunequal treatment to its adherents and has donegreat injustice to them.

Whenever understood properly andpractised sincerely this doctrine has alwayshelped, and not hindered, the material andspiritual progress of the Hindus. To say that all


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men are born equal or made equal, is a blatantdenial of facts and experience. But this does not

mean that people should not be given equalopportunity and scope for self-development. Infact Hinduism has been more liberal and generoustowards the weaker sections of the society. As inevery other society, there have of course been asmall minority of black sheep who have exploitedand wronged the masses. However, taking the

Hindu religion and society as a whole andcomparing it with others, this doctrine has workedmore as a blessing than as a curse.

SIXTH OBJECTION: A religion which confers thestatus of the highest incarnation of God on amythical and immoral person like Sri Krishna ispaving the way for the whole society to becomelikewise.

Bitter criticism and ridicule of Hinduism asalso malicious propaganda against it, very oftencentres round the life, personality and doings ofLord Sri Krishna. A dispassionate study and analysiswill however reveal the hollowness of these

arguments.At the very outset, let it be known that Sri

Krishna's historicity has been established beyonddoubt by several scholars including Sri Aurobindo.On the other hand it is the historicity of Jesushimselfupon whose personality the mightyChurchian empire reststhat has been called in


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question by several European scholars.12 Thismighty Churchian empire will collapse like a house

of cards, the moment the historicity of Jesus isconclusively disproved, whereas the mightier riverof Hinduism will continue to flow on irrespectiveof the historicity of Rmas and Krishnas (who arejust ripples in this river) because it is based oneternal principles and not on personalities.

The earliest reference to Sri Krishna and anunfoldment of his true personality occurs in thegreat epic and history of the Hindus viz., theMahbhrata. Curiously enough, this epic hasalways treated him as a Kshatriya King. Not evenhis bitterest enemies like Shishupla, who figure inthis great book, ever allude to his so-calledimmorality. In fact, Duryodhana, another critic ofhis, has all admiration for his wonderfulpersonality and even admits of his divinity! Itpasses one's understanding how a genius like SriKrishna who bequeathed a most wonderful bunchof universal spiritual teachings could ever havebeen a moral wreck.

The secondary scriptures like theBhgavatam which deal with Sri Krishna's story ingreater detail, were actually written severalcenturies later and hence need not be taken as

12 See Of Man and God by Alfred Pomerantz, PhilosophicalLibrary Inc., New York. Also Quest of the Historical Jesus by

Albert Schweitzer.


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literally true. Even according to these scriptures,Sri Krishna was a small boy at the time of the

Brindvan Lla. Again, the tradition of consideringoneself as the hand-maid of God and love Him asone's husband (whereby the baser instincts aresublimated) is not peculiar to Hinduism alone. Itexists among the Christians and the Sufis also. Thereference to brides of God in the Bible or theChristian nuns considering themselves as brides of

God does not certainly warrant us to brand eitherGod or Christ as polygamous or immoral!

Moreover, the very same scriptures thatdescribe his Rsakrda also describe theinnumerable miracles performed by him. Whydon't then, these wise critics, accept thesemiracles also as true? If these are accepted, it willbe established that Sri Krishna was God Himself,since no ordinary being can ever perform them.And God's actions are above all human logic andcomprehension!

The critics often jeer at Sri Krishna becausehe had sixteen thousand wives. Perhaps, it is more

due to jealousy than any moral sense because hecould manage sixteen thousand wives whereasthey can hardly manage one! Since these poor girlshad been deserted by their own people justbecause they had been in the captivity of thedemon Naraksura, Krishna the rescuer, had nooption but to legally accept them as his wives so


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that he could shelter them. This is oneexplanation.

Then there is the other, the real explana-tion, which describes the esoteric significance ofthis. Sixteen thousand really represents Sixteen.The mind, the five senses of cognition, the fiveorgans of action and the five fundamentalelements (like the earth etc.)these are the

Sixteen. The zeros signify the numberlessproducts, variations and manifestations of thesesixteen. Sri Krishna is the Purusha or the Self wholiberates them from hellish ignorance (Naraka) andredirects them unto Himself.

Contrary to the objectors' contention, LordKrishna has been the unseen dynamic power

guiding the Hindu religion and society in the rightdirection through his Gt ever ringing its messagefor thousands of years. He is the greatest nationalhero and guides, and it is a pity that the sons ofour own soil often disown Him!


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18

People Living in Glass HousesShould Not Throw Stones!

Most of these objectors rise from the ranksof either the bigoted Christians or the morefanatical section of the Muslims. Withoutunderstanding the true spirit of their own re-ligionsfor, no true religion ever exhorts its

adherents to be cruel to othersand much less the'Eternal Religion', they resort to mudslinging. Theyseem to forget that the old adage 'People living inglass houses should not throw stones' applies tothem admirably!

Every religion has two forms: the higher andthe lower. The former is meant for the few highlyevolved souls who are really the 'salt of the earth'.The latter is only a concession to the ignorance ofthe masses, who will thus be led gently from lowertruths to higher truths. It is always easy for anyintelligent crook to compare the higher form of hisfaith with the lower ones of others and get awaywith the conclusion that all religions except his

are Paganism and hence false! It is this crookedchauvinism that the Hindu abhors and never thehigher forms of any religion or its truly greatvotaries.

The heart of the true Hindu goes out to theMan on the cross, who exclaimed even at thathour, 'Father! Forgive them; for they know not


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what they do!'13 The true Hindu is all admirationfor the great Prophet of Arabia who literally

transformed a barbaric People into a well-knitmoral society. But he can never tolerate thesmall-minded fanatics who try to poohpooh everyother faith.

Swami Abhedananda, a brother-disciple ofSwami Vivekananda clearly draws a distinction

between the Christianity of Jesus and theChurchianity of the fathers. He declares thatwhereas the Hindu has no hesitation to accept theformer which is a true religion of the heart, he cannever accept the latter which is nothing butorganised dogmatism.14

It is interesting to note that an almost

similar distinction is drawn between Islam andMohammedanism by Sir Ahmed Hussain: "I make adifference between Islam and Mohammedanism.The latter is not pure Islam. It has forgotten thespirit of Islam and remembers only the letter ofthe law,"15 He continues: "Please remember thatthere are many men and many minds and there

are likely to be as many religions, as many

13St. Luke xxiii, 3414Why a Hindu Accepts Christ and Rejects Churchianity.15 Notes on Islamby Sir Ahmed Hussain, Ed. by KhanBahadur Hajee Khaja Mohammad Hussain, Govt. CentralPress, Hyderabad, p. 12.


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conceptions of God, as many notions of Hisattributes and as many ideas of the beginning or

end of things as there are thinking minds."16 Whata catholic approach!

Just read this passage from the Quran:''Sight perceives Him not, but He perceives men'ssights; for He is the knower of secrets, the Aware"(Sura vi. 104). It appears like a perfect echo of the

statement in the Kenopanishad! (1.7)However, the generality of the Christian

missionaries and the bigots among the Muslims failto understand these higher sentiments and take tothe tactics of hitting below the belt. They seem tobe alienating themselves from the main current ofour country, its culture and tradition, and

misleading the ignorant masses into fantastic waysof thinking, ultimately leading to de-nationalisation and disintegration. The followingobservation of Dr. Radhakrishnan is very pertinentin the present context: "Latterly, however, acurious notion has got hold of our, strange to say,educated Mohammedan brethren, that by

transferring their allegiance to the faith of Islam,they become the descendants of the Moors ofSpain and the Caliphs of Baghdad. They regardthemselves as culturally and socially distinct fromtheir Hindu fellow countrymen. We do not change

16Ibid, p. 24.


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our whole mental make-up, simply because wechange our intellectual beliefs or religious

convictions. To change one's creed is not to cutoneself off from the past of one's country or itsideals."17 If at all, this is an understatement.

It is an undeniable historical factand Prof.Arnold Toynbee himself subscribes to this view18--that Christianity and Islam have seldom been

content to follow the practice of 'live and let live'and that both of them have been responsible forsome of the bitterest conflicts and the cruellestatrocities that have disgraced history. V. O. Ogt inhis Cult and Culture condemns the unbendingarrogance of Muslims and Christian missionaries intheir claims of revealed authority and lamentsthat religion will meet with disaster unless ituniversalizes its own conception of Revelation toembrace the future as well as the past (p. 70).

The Bible and its doctrines have received avery rough treatment at the hands of the Biblicalscholars. Summing up the results of such criticism,Vivan Phelips says19 that: (1) The creation story of

the Old Testament is a myth; (2) The concept ofvirgin-birth of Jesus is a late interpolation andthat Joseph was his real father; (3) Jesus was a

17The Heart of Hindusthan, p. 66.18East and West, p. 49,19The Churches and Modern Thought, Thinker's Library, No.

20, pp. 54-64.


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man who was gradually raised to god-hood; (4)The resurrection of Jesus is a concoction and even

St. Paul is silent on it; (5) The Gospels are notcredible and trustworthy narratives. Thus we seethat the main foundations of Christianity aspropounded by the Church have been demolished!It is significant that Vivian Phelips warns hisreaders by saying: "These criticisms are, I repeat,the work not of anti-Christians, but of Christians

who have devoted themselves to Biblical researchand who are among the greatest living experts inthat sphere of knowledge."20 The author hasrendered signal service to us by providing in thisvery book the grudging admissions by orthodoxchurch leaders, of this criticism!21 J. M,Robertson's book Christianity and Mythology

clearly admits that some of the Gospel storieswere borrowed from the incidents in the lives ofKrishna and Buddha.22

Often, the god-hood of Jesus is sought to beproved on the basis of the miracles he wassupposed to have performed. If Jesus is to beaccepted as divine just because of his miracles,why not accept Rasputin 'the rascal monk' also asequally divine? In fact these miracles are

20Ibid, 64.21Ibid, pp. 67-71.22

Ibid

, p.97.


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best of prophets is as ridiculous as saying to athirsty man. "If, and only if, you draw water from

this particular well, call it as pani and drink it,your thirst will be quenched and not otherwise!" Infact, broad-minded intellectuals like Sir AhamedHussain who were devout Muslims, rebelledagainst such narrow bigotry and candidly declared:''(There is) one and only one God who is Infiniteand Absolute, who hath neither beginning nor end

and who is not conditioned or limited by anythingwhatever. Yezdan, Ishvara, Jehovah, God, Allahare the names in different languages of the sameInfinite and Absolute God."25 What a beautifulecho of the Rig Vedic statement, ''Truth is One,sages call it by various names!"

Islam has staged a mighty rebellion againstidolatry and worship of man. However, a glance atthe place occupied by the stone of Kaaba and theprophet Muhammad in Islam would suffice, toconvince anyone that what was driven out of thefront door has come back through the back door!It will be interesting and instructive to quote WillDurant here: "Many of its worshippers believe thatthis stone (of Kaaba) was sent down from heaven--and perhaps it was a meteorite .... Within theKaaba, in pre-Moslem days, were several idolsrepresenting gods. One was called Allah, and wasprobably the tribal god of the Quraish; three

25

Quoted inThe Heart of Hindusthan

, p. 77.


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others were Allah's daughters .... Mohammed ....destroyed the idols in and around the Kaaba, but

spared the Black Stone, and sanctioned the kissingof it."26 He continues: ".... Pious pagan Arabs, longbefore Mohammed, had trekked to the Kaaba.Mohammed accepted the old custom because heknew that ritual is less easily changed than belief;and perhaps because he himself hankered afterthe Black Stone; by yielding to the old rite he

opened a wide door to the acceptance of Islam byall Arabia.... As Islam spread to distant lands onlya minority of Moslems performed the pilgrimage;even in Mecca there are Moslems who have nevermade a ritual visit to the Kaaba."27

The conclusion is obvious!

Thus we can go on multiplying our criticismsof other religions. Maharshi Daynanda Saraswatihas already done it in a much more devastatingway in his Satyrtha Praksha. But such anapproach may not help anyone. What is ofimportance is a serious and sincere attempt toemulate the great ones, be he a Christ or a

Mohammed, a Rma or a Krishna or a Buddha, andmake our lives blessed.

26 The Story of CivilizationVol. iv, The Age of Faith, pp.161-171.

27Ibid, p. 215.


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19External Dangers Facing the Hindu Society

Though the Hindu religion has soared toHimalayan heights, the present-day Hindu societyneeds a lot of invigorating treatment. This cannotbe done without first understanding the forces,pressures and dangers that are trying to erode andcorrode it.

These dangers can be classified as externaland internal. The dogmatic churchianity, theintolerant and fanatical sections from among theMuslims and unscrupulous communists form thethree prongs of the trident aimed at the heart ofHindu society. These are the external dangers.

The mighty church, with its men andmoney, women and politics, often raises the doubtin the minds of honest observers whether whatthey are preaching is Christianity or Churchianity!There seems to be very little in common betweenthat great Son of Man who had 'no place to lay hishead' preaching wonderful sermons on the mount

and the power-mad, money-mad crookedpoliticians masquerading as his priestly followers.

Most of our Hindu brothersand for thatmatter our Christian brethren toomay not beaware of the history of the church and its Popes. Areligion which was essentially simple, being basedon the twin ideals of renunciation and love of


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mankind, came under the influence ofConstantine, the Roman emperor in 324 A.D. and

was obliged to compromise on its mostfundamental principles. Though it became betterorganised, more rich and powerful in the worldlysense, the moral and spiritual fibres began to giveway leading to disastrous results. During thedarkest period of papal history "Twenty Popessucceeded each other in what became generally

known as the 'Rule of the Harlots. The Lateranpalace became a resort of orgies and degradation.The mistresses of the 'celibate' Popes made theirsons successors to the papacy. Murder,assassination, fighting, prostitution and briberywere the order of the day."28

Our church leaders who are the disciples ofsuch Popes are leaving no stone unturned toconvert the whole world into their brand ofChristianity. India with its teeming millions,ignorant masses and a 'secular' governmentand inthe dictionary of the government the wordsecular seems to mean 'anti-Hindu'is theirspecial target. Their schools are designed tosubvert the young minds. Their hospitals aredesigned to exploit the sick and the infirm, whoare advised and coaxed to surrender theirancestral religion. Intolerance towards and

28 Religions of the World, by Gerald L. Berry. Barnes &Noble, New York, p. 83.


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deliberate distortion of other religions is theirfavourite pastime. Soaked in hatred, they go to

any length, use any language including the filthiestpossible one, take to any unscrupulous method, toachieve their aim. Their policy of 'divide andcontrol' by putting one caste against another, onegroup against another group, their 'inducements'(or bribes?) camouflaged as 'service', 'gifts' and'mercy missions' are nothing but parts of a perfect

plan to sabotage, dismember and disintegrate theHindu society. The Christian missionary in the garbof the Hindu sannyasin, the naming of churches as'Christa-rjamandiram', the adoption of Hindumethods of worship, meals and Harikathaseveryone of these, is a time-bomb being planted in thestructure of Hindu religion and society. Every

Hindu, especially the educated and intellectualgroup, ought to be dismayed and roused intoimmediate constructive dynamic action.

Next comes the problem of and created bythe Indian Muslims. Though Islam means spreadingpeace and a Muslim is one who lives in peace withAllah and His creation it is an ironical fact that"there has not been a religion which has shed somuch blood and been so cruel to other men."29 Thestory of Islam in Bhrat has been one continuousstory of invasions and wars, arson and plunder,rape and wanton destruction. Though almost all

29The Complete Works of Swami Vivekananda Vol. 3, p. 350


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Muslims here are converts from Hinduism andhence the same blood of the ancient Rishis is

flowing through them, their hostility towardsHinduism does not seem to have abated in theleast. The main reason for this seems to be thestrangle-hold that the Moulvis and Maulanas arehaving over the Muslim masses. It is interesting tonote here the observations of Sri Abdul MajidKhan, an enlightened and cultured Muslim leader.

"It appears very strange, indeed, that only a fewlearned and wise souls among Muslims, have donetruly great service to the Indian Muslims. But avast majority of the Moulvis and Maulanas whoclaimed to be the champions of Islam, having solemonopoly of the teachings of Quran, consideredMuslim leadership as their inherited profession and

easy source of income....They always played ontheir emotions and sentiments. They held them intheir grip, and swayed them at will. These learnedMoulvis or Maulanas in their hypocritical pursuits,were emptied of real spiritual mission. They couldnot therefore impart real teachings of Islam. Nordid they allow the Muslim masses to grasp the real

import of ....Islam Perhaps Quran is the first Bookan average Indian Muslim begins with, and recitesit throughout his life and perhaps, it is the lastBook which he understands even till the fag end ofhis life. It is a very crude fact; but it is a very grimX-ray of the Muslim mass psychology in India.Ignorance of Islam is the chief cause of


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fanaticism....The dawn of deep communalismproved to be the dusk of patriotism. It has drawn a

curtain over the sublime sentiments of love for theMotherland, the land of their origin and birth.They forget, in their madness, that along with thesense of community, they have to love the Indiansoil, where they are born, brought up, fed forexistence and made to flourish in life."30 Awonderful analysis indeed! While writing about

polygamy in Islam Dr. S. Jeelany remarks: "InMuslim countries such as Pakistan, the U.A.R.,Iran, Iraq, Syria and Algeria, where people arebetter Muslimsin that at least they know moreabout their religionthe last of polygamy has beenseen. It is only in Bharat that communal Muslimsseek to establish a fortress of bogus Islam by

masticating the word Shariah and refusing auniform civil code, by insisting on the Islamicburqa for Aligarh and exploiting the Wakfs as theirclose preserve when in the U.A.R. Wakfs wereabolished long ago. If we follow their reasoning,we find that such countries as Pakistan, Iran andthe U.A.R. are no longer Islamic and that Bharat is

the only citadel of Islam in the world!"31

However,until enlightened Muslims like the abovegentlemen take over the leadership of their

30 Quoted from the Voice of Man, a fortnightly publishedfrom Delhi, dated June 1, 1968.

31 Quoted from the Organiserdated Aug. 3, 1968, p. 14.


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65

society, the Hindu society cannot afford to shut itseyes to the dangers from this quarter.

The last but not the least, is communism,'the God that failed' in Russia. Since it combines initself both the subtle deceptions of the Christianchurch and the creed of violence of the misguidedamong the Muslims, it is doubly dangerous. Thisdoctrine, caring more for the end than for the

means, wants to uproot everythinggood or badfirst, before taking its roots. The economic boonsit offers are a myth; because even in Russia whichprofessed and practised this doctrine for fiftyyears the economic condition of the ordinary mancan in no way compare with that in the capitalisticcountries. In fact the disparity of income there,between the higher and lower income groups, is insome cases as high as 62:1 and there are noceilings on income!32

Being an alien and atheistic theory it hastried to destroy the ancient religion and culture ofthe people on whom it is foisted. China and Tibetare glaring examples of this. Russia itself is slowly

moving back to find solace through religion. Itschurches are drawing larger and larger crowdsmost of whom belong to the younger generation!

32 The Democratic Alternative by Miss M. A. Devaki,published by The Indian Committee for Cultural Freedom,Bombay, in 1959, p. 16.


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A country like ours with poor and ignorantmasses offers a fertile field for communism. Once

it is allowed to take hold of us, we will becomethe absolute slaves of an absolute dictatorshipwhich knows absolutely no scruples!

The attempts being made to counteractcommunism through economic policies alone, willnot succeed, though they are of primary

importance. Man does not live by bread alone. Hemust have some principles to live by, to beinspired with. And, once he gets them and beinspired by them, he works a miracle in any field.This is exactly what Hinduism did and can still doeven today. The empires of Sri Rma, thePnavas, Chandragupta, Ashoka, Samudraguptaand the Vijayanagara Empire are but a fewimportant examples that illustrate this point. Anunprejudiced study of our history shows that moreof real communismin the sense of the greatestgood of the largest number coupled with plenty offreedomexisted during these periods than inmodern communist counties.


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20

The Menace of MaterialismAt this juncture it is necessary to pinpoint

the menace of materialism also. Hinduism hasnever forbidden the acquisition and enjoyment ofmaterial wealth, comforts and pleasures. It hasonly introduced the 'safety-valve' of Dharma, thatis all. If Artha and Kma become the sole aims of

life and Dharma is totally neglected, then itbecomes gross materialism, which is another namefor the law of the jungle. Now-a-days thetendency towards such materialism is increasing tothe detriment of our nation. Hence comes thenecessity to recognize and check this menace.

A glance at the so-called advanced andcivilized countries of the world will reveal whathavoc has been brought about by materialism.Incidence of the most heinous crimes and awfulmental illnesses is increasing at an alarming rate.According to a report put up by the policedepartment of the U.S.A., the average rate ofcrimes per hour is as follows: one murder, theft of

forty cars and ten robberies! That is why many ofthe Western savants and scientists are fast turningtowards religion for solace and succour.

Atheism, the counterpart of materialism, isanother evil that is trying to sway the minds ofmen. Even a little of serious thinking will convinceus how hollow the arguments of atheism are. That


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the universe was formed by a fortuitous course ofatoms, can no more be believed than that the

accidental jumbling of the letters of a word-making set would fall into a most wonderfultreatise of philosophy! Actually the sciences aremaps of universal laws; the universal laws arechannels of universal power; and the universalpower is but the outgoing of a Supreme UniversalMind.

Every nation has its special characteristictrait. In our country it is religion. If it goes "Indiawill die in spite of politics, in spite of reforms, inspite of Kubera's wealth poured upon the head ofevery one of her children."33

33The Complete Works of Swami Vivekananda, Vol.3, p.

146.


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business was over with constitution-making andwhich was not expected to transact any legislative

business, much less a radical one. A legislation ofsuch a fundamental character which uproots atone stroke the laws and traditions of thousands ofyears of millions of Hindus is to say the least, areflection of the 'I-know-everything-you-shut-up'attitude! Even supposing many of these reformswere desirable, leaders of various strata in the

society whom they are going to affect should havebeen consulted. On the other hand the very sameleaders and their 'illustrious' successors dare notmake a single change in the personal laws of otherreligious communities! As if they are too perfectto need reforms! If our State is truly 'secular',there should be one uniform civil code governing

all the citizens of our country irrespective of theircaste, creed or religious denomination.

To give another example of this pervertedsecularism: Temples and their properties are beingcontrolled by the Government through theReligious Endowments departments, but neitherthe Wakfs nor the Churches are within the purviewof these departments!

Then again: Family planning has been takenas a policy on a priority basis. The loops and thepills whose dangers are being exposed by scientificjournals of the West35 are being thrust upon an

35

Ladies' Home Journal

, July 1967.


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innocent society. And the victims are once againthe Hindus, who are falling a prey to the subtle

and deceptive propaganda which has no scruplesto bring in the names of Sri Rmachandra or Kunti!The G. O. I. wants the citizens to have not morethan three off-springs but fails to specify whetherit is per husband or per wife! The Indian Muslimsare openly against itthough Pakistan is vigorouslyexecuting itand the Christians have received the

Pope's directive the other day, not to take to it!No wonder if the Hindus become a minority intheir own country within the next two or threedecades!

Nor has this Congress Government beensuccessful in integrating our nation. Cooperatingwith a political party that was primarilyresponsible for the crime of partition of our dearMotherland and giving leniency to another which isever ready to sell away the country itself to fulfillits nefarious ends is certainly not the way tointegration! Whatever great work that Iron-man ofIndia, Sardar Patel, did is being undone by the G.O. I. by its policy of helplessly looking at or evenconniving at the creation of Pakistans andPadristans just to appease the aggrandizingminorities.

We do admit that managing a big countrywith millions of people and hundreds of problemsis not a joke. But what distresses every


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conscientious patriot is the failure of those inpower to learn the bitter lessons of past history

and continue in the beaten track of blunders !

Is this a Secular State or is it fast becomingan Insecure State?

Will our leaders and the people wake up?


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rya Samj and the Vishva Hindu Parishad whichare striving hard to unite us in the field of Dharma

and culture. Let us rally round them.

Neglect of intellectual life seems to beanother disease ailing us. The great Rishis, ourforefathers, astonished the world with theirwonderful discoveries in several fields ofknowledge through hard work and deep thinking.

In our generation, even a small boy must havereadymade notes to pass his examination! There isno short-cut to knowedge. Let there be no illusionabout it! Unless weespecially the youngergenerationwake up and cultivate a real thirst forknowledge, develop the capacity to think deeplyand intensely, we just cannot compete with theother nations of the world!

Lethargy is yet another disease which iseating into our vitals. 'A Hindu thinks but rarelyacts'thus remarked an English officer once. WhenRome was burning, Nero was at least active inplaying on the violin. When our Motherland isburning we are just sleeping! Let us throw off this

lethargy and

Documents

What Every Hindu Ought to Know